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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In which the apostle gives particular directions, first to the elders, how to behave themselves towards their flock (ver. 1-4); then to the younger, to be obedient and humble, and to cast their care upon God, ver. 5-7. He then exhorts all to sobriety, watchfulness against temptations, and stedfastness in the faith, praying earnestly for them; and so concludes his epistle with a solemn doxology, mutual salutations, and his apostolical benediction.
Adam Clarke: Commentary on the Bible - 1831
Directions to the elders to feed the flock of God, and not to be lord over God's heritage, that when the chief Shepherd does appear, they may receive a crown of glory, Pe1 5:1-4. The young are to submit themselves to the elder, and to humble themselves under the mighty hand of God, and cast all their care upon him, Pe1 5:5-7. They should be sober and watchful, because their adversary the devil is continually seeking their destruction, whom they are to resist, steadfast in the faith, Pe1 5:8, Pe1 5:9. They are informed that the God of all grace had called them to his eternal glory, Pe1 5:10-11. Of Silvanus, by whom this epistle was sent, Pe1 5:12. Salutations from the Church at Babylon, Pe1 5:13. The apostolic benediction, Pe1 5:14.
Albert Barnes: Notes on the Bible - 1834
5:0: This chapter embraces the following subjects:
I. An exhortation to the elders of the churches to be faithful to the flocks committed to their charge, Pe1 5:1-4.
II. An exhortation to the younger members of the church to evince all proper submission to those who were older; to occupy the station in which they were placed with a becoming spirit, casting all their care on God, Pe1 5:5-7.
III. An exhortation to be sober and vigilant, in view of the dangers which beset them, and the arts and power of their great adversary, the devil, and especially to bear with patience the trials to which they were subjected, in common with their Christian brethren elsewhere, Pe1 5:8-11.
IV. Salutations, Pe1 5:12-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pe1 5:1, He exhorts the elders to feed their flocks; Pe1 5:5, the younger to obey; Pe1 5:8, and all to be sober, watchful, and constant in the faith; Pe1 5:9, and to resist the cruel adversary the devil.
Geneva 1599
The (1) elders which are among you (2) I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:
(1) He describes peculiarly the office of the Elders, that is to say, of them that have the care of the Church. (2) He uses a preface concerning the circumstance of his own person: that is, that he as their companion communes with them not of manners which he knows not, but in which he is as well experienced as any, and propounds to them no other condition but that which he himself has sustained before them, and still takes the same trouble, and also has the same hope together with them.
John Gill
INTRODUCTION TO 1 PETER 5
In this chapter the apostle first exhorts pastors and members of churches to their respective duties as such; and then to those which were common to them all, as Christians; and closes the epistle with prayers for them, salutations of them, and with his apostolic benediction. He begins with the pastors or elders, and describes himself as a fellow elder, an eyewitness of Christ's sufferings, and a partaker of his glory, 1Pet 5:1, and these he exhorts to feed the flock of God, where they were; to take the charge and oversight of them, freely, readily, and willingly, and not through force or covetousness; and not to exercise a tyrannical dominion over them, but to be examples to them, 1Pet 5:2, and the argument made use of to encourage them to all this is, that at the appearance of Christ, the chief Shepherd, they should receive a never fading crown of glory, 1Pet 5:4 and next, the members of the churches are exhorted to submit to the rule and government of their pastors, being according to the word of God; and to be subject to one another; and particularly to put on humility, as a garment very ornamental to them; and the rather, since God opposes himself to men that are proud, but gives more grace to the humble, 1Pet 5:5 and especially he exhorts them to be humble under the hand of God, since that is a mighty one, and this is the way to be exalted in due time; and also to cast their care upon him, seeing he cared for them, 1Pet 5:6 and then the apostle proceeds to the common duties of Christians, and to exhort them to sobriety and watchfulness, since Satan their adversary was a cruel and indefatigable one, and ever seeking the ruin of men; and to resist him in the steadfast exercise of faith, and patiently bear all afflictions, seeing the same were accomplished in their brethren in the world, 1Pet 5:8 and then he puts up some petitions for them, that they might be perfected, stablished, strengthened, and settled, 1Pet 5:10 and ascribes glory and dominion for ever to the God of grace, to whom he prays, 1Pet 5:11 after which he names the person by whom he sends this epistle, giving a summary of it; that it was an exhortation and a testimony to the true doctrine of grace wherein they stood, 1Pet 5:12, and next follow the salutations of the church at Babylon, and of his son Marcus, to them, 1Pet 5:13, and lastly, he desires they would salute one another with a kiss of love, and gives them his benedictory wish, 1Pet 5:14.
John Wesley
I who am a fellow - elder - So the first though not the head of the apostles appositely and modestly styles himself. And a witness of the sufferings of Christ - Having seen him suffer, and now suffering for him.
Robert Jamieson, A. R. Fausset and David Brown
EXHORTATIONS TO ELDERS, JUNIORS, AND ALL IN GENERAL. PARTING PRAYER. CONCLUSION. (1Pet 5:1-14)
elders--alike in office and age (1Pet 5:5).
I . . . also an elder--To put one's self on a level with those whom we exhort, gives weight to one's exhortations (compare 2Jn 1:1-2). Peter, in true humility for the Gospel's sake, does not put forward his apostleship here, wherein he presided over the elders. 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, angel, bishop, or moderator, &c., though of the same ORDER as the presbyters, 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 [Synagogue and Temple, Part II, chs. 3 and 7]).
witness--an eye-witness of Christ's sufferings, and so qualified to exhort you to believing patience in suffering for well-doing after His example (1Pet 4:19; 1Pet 2:20). This explains the "therefore" inserted in the oldest manuscripts, "I therefore exhort," resuming exhortation from 1Pet 4:19. His higher dignity as an apostle is herein delicately implied, as eye-witnessing was a necessary qualification for apostleship: compare Peter's own speeches, Acts 1:21-22; Acts 2:32; Acts 10:39.
also--implying the righteous recompense corresponding to the sufferings.
partaker of the glory--according to Christ's promise; an earnest of which was given in the transfiguration.
5:15:1: Զերիցունս այսուհետեւ աղաչեմ՝ իբրեւ զերիցակից՝ եւ վկա՛յ չարչարանացն Քրիստոսի, որ եւ հանդերձեալ փառացն յայտնելոյ հաղո՛րդ[3061]. [3061] Ոմանք. Որպէս զերիցակիցս եւ զվկայս... փառացն յայտնելոց հաղորդս. կամ՝ հաղորդք։ Ուր օրինակ մի. Հաղորդ՝ որ յայտնելոցն է ՚ի մեզ. եւ այլ օրինակ մի. Փառացն հաղորդս յայտնելոց էք։
1 Ուրեմն՝ աղաչում եմ երէցներին, ես էլ նոյնպէս լինելով երէց ու վկայ Քրիստոսի չարչարանքների եւ մասնակից գալիք փառքի յայտնութեան.
5 Ձեր մէջ եղող երէցներուն կ’աղաչեմ, ես ալ նոյնպէս երէց ըլլալովս, Քրիստոսին չարչարանքներուն վկայ եւ մասնակից հանդերձեալ փառքին որ պիտի յայտնուի,
Զերիցունս այսուհետեւ աղաչեմ, իբրեւ զերիցակից եւ վկայ չարչարանացն Քրիստոսի, որ եւ հանդերձեալ փառացն յայտնելոյ հաղորդ:

5:1: Զերիցունս այսուհետեւ աղաչեմ՝ իբրեւ զերիցակից՝ եւ վկա՛յ չարչարանացն Քրիստոսի, որ եւ հանդերձեալ փառացն յայտնելոյ հաղո՛րդ[3061].
[3061] Ոմանք. Որպէս զերիցակիցս եւ զվկայս... փառացն յայտնելոց հաղորդս. կամ՝ հաղորդք։ Ուր օրինակ մի. Հաղորդ՝ որ յայտնելոցն է ՚ի մեզ. եւ այլ օրինակ մի. Փառացն հաղորդս յայտնելոց էք։
1 Ուրեմն՝ աղաչում եմ երէցներին, ես էլ նոյնպէս լինելով երէց ու վկայ Քրիստոսի չարչարանքների եւ մասնակից գալիք փառքի յայտնութեան.
5 Ձեր մէջ եղող երէցներուն կ’աղաչեմ, ես ալ նոյնպէս երէց ըլլալովս, Քրիստոսին չարչարանքներուն վկայ եւ մասնակից հանդերձեալ փառքին որ պիտի յայտնուի,
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5:11: Пастырей ваших умоляю я, сопастырь и свидетель страданий Христовых и соучастник в славе, которая должна открыться:
5:1  πρεσβυτέρους οὗν ἐν ὑμῖν παρακαλῶ ὁ συμπρεσβύτερος καὶ μάρτυς τῶν τοῦ χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός·
5:1. Πρεσβυτέρους ( To-more-eldered ) οῦν (accordingly) ἐν (in) ὑμῖν (unto-ye) παρακαλῶ (I-call-beside-unto,"ὁ (the-one) συνπρεσβύτερος (more-eldered-together) καὶ (and) μάρτυς (a-witness) τῶν (of-the-ones) τοῦ (of-the-one) Χριστοῦ (of-Anointed) παθημάτων, (of-experiencings-to,"ὁ (the-one) καὶ (and) τῆς (of-the-one) μελλούσης (of-impending) ἀποκαλύπτεσθαι (to-be-shrouded-off) δόξης (of-a-recognition) κοινωνός, (en-commoned,"
5:1. seniores ergo qui in vobis sunt obsecro consenior et testis Christi passionum qui et eius quae in futuro revelanda est gloriae communicatorThe ancients therefore that are among you, I beseech who am myself also an ancient and a witness of the sufferings of Christ, as also a partaker of that glory which is to be revealed in time to come:
1. The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed:
5:1. Therefore, I beg the elders who are among you, as one who is also an elder and a witness of the Passion of Christ, who also shares in that glory which is to be revealed in the future:
The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:

1: Пастырей ваших умоляю я, сопастырь и свидетель страданий Христовых и соучастник в славе, которая должна открыться:
5:1  πρεσβυτέρους οὗν ἐν ὑμῖν παρακαλῶ ὁ συμπρεσβύτερος καὶ μάρτυς τῶν τοῦ χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός·
5:1. seniores ergo qui in vobis sunt obsecro consenior et testis Christi passionum qui et eius quae in futuro revelanda est gloriae communicator
The ancients therefore that are among you, I beseech who am myself also an ancient and a witness of the sufferings of Christ, as also a partaker of that glory which is to be revealed in time to come:
5:1. Therefore, I beg the elders who are among you, as one who is also an elder and a witness of the Passion of Christ, who also shares in that glory which is to be revealed in the future:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Обращаясь в заключительной главе послания с наставлениями ко всем читателям, пастырям и пасомым, Апостол Петр прежде всего устанавливает свой авторитет наставника в Церкви. Обращаясь с своими наставлениями к пастырям-пресвитерам - presbuteroV именно в смысле должности в Церкви (ср. Деян 11:30; 20:17), а не в смысле преклонного возраста (слав. "старцы"), Апостол смиренно называете себя их сопастырем (o sumpresbuteroV). "Потом, желая показать, что он преимуществует пред ними, и что называет себя пресвитером по смиренномудрию, выставляет свое достоинство, именно то, что он свидетель Христовых страданий. Он говорит как бы так: если я, изъяснивший вам такие видения, не нахожу низким называть себя сопресвитером, то и вам несправедливо возноситься над подчиненными своими" (блаж. Феофил.). Апостол называет себя свидетелем страданий Христовых не только в том смысле, что он проповедовал о страданиях и смерти Христовых, очевидцем которых он был, но и в том, что в самой жизни и деятельности своей он сделался исповедником Христовым, перенося различные страдания за имя Христово; быть может, Апостол предвидел, по внушению Божию и согласно предречению Самого Господа о мученической кончине Ап. Петра (Ин ХXI:18-19), свои страдания и смерть за Христа и в этом предведении называл себя исповедником Христовым. Наконец, в том же cт. 1: Апостол именует себя общником, соучастником (coinwnoV) будущей славы в Царстве Христовом, в несомненности которой для всех истинных исповедников веры Христовой Апостол твердо уверен (ст. 4), как и Ап. Павел (Кол 3:4; 1Тим. 4:8).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Advice to Elders.A. D. 66.
1 The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: 2 Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; 3 Neither as being lords over God's heritage, but being ensamples to the flock. 4 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

Here we may observe,

I. The persons to whom this exhortation is given--to the presbyters, pastors, and spiritual guides of the church, elders by office, rather than by age, ministers of those churches to whom he wrote this epistle.

II. The person who gives this exhortation--the apostle Peter: I exhort; and, to give force to this exhortation, he tells them he was their brother-presbyter or fellow-elder, and so puts nothing upon them but what he was ready to perform himself. He was also a witness of the sufferings of Christ, being with him in the garden, attending him to the palace of the high-priest, and very likely being a spectator of his suffering upon the cross, at a distance among the crowd, Acts iii. 15. He adds that he was also a partaker of the glory that was in some degree revealed at the transfiguration (Matt. xvii. 1-3), and shall be completely enjoyed at the second coming of Jesus Christ. Learn, 1. Those whose office it is to teach others ought carefully to study their own duty, as well as teach the people theirs. 2. How different the spirit and behaviour of Peter were from that of his pretended successors! He does not command and domineer, but exhort. He does not claim sovereignty over all pastors and churches, nor style himself prince of the apostles, vicar of Christ, or head of the church, but values himself upon being an elder. All the apostles were elders, though every elder was not an apostle. 3. It was the peculiar honour of Peter, and a few more, to be the witnesses of Christ's sufferings; but it is the privilege of all true Christians to be partakers of the glory that shall be revealed.

III. The pastor's duty described, and the manner in which that duty ought to be performed. The pastoral duty is three-fold:-- 1. To feed the flock, by preaching to them the sincere word of God, and ruling them according to such directions and discipline as the word of God prescribes, both which are implied in this expression, Feed the flock. 2. The pastors of the church must take the oversight thereof. The elders are exhorted to do the office of bishops (as the word signifies), by personal care and vigilance over all the flock committed to their charge. 3. They must be examples to the flock, and practise the holiness, self-denial, mortification, and all other Christian duties, which they preach and recommend to their people. These duties must be performed, not by constraint, not because you must do them, not from compulsion of the civil power, or the constraint of fear or shame, but from a willing mind that takes pleasure in the work: not for filthy lucre, or any emoluments and profits attending the place where you reside, or any perquisite belonging to the office, but of a ready mind, regarding the flock more than the fleece, sincerely and cheerfully endeavouring to serve the church of God; neither as being lords over God's heritage, tyrannizing over them by compulsion and coercive force, or imposing unscriptural and human inventions upon them instead of necessary duty, Matt. xx. 25, 26; 2 Cor. i. 24. Learn, (1.) The eminent dignity of the church of God, and all the true members of it. These poor, dispersed, suffering Christians were the flock of God. The rest of the world is a brutal herd. These are an orderly flock, redeemed to God by the great Shepherd, living in holy love and communion one with another, according to the will of God. They are also dignified with the title of God's heritage or clergy, his peculiar lot, chosen out of the common multitude for his own people, to enjoy his special favour and to do him special service. The word is never restricted in the New Testament to the ministers of religion. (2.) The pastors of the church ought to consider their people as the flock of God, as God's heritage, and treat them accordingly. They are not theirs, to be lorded over at pleasure; but they are God's people, and should be treated with love, meekness, and tenderness, for the sake of him to whom they belong. (3.) Those ministers who are either driven to the work by necessity or drawn to it by filthy lucre can never perform their duty as they ought, because they do not do it willingly, and with a ready mind. (4.) The best way a minister can take to engage the respect of a people is to discharge his own duty among them in the best manner that he can, and to be a constant example to them of all that is good.

IV. In opposition to that filthy lucre which many propose to themselves as their principal motive in undertaking and discharging the pastoral office, the apostle sets before them the crown of glory designed by the great shepherd, Jesus Christ, for all his faithful ministers. Learn, 1. Jesus Christ is the chief shepherd of the whole flock and heritage of God. He bought them, and rules them; he defends and saves them for ever. He is also the chief shepherd over all inferior shepherds; they derive their authority from him, act in his name, and are accountable to him at last. 2. This chief shepherd will appear, to judge all ministers and under-shepherds, to call them to account, whether they have faithfully discharged their duty both publicly and privately according to the foregoing directions. 3. Those that are found to have done their duty shall have what is infinitely better than temporal gain; they shall receive from the grand shepherd a high degree of everlasting glory, a crown of glory that fadeth not away.
Adam Clarke: Commentary on the Bible - 1831
5:1: The elders which are among you - In this place the term πρεσβυτεροι, elders or presbyters is the name of an office. They were as pastors or shepherds of the flock of God, the Christian people among whom they lived. They were the same as bishops, presidents, teachers and deacons, Act 14:23; Ti1 5:17. And that these were the same as bishops the next verse proves.
Who am also an elder - Συμπρεσβυτερος· A fellow elder; one on a level with yourselves. Had he been what the popes of Rome say he was - the prince of the apostles; and head of the Church, and what they affect to be - mighty secular lords, binding the kings of the earth in chains, and their nobles in fetters of iron; could he have spoken of himself as he here does? It is true that the Roman pontiffs, in all their bulls, each style themselves servus servorum Dei, servant of the servants of God, while each affects to be rex regum, king of kings, and vicar of Jesus Christ. But the popes and the Scriptures never agree.
A witness of the sufferings of Christ - He was with Christ in the garden; he was with him when he was apprehended. and he was with him in the high priest's hall. Whether he followed him to the cross we know not; probably he did not, for in the hall of the high priest he had denied him most shamefully; and, having been deeply convinced of the greatness of his crime, it is likely he withdrew to some private place, to humble himself before God, and to implore mercy. He could, however, with the strictest propriety, say, from the above circumstances, that he was a witness of the sufferings of Christ.
A partaker of the glory - He had a right to it through the blood of the Lamb; he had a blessed anticipation of it by the power of the Holy Ghost; and he had the promise from his Lord and Master that he should be with him in heaven, to behold his glory; Joh 17:21, Joh 17:24.
Albert Barnes: Notes on the Bible - 1834
5:1: The elders which are among you I exhort - The word "elder" means, properly, "one who is old;" but it is frequently used in the New Testament as applicable to the officers of the church; probably because aged persons were at first commonly appointed to these offices. See Act 11:30, note; Act 14:23, note; Act 15:2, note. There is evidently an allusion here to the fact that such persons were selected on account of their age, because in the following verses (Pe1 5:4) the apostle addresses particularly the younger. It is worthy of remark, that he here refers only to one class of ministers. He does not speak of three "orders," of "bishops, priests, and deacons;" and the evidence from the passage here is quite strong that there were no such orders in the churches of Asia Minor, to which this Epistle was directed. It is also worthy of remark, that the word "exhort" is here used. The language which Peter uses is not that of stern and arbitrary command; it is that of kind and mild Christian exhortation. Compare the notes at Plm 1:8-9.
Who am also an elder - Greek: "a fellow-presbyter," (συμπρεσβύτερος sumpresbuteros.) This word occurs nowhere else in the New Testament. It means that he was a co-presbyter with them; and he makes this one of the grounds of his exhortation to them. He does not put it on the ground of his apostolical authority; or urge it because he was the vicegerent of Christ; or because he was the head of the church; or because he had any pre-eminence over others in any way. Would he have used this language if he had been the "head of the church" on earth? Would he if he supposed that the distinction between apostles and other ministers was to be perpetuated? Would he if he believed that there were to be distinct orders of clergy? The whole drift of this passage is adverse to such a supposition.
And a witness of the sufferings of Christ - Peter was indeed a witness of the sufferings of Christ when on his trial, and doubtless also when he was scourged and mocked, and when he was crucified. After his denial of his Lord, he wept bitterly, and evidently then followed him to the place where he was crucified, and, in company with others, observed with painful solicitude the last agonies of his Saviour. It is not, so far as I know, expressly said in the Gospels that Peter was pre sent at the crucifixion of the Saviour; but it is said Luk 23:49 that "all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things," and nothing is more probable than that Peter was among them. His warm attachment to his Master, and his recent bitter repentance for having denied him, would lead him to follow him to the place of his death; for after the painful act of denying him he would not be likely to expose himself to the charge of neglect, or of any want of love again. His own solemn declaration here makes it certain that he was present. He alludes to it now, evidently because it qualified him to exhort those whom he addressed. It would be natural to regard with special respect one who had actually seen the Saviour in his last agony, and nothing would be more impressive than an exhortation falling from the lips of such a man. A son would be likely to listen with great respect to any suggestions which should be made by one who had seen his father or mother die. The impression which Peter had of that scene he would desire to have transferred to those whom he addressed, that by a lively view of the sufferings of their Saviour they might be excited to fidelity in his cause.
And a partaker of the glory that shall be Rev_ealed - Another reason to make his exhortation impressive and solemn. He felt that he was an heir of life. He was about to partake of the glories of heaven. Looking forward, as they did also, to the blessed world before him and them, he had a right to exhort them to the faithful performance of duty. Anyone, who is himself an heir of salvation, may appropriately exhort his fellow-Christians to fidelity in the service of their common Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: elders: Act 11:30, Act 14:23, Act 15:4, Act 15:6, Act 15:22, Act 15:23, Act 20:17, Act 20:28 *Gr: Act 21:18; Ti1 5:1, Ti1 5:19; Tit 1:5
who: Plm 1:9; Jo2 1:1; Jo3 1:1
also: Συμπρεσβυτερος [Strong's G4850], a fellow-elder, one on a level with yourselves.
and a: Pe1 1:12; Luk 24:48; Joh 15:26, Joh 15:27; Act 1:8, Act 1:22, Act 2:32, Act 3:15, Act 5:30-32; Act 10:39-41
a partaker: Pe1 5:4, Pe1 1:3-5; Psa 73:24, Psa 73:25; Rom 8:17, Rom 8:18; Co2 5:1, Co2 5:8; Phi 1:19, Phi 1:21-23; Col 3:3, Col 3:4; Ti2 4:8; Jo1 3:2; Rev 1:9
John Gill
The elders which are among you I exhort,.... The apostle returns to particular exhortations, after having finished his general ones, and which chiefly concern patient suffering for Christ; and having particularly exhorted subjects to behave aright to civil magistrates, servants to their masters, and husbands and wives mutually to each other, here proceeds to exhort "elders" to the discharge of their office and duty; by whom are meant, not the elder in age, or the more ancient brethren in the churches, though they are distinguished from the younger, in 1Pet 5:5 but men in office, whose business it was to feed the flock, as in 1Pet 5:2 and though these might be generally the elder men, and whose office required, at least, senile gravity and prudence, yet they were not always so; sometimes young men, as Timothy, and others, were chosen into this office, which is the same with that of pastors, bishops, or overseers; for these are synonymous names, and belong to persons in the same office: and these are said to be "among" them, being members of the churches, and called out from among them to the pastoral office, and who were set over them in the Lord, and had their residence in the midst of them; for where should elders or pastors be, but with and among their flocks? they were fixed among them; and in this an elder differs from an apostle; an elder was tied down to a particular church, whereas an apostle was at large, and had authority in all the churches; and these the Apostle Peter does not command in an authoritative way, though he might lawfully have used his apostolic power; but he chose rather to exhort, entreat, and beseech, and that under the same character they bore:
who also am an elder; or, "who am a fellow elder"; and so the Syriac version renders it; and which expresses his office, and not his age, and is entirely consistent with his being an apostle; for though that is an higher office than a pastor, or elder, yet it involves that, and in some things agrees with it; as in preaching the word, and administering ordinances; and is mentioned to show the propriety and pertinency of his exhortation to the elders; for being an elder himself, it was acting in character to exhort them; nor could it be objected to as impertinent and unbecoming; and since he was still in an higher office, on which account he could have commanded, it shows great humility in him to put himself upon a level with them, and only entreat and beseech them; he does not call himself the prince of the apostles and pastors, and the vicar of Christ, as his pretended successor does, but a fellow elder:
and a witness of the sufferings of Christ; as he was even an eyewitness of many of them; of his exceeding great sorrow in his soul, of his agony and bloody sweat in the garden, and of his apprehension, and binding by the officers and soldiers there; and of the contumelious usage he met with in the high priest's hall, where was mocked, blindfolded, buffeted, and smote upon the face; if not of his sufferings on the cross; since it is certain John was then present; and quickly after we read of Peter and he being together, Jn 19:26 and therefore a very fit person to exhort these elders to feed the churches under their care with the preaching of a crucified Christ; since he, from his certain knowledge, could affirm his sufferings and his death: moreover, he was a witness, that is, a minister, and preacher of the sufferings of Christ, and of the doctrines of peace, pardon, justification, and salvation through them; as appears from all his sermons recorded in the "Acts of the Apostles", and from these his epistles: and besides, he was a partaker of the sufferings of Christ; he bore witness to him, by suffering for him; and as the Apostle Paul did, filled up the afflictions of Christ in his flesh; he, with other apostles, were put into the common prison by the Jewish sanhedrim, for preaching Christ, as he afterwards was by Herod; and had, doubtless, by this time, gone through a variety of sufferings for the sake of Christ and his Gospel, as he afterwards glorified God by dying that death, which his Lord and master signified to him before hand; and therefore a very proper person to exhort these elders to discharge their work and office, and persevere in it, whatever they were called to suffer for it:
and also a partaker of the glory that shall be revealed; which some think has reference to the transfiguration of Christ upon the mount, where Peter was present, and saw the glory of Christ, and of those that were with him, Moses and Elias, and enjoyed their company, and heard their conversation with so much pleasure and delight, that he was for continuing there; and which was an emblem and pledge of the glory of Christ, that was afterwards to be revealed, and still is to be revealed, and so the Syriac version renders it, "a partaker of his glory": of the glory of Christ, see 1Pet 4:13 or it regards the eternal glory and happiness of the saints, which is at present hid, and unseen, but shall be revealed at the last time, at the coming of Christ, when he shall appear in his glory, both to the saints, in them, and upon them; a glory which shall be both upon body and soul; and this the apostle calls himself a partaker of, as in Christ, his head and representative, and because of his interest in it, his assurance of right unto it, and meetness for it, and the certainty of enjoying it; nothing being more sure than this, that those that suffer with Christ, and for his sake, shall be glorified with him. Now, the exhortation of a person in such an office, as before expressed, and of one that was an eyewitness of Christ's sufferings, and had endured so much for Christ, and had had so large an experience of his grace, and such full assurance of glory, must carry great weight and influence in it, and is as follows.
5:25:2: արածեցէ՛ք որ ՚ի ձեզ հօտդ է Աստուծոյ. վերակացու լինել՝ մի՛ իբրեւ ակամայ՝ այլ կամա՛ւ ըստ Աստուծոյ. մի՛ զաւշաքաղութեամբ, այլ յօժարութեամբ[3062]. [3062] Ոմանք. Հօտ է Աստուծոյ. կամ՝ հօտդ Աստուծոյ է։
2 արածեցրէ՛ք Աստծու այդ հօտը, որ ձեզ է յանձնուած, վերակացու լինելով ոչ թէ հակառակ ձեր կամքին, այլ՝ յօժարակամ, ըստ Աստծու. ոչ թէ շահախնդրութեամբ, այլ՝ յօժարութեամբ.
2 Աստուծոյ հօտը որ ձեր մէջ է՝ արածեցէք, վերակացու ըլլալով ո՛չ թէ ակամայ՝ հապա կամաւ, ո՛չ թէ անարգ շահախնդրութեամբ՝ հապա յօժարութեամբ,
արածեցէք որ ի ձեզ հօտդ է Աստուծոյ, վերակացու լինել մի՛ իբրեւ ակամայ, այլ կամաւ [39]ըստ Աստուծոյ``. մի՛ զօշաքաղութեամբ, այլ յօժարութեամբ:

5:2: արածեցէ՛ք որ ՚ի ձեզ հօտդ է Աստուծոյ. վերակացու լինել՝ մի՛ իբրեւ ակամայ՝ այլ կամա՛ւ ըստ Աստուծոյ. մի՛ զաւշաքաղութեամբ, այլ յօժարութեամբ[3062].
[3062] Ոմանք. Հօտ է Աստուծոյ. կամ՝ հօտդ Աստուծոյ է։
2 արածեցրէ՛ք Աստծու այդ հօտը, որ ձեզ է յանձնուած, վերակացու լինելով ոչ թէ հակառակ ձեր կամքին, այլ՝ յօժարակամ, ըստ Աստծու. ոչ թէ շահախնդրութեամբ, այլ՝ յօժարութեամբ.
2 Աստուծոյ հօտը որ ձեր մէջ է՝ արածեցէք, վերակացու ըլլալով ո՛չ թէ ակամայ՝ հապա կամաւ, ո՛չ թէ անարգ շահախնդրութեամբ՝ հապա յօժարութեամբ,
zohrab-1805▾ eastern-1994▾ western am▾
5:22: пасите Божие стадо, какое у вас, надзирая за ним не принужденно, но охотно и богоугодно, не для гнусной корысти, но из усердия,
5:2  ποιμάνατε τὸ ἐν ὑμῖν ποίμνιον τοῦ θεοῦ [, ἐπισκοποῦντες] μὴ ἀναγκαστῶς ἀλλὰ ἑκουσίως κατὰ θεόν, μηδὲ αἰσχροκερδῶς ἀλλὰ προθύμως,
5:2. ποιμάνατε (ye-should-have-shepherded) τὸ (to-the-one) ἐν (in) ὑμῖν (unto-ye) ποίμνιον (to-sherpherd-belonged) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"μὴ (lest) ἀναγκαστῶς (unto-armed-up,"ἀλλὰ (other) ἑκουσίως, (unto-being-out-belonged,"μηδὲ (lest-moreover) αἰσχροκερδῶς (unto-en-shamedly-gained,"ἀλλὰ (other) προθύμως, (unto-passioned-before,"
5:2. pascite qui est in vobis gregem Dei providentes non coacto sed spontanee secundum Deum neque turpis lucri gratia sed voluntarieFeed the flock of God which is among you, taking care of it, not by constraint but willingly, according to God: not for filthy lucre's sake but voluntarily:
2. Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according unto God; nor yet for filthy lucre, but of a ready mind;
5:2. pasture the flock of God that is among you, providing for it, not as a requirement, but willingly, in accord with God, and not for the sake of tainted profit, but freely,
Feed the flock of God which is among you, taking the oversight [thereof], not by constraint, but willingly; not for filthy lucre, but of a ready mind:

2: пасите Божие стадо, какое у вас, надзирая за ним не принужденно, но охотно и богоугодно, не для гнусной корысти, но из усердия,
5:2  ποιμάνατε τὸ ἐν ὑμῖν ποίμνιον τοῦ θεοῦ [, ἐπισκοποῦντες] μὴ ἀναγκαστῶς ἀλλὰ ἑκουσίως κατὰ θεόν, μηδὲ αἰσχροκερδῶς ἀλλὰ προθύμως,
5:2. pascite qui est in vobis gregem Dei providentes non coacto sed spontanee secundum Deum neque turpis lucri gratia sed voluntarie
Feed the flock of God which is among you, taking care of it, not by constraint but willingly, according to God: not for filthy lucre's sake but voluntarily:
5:2. pasture the flock of God that is among you, providing for it, not as a requirement, but willingly, in accord with God, and not for the sake of tainted profit, but freely,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4: Апостол подробно раскрывает евангельский образ истинного духовного пастыря (Ин Х, 1-16). Апостол трогательно и настойчиво увещает духовных пастырей стада Божия пасти и охранять вверенное им наследие Божие (ср. Деян 20:28). Раскрывая понятие истинного пастырства, Апостол предостерегает пастырей от трех нравственных недостатков и вместе требует он три, противоположные этим недостаткам, добродетели: пастыри должны пасти стадо Божие 1) не по принуждению, но охотно и богоугодно, 2) не по корыстолюбию, а усердно, 3) не по честолюбию или властолюбию, но подавая в себе самих добрый пример. "Не нуждою" пасет тот, кто в самом себе предлагает своим пасомым пример доброй деятельности и тем побуждает их друг пред другом соревновать учителю. "Не неправедными прибытки" пасет тот, кто не выступает вперед с гордостью и не высится над подчиненными, но живет нероскошно, или кто не домогается драгоценных одежд и роскошных яств, которые производят гордость и служат поводом к гнусной корысти. "Причтом" (жребием) называет священное собрание" (блаж. Феофил.). При условии соблюдения пастырями этих апостольских требований Апостол с несомненностью обещает им небесную награду в будущем Небесном Царстве (ср. I:4; Ин 2:28).
Adam Clarke: Commentary on the Bible - 1831
5:2: Feed the flock - Do not fleece the flock.
Taking the oversight - Επισκοπουντες· Discharging the office of bishops or superintendents. This is another proof that bishop and presbyter were the same order in the apostolic times, though afterwards they were made distinct.
Not by constraint - The office was laborious and dangerous, especially in these times of persecution; it is no wonder then that even those who were best qualified for the office should strive to excuse themselves with a genuine Nolo episcopari, "I am unwilling to be a bishop."
Not for filthy lucre - Could the office of a bishop, in those early days, and in the time of persecution, be a lucrative office? Does not the Spirit of God lead the apostle to speak these things rather for posterity than for that time? See the notes on Ti1 3:3.
But of a ready mind - Doing all for Christ's sake, and through love to immortal souls.
Albert Barnes: Notes on the Bible - 1834
5:2: Feed the flock of God - Discharge the duties of a shepherd toward the flock. On the word "feed," see the notes at Joh 21:15. It is a word which Peter would be likely to remember, from the solemn manner in which the injunction to perform the duty was laid on him by the Saviour. The direction means to take such an oversight of the church as a shepherd is accustomed to take of his flock. See the notes at John 10:1-16.
Which is among you - Margin, as much as in you is. The translation in the text is the more correct. It means the churches which were among them, or over which they were called to preside.
Taking the oversight thereof - ἐπισκοποῦντες episkopountes. The fair translation of this word is, "discharging the episcopal office"; and the word implies all that is always implied by the word "bishop" in the New Testament. This idea should have been expressed in the translation. The meaning is not merely to take the oversight - for that might be done in a subordinate sense by anyone in office; but it is to take such an oversight as is implied in the episcopate, or by the word "bishop." The words "episcopate," "episcopal," and "episcopacy," are merely the Greek word used here and its correlatives transferred to our language. The sense is that of overseeing; taking the oversight of; looking after, as of a flock; and the word has originally no reference to what is now spoken of as especially the episcopal office. It is a word strictly applicable to any minister of religion, or officer of a church. In the passage before us this duty was to be performed by those who, in Pe1 5:1, are called presbyters, or elders; and this is one of the numerous passages in the New Testament which prove that all that is properly implied in the performance of the episcopal functions pertained to those who were called presbyters, or elders. If so, there was no higher grade of ministers to which the special duties of the episcopate were to be entrusted; that is, there was no class of officers corresponding to those who are now called "bishops." Compare the notes at Act 20:28.
Not by constraint, but willingly - Not as if you felt that a heavy yoke was imposed on you, or a burden from which you would gladly be discharged. Go cheerfully to your duty as a work which you love, and act like a freeman in it, and not as a slave. Arduous as are the labors of the ministry, yet there is no work on earth in which a man can and should labor more cheerfully.
Not for filthy lucre - Shameful or dishonorable gain. See the notes at Ti1 3:3.
But of a ready mind - Cheerfully, promptly. We are to labor in this work, not under the influence of the desire of gain, but from the promptings of love. There is all the difference conceivable between one who does a thing because he is paid for it, and one who does it from love - between, for example, the manner in which one attends on us when we are sick who loves us, and one who is merely hired to do it. Such a difference is there in the spirit with which one who is actuated by mercenary motives, and one whose heart is in the work, will engage in the ministry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: Feed: Sol 1:8; Isa 40:11; Eze 34:2, Eze 34:3, Eze 34:23; Mic 5:4, Mic 7:14; Joh 21:15-17; Act 20:28
the flock: Isa 63:11; Jer 13:17, Jer 13:20; Eze 34:31; Zac 11:17; Luk 12:32; Co1 9:7
which is among you: or, as much as in you is, Psa 78:71, Psa 78:72; Act 20:26, Act 20:27
taking: Heb 12:15 *Gr.
not by: Isa 6:8; Co1 9:16, Co1 9:17
not for: Isa 56:11; Jer 6:13, Jer 8:10; Mic 3:11; Mal 1:10; Act 20:33, Act 20:34; Co2 12:14, Co2 12:15; Ti1 3:3, Ti1 3:8; Tit 1:7, Tit 1:11; Pe2 2:3; Rev 18:12, Rev 18:13
of: Act 21:13; Rom 1:15; Tit 2:14, Tit 3:1
Geneva 1599
(3) (a) Feed the (4) flock of God which is (5) among you, (6) taking the oversight [thereof], not by constraint, but willingly; not for filthy lucre, but of a ready mind;
(3) The first rule: he that is a shepherd let him feed the flock.
(a)
(4) The second: Let not shepherd consider, that the flock is not his, but Gods. (5) The third: Let not shepherds invade other men's flocks, but let them feed that which God hath committed unto them. (6) Let the shepherds govern the Church with the word and example of godly and unblamable life, not by force but willingly, not for greedy gain, but with a ready mind, not as lords over God's portion and heritage, but as his ministers.
John Gill
Feed the flock of God which is among you,.... Some read, "as much as in you is"; that is, to the utmost of your power, according to your abilities, referring to the manner of feeding the flock, doing it in the best way they are capable of; but the phrase is rather descriptive of the flock to be fed, which points it out, and distinguishes it from all others, and for which they should have a particular regard; it being the flock, as the Syriac version renders it, which "is delivered unto you"; which was committed to their care, and they were made overseers of, and stood in a special relation to; wherefore it was incumbent on them to regard them, so as they did not, and were not obliged to regard, any other distinct flock: by "the flock of God"; or, "of Christ", as some copies read, is meant, not the whole world, which Philo the Jew (r) calls the greatest and most perfect, , "flock of the true God"; but the church of God, over which they were elders or pastors, consisting of Christ's sheep and lambs, he ordered Peter to feed, as he now does his fellow elders; and because they are the flock of God, which he has chosen, distinguished, and separated from the rest of the world, and has made the care and charge of Christ; put them into his hands, whence they are called the sheep of his hand; which he has purchased with his blood, and effectually called by his grace, and returned them to himself, the Shepherd and Bishop of souls, who before were as sheep going astray, and folded them together in a Gospel church state; all this is a reason, and a strong one, why they should be fed; not with every wind of doctrine, which blows up the pride of human nature, and swells men with vain conceits of themselves; nor with the chaff of human doctrines; nor with trifling and speculative notions; but with knowledge and understanding of divine and evangelical truths, with the words of faith and sound doctrine, with the wholesome words of our Lord Jesus Christ; with the Gospel of the grace of God, which contains milk for babes, and meat for strong men; and with a crucified Christ himself, who is the bread of life, and whose flesh is meat indeed, and his blood drink indeed; by directing them to his person, blood, and righteousness, to live by faith on; by preaching the doctrines of peace and pardon by his blood, atonement and satisfaction by his sacrifice, and justification by his righteousness, and complete salvation by his obedience and death: in short, feeding includes the whole of the pastor's work, the ministry of the word, the administration of ordinances, and the rule and government of the church, in the several branches of it; for the same word signifies to rule as to feed; and which work is further expressed by
taking the oversight thereof; that is, of the flock; or "take the care of it", as the Syriac version renders it, and adds, "spiritually"; in a spiritual manner; which is an interpretation of the phrase: an acting the part of a bishop or overseer of it, as the word signifies; looking diligently to it, inspecting into the various cases of the members of the church; using diligence to know the state of the flock, and performing all the offices of a careful shepherd; as feeding the flock; and not themselves; strengthening the diseased; healing the sick; binding up that which was broken; bringing again that which was driven away, and seeking that which was lost; watching over them that they go not astray; and restoring of them in the spirit of meekness, when they are gone out of the way; and overlooking both their practices and their principles; admonishing, reproving them for sin, as the case requires; and preserving them, as much as in them lies, from wolves, and beasts of prey; from false teachers, and from all errors and heresies: all which is to be done,
not by constraint; or with force, in a rigorous and severe manner; for this may be understood actively of pastors not forcing their flock, over driving them, or ruling them with force and cruelty, complained of in Ezek 34:4 or passively, of their being forced to feed the flock, and superintend it; as such may be said to be, who enter into the ministry, and continue in it, because obliged to it for want of a livelihood, and not knowing how to get one any other way; or through the pressing instances of relations, acquaintance, and friends; this ought not to be a matter of necessity, but of choice; they should be induced to it by no other necessity than what Christ has laid upon them, by calling them to the work, and furnishing them for it with the gifts of his Spirit; and should engage and continue in it by no other constraint than that of his love; wherefore it follows,
but willingly. The Vulgate Latin version adds, "according to God", and so some copies; according to the will of God, and agreeably to his word; and the Ethiopic version renders it, "with equity for God"; with all uprightness and integrity, for the sake of the honour and glory of God; this should be done with all a man's heart and soul, and should spring from pure love to Christ; for no man is fit to feed Christ's lambs and sheep but those who sincerely love him; see Jn 21:15, and from a cordial and affectionate concern for the good of souls; and from, an hearty desire unto, and delight in, the work itself; otherwise all he does will be as a task and burden; he will do it grudgingly, and with negligence, and will murmur under it, at least secretly. The Arabic version renders it, "watching, not forced watches, but willing ones". This contrast of phrases seems to be Jewish, or Rabbinical (s); it is a tradition of the Rabbans;
"blood which is defiled, and they sprinkle it ignorantly, it is accepted; presumptuously, not accepted; of what things are these said? of a private person; but of a congregation, whether ignorantly or presumptuously, it is accepted; and of a stranger, whether ignorantly or presumptuously, , "whether by constraint or willingly", it is not accepted:''
Tit follows here,
not for filthy lucre; not from a covetous disposition, which is a filthy one; and for the sake of gaining money, and amassing wealth and riches, as the false prophets in Isaiah's time, who were never satisfied; and the false teachers in the apostle's time, who, through covetousness, made merchandise of men, and supposed that gain was godliness; whereas there is no such thing as serving God and mammon; and as the work of the ministry should not be entered upon, and continued in, with any such sordid view; so neither for the sake of gaining glory and applause, a presidency, and chief place in the churches, and a name among the ministers of the Gospel, and credit and esteem among men:
but of a ready mind; or, "from the whole heart", as the Syriac version renders it; and in a cheerful view of reproaches and persecutions, of the loss of credit and reputation, of worldly substance, and of life itself; and with a sincere concern for the glory of God, and the good of immortal souls; being ready to do everything with cheerfulness, that may contribute to either of these. The Ethiopic version renders it, "in the fulness of your heart with joy".
(r) De Agricultura, p. 195. (s) T. Bab. Menachot, fol. 25. 1. Vid. T. Bab. Avoda Zara, fol. 54. 1. & Maimon. Hilch. Issure Mizbeach, c. 4. sect. 5, 6.
John Wesley
Feed the flock - Both by doctrine and discipline. Not by constraint - Unwillingly, as a burden. Not for filthy gain - Which, if it be the motive of acting, is filthy beyond expression. O consider this, ye that leave one flock and go to another, merely because there is more gain, a large salary! Is it not astonishing that men can see no harm in this? that it is not only practised, but avowed, all over the nation?
Robert Jamieson, A. R. Fausset and David Brown
Feed--Greek, "Tend as a shepherd," by discipline and doctrine. Lead, feed, heed: by prayer, exhortation, government, and example. The dignity is marked by the term "elder"; the duties of the office, to tend or oversee, by "bishop." Peter has in mind Christ's injunction to him, "Feed (tend) My sheep . . . Feed (pasture) My lambs" (Jn 21:16). He invites the elders to share with him the same duty (compare Acts 20:28). The flock is Christ's.
which is among you--While having a concern for all the Church, your special duty is to feed that portion of it "which is among you."
oversight--Greek, "bishopric," or duty of bishops, that is, overseer.
not by constraint--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].
willingly--One oldest manuscript, Vulgate, Syriac, and Coptic, add, "as God would have it to be done" (Rom 8:27).
not for filthy lucre-- (Is 56:11; Tit 1:7).
of a ready mind--promptly and heartily, without selfish motive of gain-seeking, as the Israelites gave their services willing-heartedly to the sanctuary.
5:35:3: մի՛ իբրեւ տիրելով վիճակացն, այլ լինել օրինա՛կ հօտին[3063]. [3063] Ոմանք. Տիրելով վիճակին. այլ։
3 ոչ թէ տիրելով նրանց, որ բաժին են ընկած ձեզ, այլ օրինակ լինելով հօտին,
3 Ո՛չ թէ վիճակներուն վրայ տիրելով՝ հապա հօտին օրինակ ըլլալով.
մի՛ իբրեւ տիրելով վիճակացն, այլ լինել օրինակ հօտին:

5:3: մի՛ իբրեւ տիրելով վիճակացն, այլ լինել օրինա՛կ հօտին[3063].
[3063] Ոմանք. Տիրելով վիճակին. այլ։
3 ոչ թէ տիրելով նրանց, որ բաժին են ընկած ձեզ, այլ օրինակ լինելով հօտին,
3 Ո՛չ թէ վիճակներուն վրայ տիրելով՝ հապա հօտին օրինակ ըլլալով.
zohrab-1805▾ eastern-1994▾ western am▾
5:33: и не господствуя над наследием [Божиим], но подавая пример стаду;
5:3  μηδ᾽ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου·
5:3. μηδ' (lest-moreover) ὡς (as) κατακυριεύοντες ( authority-belonging-down-of ) τῶν (of-the-ones) κλήρων (of-lots,"ἀλλὰ (other) τύποι (impressions) γινόμενοι ( becoming ) τοῦ (of-the-one) ποιμνίου: (of-shepherd-belonged)
5:3. neque ut dominantes in cleris sed formae facti gregi et ex animoNeither as lording it over the clergy but being made a pattern of the flock from the heart.
3. neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock.
5:3. not so as to dominate by means of the clerical state, but so as to be formed into a flock from the heart.
Neither as being lords over [God's] heritage, but being ensamples to the flock:

3: и не господствуя над наследием [Божиим], но подавая пример стаду;
5:3  μηδ᾽ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου·
5:3. neque ut dominantes in cleris sed formae facti gregi et ex animo
Neither as lording it over the clergy but being made a pattern of the flock from the heart.
5:3. not so as to dominate by means of the clerical state, but so as to be formed into a flock from the heart.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:3: Neither as being lords over God's heritage - This is the voice of St. Peter in his catholic epistle to the catholic Church! According to him there are to be no lords over God's heritage, the bishops and presbyters who are appointed by the head of the Church are to feed the flock, to guide and to defend it, not to fleece and waste it; and they are to look for their reward in another world, and in the approbation of God in their consciences. And in humility, self-abasement, self-renunciation, and heavenly-mindedness, they are to be ensamples, τυποι, types, to the flock, moulds of a heavenly form, into which the spirits and lives of the flock may be cast, that they may come out after a perfect pattern. We need not ask, Does the Church that arrogates to itself the exclusive title of Catholic, and do its supreme pastors, who affect to be the successors of Peter and the vicars of Jesus Christ, act in this way? They are in every sense the reverse of this. But we may ask, Do the other Churches, which profess to be reformed from the abominations of the above, keep the advice of the apostle in their eye? Have they pastors according to God's own heart, who feed them with knowledge and understanding? Jer 3:15. Do they feed themselves, and not the flock? Are they lords over the heritage of Christ, ruling with a high eclesiastico-secular hand, disputing with their flocks about penny-farthing tithes and stipends, rather than contending for the faith once delivered to the saints? Are they heavenly moulds, into which the spirits and conduct of their flocks may be cast? I leave those who are concerned to answer these questions; but I put them, in the name of God, to all the preachers in the land. How many among them properly care for the flock? Even among those reputed evangelical teachers, are there not some who, on their first coming to a parish or a congregation, make it their first business to raise the tithes and the stipends, where, in all good conscience, there was before enough, and more than enough, to provide them and their families with not only the necessaries, but all the conveniences and comforts of life? conveniences and comforts which neither Jesus Christ nor his servant Peter ever enjoyed. And is not the great concern among ministers to seek for those places, parishes, and congregations, where the provision is the most ample, and the work the smallest? Preacher or minister, whosoever thou art, who readest this, apply not the word to thy neighbor, whether he be state-appointed, congregation-appointed, or self-appointed; take all to thyself; mutato nomine de Te fabula narratur. See that thy own heart, views, and conduct be right with God; and then proceed to the next verse.
Albert Barnes: Notes on the Bible - 1834
5:3: Neither as being lords - Margin, "overruling." The word here used (κατακυριεύω katakurieuō) is rendered "exercise dominion over," in Mat 20:25; exercise lordship over, in Mar 10:42; and overcame, in Act 19:16. It does not elsewhere occur in the New Testament. It refers properly to that kind of jurisdiction which civil rulers or magistrates exercise. This is an exercise of authority, as contradistinguished from the influence of reason, persuasion, and example. The latter pertains to the ministers of religion; the former is forbidden to them. Their dominion is not to be that of temporal lordship; it is to be that of love and truth. This command would prohibit all assumption of temporal power by the ministers of religion, and all conferring of titles of nobility on those who are preachers of the gospel. It needs scarcely to be said that it has been very little regarded in the church.
Over God's heritage - των κλήρων tō n klē rō n. Vulgate: "in cleris" - over the clergy. The Greek word here (κλῆρος klē ros) is that from which the word "clergy" has been derived; and some have interpreted it here as referring to the clergy, that is, to priests and deacons who are under the authority of a bishop. Such an interpretation, I however, would hardly be adopted now. The word means properly:
(a) a lot, die, anything used in determining chances;
(b) a part or portion, such as is assigned by lot; hence,
(c) an office to which one is designated or appointed, by lot or otherwise; and,
(d) in general any possession or heritage, Act 26:18; Col 1:12.
The meaning here is, "not lording it over the possessions or the heritage of God." The reference is, undoubtedly, to the church, as that which is especially his property; his own in the world. Whitby and others suppose that it refers to the possessions or property of the church; Doddridge explains it - "not assuming dominion over those who fall to your lot," supposing it to mean that they were not to domineer over the particular congregations committed by Providence to their care. But the other interpretation is most in accordance with the usual meaning of the word.
But being ensamples to the flock - Examples. See the notes at Ti1 4:12. Peter has drawn here with great beauty, the appropriate character of the ministers of the gospel, and described the spirit with which they should be actuated in the discharge of the duties of their office. But how different it is from the character of many who have claimed to be ministers of religion; and especially how different from that corrupt communion which professes in a special manner to recognize Peter as the head, and the vicegerent of Christ. It is well remarked by Benson on this passage, that "the church of Rome could not well have acted more directly contrary to this injunction of Peter's if she had studied to disobey it, and to form herself upon a rule that should be the Rev_erse of this."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: as: Eze 34:4; Mat 20:25, Mat 20:26, Mat 23:8-10; Mar 10:42-45; Luk 22:24-27; Co1 3:5, Co1 3:9; Co2 1:24, Co2 4:5; Jo3 1:9, Jo3 1:10
being lords over: or, over-ruling
heritage: Pe1 2:9; Deu 32:9; Psa 33:12, Psa 74:2; Mic 7:14; Act 20:28
but: Co1 11:11; Phi 3:17, Phi 4:9; Th1 1:5, Th1 1:6; Th2 3:9; Ti1 4:12; Tit 2:7
Geneva 1599
Neither as being lords over [God's] (b) heritage, but being ensamples to the flock.
(b) Which is the Christian people.
John Gill
Neither as being lords over God's heritage,.... Or "clergy"; meaning not ecclesiastical persons, as presbyters, and deacons, who are supposed to be under the government of bishops, though not to be governed with tyranny, and in a haughty, imperious, and arrogant manner; to which sense the Arabic version inclines, rendering the words thus; "not as those who domineer over such that are appointed in the dignities of the priesthood"; but such cannot be designed, because they are presbyters, or elders, which are here exhorted not to use such tyrannical power and authority; wherefore the flock, or church of God, the people of Christ, and members of churches, in common, are here intended: the Ethiopic version renders it, "his own people"; who are the lot, portion, and inheritance of God, and Christ; and moreover, the several churches are the parts, portions, and heritages, for the word is in the plural number, which are assigned to the care of their respective pastors, and elders, in allusion to the land of Canaan, which was distributed by lot: the word "clergy" is common to all the saints, and not to be appropriated to a particular order of men, or to officers of churches; and these are not to be lorded over by their elders, in a domineering and arbitrary way; for though they are set over them in the Lord, and have the rule over them, and should be submitted to, and obeyed in their right and lawful ministrations of the word and ordinances, and are worthy of double honour when they rule well; yet they are not to take upon them an absolute authority over the consciences of men; they are not to teach for doctrines the commandments of men; nor to have the dominion over the faith of men, but to be helpers of their joy; and are not to coin new articles of faith, or enact new laws, and impose them on the churches; but are to teach the doctrines of Christ, and rule according to the laws he has given:
but being ensamples to the flock. The Ethiopic version reads, "to his own flock"; that is, the flock of God; and the Vulgate Latin version adds, "heartily"; the meaning is, that they should go before the flock, and set an example to believers, in word, in conversation, in charity, in spirit, in faith, in purity; and be patterns of good works to them, and recommend the doctrines they preach, and the duties they urge, by their own lives and conversations; and particularly should be ensamples to the saints, in liberality and beneficence, in lenity and gentleness, in meekness and humility, in opposition to the vices before warned against.
John Wesley
Neither as lording over the heritage - Behaving in a haughty, domineering manner, as though you had dominion over their conscience. The word translated heritage, is, literally, the portions. There is one flock under the one chief Shepherd; but many portions of this, under many pastors. But being examples to the flock - This procures the most ready and free obedience.
Robert Jamieson, A. R. Fausset and David Brown
being lords--Greek, "lording it": implying pride and oppression. "Not that we have dominion over your faith."
God's heritage--Greek, "the inheritances," that is, the portions of the Church committed severally to your pastoral charge [BENGEL]. It is explained by "the flock" in the next clause. However, in 1Pet 5:2, "flock of God which is among you," answering to "(God's) heritages" (plural to express the sheep who are God's portion and inheritance, Deut 32:9) committed to you, favors English Version. The flock, as one whole, is God's heritage, or flock in the singular. Regarded in relation to its component sheep, divided among several pastors, it is in the plural "heritages." Compare Acts 1:17, Acts 1:25, "part" (the same Greek). BERNARD OF CLAIRVAUX, wrote to Pope Eugene, "Peter could not give thee what he had not: what he had he gave: the care over the Church, not dominion."
being--Greek, "becoming."
ensamples--the most effective recommendation of precept (Ti1 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].
5:45:4: զի յերեւել Հովուապետին՝ ընդունիջի՛ք զանթառամ փառաց պսակն[3064]։ [3064] Ոմանք. Յերեւել հօտապետին...փառացն զպսակ։
4 որպէսզի, երբ Հովուապետը երեւայ, փառքի անթառամ պսակն ընդունէք:
4 Եւ Հովուապետին երեւցած ատենը փառքի անթառամ պսակը պիտի ընդունիք։
զի յերեւել Հովուապետին ընդունիջիք զանթառամ փառաց պսակն:

5:4: զի յերեւել Հովուապետին՝ ընդունիջի՛ք զանթառամ փառաց պսակն[3064]։
[3064] Ոմանք. Յերեւել հօտապետին...փառացն զպսակ։
4 որպէսզի, երբ Հովուապետը երեւայ, փառքի անթառամ պսակն ընդունէք:
4 Եւ Հովուապետին երեւցած ատենը փառքի անթառամ պսակը պիտի ընդունիք։
zohrab-1805▾ eastern-1994▾ western am▾
5:44: и когда явится Пастыреначальник, вы получите неувядающий венец славы.
5:4  καὶ φανερωθέντος τοῦ ἀρχιποίμενος κομιεῖσθε τὸν ἀμαράντινον τῆς δόξης στέφανον.
5:4. καὶ (And) φανερωθέντος (of-having-been-en-manifested) τοῦ (of-the-one) ἀρχιποίμενος (of-a-first-Shepherd) κομιεῖσθε ( ye-shall-tend-to ) τὸν (to-the-one) ἀμαράντινον (to-un-extinguish-belonged-to) τῆς (of-the-one) δόξης (of-a-recognition) στέφανον. (to-a-wreath)
5:4. et cum apparuerit princeps pastorum percipietis inmarcescibilem gloriae coronamAnd when the prince of pastors shall appear, you shall receive a never fading crown of glory.
4. And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away.
5:4. And when the Leader of pastors will have appeared, you shall secure an unfading crown of glory.
And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away:

4: и когда явится Пастыреначальник, вы получите неувядающий венец славы.
5:4  καὶ φανερωθέντος τοῦ ἀρχιποίμενος κομιεῖσθε τὸν ἀμαράντινον τῆς δόξης στέφανον.
5:4. et cum apparuerit princeps pastorum percipietis inmarcescibilem gloriae coronam
And when the prince of pastors shall appear, you shall receive a never fading crown of glory.
5:4. And when the Leader of pastors will have appeared, you shall secure an unfading crown of glory.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:4: When the chief Shepherd - That is, the Lord Jesus Christ, whose is the flock, and who provides the pasture, and from whom, if ye are legally called to the most awful work of preaching the Gospel, ye have received your commission; when he shall appear to judge the world in righteousness, ye who have fed his flock, who have taken the superintendency of it, not by constraint, nor for filthy lucre's sake, not as lords over the heritage, but with a ready mind, employing body, soul, spirit, time and talents, in endeavoring to pluck sinners as brands from eternal burnings, and build up the Church of Christ on its most holy faith; Ye shall receive a crown of glory that fadeth not away, an eternal nearness and intimacy with the ineffably glorious God; so that ye who have turned many to righteousness shall shine, not merely as stars, but as suns in the kingdom of your Father! O ye heavenly-minded, diligent, self-denying pastors after God's own heart, whether ye be in the Church established by the state, or in those divisions widely separated from, or nearly connected with it, take courage; preach Jesus; press through all difficulties in the faith of your God; fear no evil while meditating nothing but good. Ye are stars in the right hand of Jesus, who walks among your golden candlesticks, and has lighted that lamp of life which ye are appointed to trim; fear not, your labor in the Lord cannot be in vain! Never, never can ye preach one sermon in the spirit of your office, which the God of all grace shall permit to be unfruitful; ye carry and sow the seed of the kingdom by the command and on the authority of your God; ye sow it, and the heavens shall drop down dew upon it. Ye may go forth weeping, though bearing this precious seed; but ye shall doubtless come again with rejoicing, bringing your sheaves with you. Amen, even so, Lord Jesus!
Albert Barnes: Notes on the Bible - 1834
5:4: And when the chief Shepherd shall appear - The prince of the pastors - the Lord Jesus Christ. "Peter, in the passage above, ranks himself with the elders; here he ranks Christ himself with the pastors" - Benson. See the notes at Pe1 2:25. Compare Heb 13:20.
Ye shall receive a crown of glory - A glorious crown or diadem. Compare the notes at Ti2 4:8.
That fadeth not away - This is essentially the same word, though somewhat different in form, which occurs in Pe1 1:4. See the notes at that verse. The word occurs nowhere else in the New Testament. Compare the notes at Co1 9:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: the: Pe1 5:2, Pe1 2:25; Psa 23:1; Isa 40:11; Eze 34:23, Eze 37:24; Zac 13:7; Joh 10:11; Heb 13:20
appear: mat 25:31-46; Col 3:3, Col 3:4; Th2 1:7-10; Jo1 3:2; Rev 1:7, Rev 20:11, Rev 20:12
a crown: Pe1 1:4; Dan 12:3; Co1 9:25; Ti2 4:8; Jam 1:12; Rev 2:10, Rev 3:11
Geneva 1599
(7) And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.
(7) That the shepherds' minds are not overcome either with the wickedness of men, or their cruelty, he warns them to continually look at the chief shepherd, and the crown which is laid up for them in heaven.
John Gill
And when the chief Shepherd shall appear,.... This is the encouraging motive and argument to engage the elders and pastors of churches to discharge their office faithfully, cheerfully, and in an humble manner: by "the chief Shepherd" is meant Christ, who may well be called so, since he is God's fellow, and in all respects equal with him, and is the Shepherd and Bishop of the souls of men; all other bishops, pastors, and elders, are under him; they receive their commissions from him to feed his lambs and sheep; are made pastors and overseers by him; and have their gifts, qualifying them for such offices, from him; and have their several flocks assigned unto them by him; and from him have they all the food with which they feed them, and are accountable to him for them, and the discharge of their office; so that Christ is the chief Shepherd, in the dignity of his person, he being God over all, blessed for ever; in his qualifications for his office, having all power, grace, and wisdom in him, to protect his flock, supply their wants, guide and direct them; and in the nature and number of his flock, being rational creatures, the souls of men, even elect men; and though they are, when compared with others, but a little flock, yet, considered by themselves, are a great number; and especially the general assembly will be, in comparison of the little bodies and societies of saints under pastors and teachers, of Christ's setting over them, with respect to whom, principally, he is called the chief Shepherd: the allusion is to the principal shepherd, whose own the sheep were, or, however, had the principal charge of them; who used to have others under him, to do the several things relating to the flocks he directed, and were called "little shepherds"; so Aben Ezra says (s), it was customary for the shepherd to have under him , "little shepherds": the same perhaps with the hirelings, whose own the sheep are not, Jn 10:12 who are retained, or removed, according to their behaviour; these, in the Talmudic language, are called (t), or though, according to Guido (u), the word, pronounced in the latter way, signifies a "chief shepherd", who takes care of men, and has other shepherds, servants under him; and such an one used to be called , "the great", or "chief shepherd"; so Maimonides (w) says, it was the custom of shepherds to have servants under them, to whom they committed the flocks to keep; so that when , "the chief shepherd", delivered to other shepherds what was under his care, these came in his room; and if there was any loss, the second shepherd, who was under the "chief shepherd", was obliged to make good the loss, and not the first shepherd, who was the chief shepherd; and to the same purpose says another of their commentators (x); it is the custom of , "the chief shepherd", to deliver (the flock) to the little shepherd that is under him; wherefore the shepherd that is under him is obliged to make good any loss: now, such a shepherd is Christ; he has others under him, whom he employs in feeding his sheep, and who are accountable to him, and must give up their account when he appears: at present he is out of the bodily sight of men, being received up to heaven, where he will be retained till the time of the restitution of all things; and then he will appear a second time in great glory, in his own, and in his Father's, and in the glory of his holy angels: and when he thus appears,
ye shall receive a crown of glory which fadeth not away; in distinction from those crowns which were given to the conqueror, in the Olympic games; which were made of divers flowers, of the olive, wild olive, pine tree, and of parsley, and inserted in a branch of the wild olive tree (y) and which quickly faded away; or in allusion to crowns made of amaranthus (z), the plant "everlasting", so called, from the nature of it, because it never fades: the eternal glory and happiness, which is here meant by a crown of glory, or a glorious crown, never fades away, but ever shines in its full lustre; and this faithful ministers shall receive at the hands of the chief Shepherd, as a gift of his, as a reward of grace; when they have finished their work, they will enter into the joy of their Lord, and shine as the stars for ever and ever; they shall reign with Christ, as kings, on a throne of glory, wearing a crown of glory, and enjoying a kingdom and glory to all eternity.
(s) Comment. in Zech. xi. 8. (t) T. Bab. Bava Kama, fol. 56. 2. (u) Dictionar. Syr. Chald. p. 102. (w) In Misn. Bava Kama, c. 6. sect. 2. (x) Bartenora in Misn. Bava Kama, c. 6. sect. 2. (y) Vide Paschalium de Coronis, l. 6. c. 1. p. 339. c. 16. p. 391. c. 18. p. 399. c. 19. p. 413. (z) Ib. l. 3. c. 11. p. 178.
Robert Jamieson, A. R. Fausset and David Brown
And--"And so": as the result of "being ensamples" (1Pet 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 (Rev_ 19:12).
glory--Greek, "the glory," namely, to be then revealed (1Pet 5:1; 1Pet 4:13).
that fadeth not away--Greek, "amaranthine" (compare 1Pet 1:4).
5:55:5: Սոյնպէս եւ երիտասարդք՝ հնազա՛նդ լերուք ծերոց. ամենեքին ընդ միմեանս՝ զխոնարհութի՛ւն ունիցի՛ն. զի Աստուած ամբարտաւանից հակառակ կայ, տայ շնո՛րհս խոնարհաց[3065]։ [3065] Ոմանք. Նոյնպէս եւ երիտա՛՛... ամենեքեան... զխոնարհութիւն ունիցիք։
5 Նոյնպէս եւ դուք, երիտասարդնե՛ր, հնազա՛նդ եղէք ծերերին. բոլորդ միմեանց հանդէպ խոնարհութի՛ւն ունեցէք, քանի որ «Աստուած հակառակ է ամբարտաւաններին, իսկ խոնարհներին տալիս է շնորհ»[10]:[10] Առակներ 3. 34:
5 Նմանապէս դո՛ւք, երիտասարդներ, հնազա՛նդ եղէք ծերերուն։ Ամէնքդ իրարու հնազանդ ըլլալով՝ խոնարհութիւն հագէք. վասն զի Աստուած ամբարտաւաններուն հակառակ կը կենայ, բայց խոնարհներուն շնորհք կու տայ։
Սոյնպէս եւ, երիտասարդք, հնազանդ լերուք ծերոց. ամենեքին ընդ միմեանս զխոնարհութիւն ունիցիք. զի Աստուած ամբարտաւանից հակառակ կայ, տայ շնորհս խոնարհաց:

5:5: Սոյնպէս եւ երիտասարդք՝ հնազա՛նդ լերուք ծերոց. ամենեքին ընդ միմեանս՝ զխոնարհութի՛ւն ունիցի՛ն. զի Աստուած ամբարտաւանից հակառակ կայ, տայ շնո՛րհս խոնարհաց[3065]։
[3065] Ոմանք. Նոյնպէս եւ երիտա՛՛... ամենեքեան... զխոնարհութիւն ունիցիք։
5 Նոյնպէս եւ դուք, երիտասարդնե՛ր, հնազա՛նդ եղէք ծերերին. բոլորդ միմեանց հանդէպ խոնարհութի՛ւն ունեցէք, քանի որ «Աստուած հակառակ է ամբարտաւաններին, իսկ խոնարհներին տալիս է շնորհ»[10]:
[10] Առակներ 3. 34:
5 Նմանապէս դո՛ւք, երիտասարդներ, հնազա՛նդ եղէք ծերերուն։ Ամէնքդ իրարու հնազանդ ըլլալով՝ խոնարհութիւն հագէք. վասն զի Աստուած ամբարտաւաններուն հակառակ կը կենայ, բայց խոնարհներուն շնորհք կու տայ։
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5:55: Также и младшие, повинуйтесь пастырям; все же, подчиняясь друг другу, облекитесь смиренномудрием, потому что Бог гордым противится, а смиренным дает благодать.
5:5  ὁμοίως, νεώτεροι, ὑποτάγητε πρεσβυτέροις. πάντες δὲ ἀλλήλοις τὴν ταπεινοφροσύνην ἐγκομβώσασθε, ὅτι [ὁ] θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν.
5:5. Ὁμοίως, (Unto-along-belonged," νεώτεροι , ( more-new ,"ὑποτάγητε (ye-should-have-had-been-arranged-under) πρεσβυτέροις . ( unto-more-eldered ) Πάντες ( All ) δὲ (moreover) ἀλλήλοις ( unto-one-to-other ) τὴν (to-the-one) ταπεινοφροσύνην (to-a-lowed-centeredness) ἐγκομβώσασθε , ( ye-should-have-en-knotted-in ,"ὅτι (to-which-a-one) [ ὁ ] "[ the-one ]" θεὸς ( a-Deity ) ὑπερηφάνοις ( unto-manifested-over ) ἀντιτάσσεται ( it-ever-a-one-arrangeth ," ταπεινοῖς ( unto-lowed ) δὲ ( moreover ) δίδωσιν ( it-giveth ) χάριν . ( to-a-granting )
5:5. similiter adulescentes subditi estote senioribus omnes autem invicem humilitatem insinuate quia Deus superbis resistit humilibus autem dat gratiamIn like manner, ye young men, be subject to the ancients. And do you all insinuate humility one to another: for God resisteth the proud, but to the humble he giveth grace.
5. Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble.
5:5. Similarly, young persons, be subject to the elders. And infuse all humility among one another, for God resists the arrogant, but to the humble he gives grace.
Likewise, ye younger, submit yourselves unto the elder. Yea, all [of you] be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble:

5: Также и младшие, повинуйтесь пастырям; все же, подчиняясь друг другу, облекитесь смиренномудрием, потому что Бог гордым противится, а смиренным дает благодать.
5:5  ὁμοίως, νεώτεροι, ὑποτάγητε πρεσβυτέροις. πάντες δὲ ἀλλήλοις τὴν ταπεινοφροσύνην ἐγκομβώσασθε, ὅτι [ὁ] θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν.
5:5. similiter adulescentes subditi estote senioribus omnes autem invicem humilitatem insinuate quia Deus superbis resistit humilibus autem dat gratiam
In like manner, ye young men, be subject to the ancients. And do you all insinuate humility one to another: for God resisteth the proud, but to the humble he giveth grace.
5:5. Similarly, young persons, be subject to the elders. And infuse all humility among one another, for God resists the arrogant, but to the humble he gives grace.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Если существенный долг пастырей, как старших членов Церкви по положению и должности, состоит в должном попечении о младших членах Церкви - о всех вообще членах не иерархического достоинства, то все эти последние первее всего обязаны долгом повиновения пастырям, а также все должны подчиняться друг другу по долгу христианской любви, кротости и смирения. Спасительность смирения, вопреки гибельности гордости, Апостол доказывает, подобно Ап. Иакову (Иак 4:6), ссылкою на Притч 3:34: по греческому переводу. В ст. 6, указывая, как и ранее (IV:17), на предстоящий суд Божий, угождает всех вообще христиан смириться, сознать свое бессилие пред величием и силою Божиею - в надежде, что Господь, рано или поздно, в свое время вознесет смиренных: "словом - во время - намекается на возвышение в будущем веке, каковое возвышение и оно только одно неизменно и прочно. Ибо здешнее возвышение не безопасно и не твердо, но скорее унижается, нежели возвышается" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Humility Recommended.A. D. 66.
5 Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: 7 Casting all your care upon him; for he careth for you.

Having settled and explained the duty of the pastors or spiritual guides of the church, the apostle comes now to instruct the flock,

I. How to behave themselves to their ministers and to one another. He calls them the younger, as being generally younger than their grave pastors, and to put them in mind of their inferiority, the term younger being used by our Saviour to signify an inferior, Luke xxii. 26. He exhorts those that are younger and inferior to submit themselves to the elder, to give due respect and reverence to their persons, and to yield to their admonitions, reproof, and authority, enjoining and commanding what the word of God requires, Heb. xiii. 17. As to one another, the rule is that they should all be subject one to another, so far as to receive the reproofs and counsels one of another, and be ready to bear one another's burdens, and perform all the offices of friendship and charity one to another; and particular persons should submit to the directions of the whole society, Eph. v. 21; Jam. v. 16. These duties of submission to superiors in age or office, and subjection to one another, being contrary to the proud nature and selfish interests of men, he advises them to be clothed with humility. "Let your minds, behaviour, garb, and whole frame, be adorned with humility, as the most beautiful habit you can wear; this will render obedience and duty easy and pleasant; but, if you be disobedient and proud, God will set himself to oppose and crush you; for he resisteth the proud, when he giveth grace to the humble." Observe, 1. Humility is the great preserver of peace and order in all Christian churches and societies, consequently pride is the great disturber of them, and the cause of most dissensions and breaches in the church. 2. There is a mutual opposition between God and the proud, so the word signifies; they war against him, and he scorns them; he resisteth the proud, because they are like the devil, enemies to himself and to his kingdom among men, Prov. iii. 34. 3. Where God giveth grace to be humble, he will give more grace, more wisdom, faith, holiness, and humility. Hence the apostle adds: Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time, v. 6. "Since God resisteth the proud, but giveth grace to the humble, therefore humble yourselves, not only one to another, but to the great God, whose judgments are coming upon the world, and must begin at the house of God (ch. iv. 17); his hand is almighty, and can easily pull you down if you be proud, or exalt you if you be humble; and it will certainly do it, either in this life, if he sees it best for you, or at the day of general retribution." Learn, (1.) The consideration of the omnipotent hand of God should make us humble and submissive to him in all that he brings upon us. (2.) Humbling ourselves to God under his hand is the next way to deliverance and exaltation; patience under his chastisements, and submission to his pleasure, repentance, prayer, and hope in his mercy, will engage his help and release in due time, Jam. iv. 7, 10.

II. The apostle, knowing that these Christians were already under very hard circumstances, rightly supposes that what he had foretold of greater hardships yet a coming might excite in them abundance of care and fear about the event of these difficulties, what the issue of them would be to themselves, their families, and the church of God; foreseeing this anxious care would be a heavy burden, and a sore temptation, he gives them the best advice, and supports it with a strong argument. His advice is to cast all their care, or all care of themselves, upon God. "Throw your cares, which are so cutting and distracting, which wound your souls and pierce your hearts, upon the wise and gracious providence of God; trust in him with a firm composed mind, for he careth for you. He is willing to release you of your care, and take the care of you upon himself. He will either avert what you fear, or support you under it. He will order all events to you so as shall convince you of his paternal love and tenderness towards you; and all shall be so ordered that no hurt, but good, shall come unto you," Matt. vi. 25; Ps. lxxxiv. 11; Rom. viii. 28. Learn, 1. The best of Christians are apt to labour under the burden of anxious and excessive care; the apostle calls it, all your care, intimating that the cares of Christians are various and of more sorts than one: personal cares, family cares, cares for the present, cares for the future, cares for themselves, for others, and for the church. 2. The cares even of good people are very burdensome, and too often very sinful; when they arise from unbelief and diffidence, when they torture and distract the mind, unfit us for the duties of our place and hinder our delightful service of God, they are very criminal. 3. The best remedy against immoderate care is to cast our care upon God, and resign every event to the wise and gracious determination. A firm belief of the rectitude of the divine will and counsels calms the spirit of man. We ceased, saying, The will of the Lord be done, Acts xxi. 14.
Adam Clarke: Commentary on the Bible - 1831
5:5: Likewise, ye younger - Νεωτεροι probably means here inferiors, or those not in sacred offices; and may be understood as referring to the people at large who are called to obey them that have the rule over them in the Lord. In this sense our Lord, it appears, uses the word, Luk 22:26.
Be subject one to another - Strive all to serve each other; let the pastors strive to serve the people, and the people the pastors; and let there be no contention, but who shall do most to oblige and profit all the rest.
Be clothed with humility - To be clothed with a thing or person is a Greek mode of speech for being that thing or person with which a man is said to be clothed. Be ye truly humble; and let your outward garb and conduct be a proof of the humility of your hearts. Εγκομβωμα, from the original word εγκομβωσασθε, signifies often an outward ornamental garment, tied in different places with knots or bows, probably ornamented all over with bows or knots of different coloured ribands, silk twist, etc. But it also signifies the outward garment worn by servants, slaves, girls, and shepherds, which was rather intended to be the guard of the other garments than an ornament to those thus dressed: and I am rather inclined to take it in this sense than in the former; for as the apostle calls upon them to be subject to each other, he desires them to put on humility, as the encomboma or servant's dress, that they may appear to be such as were ready to serve; and that he cannot refer to this article of clothing as an ornament the next words sufficiently prove: God resisteth the Proud, and giveth grace to the Humble - the proud, with all their ornaments, God resists; while those who are clothed with the humble garment he adorns.
Albert Barnes: Notes on the Bible - 1834
5:5: Likewise, ye younger - All younger persons of either sex.
Submit yourselves unto the elder - That is, with the respect due to their age, and to the offices which they sustain. There is here, probably, a particular reference to those who sustained the office of elders or teachers, as the same word is used here which occurs in Pe1 5:1. As there was an allusion in that verse, by the use of the word, to age, so there is in this verse to the fact that they sustained an office in the church. The general duty, however, is here implied, as it is everywhere in the Bible, that all suitable respect is to be shown to the aged. Compare Lev 19:32; Ti1 5:1; Act 23:4; Pe2 2:9.
Yea, all of you be subject one to another - In your proper ranks and relations. You are not to attempt to lord it over one another, but are to treat each other with deference and respect. See the Eph 5:21 note; Phi 2:3 note.
And be clothed with humility - The word here rendered "be clothed" (ἐγκομβώμαι egkombō mai) occurs nowhere else in the New Testament. It is derived from κόμβος kombos - a strip, string, or loop to fasten a garment; and then the word refers to a garment that was fastened with strings. The word ἐγκόμβωμα engkombō ma refers particularly to a long white apron, or outer garment, that was commonly worn by slaves. See Robinson, Lexicon; Passow, Lexicon. There is, therefore, special force in the use of this word here, as denoting an humble mind. They were to be willing to take any place, and to perform any office, however humble, in order to serve and benefit others. They were not to assume a style and dignity of state and authority, as if they would lord it over others, or as if they were better than others; but they were to be willing to occupy any station, however humble, by which they might honor God. It is known that not a few of the early Christians actually sold themselves as slaves, in order that they might preach the gospel to those who were in bondage. The sense here is, they were to put on humility as a garment bound fast to them, as a servant bound fast to him the apron that was significant of his station. Compare Col 3:13. It is not unusual in the Scriptures, as well as in other writings, to compare the virtues with articles of apparel; as that with which we are clothed, or in which we are seen by others. Compare Isa 11:5; Isa 59:17.
For God resisteth the proud ... - This passage is quoted from the Greek translation in Pro 3:34. See it explained in the notes at Jam 4:6, where it is also quoted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: ye: Lev 19:32; Heb 13:17
all: Pe1 4:1, Pe1 4:5; Rom 12:10; Eph 5:21; Phi 2:3
be clothed: Pe1 3:3, Pe1 3:4; Ch2 6:41; Job 29:14; Psa 132:9, Psa 132:16; Isa 61:10; Rom 13:14; Col 3:12
God: Jam 4:6; Job 22:29
giveth: Isa 57:15, Isa 66:2
Geneva 1599
(8) Likewise, ye younger, submit yourselves unto the elder. Yea, all [of you] be subject one to another, and be clothed with humility: (9) for God resisteth the proud, and giveth grace to the humble.
(8) He commends many peculiar Christian virtues, and especially modesty: an admonition all of us need, but especially the younger ones by reason of the perverseness and pride of that age. (9) Because pride seems to many to be the way to the glory of this life, the apostle testifies to the opposite, that dishonour and shame is the reward of pride, and glory the reward of modesty.
John Gill
Likewise ye younger,.... Not in office, as if inferior officers to bishops were here intended, who ought to be subject to them; for elders and pastors are the same with them, nor is there any other office but that of deacons; nor younger pastors and overseers, such an one as Timothy was; not but that a deference is to be paid, and proper respect had to such who are of greater age, and longer standing and experience, by younger brethren in the ministry; nor such as are only younger in years, who ought to rise up unto, and honour hoary hairs, which may be done where subjection is not required, as here; nor such as are young in grace and experience, since there are little children, young men, and fathers in the church; but all the members of churches in common are here intended, as distinguished from their officers; for as pastors and overseers were, for the most part, chosen from among those that were senior in age, so the members generally consisted of the younger sort; and besides, as it was usual to call chief men and rulers, whether in church or state, fathers, so those that were subjects, the younger; see Lk 21:26. These the apostle exhorts as follows,
submit yourselves unto the elder; not merely in age, but in office, as before; for as he had exhorted the elders to a discharge of their work and office, he proceeds, in the next place, and which is signified by the word "likewise", to stir up the members of the churches to their duty to their elders, or pastors, who had the oversight of them; and that is to "submit" themselves to them, as in Heb 13:17, which is done by attending constantly on the word preached by them, and receiving it, so far as it agrees with the Scriptures of truth; and by joining with them in all the ordinances of Christ, and their administrations of them; by being subject to the laws of Christ's house, as put in execution by them; by taking their counsel and advice, regarding and hearkening to their admonitions and reproofs, and taking them in good part, looking upon them, and behaving towards them, as their spiritual guides and governors. The Syriac and Ethiopic versions read, "to your elders"; such as were particularly set over them in the Lord, and had taken the care of them, for to no others are they obliged to submit themselves.
Yea, all of you be subject one to another; that is, all the members of the churches should not only submit themselves to their pastors, but to their fellow members, as in Eph 5:21, they should submit to the superior judgments of one another, esteeming each other better than themselves, and not be tenacious of their own way of thinking and judging of things; yea, condescend to men of low estates and weaker minds, bear the infirmities of the weak, and take all admonitions and reproofs given in a friendly manner kindly; and cheerfully perform all offices of love, and by it serve one another in things temporal and spiritual; doing the meanest services for the good of each other, such as washing the feet of one another, in imitation of their Lord and master.
And be clothed with humility; without which there will be no subjection, either to the elders, or one another. This is a grace which shows itself in a man's thinking and speaking the best of others, and the worst of himself; in not affecting places and titles of eminence; in being content with the lowest place, and patiently bearing the greatest contempt; in not aspiring to things too high for him, always acknowledging his own meanness, baseness, and unworthiness, ascribing all he is, and has, to the grace and goodness of God, whether it be gifts of nature, providence, or grace: and this is a believer's clothing, not the robe of his justifying righteousness before God, but is a considerable part of his inward garment of sanctification, which is in the sight of God of great price; and makes a large show in his outward conversation garments before men, and renders him lovely and amiable: it is an ornament to him, which is precious with God, and recommends him to the esteem of men, and the religion and Gospel he professes, and his profession of it. Some think there is a metaphor in the words, taken from knots of ribbons, and such like things, wore by women on their heads, or breasts, for ornament; and that the apostle's advice to the saints is, that their breast knot, or ornament, should be humility. Others think it is taken from a sort of badge which servants wore over their garments, by which they were distinguished; and so saints are directed to put on this badge, by which they may be known to be the servants of Christ: the former seems more agreeable: but as the word signifies to bind, or fasten anything, by tying of knots, it may denote the retaining of this grace in constant exercise, so as never to be without it; and to be clothed or covered with it, is always to have it on, and in exercise, in every action of life, in all our deportment before God and men, in all public and religious worship, and throughout the whole of our conversation, in the family, in the world, or in the church. The phrase seems to be Jewish, and is to be met with in the writings of the Jews. It is said (a),
"he that has fear, , "and is clothed with humility"; humility is the most excellent, and is comprehended in all, as it is said, Prov 22:4. He who has the fear of God is worthy of humility, and everyone that hath humility is worthy of kindness or holiness.''
And it is a saying of R. Meir (b),
"he that loves God loves men; he that makes God glad makes men glad; and it (the law) , "clothes him with humility and fear".''
For he resisteth the proud; or "scorneth the scorners", as it is in Prov 3:34, from whence these words are taken: the Lord treats them as they treat others; as they despise all other men and things, he despises them; he is above them, in that they have dealt proudly, and has them in derision; he eludes all their artifices, and frustrates their schemes, and disappoints their ambitious views, and scatters them in the imagination of their hearts, and brings their counsels to confusion, and opposes himself to them, and as their adversary; and a dreadful thing it is for persons to have God stand up against them, and resist them. This is a reason dissuading from pride, and exciting to humility, as is also what follows: and giveth grace to the humble; that is, more grace; see Jas 4:6. The first grace cannot be intended, for no man is truly humble before he has received the grace of God, it is that which makes him so; or it may design larger gifts of grace, which God bestows on those who acknowledge him to be the author and giver of what they have, and who make a proper use of them to his glory; when he takes away from the vain and ostentatious that which to themselves and others they seemed to have. Moreover, God grants his gracious presence to such as are of an humble, and of a contrite spirit; and at last he gives them glory, which is a free grace gift, and the perfection of grace; the poor in spirit, or humble souls, have both a right and meetness for, and shall enjoy the kingdom of heaven.
(a) Zohar in Numb. fol. 60. 3. (b) Pirke Abot, c. 6. sect. 1.
John Wesley
Ye younger, be subject to the elder - In years. And be all - Elder or younger. Subject to each other - Let every one be ready, upon all occasions, to give up his own will. Be clothed with humility - Bind it on, (so the word signifies,) so that no force may be able to tear it from you. Jas 4:6; Prov 3:34
Robert Jamieson, A. R. Fausset and David Brown
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 (1Pet 1:13; 1Pet 4:1) 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 1Pet 5:2 with Jn 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 (1Pet 3:3-4). 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 Prov 3:34. Peter had James before his mind, and gives his Epistle inspired sanction. Compare 1Pet 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].
5:65:6: Խոնարհեցարո՛ւք ընդ հզօր ձեռամբն Աստուծոյ. զի զձեզ բարձրացուսցէ՛ ՚ի ժամանակի։
6 Խոնարհուեցէ՛ք Աստծու հզօր ձեռքի տակ, որպէսզի ժամանակին նա ձեզ բարձրացնի:
6 Ուրեմն Աստուծոյ հզօր ձեռքին տակ խոնարհեցէ՛ք, որպէս զի ձեզ ժամանակին բարձրացնէ։
Խոնարհեցարուք ընդ հզօր ձեռամբն Աստուծոյ, զի զձեզ բարձրացուսցէ ի ժամանակի:

5:6: Խոնարհեցարո՛ւք ընդ հզօր ձեռամբն Աստուծոյ. զի զձեզ բարձրացուսցէ՛ ՚ի ժամանակի։
6 Խոնարհուեցէ՛ք Աստծու հզօր ձեռքի տակ, որպէսզի ժամանակին նա ձեզ բարձրացնի:
6 Ուրեմն Աստուծոյ հզօր ձեռքին տակ խոնարհեցէ՛ք, որպէս զի ձեզ ժամանակին բարձրացնէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:66: Итак смиритесь под крепкую руку Божию, да вознесет вас в свое время.
5:6  ταπεινώθητε οὗν ὑπὸ τὴν κραταιὰν χεῖρα τοῦ θεοῦ, ἵνα ὑμᾶς ὑψώσῃ ἐν καιρῶ,
5:6. Ταπεινώθητε (Ye-should-have-been-en-lowed) οὖν (accordingly) ὑπὸ (under) τὴν (to-the-one) κραταιὰν (to-secure-belonged) χεῖρα (to-a-hand) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ἵνα (so) ὑμᾶς (to-ye) ὑψώσῃ (it-might-have-en-overed) ἐν (in) καιρῷ, (unto-a-time,"
5:6. humiliamini igitur sub potenti manu Dei ut vos exaltet in tempore visitationisBe you humbled therefore under the mighty hand of God, that he may exalt you in the time of visitation:
6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time;
5:6. And so, be humbled under the powerful hand of God, so that he may exalt you in the time of visitation.
Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:

6: Итак смиритесь под крепкую руку Божию, да вознесет вас в свое время.
5:6  ταπεινώθητε οὗν ὑπὸ τὴν κραταιὰν χεῖρα τοῦ θεοῦ, ἵνα ὑμᾶς ὑψώσῃ ἐν καιρῶ,
5:6. humiliamini igitur sub potenti manu Dei ut vos exaltet in tempore visitationis
Be you humbled therefore under the mighty hand of God, that he may exalt you in the time of visitation:
5:6. And so, be humbled under the powerful hand of God, so that he may exalt you in the time of visitation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:6: Humble yourselves - Those who submit patiently to the dispensations of God's providence he lifts up; those who lift themselves up, God thrusts down.
If we humble not ourselves under God's grace, he will humble us under his judgments. Those who patiently submit to him, he exalts in due time; if his hand be mighty to depress, it is also mighty to exalt.
Albert Barnes: Notes on the Bible - 1834
5:6: Humble yourselves therefore - Be willing to take a low place - a place such as becomes you. Do not arrogate to yourselves what does not belong to you; do not evince pride and haughtiness in your manner; do not exalt yourselves above others. See the notes at Luk 14:7-11. Compare Pro 15:33; Pro 18:12; Pro 22:4; Mic 6:8; Phi 2:8.
Under the mighty hand of God - This refers probably to the calamities which he had brought upon them, or was about to bring upon them; represented here, as often elsewhere, as the infliction of his hand - the hand being that by which we accomplish anything. When that hand was upon them they were not to be lifted up with pride and with a spirit of rebellion, but were to take a lowly place before him, and submit to him wish a calm mind, believing that he would exalt them in due time. There is no situation in which one will be more likely to feel humility than in scenes of affliction.
That he may exalt you in due time - When he shall see it to be a proper time:
(1) They might be assured that this would be done at some time. He would not always leave them in this low and depressed condition. He would take off his heavy hand, and raise them up from their state of sadness and suffering.
(2) this would be in due time; that is, in the proper time, in the best time:
(a) It might be in the present life.
(b) It would certainly be in the world to come. There they would be exalted to honors which will be more than an equivalent for all the persecution, poverty, and contempt which are suffered in this world. He may well afford to be humble here who is to be exalted to a throne in heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: Humble: Exo 10:3; Lev 26:41; Kg1 21:29; Kg2 22:19; Ch2 12:6, Ch2 12:7, Ch2 12:12, Ch2 30:11, Ch2 32:26; Ch2 33:12, Ch2 33:19, Ch2 33:23, Ch2 36:12; Pro 29:23; Isa 2:11, Isa 57:15; Jer 13:18, Jer 44:10; Dan 5:22; Mic 6:8; Luk 14:11, Luk 18:14; Jam 4:10, Jam 5:10
the: Exo 3:19, Exo 32:11; Psa 89:13; Co1 10:22
that: Job 36:22; Psa 75:10, Psa 89:16, Psa 89:17; Isa 40:4; Eze 17:21, Eze 21:6; Mat 23:12; Luk 1:52; Jam 1:9, Jam 1:10
in: Deu 32:35; Rom 5:6; Ti1 2:6; Tit 1:3
Geneva 1599
Humble yourselves therefore (10) under the mighty hand of God, that he may exalt you in due time:
(10) Because those proud and lofty spirits threaten the modest and humble, the apostle warns us to set the power of God against the vanity of proud men, and to rely completely on his providence.
John Gill
Humble yourselves therefore,.... Or be ye humbled before God, and in his sight; quietly submit to his will; patiently bear every affliction without murmuring, repining, or replying against him; be still under the rod, and despise not the chastening of the Lord; mourn over sin as the cause, acknowledge your vileness and unworthiness, and stand in awe of his majesty, considering yourselves as
under the mighty hand of God a phrase expressive of his omnipotence which cannot be stayed, and it would be madness to oppose it; and which is able to cast down the proud, and dash them to pieces, as well as to exalt the humble. His hand, upon men, in a way of chastisement, presses sore, and, in a way of punishment, presses down, and crushes to pieces; but to be under it in an humble manner is safe and profitable; such are hid as in the hollow of his hand, and are safe as in a pavilion, and comfortable under the shadow of his wings; and such humiliation and submission to him, and putting themselves under his mighty hand and care, is the way to exaltation:
that he may exalt you in due time: the Arabic version reads, "in the time of exaltation": when his time to exalt is come, either in this world, or more especially at the appearance of Christ and his kingdom. The Vulgate Latin version, and two copies of Beza's, one of Stephens's, and the Alexandrian, read, "in the time of visitation"; and so the Ethiopic version, "when he shall have visited you"; which seems to be taken out of 1Pet 2:12 sooner or later such who are humbled shall be exalted; it is the usual way and method which God takes to abase the proud, and exalt the humble; for humble souls honour him, and therefore such as honour him he will honour; and this he does in his own time, in a time that makes most for his glory, and their good; oftentimes he does it in this life, and always in that which is to come.
John Wesley
The hand of God - Is in all troubles.
Robert Jamieson, A. R. Fausset and David Brown
under the mighty hand--afflicting you (1Pet 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.
5:75:7: Զամենայն հոգս ձեր ընկեցէ՛ք ՚ի նա, զի նա՛ է որ հոգայ վասն ձեր։
7 Ձեր բոլոր հոգսերը նրա վրայ գցեցէ՛ք, որովհետեւ նա է, որ հոգում է ձեր մասին:
7 Ձեր ամէն հոգը անոր վրայ ձգեցէ՛ք, վասն զի անիկա ձեզի համար կը հոգայ։
Զամենայն հոգս ձեր ընկեցէք ի նա, զի նա է որ հոգայ վասն ձեր:

5:7: Զամենայն հոգս ձեր ընկեցէ՛ք ՚ի նա, զի նա՛ է որ հոգայ վասն ձեր։
7 Ձեր բոլոր հոգսերը նրա վրայ գցեցէ՛ք, որովհետեւ նա է, որ հոգում է ձեր մասին:
7 Ձեր ամէն հոգը անոր վրայ ձգեցէ՛ք, վասն զի անիկա ձեզի համար կը հոգայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:77: Все заботы ваши возложите на Него, ибо Он печется о вас.
5:7  πᾶσαν τὴν μέριμναν ὑμῶν ἐπιρίψαντες ἐπ᾽ αὐτόν, ὅτι αὐτῶ μέλει περὶ ὑμῶν.
5:7. πᾶσαν (to-all) τὴν ( to-the-one ) μέριμναν ( to-a-worry ) ὑμῶν ( of-ye ) ἐπιρίψαντες ( having-thrown-upon ) ἐπ' ( upon ) αὐτόν, (to-it,"ὅτι (to-which-a-one) αὐτῷ (unto-it) μέλει (it-concerneth) περὶ (about) ὑμῶν. (of-ye)
5:7. omnem sollicitudinem vestram proicientes in eum quoniam ipsi cura est de vobisCasting all your care upon him, for he hath care of you.
7. casting all your anxiety upon him, because he careth for you.
5:7. Cast all your cares upon him, for he takes care of you.
Casting all your care upon him; for he careth for you:

7: Все заботы ваши возложите на Него, ибо Он печется о вас.
5:7  πᾶσαν τὴν μέριμναν ὑμῶν ἐπιρίψαντες ἐπ᾽ αὐτόν, ὅτι αὐτῶ μέλει περὶ ὑμῶν.
5:7. omnem sollicitudinem vestram proicientes in eum quoniam ipsi cura est de vobis
Casting all your care upon him, for he hath care of you.
5:7. Cast all your cares upon him, for he takes care of you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Христианину, всецело смиряющему себя под крепкую руку Божию, свойственно всю суетливую заботливость отложить и всю надежду возложить на промыслительное попечение Божие, по заповеди и обетованию Христа Спасителя (Мф 10:30; Лк 21:18).
Adam Clarke: Commentary on the Bible - 1831
5:7: Casting all your care - Την μεριμναν· Your anxiety, your distracting care, on him, for he careth for you, ὁτι αυτω μελει περι ὑμων, for he meddles or concerns himself, with the things that interest you. Whatever things concern a follower of God, whether they be spiritual or temporal, or whether in themselves great or small, God concerns himself with them; what affects them affects him; in all their afflictions he is afflicted. He who knows that God cares for him, need have no anxious cares about himself. This is a plain reference to Psa 55:22 : Cast thy burden upon the Lord, and he will sustain thee. He will bear both thee and thy burden.
Albert Barnes: Notes on the Bible - 1834
5:7: Casting all your care upon him - Compare Psa 55:22, from whence this passage was probably taken. "Cast thy burden upon the Lord, and he shall sustain thee; he shall never suffer the righteous to be moved." Compare, for a similar sentiment, Mat 6:25-30. The meaning is, that we are to commit our whole cause to him. If we suffer heavy trials; if we lose our friends, health, or property; if we have arduous and responsible duties to perform; if we feel that we have no strength, and are in danger of being crushed by what is laid upon us, we may go and cast all upon the Lord; that is, we may look to him for grace and strength, and feel assured that he will enable us to sustain all that is laid upon us. The relief in the case will be as real, and as full of consolation, as if he took the burden and bore it himself. He will enable us to bear with ease what we supposed we could never have done; and the burden which he lays upon us will be light, Mat 11:30. Compare the notes at Phi 4:6-7.
For he careth for you - See the notes at Mat 10:29-31. He is not like the gods worshipped by many of the pagan, who were supposed to be so exalted, and so distant, that they did not interest themselves in human affairs; but He condescends to regard the needs of the meanest of his creatures. It is one of the glorious attributes of the true God, that he can and will thus notice the needs of the mean as well as the mighty; and one of the richest of all consolations when we are afflicted, and are despised by the world, is the thought that we are not forgotten by our heavenly Father. He who remembers the falling sparrow, and who hears the young ravens when they cry, will not be unmindful of us. "Yet the Lord thinketh on me," was the consolation of David, when he felt that he was "poor and needy," Psa 40:17. "When my father and my mother forsake me, then the Lord will take me up," Psa 27:10.
Compare Isa 49:15. What more can one wish than to be permitted to feel that the great and merciful Yahweh thinks on him? What are we - what have we done, that should be worthy of such condescension? Remember, poor, despised, afflicted child of God, that you will never be forgotten. Friends on earth, the great, the frivilous, the noble, the rich, may forget you; God never will. Remember that you will never be entirely neglected. Father, mother, neighbor, friend, those whom you have loved, and those to whom you have done good, may neglect you, but God never will. You may become poor, and they may pass by you; you may lose your office, and flatterers may no longer throng your path; your beauty may fade, and your admirers may leave you; you may grow old, and be infirm, and appear to be useless in the world, and no one may seem to care for you; but it is not thus with the God whom you serve. When he loves, he always loves; if he regarded you with favor when you were rich, he will not forget you when you are poor; he who watched over you with a parent's care in the bloom of youth, will not cast you off when you are "old and grey-headed," Psa 71:18. If we are what we should be, we shall never be without a friend as long as there is a God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: Casting: Sa1 1:10-18, Sa1 30:6; Psa 27:13, Psa 27:14, Psa 37:5, Psa 55:22, Psa 56:3, Psa 56:4; Mat 6:25, Mat 6:34; Luk 12:11, Luk 12:12, Luk 12:22; Phi 4:6; Heb 13:5, Heb 13:6
for: Psa 34:15, Psa 142:4, Psa 142:5; Mat 6:26, Mat 6:33; Mar 4:38; Luk 12:30-32; Joh 10:13
John Gill
Casting all your care upon him,.... "Upon God": as the Syriac and Ethiopic versions read. The words are taken out of, or at least refer to Ps 55:22, where, instead of "cast thy burden upon the Lord", the Septuagint have it, "cast thy care upon the Lord"; the care of the body, and of all the affairs of life, concerning which saints should not be anxiously thoughtful, but depend upon the providence of God, though in the diligent use of means, which is not forbidden, nor discouraged by this, or any such like exhortation; as also the care of the soul, and the spiritual and eternal welfare of it, which should be committed into the hands of Christ, on whom help is laid, and who is become the author of eternal salvation; nor should this slacken and make persons negligent in the use of means, for the good, comfort, and advantage of their souls:
for he careth for you; for the bodies of his people, and their outward concerns of life, for food and raiment for them, and for the preservation of them, who will not suffer them to want, nor withhold any good thing from them, or ever leave them and forsake them; and for their souls, for which he has made provision in his Son, and in the covenant of his grace has laid help upon a mighty Saviour; and who has obtained an eternal redemption for them, bestows his grace upon them, and gives every needful supply of it to them, and keeps them by his power through faith unto salvation.
John Wesley
Casting all your care upon him - In every want or pressure.
Robert Jamieson, A. R. Fausset and David Brown
Casting--once for all: so the Greek aorist.
care--"anxiety? The advantage flowing from humbling ourselves under God's hand (1Pet 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 Ps 22:10; Ps 37:5; Ps 55:22, to which Peter alludes; Lk 12:22, Lk 12:37; Phil 4:6.
careth--not so strong a Greek word as the previous Greek "anxiety."
5:85:8: Արթո՛ւն լերուք՝ հսկեցէ՛ք, զի ոսոխն ձեր Սատանայ իբրեւ զառեւծ գոչէ, շրջի եւ խնդրէ՝ թէ զո՛վ կլանիցէ[3066]։ [3066] Ոմանք. Եւ սկսեցէ՛ք... եթէ զո՞ կլա՛՛։ Յօրինակին գրեալ էր՝ զի աւսոխն ձեր. ուր մեք ըստ սովորականին եդաք. ոսոխն։
8 Արթո՛ւն եղէք, հսկեցէ՛ք, քանի որ ձեր ոսոխը՝ Սատանան, մռնչում է առիւծի պէս, շրջում եւ փնտռում է, թէ ո՛ւմ կուլ տայ:
8 Արթո՛ւն կեցէք, հսկեցէ՛ք, վասն զի ձեր հակառակորդը, Սատանան՝ մռնչող առիւծի պէս կը պտըտի ու կը փնտռէ թէ ո՛վ կլլէ։
Արթուն լերուք, հսկեցէք, զի ոսոխն ձեր Սատանայ իբրեւ զառեւծ գոչէ, շրջի եւ խնդրէ թէ զո՛ կլանիցէ:

5:8: Արթո՛ւն լերուք՝ հսկեցէ՛ք, զի ոսոխն ձեր Սատանայ իբրեւ զառեւծ գոչէ, շրջի եւ խնդրէ՝ թէ զո՛վ կլանիցէ[3066]։
[3066] Ոմանք. Եւ սկսեցէ՛ք... եթէ զո՞ կլա՛՛։ Յօրինակին գրեալ էր՝ զի աւսոխն ձեր. ուր մեք ըստ սովորականին եդաք. ոսոխն։
8 Արթո՛ւն եղէք, հսկեցէ՛ք, քանի որ ձեր ոսոխը՝ Սատանան, մռնչում է առիւծի պէս, շրջում եւ փնտռում է, թէ ո՛ւմ կուլ տայ:
8 Արթո՛ւն կեցէք, հսկեցէ՛ք, վասն զի ձեր հակառակորդը, Սատանան՝ մռնչող առիւծի պէս կը պտըտի ու կը փնտռէ թէ ո՛վ կլլէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:88: Трезвитесь, бодрствуйте, потому что противник ваш диавол ходит, как рыкающий лев, ища, кого поглотить.
5:8  νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν [τινα] καταπιεῖν·
5:8. Νήψατε, (Ye-should-have-sobered,"γρηγορήσατε. (ye-should-have-watched-unto) ὁ (The-one) ἀντίδικος (ever-a-one-coursed) ὑμῶν (of-ye,"διάβολος (casted-through,"ὡς (as) λέων (a-lion) ὠρυόμενος ( roaring ) περιπατεῖ (it-treadeth-about-unto) ζητῶν (seeking-unto) καταπιεῖν: (to-have-had-drank-down)
5:8. sobrii estote vigilate quia adversarius vester diabolus tamquam leo rugiens circuit quaerens quem devoretBe sober and watch: because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour.
8. Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:
5:8. Be sober and vigilant. For your adversary, the devil, is like a roaring lion, traveling around and seeking those whom he might devour.
Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:

8: Трезвитесь, бодрствуйте, потому что противник ваш диавол ходит, как рыкающий лев, ища, кого поглотить.
5:8  νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν [τινα] καταπιεῖν·
5:8. sobrii estote vigilate quia adversarius vester diabolus tamquam leo rugiens circuit quaerens quem devoret
Be sober and watch: because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour.
5:8. Be sober and vigilant. For your adversary, the devil, is like a roaring lion, traveling around and seeking those whom he might devour.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Но предавать себя воле Божией, Промыслу Божию не значит предаваться беспечности: беспечность противна Божию попечению о людях и крайне гибельна для их нравственного состояния уже потому, что люди окружены темными силами, поставляющими всяческие соблазны и препятствия их спасению. Апостол с отеческою любовью и заботливостью предостерегает читателей от опасной беспечности, которою особенно пользуется на гибель людей диавол. "На тех, которые привыкли спать душевно (а это значит быть поглощенным суетою) и через то обременяют трезвость души, нападает лукавый зверь отчаяния. Предостерегая от сего, ученик Христов убеждает всегда бодрствовать и беречься сеятеля плевелов, чтобы, когда мы спим, т. е. ведем жизнь беспечную и ленивую, он тайно не насеял лукавых помыслов и не отвлек от истинной жизни" (блаж. Феофил.). Противник или враг рода человеческого - диавол здесь (ст. 8) за жестокость и лютость сравнивается со львом, который с рыканием ищет добычи своей жадности и с этою целью обходит землю (ср. Иов 1:7) и причиняет гибель и вред всякого рода беспечным и нерадивым. Апостол поэтому сильно возбуждает внимание и энергию верующих к борьбе с исконным врагом людей: "противостойте ему твердою верою" (ст. 9), что близко напоминает соответствующее наставление Ап. Иакова (IV:7). Побуждением к безропотному терпению скорбей и к борьбе с диаволом Апостол указывает и ту мысль, что страдания - общий удел первохристиан. "Вероятно, много скорбей за Христа претерпевали, которым писал это Апостол Петр: потому-то он и утешает их в начале и в конце послания, -там тем, что они становятся общниками в страданиях Господа, а здесь тем, что страдают не они только одни, но и все верующие, живущие в мире" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Sobriety and Vigilance Enjoined.A. D. 66.
8 Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.

Here the apostle does three things:--

I. He shows them their danger from an enemy more cruel and restless than even the worst of men, whom he describes,

1. By his characters and names. (1.) He is an adversary: "That adversary of yours; not a common adversary, but an enemy that impleads you, and litigates against you in your grand depending cause, and aims at your very souls." (2.) The devil, the grand accuser of all the brethren; this title is derived from a word which signifies to strike through, or to stab. He would strike malignity into our natures and poison into our souls. If he could have struck these people with passion and murmuring in their sufferings, perhaps he might have drawn them to apostasy and ruin. (3.) He is a roaring lion, hungry, fierce, strong, and cruel, the fierce and greedy pursuer of souls.

2. By his business: He walks about, seeking whom he may devour; his whole design is to devour and destroy souls. To this end he is unwearied and restless in his malicious endeavours; for he always, night and day, goes about studying and contriving whom he may ensnare to their eternal ruin.

II. Hence he infers that it is their duty, 1. To be sober, and to govern both the outward and the inward man by the rules of temperance, modesty, and mortification. 2. To be vigilant; not secure or careless, but rather suspicious of constant danger from this spiritual enemy, and, under that apprehension, to be watchful and diligent to prevent his designs and save our souls. 3. To resist him stedfast in the faith. It was the faith of these people that Satan aimed at; if he could overturn their faith, and draw them into apostasy, then he knew he should gain his point, and ruin their souls; therefore, to destroy their faith, he raises bitter persecutions, and sets the grand potentates of the world against them. This strong trial and temptation they must resist, by being well-grounded, resolute, and stedfast in the faith: to encourage them to this,

III. He tells them that their care was not singular, for they knew that the like afflictions befel their brethren in all parts of the world, and that all the people of God were their fellow-soldiers in this warfare. Learn, 1. All the great persecutions that ever were in the world were raised, spirited up, and conducted, by the devil; he is the grand persecutor, as well as the deceiver and accuser, of the brethren; men are his willing spiteful instruments, but he is the chief adversary that wars against Christ and his people, Gen. iii. 15; Rev. xii. 12. 2. The design of Satan in raising persecutions against the faithful servants of God is to bring them to apostasy, by reason of their sufferings, and so to destroy their souls. 3. Sobriety and watchfulness are necessary virtues at all times, but especially in times of suffering and persecution. "You must moderate your affection to worldly things, or else Satan will soon overcome you." 4. "If you would overcome Satan, as a tempter, an accuser, or a persecutor, you must resist him stedfast in the faith; if your faith give way, you are gone; therefore, above all, take the shield of faith," Eph. vi. 16. 5. The consideration of what others suffer is proper to encourage us to bear our own share in any affliction: The same afflictions are accomplished in your brethren.
Adam Clarke: Commentary on the Bible - 1831
5:8: Be sober - Avoid drunkenness of your senses, and drunkenness in your souls; be not overcharged with the concerns of the world.
Be vigilant - Awake, and keep awake; be always watchful; never be off your guard; your enemies are alert, they are never off theirs.
Your adversary the devil - This is the reason why ye should be sober and vigilant; ye have an ever active, implacable, subtle enemy to contend with. He walketh about - he has access to you everywhere; he knows your feelings and your propensities, and informs himself of all your circumstances; only God can know more and do more than he, therefore your care must be cast upon God.
As a roaring lion - Satan tempts under three forms:
1. The subtle serpent; to beguile our senses, pervert our judgment, and enchant our imagination.
2. As an angel of light; to deceive us with false views of spiritual things, refinements in religion, and presumption on the providence and grace of God.
3. As a roaring lion; to bear us down, and destroy us by violent opposition, persecution, and death. Thus he was acting towards the followers of God at Pontus, etc., who were now suffering a grievous persecution.
Walketh about - Traversing the earth; a plain reference to Job 2:2, which see.
Seeking whom he may devour - Τινα καταπιῃ· Whom he may gulp down. It is not every one that he can swallow down: those who are sober and vigilant are proof against him, these he May Not swallow down; those who are drunken with the cares of this world, etc., and are unwatchful, these he May swallow down. There is a beauty in this verse, and a striking apposition between the first and last words, which I think have not been noticed: Be sober, νηψατε from νη, not, and πιειν to drink; do not drink, do not swallow down: and the word καταπιῃ, from κατα, down, and πιειν, to drink. If you swallow strong drink down, the devil will swallow you down. Hear this, ye drunkards, topers, tipplers, or by whatsoever name you are known in society, or among your fellow sinners. Strong drink is not only the way to the devil, but the devil's way into you; and Ye are such as the devil particularly May swallow down.
Albert Barnes: Notes on the Bible - 1834
5:8: Be sober - While you cast your cares Upon God, and have no anxiety on that score, let your solicitude be directed to another point. Do not doubt that he is able and willing to support and befriend you, but be watchful against your foes. See the word used here fully explained in the notes at Th1 5:6.
Be vigilant - This word (γρηγορέω grē goreō) is everywhere else in the New Testament rendered "watch." See Mat 24:42-43; Mat 25:13; Mat 26:38, Mat 26:40-41. It means that we should exercise careful circumspection, as one does when he is in danger. In reference to the matter here referred to, it means that we are to be on our guard against the wiles and the power of the evil one.
Your adversary the devil - Your enemy; he who is opposed to you. Satan opposes man in his best interests. He resists his efforts to do good; his purposes to return to God; his attempts to secure his own salvation. There is no more appropriate appellation that can be given to him than to say that he resists all our efforts to obey God and to secure the salvation of our own souls.
As a roaring lion - Compare Rev 12:12. Sometimes Satan is represented as transforming himself into an angel of light, (see the notes at Co2 11:14); and sometimes, as here, as a roaring lion: denoting the efforts which he makes to alarm and overpower us. The lion here is not the crouching lion - the lion stealthfully creeping toward his foe - but it is the raging monarch of the woods, who by his terrible roar would intimidate all so that they might become an easy prey. The particular thing referred to here, doubtless, is persecution, resembling in its terrors a roaring lion. When error comes in; when seductive arts abound; when the world allures and charms the representation of the character of the foe is not of the roaring lion, but of the silent influence of an enemy that has clothed himself in the garb of an angel of light, Co2 11:14.
Walketh about, seeking whom he may devour - "Naturalists have observed that a lion roars when he is roused with hunger, for then he is most fierce, and most eagerly seeks his prey. See Jdg 14:5; Psa 22:13; Jer 2:15; Eze 22:25; Hos 11:10; Zep 3:3; Zac 11:3" - Benson.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: sober: Pe1 1:13, Pe1 4:7; Mat 24:48-50; Luk 12:45, Luk 12:46, Luk 21:34, Luk 21:36; Rom 13:11-13; Th1 5:6-8; Ti1 2:9, Ti1 2:15, Ti1 3:2, Ti1 3:11; Tit 1:8, Tit 2:2, Tit 2:4, Tit 2:6, Tit 2:12
your: Est 7:6; Job 1:6, Job 2:2; Psa 109:6 *marg. Isa 50:8; Zac 3:1; Luk 22:31
the devil: Mat 4:1, Mat 4:11, Mat 13:39, Mat 25:41; Joh 8:44; Eph 4:27, Eph 6:11; Jam 4:7; Jo1 3:8-10; Rev 12:9, Rev 20:2, Rev 20:10
as: Jdg 14:5; Psa 104:21; Pro 19:12, Pro 20:2; Isa 5:29, Isa 5:30, Isa 14:12, Isa 14:13; Jer 2:15; Jer 51:38; Eze 19:7; Hos 11:10; Joe 3:16; Amo 1:2, Amo 3:4, Amo 3:8; Zac 11:3; Ti2 4:17; Rev 12:12
walketh: Job 1:7, Job 2:2
devour: Eze 22:25; Dan 6:24; Hos 13:8
Geneva 1599
(11) Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:
(11) The cruelty of Satan, who seeks by all means to devour us, is overcome by watchfulness and faith.
John Gill
Be sober, be vigilant,.... The apostle had exhorted to each of these before; see 1Pet 1:13 but thought fit to repeat them; sobriety and watchfulness being exceeding necessary and useful in the Christian life; and the one cannot well be without the other: unless a man is sober in body and mind, he will not be watchful, either over himself or others, or against the snares of sin, Satan, and the world; and if he is not on his watch and guard, he is liable to every sin and temptation. The Syriac version renders the words, "watch", and "be ye mindful", or "remember"; watch with diligence, care, and industry, keeping a good lookout, minding and observing everything that presents, and remembering the power and cunning of the enemy; and the Ethiopic version renders them thus, "be ye prudent, and cause your heart to understand"; referring them not to temperance of body, but sobriety of mind, and to a prudent conduct and behaviour, as having a subtle as well as a malicious enemy to deal with:
because your adversary the devil; he who is a defamer and calumniator; who accuses God to men, and men to God, and is therefore styled the accuser of the brethren; he is the saints' avowed and implacable enemy. Satan is an enemy to mankind in general, but more especially to the seed of the woman, to Christ personal, and to Christ mystical, to all the elect of God: the word here used is a forensic term, and signifies a court adversary, or one that litigates a point in law, or opposes another in an action or suit at law. The Jews (c) have adopted this word into their language, and explain it by , "a law adversary", or one that has a suit of law depending against another. Satan accuses men of the breach of the law, and pleads that justice might take place, and punishment be inflicted, and which he pursues with great violence and diligence:
as a roaring lion; so called, both on account of his strength, and also because of his rage, malice, and cruelty, which he breathes out against the saints, who, though he cannot destroy them, will do all he can to terrify and affright them; so the young lions in Ps 104:21 are, by the Cabalistic Jews (d), understood of devils; to which, for the above reasons, they may be truly compared:
walketh about; to and fro in the earth; see Job 1:7 as a lion runs about here and there, when almost famished with hunger; and it also denotes the insidious methods, wiles, and stratagems Satan takes to surprise men, and get an advantage of them: he takes a tour, and comes round upon them, upon the back of them, at an unawares, so that they have need to be always sober, and upon their guard:
seeking whom he may devour; this is the end of his walking about: and the like is expressed in the Targum on Job 1:7
"and Satan answered before the Lord, and said, from going about in the earth , "to search into the works" of the children of men, and from walking in it;''
that so he might have something to accuse them of, and they fall a prey into his hands. This is the work he is continually employed in; he is always seeking to do mischief, either to the souls, or bodies, or estates of men, especially the former; though he can do nothing in either respect without a permission, not unless he "may"; and though this, with respect to body and estate, is sometimes granted, as in the case of Job, yet never with respect to the souls of any of God's elect, which are safe in Christ's hands, and out of his reach; this hinders not but that saints should be sober and watchful.
(c) Yalkut Simeoni, par. 2. fol. 41. 4. Bereshit Rabba, sect. 82. fol. 41. 4. & Jarchi & Aruch in Mattanot Cehuna in ib. (d) Lex. Cabal. p. 231, 417.
John Wesley
But in the mean time watch. There is a close connexion between this, and the duly casting our care upon him. How deeply had St. Peter himself suffered for want of watching! Be vigilant - As if he had said, Awake, and keep awake. Sleep no more: be this your care. As a roaring lion - Full of rage. Seeking - With all subtilty likewise. Whom he may devour or swallow up - Both soul and body.
Robert Jamieson, A. R. Fausset and David Brown
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" (Zech 3:1). "Satan" means opponent. "Devil," accuser or slanderer (Rev_ 12:10). "The enemy" (Mt 13:39). "A murderer from the beginning" (Jn 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; Job 2:2). So the children of the wicked one cannot rest. Evil spirits are in 2Pet 2:4; Jude 1:6, 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" (1Pet 5:7) and other snares, so as finally to destroy. Compare Rev_ 12:15-16.
5:95:9: Որում ՚ի դիմի՛ հարկանիցիք հաստատեալք հաւատովք. գիտասջի՛ք զնոյն անցս չարչարանաց եղբայրութեան ձերոյ յաշխարհի յանձին կատարեալ[3067]։ [3067] Օրինակ մի. Որով ՚ի դիմի հարկա՛՛... յաշխարհի յանձին կալեալ։ Ոմանք. Յաշխարհի յանձինս կատարել։
9 Դիմադրեցէ՛ք նրան՝ հաստատուն լինելով հաւատի մէջ. իմացէ՛ք, որ ձեր եղբայրներն էլ աշխարհում կրում են նոյն չարչարանքները:
9 Անոր դէմ կեցէ՛ք հաւատքով հաստատուած, գիտնալով որ ձեր եղբայրներն ալ աշխարհի մէջ նոյն չարչարանքները կը կրեն։
Որում ի դիմի հարկանիցիք հաստատեալք հաւատովք. գիտասջիք զնոյն անցս չարչարանաց եղբայրութեան ձերոյ յաշխարհի յանձինս կատարեալ:

5:9: Որում ՚ի դիմի՛ հարկանիցիք հաստատեալք հաւատովք. գիտասջի՛ք զնոյն անցս չարչարանաց եղբայրութեան ձերոյ յաշխարհի յանձին կատարեալ[3067]։
[3067] Օրինակ մի. Որով ՚ի դիմի հարկա՛՛... յաշխարհի յանձին կալեալ։ Ոմանք. Յաշխարհի յանձինս կատարել։
9 Դիմադրեցէ՛ք նրան՝ հաստատուն լինելով հաւատի մէջ. իմացէ՛ք, որ ձեր եղբայրներն էլ աշխարհում կրում են նոյն չարչարանքները:
9 Անոր դէմ կեցէ՛ք հաւատքով հաստատուած, գիտնալով որ ձեր եղբայրներն ալ աշխարհի մէջ նոյն չարչարանքները կը կրեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:99: Противостойте ему твердою верою, зная, что такие же страдания случаются и с братьями вашими в мире.
5:9  ᾧ ἀντίστητε στερεοὶ τῇ πίστει, εἰδότες τὰ αὐτὰ τῶν παθημάτων τῇ ἐν [τῶ] κόσμῳ ὑμῶν ἀδελφότητι ἐπιτελεῖσθαι.
5:9. ᾧ (unto-which) ἀντίστητε (ye-should-have-had-ever-a-one-stood) στερεοὶ ( formationed ) τῇ (unto-the-one) πίστει, (unto-a-trust," εἰδότες ( having-had-come-to-see ) τὰ (to-the-ones) αὐτὰ (to-them) τῶν (of-the-ones) παθημάτων (of-experiencings-to) τῇ (unto-the-one) ἐν (in) τῷ (unto-the-one) κόσμῳ (unto-a-configuration) ὑμῶν (of-ye) ἀδελφότητι (unto-a-brethrenness) ἐπιτελεῖσθαι. (to-be-finished-upon-unto)
5:9. cui resistite fortes fide scientes eadem passionum ei quae in mundo est vestrae fraternitati fieriWhom resist ye, strong in faith: knowing that the same affliction befalls, your brethren who are in the world.
9. whom withstand stedfast in your faith, knowing that the same sufferings are accomplished in your brethren who are in the world.
5:9. Resist him by being strong in faith, being aware that the same passions afflict those who are your brothers in the world.
Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world:

9: Противостойте ему твердою верою, зная, что такие же страдания случаются и с братьями вашими в мире.
5:9  ᾧ ἀντίστητε στερεοὶ τῇ πίστει, εἰδότες τὰ αὐτὰ τῶν παθημάτων τῇ ἐν [τῶ] κόσμῳ ὑμῶν ἀδελφότητι ἐπιτελεῖσθαι.
5:9. cui resistite fortes fide scientes eadem passionum ei quae in mundo est vestrae fraternitati fieri
Whom resist ye, strong in faith: knowing that the same affliction befalls, your brethren who are in the world.
5:9. Resist him by being strong in faith, being aware that the same passions afflict those who are your brothers in the world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:9: Whom resist - Stand against him, αντιστητε. Though invulnerable, he is not unconquerable: the weakest follower of God can confound and overpower him, if he continue steadfast in the faith - believing on the Son of God, and walking uprightly before him. To a soul thus engaged he can do no damage.
The same afflictions are accomplished in your brethren - It is the lot of all the disciples of Christ to suffer persecution. The brotherhood, αδελφοτης, the Christian Church, everywhere is exposed to the assaults of men and devils; you are persecuted by the heathen among whom ye live, and from among whom ye are gathered into the fold of Christ: but even those who profess the same faith with you, and who are resident among the Jews, (for so I think εν κοσμῳ, in the world, is here to be understood), are also persecuted, both heathens and Jews being equally opposed to the pure and holy doctrines of the Gospel. Any man who has read the Greek Testament with any attention must have observed a vast number of places in which the word κοσμος, which we translate world, means the Jewish people and the Jewish state, and nothing else.
Albert Barnes: Notes on the Bible - 1834
5:9: Whom resist - See the notes at Jam 4:7. You are in no instance to yield to him, but are in all forms to stand up and oppose him. Feeble in yourselves, you are to confide in the arm of God. No matter in what form of terror he approaches, you are to fight manfully the fight of faith. Compare the notes at Eph 6:10-17.
Steadfast in the faith - Confiding in God. You are to rely on him alone, and the means of successful resistance are to be found in the resources of faith. See the notes at Eph 6:16.
Knowing that the same afflictions are accomplished in your brethren that are in the world - Compare for a similar sentiment, Co1 10:13. The meaning is, that you should be encouraged to endure your trials by the fact that your fellow-Christians suffer the same things. This consideration might furnish consolation to them in their trials in the following ways:
(1) They would feel that they were suffering only the common lot of Christians. There was no evidence that God was especially angry with them, or that he had in a special manner forsaken them.
(2) the fact that others were enabled to bear their trials should be an argument to prove to them that they would also be able. If they looked abroad, and saw that others were sustained, and were brought off triumphant, they might be assured that this would be the case with them.
(3) there would be the support derived from the fact that they were not alone in suffering. We can bear pain more easily if we feel that we are not alone - that it is the common lot - that we are in circumstances where we may have sympathy from others. This remark may be of great practical value to us in view of persecutions, trials, and death. The consideration suggested here by Peter to sustain those whom he addressed, in the trials of persecution, may be applied now to sustain and comfort us in every form of apprehended or real calamity. We are all liable to suffering. We are exposed to sickness, bereavement, death. We often feet as if we could not bear up under the sufferings that may be before us, and especially do we dread the great trial - death. It may furnish us some support and consolation to remember:
(1) that this is the common lot of people. There is nothing special in our case. It proves nothing as to the question whether we are accepted of God, and are beloved by him, that we suffer; for those whom he has loved most have been often among the greatest sufferers. We often think that our sufferings are unique; that there have been none like them. Yet, if we knew all, we should find that thousands - and among them the most wise, and pure, and good - have endured sufferings of the same kind as ours, and perhaps far more intense in degree.
(2) others have been conveyed triumphantly through their trials. We have reason to hope and to believe that we shall also, for:
(a) our trials have been no greater than theirs have been; and,
(b) their natural strength was no greater than ours. Many of them were timid, and shrinking, and trembling, and felt that they had no strength, and that they should fail under the trial.
(3) the grace which sustained them can sustain us. The hand of God is not shortened that it cannot save; his ear is not heavy that it cannot hear. His power is as great, and his grace is as fresh, as it was when the first sufferer was supported by him; and that divine strength which supported David and Job in their afflictions, and the apostles and martyrs in theirs, is just as powerful as it was when they applied to God to be upheld in their sorrows.
(4) we are especially fearful of death - fearful that our faith will fail, and that we shall be left to die without support or consolation. Yet let us remember that death is the common lot of man. Let us remember who have died - tender females; children; the timid and the fearful; those, in immense multitudes, who had no more strength by nature than we have. Let us think of our own kindred who have died. A wife has died, and shall a husband be afraid to die? A child, and shall a father? A sister, and shall a brother? It does much to take away the dread of death, to remember that a mother has gone through the dark valley; that that gloomy vale has been trod by delicate, and timid, and beloved sisters. Shall I be afraid to go where they have gone? Shall I apprehend that I shall find no grace that is able to sustain me where they have found it? Must the valley of the shadow of death be dark and gloomy to me, when they found it to be illuminated with the opening light of heaven? Above all, it takes away the fear of death when I remember that my Saviour has experienced all the horrors which can ever be in death; that he has slept in the tomb, and made it a hallowed resting-place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: resist: Luk 4:3-12; Eph 4:27, Eph 6:11-13; Jam 4:7
stedfast: Luk 22:32; Eph 6:16; Ti1 6:12; Ti2 4:7; Heb 11:33
the same: Pe1 1:6, Pe1 2:21, Pe1 3:14, Pe1 4:13; Joh 16:33; Act 14:22; Co1 10:13; Th1 2:15, Th1 2:16; Th1 3:3; Ti2 3:12; Rev 1:9, Rev 6:11, Rev 7:14
Geneva 1599
Whom resist stedfast in the faith, (12) knowing that the same afflictions are accomplished in your (c) brethren that are in the world.
(12) The persecutions which Satan stirs up, are neither new nor proper to any one man, but from old and ancient times common to the whole Church, and therefore we must suffer patiently, in which we have such and so many fellows of our conflicts and combats.
(c) Amongst your brethren which are dispersed throughout the world.
John Gill
Whom resist,.... By no means give way to him, by indulging any sin, or yielding to any temptation, but oppose him, and stand against his wiles, his cunning and his power:
steadfast in the faith; both in the doctrine of faith, which Satan endeavours to remove from, or cause to stagger in; and in the grace of faith, exercising it on the promises of God, and his perfections, particularly his power and faithfulness concerned in them, and in the blood, righteousness, sacrifice, and person of Christ, which faith is capable of making use of, as a shield, to good purpose, against all the fiery darts of Satan; as also in a profession of faith, which, as it should be held fast without wavering, and which the devil is very busy to keep persons from making, or to cause them to drop it when they have made it, by violent suggestions, strong temptations, and a flood of reproaches and persecutions; all which should be disregarded:
knowing that the same afflictions are accomplished in your brethren that are in the world; and therefore should not be surprised and staggered by them, nor think them strange, but endure them without murmuring, and with patience and cheerfulness; since they are the "same afflictions" and trials which others have been exercised with in all ages: the same which the fraternity, or "brotherhood", as the word signifies, see 1Pet 2:17 who stand in the same relation to God and Christ as they do, endure; yea, the same which Christ himself, who stands in this relation to them, has endured: and which must be expected while they are "in the world"; but this is the great mercy, that they are only endured in this world; there will be none in the world to come; they will be "accomplished" and finished here; and every believer has his measure, which must be filled up; and so has the whole of Christ, his church, and when they are fulfil they will be no more.
John Wesley
Be the more steadfast, as ye know the same kind of afflictions are accomplished in - That is, suffered by, your brethren, till the measure allotted them is filled up.
Robert Jamieson, A. R. Fausset and David Brown
(Lk 4:13; Eph 6:11-17; Jas 4:7.)
steadfast--Compare established in the truth," 2Pet 1:12. Satan's power exists only in respect to the unbelieving; the faithful he cannot hurt (1Jn 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 (1Cor 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" (Jn 16:33).
5:105:10: Եւ Աստուած ամենայն շնորհաց, որ կոչեաց զձեզ յիւր ՚ի յաւիտենական ՚ի փառսն Քրիստոսիւ Յիսուսիւ, որում փոքր մի եղերուք չարչարակիցք, նա՛ կազդուրեցուսցէ, կարողացուսցէ, հաստահի՛մն արասցէ[3068]։ [3068] Ոմանք. Որ եւ կոչեաց զձեզ յիւր յաւիտենական փառսն Յիսուսիւ Քրիստոսիւ... նա՛ կազդուրացուսցէ։
10 Եւ բոլոր շնորհների Աստուածը, - որ ձեզ կոչեց իր յաւիտենական փառքին Քրիստոս Յիսուսի միջոցով, որին մի փոքր ժամանակ չարչարակից պիտի լինէք, - թող վերականգնի, զօրացնի, հաստատահիմն դարձնի ձեզ:
10 Եւ բոլոր շնորհներու Աստուածը, որ մեզ իր յաւիտենական փառքին կանչեց Քրիստոս Յիսուսին միջոցով, քիչ մը ատեն նեղութիւն կրելէ ետքը, ինք ձեզ թող կատարեալ ընէ՛, հաստատէ՛, զօրացնէ՛ ու հիմնէ՛։
Եւ Աստուած ամենայն շնորհաց որ կոչեաց [40]զձեզ յիւր ի յաւիտենական ի փառսն Քրիստոսիւ Յիսուսիւ, որում փոքր մի եղերուք չարչարակիցք, նա կազդուրեցուսցէ, կարողացուսցէ, հաստահիմն [41]արասցէ:

5:10: Եւ Աստուած ամենայն շնորհաց, որ կոչեաց զձեզ յիւր ՚ի յաւիտենական ՚ի փառսն Քրիստոսիւ Յիսուսիւ, որում փոքր մի եղերուք չարչարակիցք, նա՛ կազդուրեցուսցէ, կարողացուսցէ, հաստահի՛մն արասցէ[3068]։
[3068] Ոմանք. Որ եւ կոչեաց զձեզ յիւր յաւիտենական փառսն Յիսուսիւ Քրիստոսիւ... նա՛ կազդուրացուսցէ։
10 Եւ բոլոր շնորհների Աստուածը, - որ ձեզ կոչեց իր յաւիտենական փառքին Քրիստոս Յիսուսի միջոցով, որին մի փոքր ժամանակ չարչարակից պիտի լինէք, - թող վերականգնի, զօրացնի, հաստատահիմն դարձնի ձեզ:
10 Եւ բոլոր շնորհներու Աստուածը, որ մեզ իր յաւիտենական փառքին կանչեց Քրիստոս Յիսուսին միջոցով, քիչ մը ատեն նեղութիւն կրելէ ետքը, ինք ձեզ թող կատարեալ ընէ՛, հաստատէ՛, զօրացնէ՛ ու հիմնէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: Бог же всякой благодати, призвавший нас в вечную славу Свою во Христе Иисусе, Сам, по кратковременном страдании вашем, да совершит вас, да утвердит, да укрепит, да соделает непоколебимыми.
5:10  ὁ δὲ θεὸς πάσης χάριτος, ὁ καλέσας ὑμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν χριστῶ [ἰησοῦ], ὀλίγον παθόντας αὐτὸς καταρτίσει, στηρίξει, σθενώσει, θεμελιώσει.
5:10. Ὁ (The-one) δὲ (moreover) θεὸς (a-Deity) πάσης (of-all) χάριτος, (of-a-granting,"ὁ (the-one) καλέσας (having-called-unto) ὑμᾶς (to-ye) εἰς (into) τὴν (to-the-one) αἰώνιον (to-aged-belonged) αὐτοῦ (of-it) δόξαν (to-a-recognition) ἐν (in) Χριστῷ, (unto-Anointed,"ὀλίγον (to-little) παθόντας ( to-having-had-experienced ) αὐτὸς (it) καταρτίσει, (it-shall-adjust-down-to,"στηρίξει, (it-shall-stablish-to,"σθενώσει. (it-shall-en-vigor)
5:10. Deus autem omnis gratiae qui vocavit nos in aeternam suam gloriam in Christo Iesu modicum passos ipse perficiet confirmabit solidabitBut the God of all grace, who hath called us unto his eternal glory in Christ Jesus, after you have suffered a little, will himself perfect you and confirm you and establish you.
10. And the God of all grace, who called you unto his eternal glory in Christ, after that ye have suffered a little while, shall himself perfect, stablish, strengthen you.
5:10. But the God of all grace, who has called us to his eternal glory in Christ Jesus, will himself perfect, confirm, and establish us, after a brief time of suffering.
But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle:

10: Бог же всякой благодати, призвавший нас в вечную славу Свою во Христе Иисусе, Сам, по кратковременном страдании вашем, да совершит вас, да утвердит, да укрепит, да соделает непоколебимыми.
5:10  ὁ δὲ θεὸς πάσης χάριτος, ὁ καλέσας ὑμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν χριστῶ [ἰησοῦ], ὀλίγον παθόντας αὐτὸς καταρτίσει, στηρίξει, σθενώσει, θεμελιώσει.
5:10. Deus autem omnis gratiae qui vocavit nos in aeternam suam gloriam in Christo Iesu modicum passos ipse perficiet confirmabit solidabit
But the God of all grace, who hath called us unto his eternal glory in Christ Jesus, after you have suffered a little, will himself perfect you and confirm you and establish you.
5:10. But the God of all grace, who has called us to his eternal glory in Christ Jesus, will himself perfect, confirm, and establish us, after a brief time of suffering.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Но высшее утешение читателям в их страданиях Апостол предлагает, указывая на благодать Божию, которая сильна превозмочь все испытания для христиан на пути к совершенству и привести верующих к совершенному осуществлению целей Божественного призвания их к спасению. Богу-Спасителю людей Апостол здесь, ст. 11, воссылает славословие (ср. Мф 6:13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Prayer.A. D. 66.
10 But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. 11 To him be glory and dominion for ever and ever. Amen. 12 By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand. 13 The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son. 14 Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.

We come now to the conclusion of this epistle, which,

I. The apostle begins with a most weighty prayer, which he addresses to God as the God of all grace, the author and finisher of every heavenly gift and quality, acknowledging, on their behalf, that God had already called them to be partakers of that eternal glory, which, being his own, he had promised and settled upon them, through the merit and intercession of Jesus Christ. Observe,

1. What he prays for on their account; not that they might be excused from sufferings, but that their sufferings might be moderate and short, and, after they had suffered awhile, that God would restore them to a settled and peaceable condition, and perfect his work in them--that he would establish them against wavering, either in faith or duty, that he would strengthen those who were weak, and settle them upon Christ the foundation, so firmly that their union with him might be indissoluble and everlasting. Learn, (1.) All grace is from God; it is he who restrains, converts, comforts, and saves men by his grace. (2.) All who are called into a state of grace are called to partake of eternal glory and happiness. (3.) Those who are called to be heirs of eternal life through Jesus Christ must, nevertheless, suffer in this world, but their sufferings will be but for a little while. (4.) The perfecting, establishing, strengthening, and settling, of good people in grace, and their perseverance therein, is so difficult a work, that only the God of all grace can accomplish it; and therefore he is earnestly to be sought unto by continual prayer, and dependence upon his promises.

2. His doxology, v. 11. From this doxology we may learn that those who have obtained grace from the God of all grace should and will ascribe glory, dominion, and power, to him for ever and ever.

II. He recapitulates the design of his writing this epistle to them (v. 12), which was, 1. To testify, and in the strongest terms to assure them, that the doctrine of salvation, which he had explained and they had embraced, was the true account of the grace of God, foretold by the prophets and published by Jesus Christ. 2. To exhort them earnestly that, as they had embraced the gospel, they would continue stedfast in it, notwithstanding the arts of seducers, or the persecutions of enemies. (1.) The main thing that ministers ought to aim at in their labours is to convince their people of the certainty and excellency of the Christian religion; this the apostles did exhort and testify with all their might. (2.) A firm persuasion that we are in the true way to heaven will be the best motive to stand fast, and persevere therein.

III. He recommends Silvanus, the person by whom he sent them this brief epistle, as a brother whom he esteemed faithful and friendly to them, and hoped they would account him so, though he was a ministers of the uncircumcision. Observe, An honourable esteem of the ministers of religion tends much to the success of their labours. When we are convinced they are faithful, we shall profit more by their ministerial services. The prejudices that some of these Jews might have against Silvanus, as a minister of the Gentiles, would soon wear off when they were once convinced that he was a faithful brother.

IV. He closes with salutations and a solemn benediction. Observe, 1. Peter, being at Babylon in Assyria, when he wrote this epistle (whither he travelled, as the apostle of the circumcision, to visit that church, which was the chief of the dispersion), sends the salutation of that church to the other churches to whom he wrote (v. 13), telling them that God had elected or chosen the Christians at Babylon out of the world, to be his church, and to partake of eternal salvation through Christ Jesus, together with them and all other faithful Christians, ch. i. 2. In this salutation he particularly joins Mark the evangelist, who was then with him, and who was his son in a spiritual sense, being begotten by him to Christianity. Observe, All the churches of Jesus Christ ought to have a most affectionate concern one for another; they should love and pray for one another, and be as helpful one to another as they possibly can. 2. He exhorts them to fervent love and charity one towards another, and to express this by giving the kiss of peace (v. 14), according to the common custom of those times and countries, and so concludes with a benediction, which he confines to those that are in Christ Jesus, united to him by faith and sound members of his mystical body. The blessing he pronounces upon them is peace, by which he means all necessary good, all manner of prosperity; to this he adds his amen, in token of his earnest desire and undoubted expectation that the blessing of peace would be the portion of all the faithful.
Adam Clarke: Commentary on the Bible - 1831
5:10: But the God of all grace - The Fountain of infinite compassion, mercy, and goodness. Mohammed has conveyed this fine description of the Divine Being in the words with which he commences every surat or chapter of his Koran, two excepted; viz.;
Bismillahi arrahmani arraheemi.
Of which the best translation that can be given is that of the apostle, In the name of the God of all grace; the God who is the most merciful and the most compassionate, who is an exuberant Fountain of love and compassion to all his intelligent offspring.
Who hath called us - By the preaching of the Gospel.
Unto his eternal glory - To the infinite felicity of the heavenly state.
By Christ Jesus - Through the merit of his passion and death, by the influence of his Holy Spirit, by the precepts of his Gospel, and by the splendor of his own example.
After that ye have suffered a while - Ολιγον παθοντας· Having suffered a little time; that is, while ye are enduring these persecutions, God will cause all to work together for your good.
Make you perfect - Καταρτισει, στηριξει, σθενωσει, θεμελιωσει· All these words are read in the future tense by the best MSS. and versions.
He will make you perfect. - Καταρτισει· Put you in complete joint as the timbers of a building.
Stablish - Στηριξει· Make you firm in every part; adapt you strongly to each other, so that you may be mutual supports, the whole building being one in the Lord.
Strengthen - Σθενωσει· Cramp and bind every part, so that there shall be no danger of warping, splitting, or falling.
Settle - Θεμελιωσει· Cause all to rest so evenly and firmly upon the best and surest foundation, that ye may grow together to a holy temple in the Lord: in a word, that ye may be complete in all the mind that was in Christ; supported in all your trials and difficulties; strengthened to resist and overcome all your enemies; and after all abide, firmly founded, in the truth of grace. All these phrases are architectural; and the apostle has again in view the fine image which he produced Pe1 2:5 (note).
Albert Barnes: Notes on the Bible - 1834
5:10: But the God of all grace - The God who imparts all needful grace. It was proper in their anticipated trials to direct them to God, and to breathe forth in their behalf an earnest and affectionate prayer that they might be supported. A prayer of this kind by an apostle would also be to them a sort of pledge or assurance that the needed grace would be granted them.
Who hath called us unto his eternal glory - And who means, therefore, that we shall be saved. As he has called us to his glory, we need not apprehend that he will leave or forsake us. On the meaning of the word called, see the notes at Eph 4:1.
After that ye have suffered a while - After you have suffered as long as he shall appoint. The Greek is, "having suffered a little," and may refer either to time or degree. In both respects the declaration concerning afflictions is true. They are short, compared with eternity; they are light, compared with the exceeding and eternal weight of glory. See the notes at Co2 4:16-18.
Make you perfect - By means of your trials. The tendency of affliction is to make us perfect.
Stablish - The Greek word means "to set fast; to fix firmly; to render immovable," Luk 16:26; Luk 9:51; Luk 22:32; Rom 1:11; Rom 16:25; Th1 3:2, Th1 3:13, et al.
Strengthen - Give you strength to bear all this.
Settle you - Literally, found you, or establish you on a firm foundation - θεμελιώσες themeliō ses. The allusion is to a house which is so firmly fixed on a foundation that it will not be moved by winds or floods. Compare the notes at Mat 7:24 ff.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: the God: Exo 34:6, Exo 34:7; Psa 86:5, Psa 86:15; Mic 7:18, Mic 7:19; Rom 5:20, Rom 5:21, Rom 15:5, Rom 15:13; Co2 13:11; Heb 13:20
who: Pe1 1:15; Rom 8:28-30, Rom 9:11, Rom 9:24; Co1 1:9; Th1 2:12; Th2 2:14; Ti1 6:12; Ti2 1:9; Pe2 1:3
eternal: Co2 4:17; Ti2 2:10; Heb 9:15; Jo1 2:25
after: Pe1 1:6, Pe1 1:7; Co2 4:17
make: Co2 13:11; Th2 2:17; Heb 13:21; Jde 1:24
stablish: Col 2:7; Th2 2:17, Th2 3:3
strengthen: Psa 138:7; Zac 10:6, Zac 10:12; Luk 22:32; Phi 4:13; Col 1:22, Col 1:23
settle: Pe1 4:11
Geneva 1599
(13) But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle [you].
(13) He seals up as with a seal the former exhortation with a solemn prayer, again willing them to ask increase of strength at his hands, of whom they had the beginning, and hope to have the accomplishment: that is, of God the Father in Christ Jesus, in whom we are sure of the glory of eternal life.
John Gill
But the God of all grace,.... Who has riches of grace, an immense plenty of it in himself, has treasured up a fulness of grace in his Son; is the author of all the blessings of grace, of electing, adopting, justifying, pardoning, and regenerating grace; and is the giver of the several graces of the Spirit, as faith, hope, love, repentance, &c. and of all the supplies of grace; and by this character is God the Father described as the object of prayer, to encourage souls to come to the throne of his grace, and pray, and hope for, and expect a sufficiency of his grace in every time of need; as well as to show that the sufferings of the saints here are but for a while; that they are in love and kindness; and that they shall certainly enjoy the glory they are called unto by him; and which is the next thing by which he stands described,
who hath called us unto his eternal glory by Jesus Christ. This "call" is not a mere external one by the ministry of the word, which is not always effectual and unto salvation; but an internal, special, and efficacious one, and which is high, holy, heavenly, and unchangeable. The persons who are the subjects of it are us, whom God has chosen in Christ, and are preserved in him, and redeemed by him; and who are a select people, and distinguished from others, and yet in themselves no better than others; nay, often the vilest, meanest, and most contemptible. Some ancient copies read "you", and so do the Arabic and Ethiopic versions: what they are called to is "his eternal glory"; that which is glorious in itself, and is signified by what is the most glorious in this world, as a kingdom, crown, throne, inheritance, &c. and lies in constant and uninterrupted communion with Father, Son, and Spirit; in a complete vision of the glory of Christ, and in perfect conformity to him; in a freedom from all evil, and in a full enjoyment of all happiness: and this is "his", God the Father's; which he has prepared and provided for his people of his own grace, and which he freely gives unto them, and makes them meet for: and it is "eternal"; it will last for ever, and never pass away, as does the glory of this world; it is a continuing city, a never fading inheritance, an eternal weight of glory: and to this the saints are called "by", or "in Jesus Christ"; the glory they are called to is in his hands; and they themselves, by being called unto it, appear to be in him, and as such to belong unto him, or are the called of Christ Jesus; and besides, they are called by him, by his Spirit and grace, and into communion with him, and to the obtaining of his glory.
After that ye have suffered awhile, make you perfect, stablish, strengthen, settle you; some copies, and also the Vulgate Latin and Ethiopic versions, read these words in the future tense, not as a prayer, but as a promise, "shall make you perfect", &c. the sense is the same; for if it is a prayer, it is a prayer in faith, for what shall be done; for God will make his people "perfect": and which respects not their justification; for in that sense they are perfect already in Christ, their head, who has perfectly fulfilled the law for them, and fully expiated their sins; has completely redeemed them, and procured for them the pardon of all their trespasses; and has justified them from all their iniquities: but their sanctification; for though all grace is implanted in them at once, yet it is gradually brought to perfection; there is a perfection of parts, of all the parts of the new man, or creature, but not of degrees; and there is a comparative perfection with respect to themselves, before conversion, or with respect to hypocrites; for perfection oftentimes means no other than integrity and sincerity; or with respect to other Christians, who are weaker in knowledge and experience: and there is a perfection of holiness in Christ, who is their sanctification, but not in themselves; for every part of the work of grace is imperfect, as faith, love, knowledge, &c. and sin dwells in them, and they stand in need of fresh supplies of grace; and even the best of them disclaim perfection, though they greatly desire it, as here the apostle prays for it; and which shows that, as yet, they had it not, though they will have it hereafter in heaven, where there will be perfect knowledge, and perfect holiness, and perfect happiness. He also prays that God would "stablish" them, or believes and promises that he would. The people of God are in a safe and established state and condition already; they are in the arms of everlasting love, and in the hands of Christ, and in a sure and inviolable covenant of grace, and are built on the rock of ages; and are in a state of grace, of justifying, adopting, and sanctifying grace, from whence they can never finally and totally fall; and yet they are very often unstable in their hearts and frames, and in the exercise of grace, and discharge of duty, and in their adherence to the doctrines of the Gospel; and need to be established, and to have a more firm persuasion of their interest in the love of God, and a more steady view of their standing in Christ, and the covenant of his grace, and a more lively and comfortable exercise grace on him, and a more constant discharge of duty, and a more firm and closer adherence to the truths and ordinances of the Gospel; and they will have a consummate stability in heaven, where are sure dwelling places. Another petition, or promise, is, that God would "strengthen" them; which supposes them to be weak and feeble, not as to their state and condition, for their place of defence is the munition of rocks; nor in the same sense as natural men are, or as they themselves were before conversion; nor are they all alike weak, some are weaker in faith and knowledge, and of a more weak and scrupulous conscience than others, and are more easily drawn aside by corruptions and temptations, and are in greater afflictions: and this is to be understood, not of bodily, but spiritual strength; that God would strengthen their souls, and the work of his grace in them, their faith, hope, and love; and strengthen them to perform their duties, to withstand temptations, oppose their own corruptions, bear the cross, reproaches, and persecutions, and do their generation work: and he further adds, and "settle" you, or "found" you; not that God would now lay the foundation, Christ, for he had been laid by him ready in his counsels and decrees, and in the covenant of his grace, in the mission of him into this world, and by his Spirit in their hearts; nor that he would afresh lay them on Christ, the foundation, for they were there laid already, and were safe; but that he would build them up, and settle their faith on this foundation, that they might be rooted and grounded in the love of God, have a lively sense and firm persuasion of their interest in it, and be grounded and settled in the faith of the Gospel; be settled under a Gospel ministry, have a fixed abode in the house of God, enjoy the spiritual provisions of it, and have fellowship with Christ, and his people here; and at last enter and dwell in the city which has foundations, where they will be never more subject to wavering, instability, and inconstancy, and from whence they will never be removed; this will be their last and eternal settlement: and this will be "after" they have "suffered awhile"; in their bodies, characters, and estates, through the malice and wickedness of men; and in their souls, from their own corruptions, the temptations of Satan, and the hidings of God's face; which will be but for a very little while, for a moment, as it were; these are only the sufferings of this present time, and in the present evil world; nor are they inconsistent with God being the God of all grace unto them, or with their being called to eternal glory, the way to which lies through them; and they are the means of perfecting, establishing, strengthening, and settling them.
John Wesley
Now the God of all grace - By which alone the whole work is begun, continued, and finished in your soul. After ye have suffered a while - A very little while compared with eternity. Himself - Ye have only to watch and resist the devil: the rest God will perform. Perfect - That no defect may remain. Stablish - That nothing may overthrow you. Strengthen - That ye may conquer all adverse power. And settle you - As an house upon a rock. So the apostle, being converted, does now "strengthen his brethren."
Robert Jamieson, A. R. Fausset and David Brown
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 1Pet 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" (1Pet 5:9; Jn 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," 1Pet 5:9) is the same as "strengthen," Lk 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.
5:115:11: Նմա իշխանութիւն եւ փա՛ռք յաւիտեանս[3069]։ [3069] Ոմանք յաւելուն. Յաւիտեանս. ամէն։
11 Նրան իշխանութի՜ւն եւ փա՜ռք յաւիտեանս: Ամէն:
11 Իրեն փառք եւ զօրութիւն յաւիտեանս յաւիտենից։ Ամէն։
Նմա իշխանութիւն եւ փառք յաւիտեանս: Ամէն:

5:11: Նմա իշխանութիւն եւ փա՛ռք յաւիտեանս[3069]։
[3069] Ոմանք յաւելուն. Յաւիտեանս. ամէն։
11 Նրան իշխանութի՜ւն եւ փա՜ռք յաւիտեանս: Ամէն:
11 Իրեն փառք եւ զօրութիւն յաւիտեանս յաւիտենից։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: Ему слава и держава во веки веков. Аминь.
5:11  αὐτῶ τὸ κράτος εἰς τοὺς αἰῶνας· ἀμήν.
5:11. αὐτῷ (Unto-it) τὸ (the-one) κράτος (a-securement) εἰς (into) τοὺς (to-the-ones) αἰῶνας: (to-ages,"ἀμήν. (amen)
5:11. ipsi imperium in saecula saeculorum amenTo him be glory and empire, for ever and ever. Amen.
11. To him the dominion for ever and ever. Amen.
5:11. To him be glory and dominion forever and ever. Amen.
To him [be] glory and dominion for ever and ever. Amen:

11: Ему слава и держава во веки веков. Аминь.
5:11  αὐτῶ τὸ κράτος εἰς τοὺς αἰῶνας· ἀμήν.
5:11. ipsi imperium in saecula saeculorum amen
To him be glory and empire, for ever and ever. Amen.
5:11. To him be glory and dominion forever and ever. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:11: To him - The God of all grace, be glory - l honor and praise be ascribed, and dominion - e government of heaven, earth, and hell, for ever - rough time, and ever - rough eternity. Amen - be it, so let it be, and so it shall be. Amen and Amen!
Albert Barnes: Notes on the Bible - 1834
5:11: To him be glory ... - See the notes at Pe1 4:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: Pe1 4:11; Rev 1:6, Rev 5:13
John Gill
To him be glory, and dominion, for ever and ever, Amen. The Syriac version begins this doxology in the preceding verse, reading the words thus, "to the God of grace", and then putting what follows, "who hath called us", &c. into a parenthesis, connects them with these, "be glory, and power, and honour", &c. "glory" is due to God for all the grace he bestows on men; and to give it to him shows a sense of divine goodness, and a grateful heart; and to him very fitly is "dominion" ascribed, whose kingdom rules over all, and who dispenses his grace, as well as his providential favours, in a sovereign way; and whom the saints are in a peculiar manner under obligation to obey; to which is added, "Amen", signifying that so the apostle prayed it might be, and believed it would be.
Robert Jamieson, A. R. Fausset and David Brown
To him--emphatic. To Him and Him alone: not to ourselves. Compare "Himself," see on 1Pet 5:10.
glory and--omitted in the oldest manuscripts and versions.
dominion--Greek, "the might" shown in so "perfecting," you, 1Pet 5:10.
5:125:12: ՚Ի ձեռն Սեղուիանոսի՛ հաւատարիմ եղբօր, որպէս կարծեմ՝ փոքր ՚ի շատէ գրեցի ձեզ, մխիթարել, եւ ՚ի վերայ սորին վկայե՛լ. զի եւ այս ճշմարիտ շնո՛րհք յԱստուծոյ են՝ յոր հաստատեալ կայցէք[3070]։ [3070] Ոմանք. Սիղուանոսի. կամ՝ Սիւղիանոսի... որպէս եւ կարծեն... գրեցի առ ձեզ... եւ ՚ի վերայ այսորիկ. կամ՝ սոցին վկայել... շնորհք Աստուծոյ է՝ որ հաստատեալ կացէք. կամ՝ կացցուք։
12 Սիղուանոսի միջոցով, որ հաւատարիմ եղբայր է, ինչպէս ես եմ կարծում, մի փոքր բան գրեցի ձեզ՝ յորդորելու եւ վկայելու համար, որ Աստծու ճշմարիտ շնորհն ա՛յս է. դրանում հաստա՛տ մնացէք:
12 Սիղուանոս հաւատարիմ եղբօր ձեռքով, ինչպէս ես կը կարծեմ, համառօտ մը ձեզի գրեցի, յորդորելով ու վկայելով թէ այս է Աստուծոյ ճշմարիտ շնորհքը, որուն մէջ հաստատ կեցեր էք։
Ի ձեռն Սիղուանոսի հաւատարիմ եղբօր, որպէս կարծեմ, փոքր ի շատէ գրեցի ձեզ` մխիթարել եւ ի վերայ սորին վկայել, զի եւ այս ճշմարիտ շնորհք յԱստուծոյ են յոր հաստատեալ կայցէք:

5:12: ՚Ի ձեռն Սեղուիանոսի՛ հաւատարիմ եղբօր, որպէս կարծեմ՝ փոքր ՚ի շատէ գրեցի ձեզ, մխիթարել, եւ ՚ի վերայ սորին վկայե՛լ. զի եւ այս ճշմարիտ շնո՛րհք յԱստուծոյ են՝ յոր հաստատեալ կայցէք[3070]։
[3070] Ոմանք. Սիղուանոսի. կամ՝ Սիւղիանոսի... որպէս եւ կարծեն... գրեցի առ ձեզ... եւ ՚ի վերայ այսորիկ. կամ՝ սոցին վկայել... շնորհք Աստուծոյ է՝ որ հաստատեալ կացէք. կամ՝ կացցուք։
12 Սիղուանոսի միջոցով, որ հաւատարիմ եղբայր է, ինչպէս ես եմ կարծում, մի փոքր բան գրեցի ձեզ՝ յորդորելու եւ վկայելու համար, որ Աստծու ճշմարիտ շնորհն ա՛յս է. դրանում հաստա՛տ մնացէք:
12 Սիղուանոս հաւատարիմ եղբօր ձեռքով, ինչպէս ես կը կարծեմ, համառօտ մը ձեզի գրեցի, յորդորելով ու վկայելով թէ այս է Աստուծոյ ճշմարիտ շնորհքը, որուն մէջ հաստատ կեցեր էք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: Сие кратко написал я вам чрез Силуана, верного, как думаю, вашего брата, чтобы уверить вас, утешая и свидетельствуя, что это истинная благодать Божия, в которой вы стоите.
5:12  διὰ σιλουανοῦ ὑμῖν τοῦ πιστοῦ ἀδελφοῦ, ὡς λογίζομαι, δι᾽ ὀλίγων ἔγραψα, παρακαλῶν καὶ ἐπιμαρτυρῶν ταύτην εἶναι ἀληθῆ χάριν τοῦ θεοῦ· εἰς ἣν στῆτε.
5:12. Διὰ (Through) Σιλουανοῦ (of-a-Silouanos) ὑμῖν (unto-ye) τοῦ (of-the-one) πιστοῦ (of-trusted) ἀδελφοῦ, (of-brethrened,"ὡς (as) λογίζομαι , ( I-forthee-to ,"δι' (through) ὀλίγων ( of-little ) ἔγραψα, (I-scribed,"παρακαλῶν (calling-beside-unto) καὶ (and) ἐπιμαρτυρῶν (witnessing-upon-unto) ταύτην (to-the-one-this) εἶναι (to-be) ἀληθῆ (to-un-secluded) χάριν (to-a-granting) τοῦ (of-the-one) θεοῦ: (of-a-Deity,"εἰς (into) ἣν (to-which) στῆτε. (ye-might-have-had-stood)
5:12. per Silvanum vobis fidelem fratrem ut arbitror breviter scripsi obsecrans et contestans hanc esse veram gratiam Dei in qua stateBy Sylvanus, a faithful brother unto you, as I think, I have written briefly: beseeching and testifying that this is the true grace of God, wherein you stand.
12. By Silvanus, our faithful brother, as I account , I have written unto you briefly, exhorting, and testifying that this is the true grace of God: stand ye fast therein.
5:12. I have written briefly, through Sylvanus, whom I consider to be a faithful brother to you, begging and testifying that this is the true grace of God, in which you have been established.
By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand:

12: Сие кратко написал я вам чрез Силуана, верного, как думаю, вашего брата, чтобы уверить вас, утешая и свидетельствуя, что это истинная благодать Божия, в которой вы стоите.
5:12  διὰ σιλουανοῦ ὑμῖν τοῦ πιστοῦ ἀδελφοῦ, ὡς λογίζομαι, δι᾽ ὀλίγων ἔγραψα, παρακαλῶν καὶ ἐπιμαρτυρῶν ταύτην εἶναι ἀληθῆ χάριν τοῦ θεοῦ· εἰς ἣν στῆτε.
5:12. per Silvanum vobis fidelem fratrem ut arbitror breviter scripsi obsecrans et contestans hanc esse veram gratiam Dei in qua state
By Sylvanus, a faithful brother unto you, as I think, I have written briefly: beseeching and testifying that this is the true grace of God, wherein you stand.
5:12. I have written briefly, through Sylvanus, whom I consider to be a faithful brother to you, begging and testifying that this is the true grace of God, in which you have been established.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: В конце послания Апостол обозначает путь и посредство, которыми он воспользовался для передачи этого послания читателям, указывая именно на Силуана, бывшего прежде спутником Ап. Павла (Деян 15:40; 2Кор. 1:19; 1: Сол 1:1), как на передатчика послания, и, по замечанию Апостолом, человека и труженика на евангельской ниве вполне верного. Вместе с тем Апостол кратко обозначает тему или основную сущность послания, указывая ее в свидетельстве об истинности, несомненной действительности благодати Божией, в которой призваны и стоят христиане (ср. I:10: сл.).
Adam Clarke: Commentary on the Bible - 1831
5:12: By Silvanus, a faithful brother unto you, as I suppose - To say the least of this translation, it is extremely obscure, and not put together with that elegance which is usual to our translators. I see no reason why the clause may not be thus translated: I have written to you, as I consider, briefly, by Silvanus, the faithful brother. On all hands it is allowed that this Silvanus was the same as Silas, Paul's faithful companion in travel, mentioned Act 15:40; Act 16:19; and, if he were the same, Peter could never say as I suppose to his faith and piety: but he might well say this to the shortness of his epistle, notwithstanding the many and important subjects which it embraced. See the Syriac, Vulgate, etc. If the words be applied to Silvanus, they must be taken in a sense in which they are often used: "I conclude him to be a trustworthy person; one by whom I may safely send this letter; who will take care to travel through the different regions in Asia, Pontus, Galatia, and Bithynia; read it in every Church; and leave a copy for the encouragement and instruction of Christ's flock." And in such a state of the Church, in such countries, no ordinary person could have been intrusted with such a message.
Exhorting - Calling upon you to be faithful, humble, and steady.
And testifying - Επιμαρτυρων, Earnestly witnessing, that it is the true grace - the genuine Gospel of Jesus Christ, in which ye stand, and in which ye should persevere to the end.
Albert Barnes: Notes on the Bible - 1834
5:12: By Silvanus - Or Silas. See the Co2 1:19 note; Th1 1:1, note. He was the intimate friend and companion of Paul, and had labored much with him in the regions where the churches were situated to which this Epistle was addressed. In what manner he became acquainted with Peter, or why he was now with him in Babylon is unknown.
A faithful brother unto you, as I suppose - The expression "as I suppose" - ὡς λογίζομαι hō s logizomai - does not imply that there was any doubt on the mind of the apostle, but indicates rather a firm persuasion that what he said was true. Thus, Rom 8:18, "For I reckon (λογίζομαι logizomai) that the sufferings of this present time are not worthy to be compared," etc. That is, I am fully persuaded of it; I have no doubt of it. Peter evidently had no doubt on this point, but he probably could not speak from any personal knowledge. He had not been with them when Silas was, and perhaps not at all; for they may have been" strangers "to him personally - for the word "strangers," in Pe1 1:1, may imply that he had no personal acquaintance with them. Silas, however, had been much with them, (compare Act 15:17-31,) and Peter had no doubt that he had shown himself to be "a faithful brother" to them. An epistle conveyed by his hands could not but be welcome. It should be observed, however, that the expression "I suppose" has been differently interpreted by some. Wetstein understands it as meaning, "Not that he supposed Silvanus to be a faithful brother, for who, says he, could doubt that? but that he had written as he understood matters, having carefully considered the subject, and as he regarded things to be true;" and refers for illustration to Rom 8:18; Phi 4:8; Heb 11:9. Grotius understands it as meaning, "If I remember right;" and supposes that the idea is, that he shows his affection for them by saying that this was not the first time that he had written to them, but that he had written before briefly, and sent the letter, as well as he could remember, by Silvanus. But there is no evidence that he had written to them before, and the common interpretation is undoubtedly to be preferred.
Exhorting - No small part of the Epistle is taken up with exhortations.
And testifying - Bearing witness. The main design of the office of the apostles was to bear witness to the truth, (See the notes at Co1 9:1;) and Peter in this Epistle discharged that part of the functions of his office toward the scattered Christians of Asia Minor.
That this is the true grace of God wherein ye stand - That the religion in which you stand, or which you now hold, is that which is identified with the grace or favor of God. Christianity, not Judaism, or Paganism, was the true religion. To show this, and bear continual witness to it, was the leading design of the apostolic office.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: Silvanus: Co2 1:19; Th1 1:1; Th2 1:1
a faithful: Eph 6:21; Col 1:7, Col 4:7, Col 4:9
I have: Eph 3:3; Heb 13:22
exhorting: Heb 13:22; Jde 1:3
testifying: Joh 21:21; Act 20:24; Jo1 5:9, Jo1 5:10; Jo3 1:12
true: Act 20:24; Co1 15:1; Gal 1:8, Gal 1:9; Pe2 2:15
wherein: Rom 5:2; Co2 1:24; Pe2 1:12
Geneva 1599
(14) By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.
(14) Continuance and perseverance in the doctrine of the apostles is the only ground and foundation of Christian strength: Now the sum of the apostles doctrine, is salvation freely given by God.
John Gill
By Silvanus, a faithful brother unto you,.... Silvanus is the same with Silas, so often mentioned in the Acts of the Apostles, as a companion of the Apostle Paul; whom Peter met with in his travels, and sent this letter by him, or used him as his amanuensis, or both: his character is, that he was "a faithful brother" to those persons to whom this epistle is written; that is, he was a faithful minister of the Gospel to them, who with great sincerity and integrity preached the word unto them, as the apostle was well informed, and had reason to believe; for what follows,
as I suppose, does not suggest any doubt of it, but, on the contrary, a firm belief; for the word used signifies to repute, to reckon, to conclude a thing upon the best and strongest reasons; though some connect this phrase, as that "also unto you", with the following clause,
I have written briefly; as does the Syriac version, which renders the whole thus, "these few things, as I think, I have written unto you, by Silvanus, a faithful brother"; and then the sense is, this short epistle, as in my opinion it is, I have wrote and sent to you by Silvanus, who is faithful and upright, as a brother, a minister, and a messenger. The Arabic version seems to refer the above clause, "as I suppose", neither to the character of Silvanus, nor to the brevity of the epistle, but to the matter of it, rendering it thus, "these things, in a few words, I have written unto you, according to my sense"; according to my judgment and reason, as I think, by which you will see and know my real sentiments and thoughts of things; for what I have written is according to the best of my understanding and knowledge:
exhorting, and testifying, that this is the true grace of God wherein ye stand; or "have stood", and still continue to do so: the Syriac version renders it, "I am persuaded and testify"; expressing his great confidence and assurance, that the Gospel of the grace of God, which springs from the grace of God, is full of it, and declares it, and which he had delivered in this epistle, and they had formerly received, and had stood fast in, and abode by, was the true Gospel. The Arabic version gives another sense, rendering the words thus, "entreating and beseeching, that this grace of God, in which ye stand, may be true and firm"; that is, that ye may still continue truly to embrace and profess it, and firmly abide by it; though the meaning rather is, that the apostle bears a testimony to the truth of the Gospel, and of the Christian religion, as held and professed by them with constancy hitherto; and exhorts them unto the consideration of the truth of it, which might be depended upon, to cleave unto it with full purpose of heart.
John Wesley
As I suppose - As I judge, upon good grounds, though not by immediate inspiration. I have written - That is, sent my letter by him. Adding my testimony - To that which ye before heard from Paul, that this is the true gospel of the grace of God.
Robert Jamieson, A. R. Fausset and David Brown
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 2Pet 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 (Heb 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 (1Jn 2:27).
that this--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 2Pet 3:15-16). 2Pet 1:12, "the present truth," namely, the grace formerly promised by the prophets, and now manifested to you. "Grace" is the keynote of Paul's doctrine which Peter now confirms (Eph 2:5, Eph 2:8). Their sufferings for the Gospel made them to need some attestation and confirmation of the truth, that they should not fall back from it.
wherein ye stand--The oldest manuscripts read imperatively, "Stand ye." Literally, "into which (having been already admitted, 1Pet 1:8, 1Pet 1:21; 1Pet 2:7-9) stand (therein)." Peter seems to have in mind Paul's words (Rom 5:2; 1Cor 15:1). "The grace wherein we stand must be true, and our standing in it true also" [BENGEL]. Compare in "He began his Epistle with grace (1Pet 1:2), 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."
5:135:13: Ողջո՛յն տայ ձեզ որ ՚ի Բաբելոն ընտրելակիցն եկեղեցի է. եւ Մարկոս որդի իմ[3071]։ [3071] Ոմանք. Ընտրելակից եկեղեցին է։
13 Ձեզ ողջունում է Բաբելոնում գտնուող եկեղեցին, որ ընտրուած է ձեզ նման, ինչպէս նաեւ՝ իմ որդի Մարկոսը:
13 Բարեւ կ’ընէ ձեզի Բաբելոնի մէջ եղած եկեղեցին, որ ձեզի հետ ընտրուած է ու իմ որդիս Մարկոսն ալ։
Ողջոյն տայ ձեզ որ ի Բաբելոն ընտրելակիցն [42]եկեղեցի է, եւ Մարկոս որդի իմ:

5:13: Ողջո՛յն տայ ձեզ որ ՚ի Բաբելոն ընտրելակիցն եկեղեցի է. եւ Մարկոս որդի իմ[3071]։
[3071] Ոմանք. Ընտրելակից եկեղեցին է։
13 Ձեզ ողջունում է Բաբելոնում գտնուող եկեղեցին, որ ընտրուած է ձեզ նման, ինչպէս նաեւ՝ իմ որդի Մարկոսը:
13 Բարեւ կ’ընէ ձեզի Բաբելոնի մէջ եղած եկեղեցին, որ ձեզի հետ ընտրուած է ու իմ որդիս Մարկոսն ալ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: Приветствует вас избранная, подобно [вам, церковь] в Вавилоне и Марк, сын мой.
5:13  ἀσπάζεται ὑμᾶς ἡ ἐν βαβυλῶνι συνεκλεκτὴ καὶ μᾶρκος ὁ υἱός μου.
5:13. Ἀσπάζεται ( It-draweth-along-to ) ὑμᾶς (to-ye,"ἡ (the-one) ἐν (in) Βαβυλῶνι (unto-a-Babulon) συνεκλεκτὴ (forthed-out-together) καὶ (and) Μάρκος (a-Markos) ὁ (the-one) υἱός (a-son) μου. (of-me)
5:13. salutat vos quae est in Babylone cumelecta et Marcus filius meusThe church that is in Babylon, elected together with you, saluteth you. And so doth my son, Mark.
13. She that is in Babylon, elect together with , saluteth you; and Mark my son.
5:13. The Church which is in Babylon, elect together with you, greets you, as does my son, Mark.
The [church that is] at Babylon, elected together with [you], saluteth you; and [so doth] Marcus my son:

13: Приветствует вас избранная, подобно [вам, церковь] в Вавилоне и Марк, сын мой.
5:13  ἀσπάζεται ὑμᾶς ἡ ἐν βαβυλῶνι συνεκλεκτὴ καὶ μᾶρκος ὁ υἱός μου.
5:13. salutat vos quae est in Babylone cumelecta et Marcus filius meus
The church that is in Babylon, elected together with you, saluteth you. And so doth my son, Mark.
5:13. The Church which is in Babylon, elect together with you, greets you, as does my son, Mark.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: В послесловии требуют объяснения слова: "в Вавилоне", "соизбранная" (suneklektikh) и (Марк) "сын мой". Что Вавилон в ст. 13, вероятно, означает Рим, мы уже говорили в предисловии к комментарию. В древности, а отчасти и в новое время, некоторые толкователи понимали выражение "соизбранная" в смысле жены Апостола Петра, а Марка (Апостола и евангелиста) считали плотским его сыном (догадку эту основывали на рассказе Деян XII гл.). В действительности же "избранною" называет Церковь Божию, составившуюся в Риме. Марком называет евангелиста, именуя его и сыном по Духу, а не по плоти" (блаж. Феофил.). Оканчивает свое послание Апостол приветствием любви и мира. Тогда как Павел пишет (Рим 16:16; 1Кор.16:20), чтобы верующие приветствовали друг друга "целованием святым", Петр говорит: приветствуйте "целованием любви". Но у обоих мысль одна и та же. Павел знает, что любовь о Господе больше всех добродетелей, даже мученичества за Христа, и потому целованием святым называет то, которое дается в Боге. И Петр, когда говорит о целовании любви, разумеет: истинной любви. Посему и прибавляет: "мир вам всем во Христе Иисусе". Говорит не об обычном, человеческом мире, но желает им получить тот мир, которого удостоил их Христос отходя на страдания и говоря: "мир оставляю вам", и замечая о различии: "не так, как мир дает вам" (Ин 14:27) (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
5:13: The Church that is at Babylon - After considering all that has been said by learned men and critics on this place, I am quite of opinion that the apostle does not mean Babylon in Egypt, nor Jerusalem, nor Rome as figurative Babylon, but the ancient celebrated Babylon in Assyria, which was, as Dr. Benson observes, the metropolis of the eastern dispersion of the Jews; but as I have said so much on this subject in the preface, I beg leave to refer the reader to that place.
Instead of Babylon, some MSS. mentioned by Syncellus in his Chronicon have Ιοππῃ, Joppa; and one has Ῥωμῃ, Rome, in the margin, probably as the meaning, according to the writer, of the word Babylon.
Elected together with you - Συνεκλεκτη· Fellow elect, or elected jointly with you. Probably meaning that they, and the believers at Babylon, received the Gospel about the same time. On the election of those to whom St. Peter wrote, see the notes on Pe1 1:2.
And ...Marcus my son - This is supposed to be the same person who is mentioned Act 12:12, and who is known by the name of John Mark; he was sister's son to Barnabas, Col 4:10, his mother's name was Mary, and he is the same who wrote the gospel that goes under his name. He is called here Peter's son, i.e. according to the faith, Peter having been probably the means of his conversion. This is very likely, as Peter seems to have been intimate at his mother's house. See the account, Act 12:6-17.
Albert Barnes: Notes on the Bible - 1834
5:13: The church that is at Babylon, elected together with you - It will be seen at once that much of this is supplied by our translators; the words "church that is" not being in the original. The Greek is, ἡ ἐν Βαβυλῶνι συνεκλεκτὴ hē en Babulō ni suneklektē; and might refer to a church, or to a female. Wall, Mill, and some others, suppose that the reference is to a Christian woman, perhaps the wife of Peter himself. Compare Jo2 1:1. But the Arabic, Syriac, and Vulgate, as well as the English versions, supply the word "church." This interpretation seems to be confirmed by the word rendered "elected together with" - συνεκλεκτὴ suneklektē. This word would be properly used in reference to one individual if writing to another individual, but would hardly be appropriate as applied to an individual addressing a church. It could not readily be supposed, moreover, that any one female in Babylon could have such a prominence, or be so well known, that nothing more would be necessary to designate her than merely to say, "the elect female." On the word Babylon here, and the place denoted by it, see the introduction, section 2.
And so doth Marcus my son - Probably John mar See the notes at Act 12:12; Act 15:37. Why he was now with Peter is unknown. If this was the Mark referred to, then the word son is a title of affection, and is used by Peter with reference to his own superior age. It is possible, however, that some other Mark may be referred to, in whose conversion Peter had been instrumental.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: at: Psa 87:4; Rev 17:5, Rev 18:2
elected: Jo2 1:13
Marcus: Act 12:12, Act 12:25
Geneva 1599
(15) The [church that is] at (d) Babylon, elected together with [you], saluteth you; and [so doth] Marcus my son.
(15) Familiar salutations.
(d) In that famous city of Assyria, where Peter the apostle of circumcision then was.
John Gill
The church that is at Babylon,.... The Vulgate Latin, Syriac, and Arabic versions, supply the word "church", as we do. Some, by "Babylon", understand Rome, which is so called, in a figurative sense, in the book of the Revelations: this is an ancient opinion; so Papias understood it, as (e) Eusebius relates; but that Peter was at Rome, when he wrote this epistle, cannot be proved, nor any reason be given why the proper name of the place should be concealed, and a figurative one expressed. It is best therefore to understand it literally, of Babylon in Assyria, the metropolis of the dispersion of the Jews, and the centre of it, to whom the apostle wrote; and where, as the minister of the circumcision, he may be thought to reside, here being a number of persons converted and formed into a Gospel church state, whereby was fulfilled the prophecy in Ps 87:4 perhaps this church might consist chiefly of Jews, which might be the reason of the apostle's being here, since there were great numbers which continued here, from the time of the captivity, who returned not with Ezra; and these are said by the Jews (f) to be of the purest blood: many of the Jewish doctors lived here; they had three famous universities in this country, and here their Talmud was written, called from hence (g) Babylonian. The church in this place is said to be
elected together with you; that is, were chosen together with them in Christ, before the foundation of the world, to grace here, and glory hereafter; or were equally the elect of God as they were, for as such he writes to them, 1Pet 1:2 and this the apostle said in a judgment of charity of the whole church, and all the members of it, being under a profession of faith in Christ; and nothing appearing to the contrary, but that their faith was unfeigned, and their profession right and sincere. This Church, he says,
saluteth you; wishes all peace, happiness, and prosperity of every kind,
and so doth Marcus, my son; either, in a natural sense, his son according to the flesh; since it is certain Peter had a wife, and might have a son, and one of this name: or rather in a spiritual sense, being one that he was either an instrument of converting him, or of instructing him, or was one that was as dear to him as a son; in like manner as the Apostle Paul calls Timothy, and also Titus, his own son. This seems to be Mark the evangelist, who was called John Mark, was Barnabas's sister's son, and his mother's name was Mary; see Col 4:10. He is said (h) to be the interpreter of Peter, and to have wrote his Gospel from what he heard from him; and who approved of it, and confirmed it, and indeed it is said to be his.
(e) Eccl. Hist. l. 2. c. 15. (f) T. Bab. Kiddushin, fol. 69. 2. & 71. 2. & Gloss. in ib. (g) T. Bab. Sanhedrin, fol. 24. 1. (h) Papias apud Euseb. Hist. Eccl. l. 3. c. 39. Tertullian. adv. Marcion, l. 4. c. 5. Hieron. Catalog. Script. Eccl. sect. 2. 18.
John Wesley
The church that is at Babylon - Near which St. Peter probably was, when he wrote this epistle. Elected together with you - Partaking of the same faith with you. Mark - It seems the evangelist. My son - Probably converted by St. Peter. And he had occasionally served him, "as a son in the gospel."
Robert Jamieson, A. R. Fausset and David Brown
The . . . at Babylon--ALFORD, BENGEL, and others translate, "She that is elected together with you in Babylon," namely, Peter's wife, whom he led about with him in his missionary journeys. Compare 1Pet 3:7, "heirs together of the grace of life." But why she should be called "elected together with you in Babylon," as if there had been no Christian woman in Babylon besides, is inexplicable on this view. In English Version the sense is clear: "That portion of the whole dispersion (1Pet 1:1, Greek), 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 co-elect sister Church at Babylon saluteth you"; and John similarly addresses the "elect lady," that is, the Church in Babylon, and closes with "the children of thine elect sister (the Asiatic Church) greet thee"; (compare Introduction to Second John). ERASMUS explains, "Mark who is in the place of a son to me": compare Acts 12:12, implying Peter's connection with Mark; whence the mention of him in connection with the Church at Babylon, in which he labored under Peter before he went to Alexandria is not unnatural. PAPIAS reports from the presbyter John [EUSEBIUS, Ecclesiastical History, 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 connection with the Asiatic' churches which Peter addresses, and so naturally salutes them, appears from Ti2 4:11; Col 4:10.
Babylon--The Chaldean Babylon on the Euphrates. See Introduction, ON THE PLACE OF WRITING this Epistle, in proof that Rome is not meant as Papists assert; compare LIGHTFOOT sermon. How unlikely that in a friendly salutation the enigmatical title of Rome given in prophecy (John, Rev_ 17:5), should be used! Babylon was the center from which the Asiatic dispersion whom Peter addresses was derived. PHILO [The Embassy to Gaius, 36] and JOSEPHUS [Antiquities, 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, Antiquities, 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, Acts 2:9, Jewish "Parthians . . . dwellers in Mesopotamia" (the Parthians were then masters of Mesopotamian Babylon); these he ministered to in person. 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 at Rome 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 [First Epistle to the Corinthians, 4.5], often quoted for, is really against it. He mentions Paul and Peter together, but makes it as a distinguishing circumstance of Paul, that he preached both in the East and West, implying that Peter never was in the West. In 2Pet 1:14, he says, "I must shortly put off this tabernacle," implying his martyrdom was near, yet he makes no allusion to Rome, or any intention of his visiting it.
5:145:14: Ողջոյն տաջիք միմեանց ՚ի համբոյր սրբութեան։ Խաղաղութի՛ւն ընդ ձեզ ամենեսեան, որ էք ՚ի Քրիստոս Յիսուս. ամէն[3072]։Տունք մլզ̃[3073]:[3072] Ոմանք. Սրբութեան։ Շնորհք ընդ ձեզ ամենեսին։[3073] ՚Ի վախճանի՝ ոմանք դնեն. Պետրոսի թուղթս գրեցաւ ՚ի Հռովմէ։ Տունք ՄԿԳ։ Եւ ոմանք. Կատարումն Աստուծով առաջին թղթոյն Պետրոսի. զորովք զանց առնէ օրինակս մեր ընդ այլոց ոմանց օրինակաց։
14 Ողջունեցէ՛ք միմեանց սուրբ համբոյրով: Խաղաղութիւն ձեզ բոլորիդ, որ Քրիստոս Յիսուսի մէջ էք: Ամէն:
14 Բարեւ տուէք իրարու սիրոյ համբոյրով. խաղաղութիւն ձեր ամենուն հետ, որ Քրիստոս Յիսուսին մէջ էք։ Ամէն։
Ողջոյն տաջիք միմեանց ի համբոյր [43]սրբութեան: Խաղաղութիւն ընդ ձեզ ամենեսեան, որ էք ի Քրիստոս Յիսուս: Ամէն:

5:14: Ողջոյն տաջիք միմեանց ՚ի համբոյր սրբութեան։ Խաղաղութի՛ւն ընդ ձեզ ամենեսեան, որ էք ՚ի Քրիստոս Յիսուս. ամէն[3072]։
Տունք մլզ̃[3073]:
[3072] Ոմանք. Սրբութեան։ Շնորհք ընդ ձեզ ամենեսին։
[3073] ՚Ի վախճանի՝ ոմանք դնեն. Պետրոսի թուղթս գրեցաւ ՚ի Հռովմէ։ Տունք ՄԿԳ։ Եւ ոմանք. Կատարումն Աստուծով առաջին թղթոյն Պետրոսի. զորովք զանց առնէ օրինակս մեր ընդ այլոց ոմանց օրինակաց։
14 Ողջունեցէ՛ք միմեանց սուրբ համբոյրով: Խաղաղութիւն ձեզ բոլորիդ, որ Քրիստոս Յիսուսի մէջ էք: Ամէն:
14 Բարեւ տուէք իրարու սիրոյ համբոյրով. խաղաղութիւն ձեր ամենուն հետ, որ Քրիստոս Յիսուսին մէջ էք։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
5:1414: Приветствуйте друг друга лобзанием любви. Мир вам всем во Христе Иисусе. Аминь.
5:14  ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἀγάπης. εἰρήνη ὑμῖν πᾶσιν τοῖς ἐν χριστῶ.
5:14. Ἀσπάσασθε ( Ye-should-have-drawn-along-to ) ἀλλήλους ( to-one-to-other ) ἐν (in) φιλήματι (unto-a-caring-to) ἀγάπης. (of-an-excessing-off) Εἰρήνη (A-peace) ὑμῖν (unto-ye) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) ἐν (in) Χριστῷ. (unto-Anointed)
5:14. salutate invicem in osculo sancto gratia vobis omnibus qui estis in Christo.Salute one another with a holy kiss. Grace be to all you who are in Christ Jesus. Amen.
14. Salute one another with a kiss of love. Peace be unto you all that are in Christ.
5:14. Greet one another with a holy kiss. Grace be to all of you who are in Christ Jesus. Amen.
Greet ye one another with a kiss of charity. Peace [be] with you all that are in Christ Jesus. Amen:

14: Приветствуйте друг друга лобзанием любви. Мир вам всем во Христе Иисусе. Аминь.
5:14  ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἀγάπης. εἰρήνη ὑμῖν πᾶσιν τοῖς ἐν χριστῶ.
5:14. salutate invicem in osculo sancto gratia vobis omnibus qui estis in Christo.
Salute one another with a holy kiss. Grace be to all you who are in Christ Jesus. Amen.
5:14. Greet one another with a holy kiss. Grace be to all of you who are in Christ Jesus. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:14: Greet ye one another with a kiss of charity - See the notes on Rom 16:16, and on Co1 16:20 (note). In the above places the kiss is called a holy kiss; here, φιληματι αγαπης, a kiss of Love; i.e. as a mark of their love to each other, in order that misunderstandings might be prevented. But ten or twelve MSS., with the Syriac, Arabic, Armenian, and Vulgate, have ἁγιῳ, holy; salute one another with a Holy kiss. The difference is not great.
Peace be with you all - May all prosperity, spiritual and temporal, be with all that are in Christ Jesus - at are truly converted to him, and live in his Spirit obedient to his will.
Amen - Is wanting, as usual, in some of the principal MSS. and versions.
The subscriptions are, as in other cases, various.
In the Versions:
The end of the First Epistle of the Apostle Peter. - Syriac.
The First Catholic Epistle of Peter the apostle is ended. - Syriac Philoxenian.
The end of the Epistle of St. Peter; may his supplication preserve us!
Amen. Praise be to the Lord of never ending and eternal glory! Amen. - Arabic.
The First Epistle of Peter is completed; may his intercession be with us!
Amen, and Amen. - Aethiopic, Nothing in the Coptic.
Nothing in the printed Vulgate.
The end of the First Epistle of St. Peter. - Complutensian Polyglott.
The First Epistle of St. Peter is ended. - Bib. Vulgat. Edit. Princ.
In the Manuscripts:
The First of Peter. - Codex Alexand. and Codex Vatican.
Written from Rome. - A MS. of the twelfth century,
The end of the First Catholic Epistle of Peter, written from Rome. - A MS. of the thirteenth century.
These later subscriptions are of little value, nor do any of them help to ascertain the place where the epistle was written. The word Rome is only the supposed interpretation of the word Babylon, as in Pe1 5:13, which see.
As the true Church of Christ has generally been in a state of suffering, the epistles of St. Peter have ever been most highly prized by all believers. That which we have just finished is an admirable letter, containing some of the most important maxims and consolations for the Church in the wilderness. No Christian can read it without deriving from it both light and life. Ministers, especially, should study it well, that they may know how to comfort their flocks when in persecution or adversity. He never speaks to good effect in any spiritual case who is not furnished out of the Divine treasury. God's words invite, solicit, and command assent; on them a man may confidently rely. The words of man may be true, but they are not infallible, This is the character of God's word alone.
I Shall sum up the contents of this chapter in the words of a good commentator: "Because the knowledge and good behavior of the people depend, in a great measure, upon the kind of instruction which they receive from their teachers, the apostle in this chapter addressed the elders, that is, the bishops, pastors, rulers, and deacons among the brethren of Pontus, etc., Pe1 5:1, exhorting the bishops in particular to feed the flock of God committed to their care faithfully, and to exercise their episcopal office, not as by constraint, but willingly; not from the love of gain, but from love to their Master and to the flock, Pe1 5:2; and not to lord it over God's heritage, but to be patterns of humility and disinterestedness to the people, Pe1 5:3. This exhortation to bishops to feed Christ's flock was given with much propriety by Peter, who had himself been appointed by Christ to feed his lambs and his sheep. Next, because the faithful performance of the bishop's office was, in that age, attended with great difficulty and danger, the apostle, to encourage the bishops, assured them that; when the chief Shepherd shall appear, they shall receive a crown of glory that fadeth not away, Pe1 5:4. The distinguished reward which Christ is to bestow on those who have suffered for his sake being a favourite topic with our apostle, he introduces it often in this epistle.
"Having thus exhorted the pastors, the apostle turned his discourse to the people, charging them to be subject to their elders, and to one another; that is, to be of a teachable disposition, and to receive instruction from every one capable of giving it, and to do all the duties which they could to each other, according to their different stations and relations, Pe1 5:5. But especially to be subject to God, by humbly submitting themselves to the judgments which were coming upon them, that God might exalt them in due time, Pe1 5:6. Casting all their anxious care on God, because he cared for them, Pe1 5:7. And to watch against the devil, who went about as a roaring lion, seeking to destroy them by instigating the wicked to persecute them, and drive them into apostasy, Pe1 5:8. But they were to resist that terrible enemy by steadfastness in the faith, and not to think themselves hardly dealt with when persecuted, knowing that their brethren everywhere were exposed to the same temptations of the devil, Pe1 5:9. In the meantime, to give them all the assistance in his power, the apostle prayed earnestly to God to stablish and strengthen them, Pe1 5:10. And ended his prayer with a doxology to God, expressive of his supreme dominion over the universe, and all the things it contains.
"The apostle informed the brethren of Pontus that he had sent this letter to them by Silvanus, whom he praised for his fidelity to Christ, Pe1 5:12. Then, giving them the salutation of the Church in Babylon, where it seems he was when he wrote this letter, he added the salutation of Mark, whom he called his son, either because he had converted him, or on account of the great attachment which Mark bore to him, Pe1 5:13. And having desired them to salute one another, he concluded with giving them his apostolical benediction, Pe1 5:14." See Dr. Macknight.
Finished correcting this epistle for a new edition, Dec. 31, 1831, - A. C.
Albert Barnes: Notes on the Bible - 1834
5:14: Greet ye one another with a kiss of charity - A kiss of love; a common method of affectionate salutation in the times of the apostles. See the notes at Rom 16:16.
Peace be with you all that are in Christ Jesus - That are true Christians. See the Eph 6:23 note; Phi 4:7 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: with a: Rom 16:16; Co1 16:20; Co2 13:12; Th1 5:26
Peace: Pe1 1:2; Joh 14:27, Joh 16:33, Joh 20:19, Joh 20:26; Rom 1:7; Eph 6:23
in: Rom 8:1; Co1 1:30; Co2 5:17
John Gill
Greet ye one another with a kiss of charity,.... The Vulgate Latin, Syriac, and Arabic versions read, "with an holy kiss"; and so some copies, as in Rom 16:16 and elsewhere; See Gill on Rom 16:16; and intends such a kiss, as is not only opposite to everything that is lascivious and impure, but is expressive of true love and affection, and is hearty and sincere: and such a love the Jews call, as the apostle does here, , "a kiss of love" (i); for as Philo the Jew (k) observes, a kiss and love differ, the one may be without the other, a mere compliment, a show of friendship, and not arise from sincere love.
Peace with you all, that are in Christ Jesus; who were chosen in him before the foundation of the world; and appeared to be in him by the effectual calling; and were at least by profession in him, and were in Christ mystical, and incorporated in a Gospel church; the Arabic version reads, "who are in the love of Jesus Christ". To these the apostle wishes peace, temporal, spiritual, and eternal. The Vulgate Latin reads "grace", which is most usual in Paul's epistles. The epistle is closed with
Amen, as is common; the apostle wishing that this might be the case, and believing that it would be.
(i) Zohar in Exod. fol. 60. 3, 4. (k) Quis rerum divin. Haeres. p. 486, 487.
Robert Jamieson, A. R. Fausset and David Brown
kiss of charity-- Rom 16:16, "an holy kiss": the token of love to God and the brethren. Love and holiness are inseparable. Compare the instance, Acts 20:37.
Peace--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 salvation) was Christ's own salutation after the resurrection, and from Him Peter derives it.
be with you all that are in Christ Jesus--The oldest manuscripts omit "Jesus." In Eph 6:24, addressed to the same region, the same limitation of the salutation occurs, whence, perhaps, Peter here adopts it. Contrast, "Be with you all," Rom 16:24; 1Cor 16:23.