being--Greek, "becoming."
ensamples--the most effective recommendation of precept ([1Ti 4:12]). [Tit 2:7], "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].
4. And--"And so": as the result of "being ensamples" ([1Pe 5:3]).
chief Shepherd--the title peculiarly Christ's own, not Peter's or the pope's.
when ... shall appear--Greek, "be manifested" ([Col 3:4]). Faith serves the Lord while still unseen.
crown--Greek, "stephanos," a garland of victory, the prize in the Grecian games, woven of ivy, parsley, myrtle, olive, or oak. Our crown is distinguished from theirs in that it is "incorruptible" and "fadeth not away," as the leaves of theirs soon did. "The crown of life." Not a kingly "crown" (a different Greek word, diadema): the prerogative of the Lord Jesus ([Re 19:12]).
glory--Greek, "the glory," namely, to be then revealed ([1Pe 5:1]; [1Pe 4:13]).
that fadeth not away--Greek, "amaranthine" (compare [1Pe 1:4]).
5. ye younger--The deacons were originally the younger men, the presbyters older; but subsequently as presbyter expressed the office of Church ruler or teacher, so Greek "neoteros" means not (as literally) young men in age, but subordinate ministers 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 ruleth," the very word applied to the bishops or presbyters. So "the young men" are undoubtedly the deacons of the Church of Jerusalem, of whom, as being all Hebrews, the Hellenistic Christians subsequently complained as neglecting their Grecian widows, whence arose the appointment of the seven others, Hellenistic deacons. So here, Peter, having exhorted the presbyters, or elders, not to lord it over those committed to them, adds, Likewise ye neoters 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 laymen in general (as Alford explains): its use in this sense is probably of later date. The "all of you" that follows, refers to the congregation generally; and it is likely that, like Paul, Peter should notice, previous to the general congregation, the subordinate ministers as well as the presbyters, writing as he did to the same region (Ephesus), and to confirm the teaching of the apostle of the Gentiles.
Yea--to sum up all my exhortations in one.
be subject--omitted in the oldest manuscripts and versions, but Tischendorf quotes the Vatican manuscript for it. Then translate, "Gird ([1Pe 1:13]; ) fast on humility (lowliness of mind) to one another." The verb is literally, "tie on with a fast knot" [Wahl]. Or, "gird on humility as the slave dress (encomboma)": 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 [1Pe 5:2] with [Joh 21:15-17]. 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 ([1Pe 3:3], ). God provides him with the robe of Christ's righteousness, in order to receive which man must be stripped of pride.
God resisteth the proud--Quoted, as [Jas 4:6], from [Pr 3:34]. Peter had James before his mind, and gives his Epistle inspired sanction. Compare [1Pe 5:9] with [Jas 4:7], literally, "arrayeth Himself against." Other sins flee from God: pride alone opposeth itself to God; therefore, God also in turn opposes Himself to the proud [Gerhard in Alford]. Humility is the vessel of all graces [Augustine].
6. under the mighty hand--afflicting you ([1Pe 3:15]): "accept" His chastisements, and turn to Him that smiteth you. He depresses the proud and exalts the humble.
in due time--Wait humbly and patiently for His own fit time. One oldest manuscript and Vulgate read, "In the season of visitation," namely, His visitation in mercy.
7. Casting--once for all: so the Greek aorist.
care--"anxiety? The advantage flowing from humbling ourselves under God's hand ([1Pe 5:6]) is confident reliance on His goodness. Exemption from care goes along with humble submission to God.
careth for you--literally "respecting you." Care is a burden which faith casts off the man on his God. Compare [Psa 22:10]; ; , to which Peter alludes; [Lu 12:22], ; [Php 4:6].
careth--not so strong a Greek word as the previous Greek "anxiety."
8. Peter has in mind Christ's warning to himself to watch against Satan, from forgetting which he fell.
Be sober ... vigilant--"Care," that is, anxiety, will intoxicate the soul; therefore be sober, that is, self-restrained. Yet, lest this freedom from care 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].
because--omitted in the oldest manuscripts The broken and disjointed sentences are more fervid and forcible. Lucifer of Cagliari reads as English Version.
adversary--literally, "opponent in a court of justice" ([Zec 3:1]). "Satan" means opponent. "Devil," accuser or slanderer ([Re 12:10]). "The enemy" ([Mt 13:39]). "A murderer from the beginning" ([Joh 8:44]). He counteracts the Gospel and its agents. "The tempter."
roaring lion--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.
walketh about--([Job 1:7]; 2:2). So the children of the wicked one cannot rest. Evil spirits are in [2Pe 2:4]; Jude 6, said to be already in chains of darkness and in hell. This probably means that this is their doom finally: 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.
devour--entangle in worldly "care" ([1Pe 5:7]) and other snares, so as finally to destroy. Compare [Re 12:15], .
9. ([Lu 4:13]; [Ep 6:11-17]; [Jas 4:7].)
steadfast--Compare established in the truth," [2Pe 1:12]. Satan's power exists only in respect to the unbelieving; the faithful he cannot hurt ([1Jo 5:18]). Faith gives strength to prayer, the great instrument against the foe ([Jas 1:6], &c.).
knowing, &c.--"encouragement not to faint in afflictions": your brethren suffer the same; nothing beyond the common lot of Christians befalls you ([1Co 10:13]). 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.
are--are being accomplished according to the appointment of God.
in the world--lying in the wicked one, and therefore necessarily the scene of "tribulation" ([Joh 16:33]).
10. Comforting assurance that God will finally "perfect" His work of "grace" in them, after they have undergone the necessary previous suffering.
But--Only do you watch and resist the foe: God will perform the rest [Bengel].
of all grace--(Compare [1Pe 4:10]). 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 call, the glory to which we are called, and the way (suffering); the fourth is the ground of the calling, namely, the grace of God in Christ.
by--Greek, "in." Christ is He in virtue of whom, and in union with whom, believers are called to glory. The opposite is "in the world" ([1Pe 5:9]; [Joh 16:33]).
after that ye have suffered--Join to "called you": suffering, as a necessary preliminary to glory, was contemplated in God's calling.
a while--short and inconsiderable, as compared with the glory.
perfect, &c.--The two oldest manuscripts, and Vulgate and Coptic versions, read, "shall perfect (so that there shall be nothing defective 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 completing the work of grace, than, as the Greek means, founding it. The Greek has, "shall HIMSELF perfect you": though you are called on to watch and resist the foe, God Himself must really do all in and through you. The same God who begins must Himself complete the work. The Greek for "stablish" (so as to be "steadfast in the faith," [1Pe 5:9]) is the same as "strengthen," [Lu 22:32]. Peter has in mind Christ's charge, "When thou art converted, strengthen thy brethren." His exhortation accords with his name Peter, "Thou art Peter, and upon this rock I will build My Church." "Stablish," so as not to waver. "Strengthen" with might in the inner man by His Spirit, against the foe.
11. To him--emphatic. To Him and Him alone: not to ourselves. Compare "Himself," see on [1Pe 5:10].
glory and--omitted in the oldest manuscripts and versions.
dominion--Greek, "the might" shown in so "perfecting," you, [1Pe 5:10].
12. Silvanus--Silas, the companion of Paul and Timothy: a suitable messenger by whom to confirm, as Peter here does, Paul's doctrine of "the true grace of God" in the same churches (compare [2Pe 3:16]). 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.
as I suppose--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 know, by positive observation, Silvanus' faithfulness to them; he therefore says, "faithful to you, as I suppose," from the accounts I hear; not expressing doubt. Alford joins "I have written unto you," which the Greek order favors. The seeming uncertainty, thus, is not as to Silvanus' faithfulness, which strongly marked by the Greek 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, all of which Silvanus might not reach: "By Silvanus, that faithful brother, as expect, I have Written to you" [Birks].
briefly--Greek, "in few (words)," as compared with the importance of the subject ([He 13:22]).
exhorting--not so much formally teaching doctrines, which could not be done in so "few words."
testifying--bearing my testimony in confirmation (so the Greek compound verb implies) of that truth which ye have already heard from Paul and Silas ([1Jo 2:27]).