First letter of Peter
Introduction
11
Peter writes to the Christians in present-day Turkey from Rom.
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apostle (messenger, ambassador) of Jesus the Anointed One (Messiah, Christ).
To the chosen strangers (guests, pilgrims) who are scattered (sown like seed; literally: "of the diaspora") [in the midst of a pagan culture] in Pontus,
Galatia,
Cappadocia [eastern Turkey],
Asia and
Bithynia, [Five Roman provinces in present-day Turkey are listed in the order a messenger would have traveled with this letter. Two of the regions are mentioned in . Among the recipients of the letter were probably several Jews who, about 30 years earlier, had been in Jerusalem and personally heard Peter preach on the day of Pentecost. In recent times, Paul and other missionaries had visited these areas, so the congregations also consisted of converted Gentiles.] 2chosen by God the Father,
predestined to be sanctified (set apart) by the Spirit
to obey Jesus the Anointed One (Messiah, Christ)
and be sprinkled with his blood [saved through his blood covenant, alluding to ].
May grace (favor) [power] and peace (harmony) be upon you in abundance (multiplied measure, growing more and more).New life in Jesus
3Blessed (worthy of praise) is our Lord Jesus the Anointed One (Messiah, Christ) God and Father, who according to his great mercy (mercy) [in accordance with his covenant] gave us (caused us to be born) again [from above, see ] to (into) a living hope, through the resurrection of Jesus the Anointed One (Messiah, Christ) from the dead, 4into an inheritance that cannot be destroyed, stained, or fade, and which is kept (reserved) for you in heaven. 5In God's power (strength, ability), you are protected through faith (trust, faithfulness) until the deliverance (salvation, rescue) that is ready to be revealed in the last time [when the end time has come]. 6In this [that awaits you] you rejoice greatly, even though you must now suffer various trials for a short time. 7The purpose of these trials is to test the genuineness of your faith (faithfulness, character). Your faith is far more precious than perishable gold, which is also tested by fire, even though it perishes. All this [genuine, true faith that has endured trials] will be turned into praise, glory, and honor when Jesus the Anointed One (Messiah, Christ) is revealed. 8You have not seen him,
but you love him (with a selfless, giving love).
You do not yet see him,
but you believe in (trust, are faithful to) him,
and can rejoice in unspeakable, heavenly (glorious) joy, 9because you are heading toward the goal of your faith – [final] deliverance (salvation) for your souls (your life). 10It was this salvation that the prophets sought and searched for, those who prophesied about the grace that you would receive. 11They tried to understand who or what time the Spirit of the Anointed One (Christ) in them was referring to when he foretold the sufferings of the Anointed One (Messiah, Christ) and the glory that would follow. 12It was then revealed to them that it was not themselves but you whom they served with their message. That message has now been conveyed (retold) to you by those who, in the Holy Spirit sent from heaven, gave you the gospel. This message [that people can have fellowship with God] is something even angels eagerly long to see (look into, stand on tiptoe and peek into). [The prophets saw this from a distance. Even the angels marvel at this when they see what God has done in Jesus. In a similar way, the cherubim above the mercy seat look down and marvel at what the sprinkled blood meant.]A future in God
[The main verb, and the only imperative, in the following verse is "set your hope" on grace, which ties this passage nicely to the previous one.] 13Therefore [based on the foundation of salvation, see verses 1-12], after removing everything that hinders your mind from thinking correctly [literally: "having tied up your clothes," to be ready to move forward unhindered, see ], be sober (clear-headed, alert in mind, self-controlled). Set your hope completely (without doubt) on the grace (gift, power) that will come upon you when Jesus the Anointed One (Messiah, Christ) is revealed. 14Be like obedient children. Do not be shaped by (follow, take on) the evil desires you used to live in when you were ignorant (spiritually blind). 15Instead, be like the one who called you, the Holy One. Become holy people (live holy) in everything you do. 16For it is written: You shall be holy (set apart)
for I am holy. []
17If you call upon (ask for, cry out to, and appeal to) him as Father [you pray and call God your Father], he who judges impartially according to our deeds (not according to outward appearances), then live in reverence (awe) during your temporary stay [here on earth]. 18You must understand (be aware) that you were not redeemed with perishable things, such as silver or gold, from the fruitless (meaningless) lifestyle you inherited from your fathers, 19but through the precious blood of the Anointed One (Messiah, Christ), like that of a lamb [sacrificial lamb] without blemish or spot [; ; ]. 20He was appointed before the world was cast down [Gk. pro kosmos katabole – i.e., before the Fall, when God's orderly world system was destroyed], but was revealed [here on earth] in these last days (the end of time) for your sake. 21Through him you believe (trust, rely on) in God, who raised him from the dead and gave him glory (honor), so that your faith and hope are in God [are centered and rest on God].The word that consists
Few places on earth can illustrate Isa 40 better than Peter's homeland by the Sea of Galilee. For a few short weeks in spring, the landscape is green. Just a month later, the grass has withered and the flowers have dried up.
23You have [indeed] been born again [you are born again from above, see ], not from (based on, out of) perishable (fragile) seed [in a human way], but from imperishable, through God's word [Gk. logos – singular] that lives and remains (remains; stays). 24For [and here Peter quotes from the book of the prophet Isaiah]: All flesh [all that is human] is like grass,
and all its glory like the flower of the grass.
The grass withers
and the flower falls off,
25but the word (Gk.rhema) of the Lord stands forever. [Isaiah 40:6-8] This is also the word (Gk. rhema) that has been proclaimed to you (the good news – the gospel – that has been brought to you). [Peter probably also picks up the word euangelizo from . The gospel is the good news. In the quotation in , the Greek word rhema is used, unlike in , where it says logos. Both of these Greek words are used to refer to God's living word. Rhema can sometimes be understood as individual words quoted from Scripture – brought to life by the Holy Spirit – for comfort, admonition, and encouragement.] [Verses 1-3 are one sentence in Greek. Although the verb "put off" comes first, it is not the main verb. Instead, it is "long for" in that is the exhortation, and which is in the imperative in Greek.] 21So [since you have been born again, see ] put off (strip yourselves of):
all malice (ill will, all evil plans),
all deceit (dishonesty, all deceit – Gk. ),
hypocrisy (all forms of falsehood toward people, acting),
envy (all forms of resentment)
and all slander (all forms of rumor-mongering and malicious speech) [which destroys relationships, see ; ; ]. [The last three words: hypocrisy, envy, and slander are in the plural in the original text and refer to all different expressions of these.] 2Like newborn babies, crave (thirst for) the pure (unadulterated) spiritual milk [the word "spiritual" is Greek logikos and refers to the word of God (Gk. logos), see also ; spiritual milk is pure (Gk. adolon) in contrast to false (Gk. dolon), the second point in the list in ],
it enables you to grow up to [complete] liberation (salvation),
3you have [already] "tasted (experienced) that the Lord is good" []. [The first verb "put away" is in the medium form, a verb form that does not exist in the English language. We are used to using the verb forms active (I do something) and passive (something is done to me). Greek, on the other hand, has another form between these two, which is why it is called "middle". This form is a combination of the active and passive forms. What I "actively" do is important because I will be "passively" affected. The use of this particular form here reinforces how the driving force to put away evil comes from a hunger and thirst for God. The four verbs are:
1. "put away" – medium, a self-influencing action
2. "long for" – active imperative, the main verb and the actual exhortation
3. "grow up" – subjunctive passive, a possible result
4. "tasted" – indicative, something real that has happened.]Jesus the living stone
4
The cornerstone is the first stone in the construction of a house and the stone to which all the other stones are aligned. Ruins from the city of Tsippori, 6 km north of Nazareth. The city had been destroyed during the unrest in 4 BC and was rebuilt during Jesus' childhood. Jesus may have accompanied Joseph and worked there, see Mark 6:3.
Behold, I lay in Zion [a poetic term for Jerusalem] a stone,
a chosen, precious (honored, praised, beloved; highly esteemed/valued) cornerstone,
and whoever believes in it (him) should never [need] be ashamed [absolutely need not be put to shame or feel disgrace]. [Here Peter quotes from the Greek translation Septuagint.]
7Those of you who believe see his value [the living stone Jesus is precious to you], but for those who do not believe, it says "the stone that the builders rejected
has become the cornerstone" [],
8and "a small stone [on the road that one happens to stumble upon] that causes one to stumble,
and a rock that causes offense." []
They stumble because they do not believe (do not obey) the Word. That is what they [who reject him] were predestined to do. [Their unbelief and disobedience are not predestined, but if one takes offense at Jesus and does not believe in him, it is inevitable that one will stumble, and the fall is predestined. See also ; ; ; ; .] 9But you are "a chosen race, a royal priesthood [the word was used for the Levitical priesthood in the temple], a holy nation, a people for God's own possession, so that you may proclaim the excellencies of him who called you out of darkness into his marvelous light." [This verse contains several ideas and quotations from ; .] 10You who were not a people are now God's people; you who had not received mercy have now received mercy. [, ; ]Be holy
11My beloved [the recipients of the letter in present-day northern Turkey, see , but also believers of all times], I urge you as strangers and guests [in a world influenced by pagan ideals] to abstain (actively distance yourselves) from the lusts of the flesh that wage war against the soul. [The term "abstain" has the primary meaning of keeping a distance from something, such as a boat that is a distance from land, see . The verb form also has significance. The word is here in the medium form, see comment on . What I actively choose to do is important because it will passively affect me through subsequent consequences. What Peter is saying here is that we should abstain from the lusts of the flesh, not just because it is a rule, but because it is in our own interest to do so. Keep your distance because it is good for you.] 12Conduct yourselves honorably among the Gentiles, so that when they accuse you of being evil, they may see your good deeds and praise God on the day he visits them.Living as a Christian in society
[It is worth noting that Peter urges believers to submit to a regime as corrupt as the Roman one. This does not mean that Peter turns a blind eye to the injustice around him. This must be seen in the light of what would happen if there were no central authority and no civil laws at all. Then anarchy would reign and the weak would be completely without rights. To the utmost extent, a Christian should follow the ordinances of society, but in cases where they go against God's commandments, it is more important to obey God than men, see .] 13Submit yourselves (military term for taking one's place, taking a voluntary position of cooperation with) to every human authority for the Lord's sake, both the king (emperor) as supreme ruler 14and the governors, who are sent by him to punish (avenge) those who do evil and honor those who do good. 15It is God's will that by doing good you should silence the mouths of foolish and ignorant people. 16You are free, but do not use your freedom as a cover for evil, but to serve (be a slave to) God. [When Peter wrote this, nearly half of the population of the Roman Empire were slaves. Among Christians, the percentage may have been even higher. Freedom here does not refer to political freedom, but to spiritual freedom. The believer is free from the power of sin, guilt, and shame. The word "serve" is the same word as for slave. True Christian freedom is only obtained by becoming a slave to Jesus, see ; .] 17Honor (respect) all [people, because they are created for God's glory, see ].
Love (selflessly, generously) your brothers and sisters (in faith).
Fear (in reverent worship) God.
Honor (respect) the king (emperor).Living as a Christian subject to others
18You servants [special word for slaves who served in the home], submit yourselves (military term for taking one's place, taking a voluntary position of cooperation with) to your rulers and show them all respect, not only the good and gentle but also the harsh. 19For it is a grace when someone, through their awareness of God (their god-consciousness; because of their god-consciousness), endures when they suffer innocently [when, in a disadvantaged position, they bear and endure unjust sorrows, afflictions, vexations, torments, and difficulties of various kinds]. 20What credit is it if you endure punishment when you sin? But if you endure suffering when you do good [it is unexpected], it is something praiseworthy (pleasant, literally: "grace") in God's eyes. 21To this you are called. The Anointed One (Messiah, Christ) suffered in your place and left an example (to copy) for you, so that you might follow in his footsteps. [A special word for "example" is used here. It is a compound word made up of the words "write" and "under." It was used to describe how a student learned to write a letter by copying what the teacher had written, on a line below the teacher's text.]Jesus' example
22He [Isa] committed no sin,
and no deceit (untruth) was ever found in his mouth. []
23When he was insulted, he did not respond [in kind] with insults. When he suffered, he did not threaten [revenge], but entrusted himself [his cause, his judgment] to the one who judges justly. 24He personally bore our sins in his own body [, ] on the wood of the cross, so that we might die to sins and live for righteousness. By his wounds you have been healed. 25You were like sheep that had gone astray [],
but now you have returned to the shepherd who protects your lives.Living as a Christian in marriage
[Peter is now addressing primarily wives with unbelieving husbands, but the principles apply to all marriages. The introduction in both verses 1 and 7, 'in the same way,' means that the advice to wives and husbands is based on and refers back to the previous chapter and the passage that began in , where Jesus himself is our example, see . Six verses deal with women and one verse with men. The reason may be that during this time it was much more difficult for a woman who had become a believer to leave her home alone to attend church.
It is also important to note that submission never means that a woman should remain in a relationship where she is abused or her children are harmed. The entire passage began by stating that society has laws and rules that must be followed, and violence in the home is punishable by law, see .] 31In the same way, wives, submit yourselves (take a voluntary position of cooperation with) to your husbands, so that even those men who do not obey the word (do not believe in God's word and live according to the teachings of the Bible) may be won over without words by the lives of their wives. 2when they see how godly and pure you live. 3Your adornment should not be external things such as elaborate hairstyles, gold jewelry, or fine clothing, 4but the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit. This is very precious in God's sight. 5This is how the holy women of the past adorned themselves as they placed their hope in God. They submitted to their husbands, 6as Sarah obeyed Abraham and called him lord []. You have become her children when you do what is good and do not let yourselves be intimidated. [Sarah could have lived in a house, but chose to follow her husband and live in a tent. Twice she could have become the wife of rich men because of her husband's mistake, see ; .] 7In the same way, husbands should live with their wives in an understanding way, as with a weaker (more fragile) vessel. Show them honor (respect) as fellow heirs of the grace of life (God's life) so that nothing stands in the way of your prayers. [The verse cannot mean that women are spiritually, mentally, or emotionally weaker than men. The second part of the verse makes it clear that both men and women are God's image and co-heirs! Although there are physical differences, women are often shorter than men and do not have the same muscle mass, but that is not the point here. There are women who are taller and stronger than men. Both the husband and wife are likened to a vessel, and in that comparison, the woman is the "weaker" one. Paul uses a similar image with honorable and less honorable uses, see . When it comes to porcelain, "weaker" is not a negative word that is equated with less valuable, but rather the opposite. The key words in the verse are esteem and respect. Just as we value and treat a fine, expensive ceramic vessel with dignity, compared to coarse everyday porcelain, so should a man show his wife respect and esteem!
It is also interesting to note all the details surrounding the holy vessels in the tabernacle, see . Women and men are meant to be temples of the Holy Spirit and God's holy vessels. During the captivity in Babylon, the temple was plundered and even the holy vessels were taken away, see .]Suffering for what is good
8And finally [as a concluding exhortation]:
Be of one mind (united, harmonious – Gk. ) [live in harmony with one another],
compassionate [share joy and sorrow],
loving toward your brothers and sisters [show brotherly love],
tenderhearted (understanding, compassionate, merciful, kindhearted),
humble. [Five adjectives form a chiasmus here (where the first and last, second and second-to-last words are thematically related and together frame the central climax). Harmonious unity is only possible if everyone practices humility. Being compassionate and tender also creates understanding and sincere commitment. All this protects and preserves the inner love between siblings, which always needs to be nurtured and handled with care.] 9Do not repay evil with evil
or insult (mockery) with insult [do not retaliate in kind, see ; ],
but on the contrary, bless (speak well, pray for the welfare of others), for this you were called to inherit blessing. [] 10For: Whoever wants [to be able] to love life
and see good days,
should refrain (restrain; hold back) his tongue from evil
and his lips from speaking deceit. [; ]
11He shall also avoid (shun; turn away from) evil and [instead] do good,
seek peace and [zealously] pursue (follow, chase) it. [] 12For the eyes of the Lord watch over [rest on; follow] the righteous
and his ears are attentive to their prayer (plea).
But the Lord's face is against those
who do evil. [In verses 10-12, Peter both quotes and refers to (from the Greek translation of the Old Testament, the Septuagint). In verses 10b and 11, he uses the third person singular instead of the psalm's direct exhortation in the second person singular. The Septuagint follows the Hebrew and has no verb, but is translated as: "The eyes of the Lord are upon" and "his ears are toward."] 13And who can harm you (who is the one who will hurt you) if you are passionate (would be zealous – literally: would become Zealots) for what is good [want to imitate him who is good]? 14Yes, even if you suffer for what is right, you are blessed (happy, fortunate, enviable). [] Do not be afraid of them (literally: do not fear their fear)
and do not be intimidated. []
15But you shall keep holy (sanctify Messiah/Christ as Lord) the Lord your God in your hearts. Always be ready to [well-founded and logical] answer anyone who asks you to explain (requests an account of) the hope within you. [The original text reads: always be ready to defend (Gk. apologia), i.e., for a well-founded and logical argument and defense, see also .] 16But do so with humility (gentleness, meekness) [] and respect (fear, reverence), with a clear conscience, so that those who speak ill of (slander, mock) you in this matter may be ashamed, those who slander your good conduct (behavior) in the Anointed One (Messiah, Christ). 17It is better to suffer for doing good, if that is God's will, than for doing evil.A hymn of praise about Jesus' suffering
18For the Anointed One (Messiah, Christ) suffered (was tortured) for [your – plural] sins,
once and for all,
a righteous (innocent)
for the unrighteous (guilty),
to bring you to God –
[Jesus was] put to death in the body,
but made alive by the Spirit.
19In this form [through the Holy Spirit], he [Jesus] went and proclaimed [the way of salvation through Noah] to the spirits [of those who are now sitting] in captivity. 20It was for those who did not obey (refused to believe) long ago in Noah's day [that the message was preached], when God patiently waited while the ark was being built. A few, to be exact: eight people, were saved in the ark through water. [The subject in verses 19-21 shifts from Jesus' death to Noah's time and then back to baptism in water in Peter's time. The text can be interpreted in different ways. The comments here assume that it was Noah who preached salvation to the people who lived at that time, not that Jesus preached to dead spirits. In that case, there would be a second chance to accept Jesus, which is not mentioned anywhere in the Bible.] 21Following this model [the water of the flood], baptism now saves you too. This does not mean that the body is cleansed of dirt, but is a confession of a clear conscience (a guarantee of belonging) to God through the resurrection of Jesus the Anointed One (Messiah, Christ), 22who has ascended to heaven and sits at the right hand of God since angels, princes, and powers have been subjected to him.Have the same mind as Jesus
41Now that the Anointed One (Messiah, Christ) has suffered in the flesh (the body – Gk. ), you too should arm yourselves with the same mind [thought, intention, and attitude as Jesus], for he who has suffered in the body (the flesh) has ceased from sin [no longer has anything to do with sin], 2so that for the rest of the time [the remaining time left here] in the body (flesh) he no longer lives according to human desires [which are focused on lust and strong longing] but according to God's will [Gk. thelema – what God longs for, has planned, and most of all wants]. 3For long enough you have lived as the Gentiles desire (literally: the time that has passed has been sufficient for the Gentiles' desires to be fully carried out as they walked) in: orgies (Gk. aselgeiais – defiant, brazen, lustful, frivolous, and unrestrained debauchery) [in total absence of restraint],
lust [Gk. epithymiais – based on feelings of lust and passionate longing, often for the forbidden],
drunkenness (Gk. oinophlygiais – "wine excess") [which causes one to "bubble over" and talk too much],
drunken revelry [Gk. komois where revelers during the grape harvest indulged in brutal feasting and immoral frenzy – in ancient Greece, these refer to late and wild outdoor processions where Bacchus and other idols were honored with music and torches] wild parties [Gk. potois – drinking parties, drunken revelries; drinking (plural) from Gk. potos (drink) – probably has a connection to Greek or Roman drinking parties (Gk. symposion) held in the wealthy homes of educated men, where unmarried female intellectual entertainers were often hired],
and forbidden idol worship (Gk. athemitois eidololatriais – unlawful, illegal, shameful, abominable, inappropriate). [The will, intention, and determination of the ungodly pagans is expressed here with the Greek word boulema, which also appears in and .]
4They are surprised about this (think it is strange) when you do not [any longer] follow (rush, run) with [and throw yourselves into] the same stream of debauchery (Gk. asotia – "unrighteousness"; in the same effusive flow of incorrigibility/extravagance) [destructive living without salvation and protection, see ]. They mock (blaspheme) [speak ill of you], 5those who will have to answer to him who is ready to judge the living and the dead. 6For this reason, the gospel was also proclaimed (was also preached) to those who are now dead, so that they might be judged in the flesh (the body), as humans [are judged], but live in the spirit (spiritually) as God [lives].Serve God
[Being sober and alert is the opposite of being drunk and asleep, see . The call to devoted and intimate worship has a special meaning for Peter because he fell asleep when he should have been watching and praying, see .] 7The end of all things is now near (but the end of all things has drawn near). Therefore, be self-disciplined (sound, clear-minded, moderate) and sober (sensible, alert, vigilant) so that you may pray [literally: when it comes to prayers, see ]. 8And above all, love one another persistently [do your utmost to extend selfless and generous love to everyone – let it be intense and reach its goal in yourselves, see also ], for love covers (overshadows) [through forgiveness and forbearance]
a multitude [a fullness/an excess] of sins. []
9Be hospitable [welcoming and generous toward strangers and guests] without complaining (grumbling and whining silently), 10just as each one [of you] has [actively and willingly] received a gift of grace [a free gift; a talent/ability from God by grace], when you [constantly] serve one another as good stewards (Gk. oikonomoi) of God's manifold grace [an enormously wide spectrum of different gifts of grace and blessings]. 11If anyone speaks, he should speak the words of God [teach in accordance with God's word].
If anyone serves, he should serve with the strength God provides (leads, directs). This is so that God may be glorified in all things through Jesus the Anointed One (Messiah, Christ). His is the glory and the power forever and ever, amen (let it be so).Trials
12My beloved, do not be surprised (astonished) at the fiery trial (the fire that melts and purifies metals) among you that is happening [to test your quality], as if it were something strange (odd, unusual) that is happening [just] to you. 13No (on the contrary), just as when you share (participate in) the sufferings of the Anointed One (Messiah, Christ), rejoice (lean on grace) so that when his glory is revealed, you may also have overflowing joy (rejoice with joy). 14If you are insulted (slandered, mocked, dishonored) because of the name of the Anointed One (Messiah, Christ) [for bearing that name, i.e., being called Christians], you are blessed (happy, fortunate, enviable), for the Spirit of glory – the Spirit of God – rests upon you (gives you a break; holds you back and renews you). [Some manuscripts also have the following text: "Yes, as for them, he is reviled, but as for you, he is honored."] 15For let none of you suffer (make sure that none of you suffer) as a
murderer,
or thief,
or criminal ("evildoer," wrongdoer)
or as one who meddles in other people's affairs (acts as a self-appointed judge; busy monitoring others).
16But if anyone suffers as [is persecuted for being a] Christian, he should not be ashamed, but [rather] honor (praise) God in [this matter – that he is considered worthy to suffer for] that name. [The Greek word christianos literally means "follower of the Anointed One" or transcribed "follower of Christ," see also ; .] 17For it is [now] time for judgment to begin (has begun) – with (from) God's house (household, family) [; ; ; ]. But if it begins with (from) us, what will be the end of those who do not believe (do not obey; who constantly refuse to be convinced) God's good news (gospel)? 18If the righteous are barely saved (delivered, freed) – then what will become of the ungodly and the sinner? [] 19Therefore, those who suffer according to God's will [those who are always treated badly because they do God's most desired will] should also make sure that they [constantly] entrust their souls to their faithful ("convinced," see ) Creator by doing good (what is right). [The trials and sufferings that believers have already experienced () are only the first step in God's judgment, which culminates on Judgment Day (; ; ). Throughout history, persecution has refined and strengthened believers.]Leadership and humility
[Peter has just written that God's judgment begins with God's house, see . Since times of persecution and trials are coming, it is important that the leadership of the church stand firm, see .] 51Therefore, as an elder (leader) and an eyewitness to the sufferings of the Anointed One (Messiah, Christ) and as one who shares in the glory that is to be revealed, I now exhort the elders (leaders of the church) among you: 2Feed (nurture, protect, lead, shepherd) the flock of God that is among you [for which you are responsible].
Watch over them (Gk. episkopeo, cf. ; ), not out of compulsion (duty),
but willingly.
Not motivated by greed [through a misguided focus on the benefits of the office],
but passionately (devotedly). 3Not as lords over (arrogant dictators who oppress) those entrusted to you (those for whom you are responsible, your lot),
but be examples to the flock [be living examples of a Christian lifestyle that they can follow].
4Then, when the Chief Shepherd appears, you will be crowned with a crown of glory (dignity) that will never fade. [When Peter was restored by Jesus, he received similar instructions from Jesus himself, see .] 5In the same way, you who are younger [young in age or faith] should submit to (take a voluntary position of cooperation with) the older ones. [The older ones probably refer to the leaders of the congregation – the elders – based on the context here. Peter surely remembers the Last Supper, how Jesus clothed himself in humility when he literally tied a servant's towel around himself and washed the disciples' feet, see .]
Furthermore, this applies to all of you [regardless of position]: Clothe yourselves with humility toward one another, for [as it says in ]: "God opposes the arrogant (proud, bullies),
but gives grace (favor, blessing) to the humble."
6Therefore, humble yourselves (allow yourselves to be humbled) under God's mighty hand, so that he may exalt you in due (appropriate) time, 7when you have cast all your cares (anxieties; every worry) on him – for he cares for (he cares about what concerns) you. [] [The word for worry, Gk. merimna, is used for worldly cares that choke the word that the sower sows, see . The verbs "humble" and "cast" in verses 6 and 7 belong together. We humble ourselves before God by casting our cares on him. Trying to carry our burden ourselves is rather false humility, which before God is pride. The Greek verb epiripto occurs only here and in , where it says that people "cast" their cloaks on the donkey that Jesus then sat on when he rode into Jerusalem, ready to be sacrificed. When we cast what weighs us down and divides us onto Jesus, he takes it all the way to the completed work of the cross. "Cast" appears in both instances in the aorist tense, which expresses a punctual, i.e., single and momentary action. Once we have cast all our self-centered concerns on the Lord, we do not need to take them back and cast them again! By humbling ourselves, God will, when the time is right, lead us on to the position he has intended for us in his kingdom (), see also .]Resist the devil—Jesus has the power
8
The devil is likened to a lion hungry for prey. A lion tries to separate its prey from the herd and often targets a lone or injured animal.
restore (fully correct, restore; perfect, complete),
support (firmly plant; sustain, stabilize),
strengthen ("functionally enhance")
[to gain mobility and be able to accomplish something in the most effective way] and
establish (confirm; lay a firm foundation in) you. [Four verbs describe how God gives strength and steadfastness in faith. Establish (Gk. katartizo) is used in to describe how broken nets are mended. The word for support is the same as in the rendering of Jesus' personal exhortation to Peter – something that is also fulfilled here, see .]
11To him belongs the power (authority) for ever and ever, amen (let it be so).Conclusion
12I [Peter] have written this short letter to you through Silvanus, whom I know to be a faithful brother. I have written to encourage (admonish, appeal to you) and confirm (testify to) that this [the content of this letter as a whole] is God's true grace. Stand firm in it [grace]. [Silvanus is the same person whom Luke calls Silas in the Acts of the Apostles, see ; , ; ; . Here Peter uses the Latin form of his name, as does Paul, see ; ; . He was a recognized leader in the church in Jerusalem and a Roman citizen, see , . He traveled with Paul on his second missionary journey, see . He was a faithful co-worker of both Peter and Paul.
The choice of words "through Silvanus" usually means that it was that person who delivered the letter, see ; . It may also indicate that Silas helped Peter write the letter. If so, this may explain the letter's rich vocabulary and elegant Greek style.
Peter concludes his letter with an exhortation to stand firm in grace. There is a fine balance between receiving grace through Jesus, see , and the exhortation to also remain in that grace.] 13She [your sister church here] in Babylon [may be a symbolic name for Rom], chosen together with you, sends greetings, and so does my son (disciple) Mark. [This verse can be read literally or interpreted: - She may refer to the church where Peter is located or a specific woman, perhaps Peter's wife.
- Babylon may be the city of Babylon on the river Euphrates or a code name for Rom.
- Mark may be Peter's real son or his spiritual son.
Since the expression "chosen together with you" is used, it is most natural that "she" refers to the congregation to which Peter is writing this letter. Early manuscripts sometimes have the addition "the congregation," which indicates that this was the first interpretation. In that case, it is also likely that Mark is not Peter's physical son but refers to the author of the Gospel of Mark, John Mark, who has many details from Peter's experiences with Jesus. Peter was also well acquainted with Mark since the early days of the church in Jerusalem, see . Mark is often in Rom, see , which also suggests that Babylon is a code name for Rom.
Those who advocate a more literal interpretation point out that Peter was married, see ; , and this may refer to his wife. Peter probably had children of his own, and perhaps a son named Mark. The introduction to the letter mentions several real places, see . However, Babylon was in ruins at that time, and no other sources indicate that Peter was there, which supports a symbolic interpretation.] 14Greet one another with a kiss of love. [An expression of love, forgiveness, and unity, Gk. philema. The kiss on the cheek was and is a common form of greeting in the Mediterranean region.]
Peace (security, success) to all of you who live in the Anointed One (Messiah, Christ).
