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<p id="Chapter5" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 5
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<p id="a1Pe5_1"><a onclick="return mV('1Pe',5,'1-14');">1Pe 5:1-14</a>. EXHORTATIONS TO ELDERS, JUNIORS, AND ALL IN GENERAL. PARTING PRAYER. CONCLUSION.
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<p> <b>1. elders</b>—alike in office and age (<a onclick="return mV('1Pe',5,5);">1Pe 5:5</a>).
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<br><br><b>I...also an elder</b>—To put one's self on a level with those whom we exhort, gives weight to one's exhortations (compare <a onclick="return mV('2Jo',1,1);">2Jo 1:1</a>, <a onclick="return mV('2Jo',1,2);">2</a>). Peter, in true humility for the Gospel's sake, does not put forward his <i>apostleship</i> here, wherein he <i>presided over the elders.</i> In the apostleship the apostles have no successors, for "the signs of an apostle" have not been transmitted. The presidents over the presbyters and deacons, by whatever name designated, <i>angel, bishop,</i> or <i>moderator,</i> etc., though <i>of the same</i> ORDER <i>as the presbyters,</i> yet have virtually succeeded to a superintendency of the Church analogous to that exercised by the apostles (this superintendency and priority existed from the earliest times after the apostles [TERTULLIAN]); just as the Jewish synagogue (the model which the Church followed) was governed by a council of presbyters, presided over by one of themselves, "the chief ruler of the synagogue." (Compare VITRINGA [<i>Synagogue and Temple,</i> Part II, chs. 3 and 7]).
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<br><br><b>witness</b>—an <i>eye-witness</i> of Christ's sufferings, and so qualified to exhort you to believing patience in <i>suffering for well-doing</i> after His example (<a onclick="return mV('1Pe',4,19);">1Pe 4:19</a>; <a onclick="return mV('1Pe',2,20);">2:20</a>). This explains the "therefore" inserted in the oldest manuscripts, "I therefore exhort," resuming exhortation from <a onclick="return mV('1Pe',4,19);">1Pe 4:19</a>. His higher dignity as an <i>apostle</i> is herein delicately implied, as <i>eye-witnessing</i> was a necessary qualification for apostleship: compare Peter's own speeches, <a onclick="return mV('Act',1,21,22);">Act 1:21-22</a>; <a onclick="return mV('Act',2,32);">Act 2:32</a>; <a onclick="return mV('Act',10,39);">Act 10:39</a>.
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<br><br><b>also</b>—implying the righteous recompense corresponding to the sufferings.
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<br><br><b>partaker of the glory</b>—according to Christ's promise; an earnest of which was given in the transfiguration.
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<p id="a1Pe5_2"><b>2. Feed</b>—<i>Greek,</i> "Tend as a shepherd," by discipline and doctrine. Lead, feed, heed: by prayer, exhortation, government, and example. The dignity is marked by the term "<i>elder</i>"; the <i>duties</i> of the office, to <i>tend</i> or <i>oversee,</i> by "<i>bishop.</i>" Peter has in mind Christ's injunction to him, "Feed (<i>tend</i>) My sheep...Feed (<i>pasture</i>) My lambs" (<a onclick="return mV('Jhn',21,16);">Jhn 21:16</a>). He invites the elders to share with him the same duty (compare <a onclick="return mV('Act',20,28);">Act 20:28</a>). The flock is Christ's.
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<br><br><b>which is among you</b>—While having a concern for <i>all</i> the Church, your special duty is to feed that portion of it "which is among you."
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<br><br><b>oversight</b>—<i>Greek,</i> "bishopric," or duty of bishops, that is, overseer.
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<br><br><b>not by constraint</b>—Necessity is laid upon them, but willingness prevents it being felt, both in undertaking and in fulfilling the duty [BENGEL]. "He is a true presbyter and minister of the counsel of God who doeth and teacheth the things of the Lord, being not accounted righteous merely because he is a presbyter, but because righteous, chosen into the presbytery" [CLEMENT OF ALEXANDRIA].
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<br><br><b>willingly</b>—One oldest manuscript, <i>Vulgate, Syriac,</i> and <i>Coptic,</i> add, "as God would have it to be done" (<a onclick="return mV('Rom',8,27);">Rom 8:27</a>).
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<br><br><b>not for filthy lucre</b>— (<a onclick="return mV('Isa',56,11);">Isa 56:11</a>; <a onclick="return mV('Tts',1,7);">Tts 1:7</a>).
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<br><br><b>of a ready mind</b>—promptly and heartily, without selfish motive of gain-seeking, as the Israelites gave their services <i>willing-heartedly</i> to the sanctuary.
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<p id="a1Pe5_3"><b>3. being lords</b>—<i>Greek,</i> "lording it": implying pride and oppression. "Not that we have dominion over your faith."
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<br><br><b><i>God's</i> heritage</b>—<i>Greek,</i> "the inheritances," that is, the <i>portions</i> of the Church committed severally to your pastoral charge [BENGEL]. It is explained by "the flock" in the next clause. However, in <a onclick="return mV('1Pe',5,2);">1Pe 5:2</a>, "flock <i>of God</i> which is among you," answering to "(God's) heritages" (plural to express <i>the sheep</i> who are God's portion and inheritance, <a onclick="return mV('Deu',32,9);">Deu 32:9</a>) committed to you, favors <i>English Version.</i> The flock, <i>as one whole,</i> is God's heritage, or <i>flock</i> in the singular. Regarded in relation to its <i>component sheep,</i> divided among several pastors, it is in the plural "heritages." Compare <a onclick="return mV('Act',1,17,25);">Act 1:17, 25</a>, "part" (the same <i>Greek</i>). BERNARD OF CLAIRVAUX, wrote to Pope Eugene, "Peter could not give thee what he had not: what he had he gave: the <i>care</i> over the Church, not <i>dominion.</i>"
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<br><br><b>being</b>—<i>Greek,</i> "becoming."
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<br><br><b>ensamples</b>—the most effective recommendation of precept (<a onclick="return mV('1Ti',4,12);">1Ti 4:12</a>). <a onclick="return mV('Tts',2,7);">Tts 2:7</a>, "patterns." So Jesus. "A monstrosity it is to see the highest rank joined with the meanest mind, the first seat with the lowest life, a grandiloquent tongue with a lazy life, much talking with no fruit" [BERNARD].
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<p id="a1Pe5_4"><b>4. And</b>—"And so": as the result of "being ensamples" (<a onclick="return mV('1Pe',5,3);">1Pe 5:3</a>).
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<br><br><b>chief Shepherd</b>—the title peculiarly Christ's own, not Peter's or the pope's.
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<br><br><b>when...shall appear</b>—<i>Greek,</i> "be manifested" (<a onclick="return mV('Col',3,4);">Col 3:4</a>). Faith serves the Lord while still unseen.
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<br><br><b>crown</b>—<i>Greek,</i> "<i>stephanos,</i>" a garland of <i>victory,</i> the prize in the Grecian games, woven of ivy, parsley, myrtle, olive, or oak. <i>Our</i> crown is distinguished from <i>theirs</i> in that it is "incorruptible" and "fadeth not away," as the leaves of theirs soon did. "The crown <i>of life.</i>" Not a <i>kingly</i> "crown" (a different <i>Greek</i> word, <i>diadema</i>): the prerogative of the Lord Jesus (<a onclick="return mV('Rev',19,12);">Rev 19:12</a>).
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<br><br><b>glory</b>—<i>Greek,</i> "<i>the</i> glory," namely, <i>to be</i> then <i>revealed</i> (<a onclick="return mV('1Pe',5,1);">1Pe 5:1</a>; <a onclick="return mV('1Pe',4,13);">1Pe 4:13</a>).
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<br><br><b>that fadeth not away</b>—<i>Greek,</i> "amaranthine" (compare <a onclick="return mV('1Pe',1,4);">1Pe 1:4</a>).
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<p id="a1Pe5_5"><b>5. ye younger</b>—The <i>deacons</i> were originally the younger men, the <i>presbyters</i> older; but subsequently as presbyter expressed the <i>office</i> of Church ruler or teacher, so <i>Greek</i> "<i>neoteros</i>" means not (as literally) <i>young men</i> in age, but <i>subordinate ministers</i> and servants of the Church. So Christ uses the term "younger." For He explains it by "he that doth serve," literally, "he that ministereth as a deacon"; just as He explains "the greatness" by "he that is chief," literally, "he that <i>ruleth,</i>" the very word applied to the <i>bishops</i> or <i>presbyters.</i> So "the young men" are undoubtedly the deacons of the Church of Jerusalem, of whom, as being all <i>Hebrews,</i> the Hellenistic Christians subsequently complained as neglecting their <i>Grecian</i> widows, whence arose the appointment of the seven others, <i>Hellenistic</i> deacons. So here, Peter, having exhorted the <i>presbyters,</i> or elders, not to lord it over those committed to them, adds, Likewise ye <i>neoters</i> or younger, that is, subordinate ministers and deacons, submit cheerfully to the command of the elders [MOSHEIM]. There is no Scripture sanction for "younger" meaning <i>laymen</i> in general (as ALFORD explains): its use in this sense is probably of later date. The "<i>all</i> of you" that follows, refers to the <i>congregation</i> generally; and it is likely that, like Paul, Peter should notice, previous to the general congregation, the <i>subordinate ministers</i> as well as the <i>presbyters,</i> writing as he did to the same region (Ephesus), and to confirm the teaching of the apostle of the Gentiles.
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<br><br><b>Yea</b>—to sum up all my exhortations in one.
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<br><br><b>be subject</b>—omitted in the oldest manuscripts and versions, but TISCHENDORF quotes the <i>Vatican</i> manuscript for it. Then translate, "Gird (<a onclick="return mV('1Pe',1,13);">1Pe 1:13</a>; <a onclick="return mV('1Pe',4,1);">1Pe 4:1</a>) fast on humility (lowliness of mind) to one another." The verb is literally, "tie on with a fast <i>knot</i>" [WAHL]. Or, "<i>gird on</i> humility as <i>the slave dress</i> (<i>encomboma</i>)": as the Lord girded Himself with a towel to perform a servile office of humility and love, washing His disciples' feet, a scene in which Peter had played an important part, so that he would naturally have it before his mind. Compare similarly <a onclick="return mV('1Pe',5,2);">1Pe 5:2</a>. Clothing was the original badge of man's sin and shame. Pride caused the need of man's clothing, and pride still reigns in dress; the Christian therefore clothes himself in humility (<a onclick="return mV('1Pe',3,3);">1Pe 3:3-4</a>, <a onclick="return mV('1Pe',3,4);">4</a>). God provides him with the robe of Christ's righteousness, in order to receive which man must be stripped of pride.
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<br><br><b>God resisteth the proud</b>—Quoted, as <a onclick="return mV('Jam',4,6);">Jam 4:6</a>, from <a onclick="return mV('Pro',3,34);">Pro 3:34</a>. Peter had James before his mind, and gives his Epistle inspired sanction. Compare <a onclick="return mV('1Pe',5,9);">1Pe 5:9</a>, literally, "arrayeth Himself against." Other sins flee from God: pride alone opposeth itself to God; therefore, God also in turn <i>opposes Himself</i> to the proud [GERHARD in ALFORD]. Humility is the vessel of all graces [AUGUSTINE].
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<p id="a1Pe5_6"><b>6. under the mighty hand</b>—afflicting you (<a onclick="return mV('1Pe',3,15);">1Pe 3:15</a>): "accept" His chastisements, and turn to Him that smiteth you. He depresses the proud and exalts the humble.
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<br><br><b>in due time</b>—Wait humbly and patiently for His own fit time. One oldest manuscript and <i>Vulgate</i> read, "In the season of visitation," namely, His visitation in mercy.
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<p id="a1Pe5_7"><b>7. Casting</b>—<i>once for all:</i> so the <i>Greek</i> aorist.
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<br><br><b>care</b>—"anxiety? The advantage flowing from <i>humbling ourselves under God's hand</i> (<a onclick="return mV('1Pe',5,6);">1Pe 5:6</a>) is confident reliance on His goodness. Exemption from care goes along with humble submission to God.
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<br><br><b>careth for you</b>—literally "<i>respecting</i> you." Care is a burden which faith casts off the man on his God. Compare <a onclick="return mV('Psa',22,10);">Psa 22:10</a>; <a onclick="return mV('Psa',37,5);">37:5</a>; <a onclick="return mV('Psa',55,2);">55:22</a>, to which Peter alludes; <a onclick="return mV('Luk',12,22,37);">Luk 12:22, 37</a>; <a onclick="return mV('Phl',4,6);">Phl 4:6</a>.
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<br><br><b>careth</b>—not so strong a <i>Greek</i> word as the previous <i>Greek</i> "anxiety."
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<p id="a1Pe5_8"><b>8.</b> Peter has in mind Christ's warning to himself to <i>watch</i> against <i>Satan,</i> from forgetting which he fell.
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<br><br><b>Be sober...vigilant</b>—"Care," that is, <i>anxiety,</i> will intoxicate the soul; therefore be sober, that is, self-restrained. Yet, lest this freedom from <i>care</i> should lead any to false security, he adds, "Be vigilant" against "your adversary." Let this be your "care." God provides, therefore do not be anxious. The devil seeks, therefore watch [BENGEL].
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<br><br><b>because</b>—omitted in the oldest manuscripts The broken and disjointed sentences are more fervid and forcible. LUCIFER OF CAGLIARI reads as <i>English Version.</i>
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<br><br><b>adversary</b>—literally, "opponent in a court of justice" (<a onclick="return mV('Zec',3,1);">Zec 3:1</a>). "Satan" means <i>opponent.</i> "Devil," <i>accuser</i> or <i>slanderer</i> (<a onclick="return mV('Rev',12,10);">Rev 12:10</a>). "The enemy" (<a onclick="return mV('Mat',13,39);">Mat 13:39</a>). "A murderer from the beginning" (<a onclick="return mV('Jhn',8,44);">Jhn 8:44</a>). He counteracts the Gospel and its agents. "The tempter."
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<br><br><b>roaring lion</b>—implying his violent and insatiable thirst for prey as a hungry lion. Through man's sin he got God's justice on his side against us; but Christ, our Advocate, by fulfilling all the demands of justice for us, has made our redemption altogether consistent with justice.
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<br><br><b>walketh about</b>— (<a onclick="return mV('Job',1,7);">Job 1:7</a>; <a onclick="return mV('Job',2,2);">Job 2:2</a>). So the children of the wicked one <i>cannot rest.</i> Evil spirits are in <a onclick="return mV('2Pe',2,4);">2Pe 2:4</a>; <a onclick="return mV('Jud',1,6);">Jude 1:6</a>, said to be already in chains of darkness and in hell. This probably means that this is their doom <i>finally:</i> a doom already begun in part; though for a time they are permitted to roam in the world (of which Satan is prince), especially in the dark air that surrounds the earth. Hence perhaps arises the miasma of the air at times, as physical and moral evil are closely connected.
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<br><br><b>devour</b>—entangle in worldly "care" (<a onclick="return mV('1Pe',5,7);">1Pe 5:7</a>) and other snares, so as finally to destroy. Compare <a onclick="return mV('Rev',12,15, 16);">Rev 12:15-16</a>.
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<p id="a1Pe5_9"> <b>9.</b> (<a onclick="return mV('Luk',4,13);">Luk 4:13</a>; <a onclick="return mV('Eph',6,'11-17');">Eph 6:11-17</a>; <a onclick="return mV('Jam',4,7);">Jam 4:7</a>.)
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<br><br><b>steadfast</b>—Compare established in the truth," <a onclick="return mV('2Pe',1,12);">2Pe 1:12</a>. Satan's power exists only in respect to the unbelieving; the faithful he cannot hurt (<a onclick="return mV('1Jo',5,18);">1Jo 5:18</a>). Faith gives strength to prayer, the great instrument against the foe (<a onclick="return mV('Jam',1,6);">Jam 1:6</a>, etc.).
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<br><br><b>knowing,</b> etc.—"encouragement not to faint in afflictions": your brethren suffer the same; nothing beyond the common lot of Christians befalls you (<a onclick="return mV('1Cr',10,13);">1Cr 10:13</a>). It is a sign of God's favor rather than displeasure, that Satan is allowed to harass you, as he did Job. Your fellow Christians have the same battle of faith and prayer against Satan.
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<br><br><b>are</b>—<i>are being accomplished</i> according to the appointment of God.
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<br><br><b>in the world</b>—lying in the wicked one, and therefore necessarily the scene of "tribulation" (<a onclick="return mV('Jhn',16,33);">Jhn 16:33</a>).
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<p id="a1Pe5_10"><b>10.</b> Comforting assurance that God will finally "perfect" His work of "grace" in them, after they have undergone the necessary previous suffering.
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<br><br><b>But</b>—Only do you watch and resist the foe: God will perform the rest [BENGEL].
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<br><br><b>of all grace</b>—(Compare <a onclick="return mV('1Pe',4,10);">1Pe 4:10</a>). The God to whom as its source all grace is to be referred; who in grace completes what in grace He began. He from the first "called (so the oldest manuscripts read for "us") unto (with a view to) glory." He will not let His purpose fall short of completion. If He does so in punishing, much more in grace. The three are fitly conjoined: the <i>call,</i> the <i>glory</i> to which we are called, and the way (<i>suffering</i>); the fourth is the ground of the calling, namely, <i>the grace of God in Christ.</i>
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<br><br><b>by</b>—<i>Greek,</i> "in." Christ is He <i>in virtue of</i> whom, and <i>in union with</i> whom, believers are called to glory. The opposite is "in the world" (<a onclick="return mV('1Pe',5,9);">1Pe 5:9</a>; <a onclick="return mV('Jhn',16,33);">Jhn 16:33</a>).
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<br><br><b>after that ye have suffered</b>—Join to "called you": <i>suffering,</i> as a necessary preliminary to <i>glory,</i> was contemplated in God's <i>calling.</i>
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<br><br><b>a while</b>—short and inconsiderable, as compared with the <i>glory.</i>
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<br><br><b>perfect,</b> etc.—The two oldest manuscripts, and <i>Vulgate</i> and <i>Coptic</i> versions, read, "<i>shall</i> perfect (so that there shall be nothing <i>defective</i> in you), stablish, strengthen," and omit "settle," literally, "ground," or "fix on a foundation." ALFORD reads it in spite of the oldest manuscripts The authority of the latter I prefer; moreover the climax seems to require rather a verb of <i>completing</i> the work of grace, than, as the <i>Greek</i> means, <i>founding</i> it. The <i>Greek</i> has, "shall HIMSELF perfect you": though you are called on to <i>watch</i> and <i>resist</i> the foe, God <i>Himself</i> must really do all in and through you. The same God who begins must <i>Himself</i> complete the work. The <i>Greek</i> for "stablish" (so as to be "steadfast in the faith," <a onclick="return mV('1Pe',5,9);">1Pe 5:9</a>) is the same as "strengthen," <a onclick="return mV('Luk',22,32);">Luk 22:32</a>. Peter has in mind Christ's charge, "When thou art converted, <i>strengthen</i> thy brethren." His exhortation accords with his name <i>Peter,</i> "Thou art <i>Peter,</i> and upon this <i>rock</i> I will build My Church." "Stablish," so as not to waver. "Strengthen" <i>with might in the inner man by His Spirit,</i> against the foe.
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<p id="a1Pe5_11" ><b>11. To him</b>—emphatic. To Him and Him alone: not to ourselves. Compare "Himself," see on JFB for <a href="./Comm/jfb/1Pe/1Pe005.html#a1Pe5_10">1Pe 5:10</a>.
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<br><br><b>glory and</b>—omitted in the oldest manuscripts and versions.
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<br><br><b>dominion</b>—<i>Greek,</i> "<i>the</i> might" shown in so "perfecting," you, <a onclick="return mV('1Pe',5,10);">1Pe 5:10</a>.
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<p id="a1Pe5_12"><b>12. Silvanus</b>—<i>Silas,</i> the companion of Paul and Timothy: a suitable messenger by whom to confirm, as Peter here does, <i>Paul's</i> doctrine of "the true grace of God" in the same churches (compare <a onclick="return mV('2Pe',3,16);">2Pe 3:16</a>). We never meet with Silvanus as Paul's companion after Paul's last journey to Jerusalem. His connection with Peter was plainly subsequent to that journey.
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<br><br><b>as I suppose</b>—Join "faithful unto you [STEIGER], as I suppose." Silvanus may have stood in a close relation to the churches in Asia, perhaps having taken the oversight of them after Paul's departure, and had afterwards gone to Peter, by whom he is now sent back to them with this Epistle. He did not <i>know,</i> by positive observation, <i>Silvanus' faithfulness to them;</i> he therefore says, "faithful <i>to you,</i> as I suppose," from the accounts I hear; not expressing doubt. ALFORD joins "I have <i>written unto you,</i>" which the <i>Greek</i> order favors. The seeming uncertainty, thus, is not as to Silvanus' faithfulness, which strongly marked by the <i>Greek</i> article, but as to whether he or some other would prove to be the bearer of the letter, addressed as it was to five provinces, <i>all</i> of which Silvanus might not reach: "By Silvanus, that faithful brother, as <i>expect,</i> I have Written to you" [BIRKS].
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<br><br><b>briefly</b>—<i>Greek,</i> "in few (words)," as compared with the importance of the subject (<a onclick="return mV('Hbr',13,22);">Hbr 13:22</a>).
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<br><br><b>exhorting</b>—not so much formally <i>teaching doctrines,</i> which could not be done in so "few words."
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<br><br><b>testifying</b>—bearing my testimony <i>in confirmation</i> (so the <i>Greek</i> compound verb implies) of that truth which ye have already heard from Paul and Silas (<a onclick="return mV('1Jo',2,27);">1Jo 2:27</a>).
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<br><br><b>that this</b>—of which I have just written, and of which Paul before testified to you (whose testimony, now that he was no longer in those regions, was called in question probably by some; compare <a onclick="return mV('2Pe',3,15,16);">2Pe 3:15-16</a>). <a onclick="return mV('2Pe',1,12);">2Pe 1:12</a>, "the present truth," namely, the grace formerly promised by the prophets, and <i>now</i> manifested to you. "Grace" is the keynote of Paul's doctrine which Peter now confirms (<a onclick="return mV('Eph',2,5,8);">Eph 2:5, 8</a>). Their sufferings for the Gospel made them to need some attestation and confirmation of the truth, that they should not fall back from it.
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<br><br><b>wherein ye stand</b>—The oldest manuscripts read imperatively, "<i>Stand ye.</i>" Literally, "<i>into</i> which (having been already admitted, <a onclick="return mV('1Pe',1,8,21);">1Pe 1:8, 21</a>; <a onclick="return mV('1Pe',2,'-9');">1Pe 2:7-9</a>) stand (therein)." Peter seems to have in mind Paul's words (<a onclick="return mV('Rom',5,2);">Rom 5:2</a>; <a onclick="return mV('1Cr',15,1);">1Cr 15:1</a>). "The grace wherein we stand must be true, and our standing in it true also" [BENGEL]. Compare in "He began his Epistle with grace (<a onclick="return mV('1Pe',1,2);">1Pe 1:2</a>), he finishes it with grace, he has besprinkled the middle with grace, that in every part he might teach that the Church is not saved but by grace."
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<p id="a1Pe5_13"><b>13. The...at Babylon</b>—ALFORD, BENGEL, and others translate, "She that is elected together with you in Babylon," namely, <i>Peter's wife,</i> whom he <i>led about</i> with him in his missionary journeys. Compare <a onclick="return mV('1Pe',3,7);">1Pe 3:7</a>, "<i>heirs together</i> of the grace of life." But why she should be called "elected together with you <i>in Babylon,</i>" as if there had been no Christian woman in Babylon besides, is inexplicable on this view. In <i>English Version</i> the sense is clear: "That portion of <i>the whole dispersion</i> (<a onclick="return mV('1Pe',1,1);">1Pe 1:1</a>, <i>Greek</i>), or Church of Christianized Jews, with Gentile converts, which resides in Babylon." As Peter and John were closely associated, Peter addresses the Church in John's peculiar province, Asia, and closes with "your <i>co-elect</i> sister Church at <i>Babylon</i> saluteth you"; and John similarly addresses the "elect lady," that is, <i>the Church in Babylon,</i> and closes with "the children of thine elect sister (the Asiatic Church) greet thee"; (compare JFB for <a href="./Comm/jfb/2Jo/2Jo000.html"><i>Introduction</i></a> to Second John). ERASMUS explains, "Mark <i>who is in the place of a son</i> to me": compare <a onclick="return mV('Act',12,12);">Act 12:12</a>, implying Peter's connection with Mark; whence the mention of him in connection with <i>the Church</i> at Babylon, in which he labored under Peter before he went to Alexandria is not unnatural. PAPIAS reports from the presbyter John [EUSEBIUS, <i>Ecclesiastical History,</i> 3.39], that Mark was interpreter of Peter, recording in his Gospel the facts related to him by Peter. Silvanus or Silas had been substituted for John Mark, as Paul's companion, because of Mark's temporary unfaithfulness. But now Mark restored is associated with Silvanus, Paul's companion, in Peter's esteem, as Mark was already reinstated in Paul's esteem. That Mark had a spiritual onnection with the Asiatic' churches which Peter addresses, and so naturally salutes them, appears from <a onclick="return mV('2Ti',4,11);">2Ti 4:11</a>; <a onclick="return mV('Col',4,10);">Col 4:10</a>.
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<br><br><b>Babylon</b>—The Chaldean Babylon on the Euphrates. See JFB for <a href="./Comm/jfb/1Pe/1Pe000.html"><i>Introduction</i></a>, ON THE PLACE OF WRITING this Epistle, in proof that <i>Rome</i> is not meant as Papists assert; compare LIGHTFOOT <i>sermon.</i> How unlikely that in a <i>friendly salutation</i> the enigmatical title of Rome given in <i>prophecy</i> (John, <a onclick="return mV('Rev',17,5);">Rev 17:5</a>), should be used! Babylon was the center from which the Asiatic <i>dispersion</i> whom Peter addresses was derived. PHILO [<i>The Embassy to Gaius,</i> 36] and JOSEPHUS [<i>Antiquities,</i> 15.2.2; 23.12] inform us that Babylon contained a great many Jews in the apostolic age (whereas those at Rome were comparatively few, about eight thousand [JOSEPHUS, <i>Antiquities,</i> 17.11]); so it would naturally be visited by the apostle of the circumcision. It was the headquarters of those whom he had so successfully addressed on Pentecost, <a onclick="return mV('Act',2,9);">Act 2:9</a>, Jewish "Parthians...dwellers in Mesopotamia" (the Parthians were then masters of Mesopotamian Babylon); these he ministered to <i>in person.</i> His other hearers, the Jewish "dwellers in Cappadocia, Pontus, Asia, Phrygia, Pamphylia," he now ministers to by letter. The earliest distinct authority for Peter's martyrdom <i>at Rome</i> is DIONYSIUS, bishop of Corinth, in the latter half of the second century. The desirableness of representing Peter and Paul, the two leading apostles, as together founding the Church of the metropolis, seems to have originated the tradition. CLEMENT OF ROME [<i>First Epistle to the Corinthians,</i> 4.5], often quoted for, is really against it. He mentions Paul and Peter together, but makes it as a <i>distinguishing</i> circumstance of Paul, that he preached both in the East and West, implying that Peter never was in the West. In <a onclick="return mV('2Pe',1,14);">2Pe 1:14</a>, he says, "I must <i>shortly</i> put off this tabernacle," implying his martyrdom was near, yet he makes no allusion to Rome, or any intention of his visiting it.
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<p id="a1Pe5_14"><b>14. kiss of charity</b>— <a onclick="return mV('Rom',16,16);">Rom 16:16</a>, "an <i>holy</i> kiss": the token of love to God and the brethren. <i>Love</i> and <i>holiness</i> are inseparable. Compare the instance, <a onclick="return mV('Act',20,37);">Act 20:37</a>.
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<br><br><b>Peace</b>—Peter's closing salutation; as Paul's is, "Grace be with you," though he accompanies it with "peace be to the brethren." "Peace" (flowing from <i>salvation</i>) was Christ's own salutation after the resurrection, and from Him Peter derives it.
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<br><br><b>be with you all that are in Christ Jesus</b>—The oldest manuscripts omit "Jesus." In <a onclick="return mV('Eph',6,24);">Eph 6:24</a>, addressed to the same region, the same limitation of the salutation occurs, whence, perhaps, Peter here adopts it. Contrast, "Be <i>with you all,</i>" <a onclick="return mV('Rom',16,24);">Rom 16:24</a>; <a onclick="return mV('1Cr',16,23);">1Cr 16:23</a>.
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