Chapter 5

1 He exhorteth the elders to feed their flocks, 5 the younger to obey, 8 and all to be sober, watchful, and constant in the faith: 9 to resist the cruel adversary the devil.

1. Elders. Gr. presbuteroi (see Vol. VI, p. 26; see on Acts 11:30). Having thus far addressed himself to church members generally, Peter now counsels those who have the immediate oversight of God’s flock (see on vs. 3, 4).

I exhort. Gr. parakaleoµ, “to appeal to,” “to exhort,” “to encourage,” “to entreat” (see on Matt. 5:4). Peter counsels his fellow elders as a solicitous friend, not as a lord “over God’s heritage” (1 Peter 5:3; cf. on Matt. 16:18).

Who am also an elder. Literally, “the fellow elder.” Peter here gives no hint of primacy. He is altogether content to lay claim to the same title he has just applied to the senior officers of the church. That he was known to his readers may be inferred from his use of the definite article, “the fellow elder.”

Witness. Gr. martus (see on Acts 1:8). For Peter’s personal witness to Christ see on 2 Peter 1:16–18; cf. 1 John 1:1, 2. Although Peter claimed equality with the other elders, in respect to office, he held a unique position among them in respect to his being an eyewitness of Christ’s life and death (cf. Acts 5:32). The closing scenes of the Saviour’s life were a vivid and ever-present memory to him. See on Luke 24:48.

Sufferings of Christ. See on ch. 2:21.

Partaker. Gr. koinoµnos, “one who shares,” “partner” (cf. on ch. 1:4). Peter writes confidently of the fulfillment of an event yet future as if he were already enjoying its benefits. He was depending on promises such as those recorded in Matt. 19:28; John 13:36. For the apostle’s understanding of his own immediate future compare on 2 Peter 1:14.

Glory. Gr.doxa (see on Rom. 3:23).

Shall be revealed. Literally, “is about to be revealed” (see on 1 Peter 4:7; cf. on Rom. 8:18).

2. Feed. Gr. poimainoµ, “to shepherd,” “to tend,” including not only the act of feeding but all the care a shepherd must give his sheep. Concerning the duties of a shepherd see on Acts 20:28; compare on 1 Peter 5:4. Peter here passes on the command that he himself once received from Christ (see on John 21:16).

Flock. Gr.poimneµ (cf. poimainoµ, above). Because it is God’s flock, the elders are to care for it even more faithfully than if it belonged to themselves. The conscientious church officer will ever regard the members of the church as belonging to the Lord, and will minister to their needs accordingly. Compare Christ’s insistent emphasis on the fact that the sheep belong to Him (John 10:14; 21:15).

Taking the oversight. Gr. episkopeoµ, “to inspect,” “to oversee,” from the same root as episkopos, “overseer,” which is four times translated “bishop” in the NT (see Vol. VI, p. 26; see on Acts 20:28; cf. 1 Peter 2:25). Important textual evidence may be cited (cf. p. 10) for the omission of the phrase “taking the oversight.” However, the context tends to favor retaining it. Peter expects the elders, as faithful shepherds, to provide for the safety, sustenance, and growth of the flock.

By constraint. Gr. anagkastoµs, “forcibly,” “by compulsion,” a word used of the intimidation of slaves, of the forcible conscription of soldiers, and of compulsion by torture. Peter would have the church elders carry out their duties happily, not as if these duties were burdensome, or an imposition that had been placed upon them against their will.

Willingly. Important textual evidence may be cited (cf. p. 10) for the addition of the words kata theon, “according to God.” The phrase would then mean, “according to God’s will.” The elders’ service was to be given voluntarily, for that is the only type of service God accepts (cf. on 2 Cor. 9:7).

Filthy lucre. Gr. aischrokerdoµs, “fondness for dishonest gain.” It is not possible to determine from this statement whether the elders received remuneration for their services. However this may be, elders are not to perform their services with “filthy lucre” as their objective. “The labourer is worthy of his reward” (see on 1 Tim. 5:18), but his reward is only a by-product of the service he renders. Service to the church may never be made an avenue for self-enrichment (cf. on 1 Tim. 3:8).

Of a ready mind. Or, “with eagerness.” The true shepherd is not only willing but eager to do his duty. Similarly, consecrated workers will serve the Lord irrespective of any monetary reward.

3. Being lords. Or, “lording it.” Church office does not justify dictatorial measures. Appointment to any position of leadership should be considered as an opportunity to serve, not as an invitation to exercise authority. Peter admonishes elders not to yield to that temptation but to be exemplary in all their conduct (cf. on Titus 1:7).

Heritage. Gr. kleµroi, “lots,” hence, “what is obtained by lot,” used here in the sense of “allotted charge” (cf. on Acts 1:17). The word “God’s” does not appear in the Greek. Peter’s emphasis is clearly on the “heritage” as being that which has become the elders’ responsibility. The use of the plural (in the Greek) probably designates separate Christian communities isolated from one another. Each company was doubtless placed under the care of an elder, who was to serve the believers, not as a tyrant, but as a tender shepherd of needy sheep.

Ensamples. Gr. tupoi, “copies,” “patterns,” “types.” For comment on the singular form, tupos, see on Rom. 5:14. Compare Paul’s use of tupos in 1 Thess. 1:7; 2 Thess. 3:9; 1 Tim. 4:12; Titus 2:7. The elders were to be model Christians, true representatives of the faith that other believers could safely imitate.

4. Chief Shepherd. Gr. archipoimeµn, “chief shepherd,” or “first shepherd,” compounded from archi, a prefix denoting “chief,” or “high,” or “first,” and poimeµn, “shepherd” (cf. on v. 2). The title “chief Shepherd” occurs only here in the NT, in reference to Christ (cf. on Isa. 40:11; John 10:2, 11; 1 Peter 2:25). Peter regards himself and the elders as shepherds of the flock, but looks to Jesus as the supreme Shepherd, who cares both for the under-shepherds and for the sheep. See on John 10:1–16; cf. on Luke 15:1–7.

Shall appear. Literally, “having been manifested.” The apostle, although himself expecting to die before Christ’s return (cf. on John 21:18, 19; 2 Peter 1:14), had his eyes fixed on that glorious event and held it before the elders for their encouragement.

Receive. The Bible by no means excludes the thought of reward for Christian service, but refers to it as an incentive to faithfulness (cf. on Matt. 5:12; 2 Cor. 4:17; 2 Tim. 4:8).

Crown. Gr.stephanos, “wreath,” or “chaplet,” such as was given to victors in athletic games (see on 2 Tim. 4:8; Rev. 2:10). The term “crown of glory” may be interpreted as “a glorious crown,” or “a crown which is glory.” Faithful elders will share in a glory that will be as a crown upon their heads (cf. on Rom. 8:18).

Fadeth not away. Gr. amarantinos, “composed of amaranth,” amaranth being a so-called everlasting flower. In ch. 1:4 Peter uses the related word amarantos (see comment there), in both instances stressing the eternal nature of the reward.

5. Likewise. As the elders were to be under Christ’s leadership, so the younger Christians were to be under the elders’ direction.

Younger. Reference is probably to the younger members of the various congregations to which Peter is writing.

Submit yourselves. Gr. hupotassoµ (see on Rom. 13:1). The “younger” are to respect the experience and judgment of the “elders.”

Unto the elder. Literally, “to elders,” probably here with reference to age rather than to office (cf. 1 Tim. 5:1, 17), though Peter’s injunction would, of course, apply with special force to official “elders.” The young are to respect those who are mature in years and experience and to heed their counsel.

Yea, all. The apostle now addresses himself to the entire body of believers.

Be subject. Textual evidence favors (cf. p. 10) the omission of these words. The clause may then be literally rendered, “yes, all of you be clothed with humility one toward another.”

Clothed. Gr. egkomboomai, “to gird on oneself,” as a slave used to tie on his apron (egkomboµma), which came to be regarded as a sign of his servitude, and marked him as one whose duty it was to minister to the desires of others. In their mutual relationships Christians are to put on humility as a slave puts on his apron. How peaceful the church would be if all its members followed the apostle’s counsel!

Humility. Gr.tapeinophrosuneµ (see on Eph. 4:2; Phil. 2:3).

Resisteth. Gr. antitassoµ, “to range in battle against.” God abhors pride. Peter here quotes from the LXX of Prov. 3:34, as does James in ch. 4:6 (see comment there). There are other similarities between Peter’s message at this point and that of James (cf. 1 Peter 5:5–8; James 4:6–10).

The proud. Or, “the haughty,” “the arrogant.”

6. Humble yourselves. Gr. tapeinooµ (see on 2 Cor. 12:21). In v. 5 Peter deals with the relationship that should exist between fellow believers, and in v. 6 with that between the believer and his God.

Mighty hand. This expression occurs frequently in the OT, both with reference to God’s deliverance of His people from Egypt and to His gathering of the remnant from the countries where they had been scattered (Ex. 3:19; Deut. 3:24; Eze. 20:34; etc.). Because he serves a mighty God, the Christian can well afford to act humbly under all circumstances, especially so since God “resisteth the proud” (1 Peter 5:5).

Exalt. God promises to honor those who voluntarily humble themselves for His sake (cf. on Luke 14:11; James 4:10).

In due time. Gr. en kairoµ, literally, “at an appropriate time.” For comment on kairos (nominative of kairoµ) see on Mark 1:15; Acts 1:7. Textual evidence may be cited (cf. p. 10) for the addition of the words “of visitation,” which appear in 1 Peter 2:12. Peter here looks forward to the culmination of world history, when the saints who have persevered will receive their eternal reward.

7. Casting. Or, “throwing,” “placing.” The form of the Greek verb implies that the act is done once and for all. The apostle here quotes from Ps. 55:22 (see comment there).

Care. Gr. merimna, “anxiety.” For the related verb merimnaoµ, “to be anxious about [something],” see on Matt. 6:25. In the Greek the phrase “all your care” is emphatic. He who places all his anxiety upon God completely solves the problem of care, which weakens so many Christians.

Upon him. That is, upon God (cf. vs. 5, 6).

For he careth for you. Literally, “because to Him it is a care concerning you,” that is, God is greatly concerned about the Christian’s welfare (cf. on Matt. 10:29, 30; Luke 21:18). This assurance must have been most welcome to those who were facing bitter persecution; indeed, it is a source of comfort to all Christians at all times.

8. Sober. Gr. neµphoµ (see on 1 Thess. 5:6; 1 Peter 1:13; cf. on 1 Peter 4:7, where a different Greek verb is used).

Vigilant. Gr. greµgoreoµ (see on 1 Thess. 5:6, where the word is translated “watch”). The seriousness of the times and the difficulties that abounded led Peter to urge strict self-discipline upon every Christian.

Adversary. Gr. antidikos, “an opponent in a lawsuit,” hence, “an enemy.” The Greek employs the definite article, implying that the identity of the Christian’s enemy is well known—he is the adversary.

Devil. Gr.diabolos (see on Matt. 4:1; Eph. 4:27). Behind all the persecution from which his readers were suffering, Peter sees the archenemy, Satan (cf. Job 1:7).

As a roaring lion. Literally, “as a lion roaring,” that is, as a hungry lion roaring to frighten and to catch its prey—an apt figure of the devil, who, through persecution, was seeking to frighten the Christians, and thus to force them into apostasy.

Walketh about. That is, seeking various means to corner his prey. Peter may have been thinking of Job 1:7, where Satan is depicted as “walking up and down” in the earth.

Seeking. No lion waits for the prey to come into its lair, neither does Satan merely wait for his victims to fall into his snares. He roams at large to find and hunt down those whom he wishes to catch.

Devour. Literally, “gulp down,” “swallow down.” As a lion bolts the flesh of its prey, so the devil would tear his victims from the bosom of the church and swallow them up.

9. Resist. Gr. anthisteµmi, “to withstand,” rather than “to resist,” for which another verb is used in v. 5. Compare comment on Acts 18:6; Rom. 13:2, where anthisteµmi is translated “to oppose,” “to resist.” Peter admonishes the believer to make a firm stand against the devil, not allowing the adversary to gain the victory (cf. on James 4:7).

Steadfast. Gr. stereoi, “solid [ones],” “hard [ones],” “firm [ones]” (see on 2 Tim. 2:19). The apostle wants us to present a solid, rocklike front against the devil’s attacks on our faith. A cowardly attitude will not bring victory, but a courageous stand will turn back the enemy.

In the faith. The Greek may also be translated, “firm in your faith.” For the concept of “faith” as a body of beliefs compare on Acts 6:7; Rom. 1:5. Another possible interpretation is “by the faith,” that is, in harmony with the faith Peter’s readers have already displayed (cf. 1 Peter 1:5, 7, 9, 21). The two interpretations may be combined in the thought that the faithful Christian, if grounded in his beliefs, is well equipped to withstand the devil’s onslaughts.

Knowing that. Or, “knowing how.”

The same afflictions. Literally, “the same things of sufferings.” The exact meaning may be, “the same tax of suffering is being paid.”

Accomplished. Gr. epiteleoµ, translated “to perfect” in 2 Cor. 7:1, but used in classical Greek in the sense of “to pay in full,” which sense may well be intended here.

Brethren. Rather, “brotherhood,” as in ch. 2:17.

In the world. This must mean, “in other parts of the world,” since Peter’s readers were themselves also living in the same hostile world as their brethren. For comment on “world” (kosmos) see on 1 John 2:15. The complete passage, “knowing that … in the world,” bristles with grammatical difficulties, but two interpretations are possible: (1) knowing that the same tax of suffering is being paid by the brotherhood in other parts of the world, or (2) knowing how to pay the same tax of suffering as the brotherhood in other parts of the world.

10. The God of all grace. Rather, “the God of every grace.” The Father is the source of every good quality (cf. James 1:17; 1 Peter 4:10). The reference to God is an antithesis to “your adversary,” who is the chief subject of ch. 5:8, 9. The apostle has warned his readers about the devil’s operations, but now reminds them that God has not left them to their own human resources.

Who hath called. Or, “who called,” a reference to the invitation given by the gospel message, or, in a wider sense, to God’s original call implicit in the plan of salvation (see on Rom. 8:28–30; 1 Thess. 5:23, 24).

Us. Textual evidence favors (cf. p. 10) the reading “you.”

His eternal glory. See on Rom. 8:30; cf. John 12:28; 17:22.

By Christ Jesus. Literally, “in Christ Jesus.” Textual evidence favors (cf. p. 10) the omission of the name “Jesus.” God calls us through His Son (cf. on 2 Cor. 5:17). Some commentators prefer to link the words “in Christ” to the phrase “eternal glory,” believing Peter is speaking of the eternal glory revealed in Christ.

After that ye have suffered. That is, experienced the impending “fiery trial” (ch. 4:12). Peter does not minimize present suffering, but looks beyond it (cf. on Heb. 12:2). The NT freely acknowledges the prospect of suffering (Matt. 5:10–12; 10:17, 18; Rom. 8:17, 36; 2 Tim. 2:12).

A while. Or, “a little while” (see on Rev. 12:12). Although persecution may appear interminable at the time it is experienced, its duration is brief in the light of eternity, and the Christian may learn to view it from that perspective (cf. on 2 Cor. 4:17).

Make you perfect. Textual evidence favors (cf. p. 10) the reading “shall perfect,” omitting the word “you” (see on Matt. 5:48). The verb translated “to perfect” (katartizoµ) is elsewhere rendered “to mend,” “to repair” (Matt. 4:21; Mark 1:19), “to frame,” that is, to put in order, to arrange (Heb. 11:3), but is here used in an ethical sense, “to outfit completely.” God Himself (the Greek is thus emphatic) will equip the Christian to endure all the assaults Satan may bring against him.

Stablish. Gr. steµrizoµ (see on Rom. 16:25; cf. Rom. 1:11; 2 Thess. 2:17; 3:3).

Strengthen. See Eph. 3:16; Phil. 4:13; 2 Tim. 4:17; see on 1 Tim. 1:12.

Settle. Gr. themeliooµ, “to lay the foundation,” from themelios, “foundation,” and hence, “to make stable.” In this verse Peter stresses the fact that God will endue the believer with everything needful to withstand the devil and his human agents, the persecutors.

11. To him be. Or, “to Him is.” Compare the doxologies of Rom. 16:27; Phil. 4:20; 1 Tim. 6:16; 1 Peter 4:11; 2 Peter 3:18; Jude 25.

Glory. Literally, “the glory.” For comment on “glory” (doxa) see on John 1:14; Rom. 3:23. Important textual evidence may also be cited (cf. p. 10) for the omission of the words “glory and,” leaving only “dominion” in this doxology. Compare “praise” coupled with “dominion” in 1 Peter 4:11.

Dominion. Literally, “the dominion.”

For ever and ever. See on Rev. 1:6.

12. By Silvanus. The epistle was written by the hand of Silvanus, who may have been both Peter’s secretary and the bearer of the epistle (see p. 547). A comparison of Acts 18:5 and 2 Cor. 1:19 confirms the belief that Silvanus is another form of the name Silas. The reason for the difference in form has yet to be conclusively explained, but it is possible that Silas was the Hebrew and Silvanus the Roman form of the name. Peter’s secretary may therefore have been the Silas who accompanied Paul on his Second Missionary Journey.

Silas appears to have been a Jewish Christian in high standing with the church at Jerusalem who became convinced of the need for evangelizing the Gentiles. He was a faithful companion of Paul both in prosperity and in adversity (see on Acts 15:22, 40, 41; 16:19, 37; 17:10, 14; 18:5; 1 Thess. 1:1). If, as is generally supposed, Peter’s first epistle was written from Rome (see p. 548), Silas may have joined Peter there at some time after Silas had worked with Paul in Corinth (Acts 18:5).

It has been suggested that Peter penned the conclusion of the letter himself (cf. on Gal. 6:11; 2 Thess. 3:17).

A faithful brother. The clause reads literally, “to you the faithful brother.” It may be inferred from the definite article that Silvanus was already well known to the believers and may thus have ministered personally to them in Asia Minor (see on ch. 1:1). The article may also be interpreted in a possessive sense, “our,” implying that Peter hereby recommends Silvanus to his readers, rather than stressing a quality already known to them.

Unto you. This phrase may be understood as modifying “by Silvanus”—“by Silvanus unto you.” The epistle was written out, and possibly delivered, by Silvanus.

As I suppose. Or, “as I reckon,” or “as I regard him.” This clause supports the rendering suggested above—“our brother.” Peter wanted his readers to know the value he himself placed upon Silvanus, that they likewise might also hold him in high esteem. Compare Paul’s recommendation of Tychicus (Eph. 6:21).

I have written. That is, in this epistle.

Briefly. Literally, “through few [words].” The apostle had more to say than he could possibly express in this brief letter. Perhaps Silvanus was to supplement the written instruction with verbal counsel when he arrived among the believers in Asia Minor.

Exhorting. This, Peter had faithfully done throughout the epistle (chs. 1:7, 13; 2:1, 2, 11; 3:1; 4:1; 5:1).

Testifying. That is, witnessing, or bearing witness to (see on v. 1).

This … grace of God. In ch. 1:10 Peter uses the word “grace” with reference to the gospel message. Here he employs it in a similar sense to emphasize that the gospel he has been supporting throughout his epistle is the genuine message of grace from God.

Wherein ye stand. Textual evidence favors (cf. p. 10) the reading “wherein stand,” as an imperative, exhorting the readers to stand fast in the gospel they have received.

13. The church. The clause reads literally, “she that is in Babylon salutes you.” The word “church” has been supplied by the translators, though important textual evidence may also be cited (cf. p. 10) for so doing. Whether Peter here refers to some honorable Christian woman, perhaps his wife, who accompanied him on his travels (see on 1 Cor. 9:5), or to the Christian church “at Babylon” is not certain. Most commentators prefer the latter explanation.

Babylon. There is no evidence to support the idea that Peter ever labored in literal Babylon. On the other hand, tradition locates his closing labors and violent death at Rome (cf. AA 537, 538). It is known that early Christians often used the cryptic title “Babylon” when speaking of the Roman capital, to avoid political reprisals (see on Rev. 14:8). There is general agreement among commentators that Peter here uses the term Babylon for a veiled reference to Rome.

Elected together. Gr. suneklekteµ, “chosen along with [others].” The believers in Rome were “chosen along with” the believers in Asia Minor, to whom Peter wrote (see on ch. 1:1, 2). For comment on Christian election see on Rom. 8:33.

Marcus my son. Marcus, a Latin name; in Greek, Markos; in English, Mark. See Vol. V, pp. 563, 564. Some hold that Mark was Peter’s actual son, and see in this verse a simple reference to Peter’s married status. However, the majority of commentators interpret “my son” metaphorically, regarding him as Peter’s spiritual son and companion in the apostle’s later ministry. Compare Paul’s similar references to Timothy and Titus in 1 Tim. 1:2; Titus 1:4.

14. Greet. Gr. aspazomai (see on Rom. 16:3). The same word is translated “salute” in 1 Peter 5:13.

Kiss of charity. That is, kiss of love. Compare Paul’s language (see on Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12).

Jesus. Important textual evidence may be cited (cf. p. 10) for the omission of this word. The complete clause thus literally reads “Peace to all of you in Christ.” Peter uses the term “peace” where Paul usually speaks of “grace” (cf. Rom. 16:24; 1 Cor. 16:23; Eph. 6:24; etc.). It is doubtful that the words “in Christ” had identically the same theological significance for Peter as they did for Paul (cf. on 2 Cor. 5:17). For Peter, to be “in Christ” seems to be synonymous with being a Christian.

Amen. Important textual evidence may be cited (cf. p. 10) for the omission of this word. Compare on 2 Peter 3:18.

Ellen G. White comments

1    2T 50

1–4DA 817; GW 183; 2T 345, 544

2     CT 282; 1T 209; 2T 221, 618; 6T 47

2, 3 AA 91; FE 223; PP 191

2–4AA 525

2–5GW 101

3     1T 466, 678; 2T 501, 506, 521, 646; 3T 421; 4T 268, 372; 5T 573, 614; 9T 276

3–8FE 225

4     MM 318; PP 192; 3T 481; 4T 35; 7T 39; 9T 136

4–6CT 282

5     AA 200; COL 363; TM 491; 3T 360; 5T 107; 9T 196

5–11AA 528

6     CT 235; TM 169, 313; 1T 707, 709; 4T 362, 378

6, 7 FE 239

7     MB 101; MH 71; PP 294; 2T 72

8     CT 283; EW 192; GC 510; SR 240; TM 333, 426; 1T 507; 2T 172, 287, 409; 3T 456, 575; 4T 207; 5T 146, 294, 384, 398

8, 9 2T 55; 3T 374, 570

10        2T 323, 517