1Pe 5:14. Peace be with you all, &c. St. Peter, in the introduction to this epistle, had addressed himself to the strangers in Pontus, Galatia, &c. and wished such of them as were Christians, or elect, grace and peace. He now in like manner concludes, and wishes peace unto such of them as were Christians, and continued faithful. As to the other strangers, particularly those who were not professing Christians, he did not directly write to them; for they would have paid but little, if any regard, to his letters or salutations.

Inferences drawn from 1Pe 5:10.The apostle closes his divine doctrine and exhortations with prayer, which he addresses to the God of all grace, who hath called us unto his eternal glory by Christ Jesus. It is supplication with thanksgiving, prayer with praise. The matter or thing requested is expressed in divers brief words, Make you perfect, stablish, strengthen, settle you; which, though they be much of the same sense, yet are not superfluously multiplied; for they carry the great importance of the thing, and the earnest desire in asking it. The first, Perfect, implies more clearly than the rest, their enjoyment of that perfect love which casteth out all fear that hath torment. Stablish, has more express reference to both the inward lightness and inconstancy which is natural to us, the counterblasts of persecutions and temptations, and to outward oppositions; and imports the curing of the one, and support against the other. Strengthen, adverts to the growth of their graces, especially gaining of further measures of those graces wherein they are lowest. And settle, though it seems the same, and in substance is the same with the other word stablish, yet it adds somewhat to it very considerable; for it signifies to found or fix upon a sure foundation, and so indeed may have an aspect to Him who is the foundation and strength of believers, on whom they build by faith, even Jesus Christ, in whom alone we can have all, both complete victory over sin, and increase of grace, establishment of spirit, and power to persevere against all difficulties and assaults: He is that corner foundation-stone laid in Zion, that they who build upon him may not be ashamed. Isa 28:16. 1Pe 2:6.

All our endeavours and diligence in this will be vain, unless we look for our perfecting and establishing from that right hand, without which we can do nothing: thither the apostle moves his desires for his brethren, and so teaches them the same address for themselves, The God of all grace make you perfect.

The well-instructed Christian looks to Jesus, Heb 12:2 looks off from all opposition and difficulties; looks above them to Jesus, the Author and Finisher of the faith of every soul which perseveringly cleaves to him. Though thou art weak, he is strong: it is he that strengthens thee, and renews thy strength,makes it fresh, and greater than ever before. The word , which we render renew, signifies change; they shall have for their own, his strength; a childlike believer, and his strong Saviour, are too hard for all that rises against them. It is here fit, as in statues, to measure the man with the basis on which he stands; and there is no taking the right measure of a Christian but that way. He is the God of all grace. By reason of our many wants and great weakness, we had need to have a very full hand, and a very strong hand to go to, for supplies and support. And such we have indeed: our Father is the God of all grace, a Spring which cannot be drawn dry, no, nor so much as any whit diminished. By his Spirit within them, the faithful children of God are most powerfully sanctified; without which, indeed, no other thing could be of advantage to them in this. That divine fire kindled within them, is daily refining and sublimating them; that Spirit of Christ is conquering sin, and, by the mighty flame of his love, consuming the earth and dross that is in them; making their affections more spiritual and disengaged from all created delights: life from their Lord still flowing and causing them to grow, strengthening their faith, quickening their love, teaching the soul the ways of killing the strongest corruptions, and fortifying every grace; yea, in wonderful ways advancing the good of his children even by the harshest means, as afflictions and temptations.

And as he is the God of sanctifying grace in the beginning and growth of it, so also the God of supporting grace, that supervenient influence, without which the graces we possess would fail us in the time of greatest need. This is the immediate assisting power that bears up the soul under the hardest services, and backs it in the sharpest conflicts, communicating fresh auxiliary strength, when we and all the graces we have within, dwelling in us, is surcharged. Then he steps in, and opposes his strength to a prevailing and confident enemy, who is at the point of insulting and triumph. When temptations have almost made a breach, and are on the point of entering with full force and violence, he lets in so much present help on a sudden, as makes them give back and disappear. When the enemy comes in as a flood, the Spirit of the Lord lifts up a standard against him (Isa 59:19.); and no siege against the true believer, can be so close as to keep out this aid; for it comes from above. It is the will of God, that we have constant recourse to him for all that we want. He is so rich, and withal so liberal, that he delights that we seek and draw much from him; and it is by believing and praying that we do draw from him: were these plied, we should soon grow richer. But remember, all this grace, which we would receive from the God of all grace, must be from God in Christ. There it flows for us; thither we are directed. It was the Father’s good pleasure, that in him should all fulness dwell (Col 1:19), and that for us, that we might know whither to go, and where to apply for it.

The state to which a Christian is called, is not a poor and sad estate, as the world judges; it is no less than glory, eternal glory, his eternal gloryGlory, true real glory. All that is here so named, is no more than a name, a shadow of glory; it cannot endure the balance, but is found too light; as was said of a great monarch, Daniel 5. Men are naturally desirous of glory, and gape after it; but they are naturally ignorant of the nature and place of it; they seek it where it is not, and, as Solomon says of riches, set their hearts on that which is not, Pro 23:5 has no subsistence nor reality. But the glory above is true real glory, and bears weight; and so bears aright the name of glory, which in the Hebrew [] signifies weight; and the apostle’s expression seems to allude to that sense; speaking of this same glory to come, he calls it “a far more exceeding and eternal weight of glory,” 2Co 4:17. It weighs down all labour and sufferings in the way, so far, that they are not once worth the speaking of in respect of it. It is the hyperbole, ; other glory is over-spoken; but this glory, over glorious to be duly spoken, it exceeds and rises above all that can be spoken of it.

And it is eternal. Oh! that adds much! Men would have some more reason so to affect and pursue the glory of the present world, such as it is, if it were lasting, if it stayed with them when they have caught it, and they stayed with it to enjoy it. But how soon do they part! they pass away, and the glory passes away, both as smoke, as a vapour. Our life, and all the pomp and magnificence of those that have the greatest outward glory, and make the fairer shew, it is but a shew, a pageant, , which goes through the street, and is seen no more. But this has length of days with it, eternal glory. Oh! a thought of that swallows up all the grandeur of the world, and the noise of reckoning years and ages. Had one man continued from the creation to the end of the world, in the top of earthly dignity and glory, admired by all; yet, at the end, everlasting oblivion being the close, what nothing were it to eternal glory! But, alas! we cannot be brought to believe, and deeply take the impression of eternity; and that is our undoing.

REFLECTIONS.1st, The apostle,

1. Exhorts the elders to a diligent discharge of their sacred trust. The elders which are among you I exhort, who also am an elder, put in trust with the same gospel, and a witness of the sufferings of Christ, bearing testimony to what I have seen, and ready to suffer with him and for him, and also a partaker of the glory that shall be revealed when the great Shepherd and Bishop of souls shall appear to reward his faithful ministers. In the view and expectation of which, feed the flock of God which is among you with fidelity, diligence, and zeal, preaching the sound doctrine, and maintaining the wholesome discipline of the gospel, considering the inestimable price which has been paid for the salvation of all who will yield to be saved by grace; taking the oversight thereof; watching over them with wisdom, and holy solicitude to promote their spiritual and eternal good; not by constraint, as compelled to do it against your inclinations, but willingly, delighting in your blessed office and employment; not for filthy lucre, as the motive to undertake the charge, but of a ready mind, free from every mercenary view, and influenced purely by zeal for the Redeemer, and love towards immortal souls; neither as being lords over God’s heritage, and ruling with arrogance and haughtiness, as if you had dominion over men’s consciences, but being ensamples to the flock, in all humility, meekness, and holy conversation. And then know, for your encouragement, that when the chief Shepherd shall appear, who hath appointed you to serve under him, ye shall receive a crown of glory that fadeth not away, the blessed reward of your fidelity. Note; (1.) The office of an elder or presbyter is a high and honourable employment, and calls for suitable zeal and faithfulness to discharge it aright. (2.) None should ever enter the ministry by constraint, at the solicitation of friends, or as bred to it for a maintenance, but as prompted by a desire to glorify God, and to be instrumental in the salvation of lost souls. (3.) They who would profit others by their preaching, must second it by their examples, else how can we think others will believe us, if it appear by our ill-conduct that we do not believe ourselves? (4.) The reward of faithful ministers shall be eminently glorious; they shall shine as stars in the firmament for ever and ever.

2. He addresses himself to the younger, and all private members of the church. Likewise, ye younger, submit yourselves unto the elder; be guided by their advice, and attend to their admonitions; yea, all of you be subject one to another, paying that deference and respect which is due to every one according to his station, age, rank, or office; and be clothed with humility, as a shining garb which gives beauty to the whole conversation, and adds a lustre to every other grace: for God resisteth the proud; that is the character which of all others God abhors, and he giveth grace to the humble, who are peculiarly his delight, and enriched by him abundantly, and in proportion prepared for his presence in glory. Humble yourselves therefore under the mighty hand of God, enduring meekly whatever afflictions he is pleased to send upon you, and submissive to those whom he hath set over you; that he may exalt you in due time, lifting you above all your tribulations, and bringing you to a throne at his right-hand: casting all your care upon him, whatever difficulties and trials you may be involved in; for he careth for you, and will in this case preserve your bodies and souls, give you a happy issue out of all your afflictions, and cause them to work together for your eternal felicity. Note; (1.) It is the wisdom of young men to pay deference and obedience to the advice and admonitions of their more aged and experienced friends. (2.) God is the enemy of the proud, as of Satan their chief; and in the unequal content with Omnipotence, they must needs be undone. (3.) Humility is our greatest ornament, and in God’s sight of great price; and those who possess it, he delighteth to honour.(4.) God’s time must be expected; he will send us relief in due season, if we faint not. (5.) None ever cast their care upon God, and were confounded.

2nd, The apostle, in the view of the subtle enemy whom they had to contend against,
1. Admonishes them to be on their guard. Be sober, be vigilant, weaned from all inordinate attachment to present things, and watchful in the use of every divine ordinance against the wiles of the great deceiver; because your adversary the devil, ever waiting for your halting, as a roaring lion, fierce and cruel, walketh about, seeking whom he may devour; restless and indefatigable in his attempts to murder immortal souls, and maliciously endeavouring to terrify those whom he is not permitted to destroy. Note; We have a deadly foe to conflict with, powerful, wily, watchful, experienced in deceit; we need be ever on our guard against his snares.

2. The only way in which we can overcome, is here set before us. Whom resist, stedfast in the faith, lifting up this impenetrable shield against all the fiery darts of the wicked one, and encouraged by the examples and the victories of our suffering Fellow-Christians; knowing that the same afflictions are accomplished in your brethren that are in the world; they war against the same enemy, and are supported by the same Divine power. Note; (1.) The examples of others should be our encouragement. (2.) They who in faith resist the devil, will find the weakness of all his efforts; and that before this terrible shield he will be compelled to fly.

3. He offers up his fervent prayers on their behalf. But the God of all grace, the Fountain and Giver of it to all that believe, who hath called us unto his eternal glory by Christ Jesus, has invited us to partake of unutterable blessedness in his presence for ever through the redemption obtained by his dear Sonafter that ye have suffered a while, make you by this means, under the influences of his Spirit, perfect in holiness, stablish you in the truth, strengthen your hearts with his grace, and settle you on the true foundation by the full assurance of faith and hope. To him be glory and dominion for ever and ever; be his name adored for all his past mercies and protection, and may we be enabled still to trust upon his care and love. Amen!

3rdly, He concludes,
1. With giving an account of his design in this epistle, and the person who was the bearer of it. By Silvanus, a faithful brother unto you (as I conclude from the most substantial grounds,) I have written briefly this short epistle, exhorting, and testifying, that this is the true grace of God wherein ye stand, in the doctrine and practice of which you have hitherto persevered, and I trust will continue even unto the end. Note; They who have begun well, must take care to stand fast in the same grace which they have experienced.

2. He presents the salutations of the church at Babylon, whence he seems to have written this epistle. The church that is at Babylon, elected together with you, called and invited to, and partakers of, the same glorious privileges and blessings as yourselves, through Jesus Christ, saluteth you in all Christian wishes of peace and prosperity; and so doth Marcus my son.

3. He exhorts them to fervent love among themselves. Greet ye one another with a kiss of charity, in token of your mutual, unfeigned affection.

4. He pronounces his parting benediction upon them. Peace be with you all that are in Christ Jesus, and every blessing, spiritual, temporal, and eternal, which is the happy portion of those that are perseveringly united to him their Living Head. May that portion, reader, be thine, and mine. Amen!

*.* The Reader is referred to the different Authors mentioned often already.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Pe 5:14 . ] Paul uses a similar expression, Rom 16:16 ; 1Co 16:20 ; 2Co 13:12 ; 1Th 5:26 . The members of the church are by turns to greet one another (not each other in Peter’s name) with the kiss of charity, thus testifying to their brotherly love for each other (see Meyer on 1Co 16:20 ). Instead of the Pauline: ., there is here: . , “ with the kiss of love ,” i.e. the kiss, which is the type and expression of Christian brotherly love.

The final benediction is likewise similar to those in the epistles of Paul; only that in these stands in the place of (Eph 6:23-24 , both occur; cf. too, 3 John 15). By the addition of ., the are designated according to their nature as such, who live in union with Christ, and to whom, therefore, the benediction here pronounced belongs.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

REFLECTIONS

Blessed be God, Father, Son, and Holy Ghost, for this precious Epistle, among all the other divine revelation of covenant-love and mercy in Jesus Christ! What a review of the most out-refreshing truths, in looking back over this short, but comprehensive compendium of God’s holy word, do we behold, concerning the great things of God? Surely, the Lord hath been most gracious to the Church, in the gift of this divine treasury. May the Almighty Giver add to it another blessing, and, make it forever profitable to every child of God, in every renewed perusal, as long as the Church continues on earth, until brought home to glory.

Dear Peter, thou wert an elder indeed, when as in this Chapter, thou didst exhort the elders. Blessedly called by Jesus, blessedly distinguished by Jesus, among the Apostles; no wonder Satan marked thee as an object to vent his hellish malice upon, with the most decided hatred. The Lord be praised for thy recovery from his infernal spoils. The Lord be praised, for having recorded both thy fall, and thy restoration. And the Lord be praised for every single instance, where both have been made blessed to the Church, in teaching, by so remarkable an example, the weakness of our poor nature in the greatest of men; and the strength of divine grace, in recovering the Lord’s people in the most desperate cases. Oh! how fully doth both prove, that, as the Apostle himself could well certify, that they who are kept, are kept by the power of God, through faith, unto salvation.

Reader! let us not close our meditation on this blessed book of God, without taking one view more of the God of all grace, in this most precious account of his rich, free, and sovereign mercy. What, but grace, can call to his eternal glory? What, but grace, can prepare the soul of any one individual for the enjoyment of it? And, what, but a God of all grace, can bear up, and bear on, and bear home the tried and buffeted child of God, against the roaring lion Satan, and sometimes the more raging lusts of sin, which arise in our fallen nature? Blessed be the God of all grace, who hath called us to his eternal glory by Christ Jesus!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

14 Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.

Ver. 14. With a kiss of charity ] So called, because their love to one another was by this symbol or ceremony both evidenced and increased.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

14 .] Salute one another in (as the medium of salutation) a kiss of love (see on ref. Rom. where, as every where except here, is the expression. For a full account of the custom, see Winer, Realw. art. Kuss ). Peace be to you all that are in Christ (the concluding blessing of St. Paul is usually , not : cf. ( Rom 16:24 ) 1Co 16:23 ; 2Co 13:13 ; Gal 6:18 ; Eph 6:24 (where however . . . precedes); Phi 4:23 ; Col 4:18 ; 1Th 5:28 ; 2Th 3:18 ; 1Ti 6:21 ; 2Ti 4:22 ; Tit 3:15 ; Phm 1:25 ( Heb 13:25 ). “Formula petita,” says Gerhard, “ex salutatione Christi prsertim post resurrectionem usitata.” The blessing differs also from those in St. Paul, in the limitation implied by , whereas St. Paul has ever . Here it is, “peace to you, I mean, all that are, and in as far as they are, in Christ;” in union and communion with Him. is quite in St. Paul’s manner, cf. reff. See also our ch. 1Pe 3:16 , 1Pe 5:10 ).

Fuente: Henry Alford’s Greek Testament

1Pe 5:14 . . So St. Paul concludes 1 Thess. with greet all the brethren with an holy kiss (1Th 5:26 ; cf. 1Co 16:20 ; 2Co 13:12 ; Rom 16:16 ). “Hence,” says Origen, “the custom was handed down to the Churches that after prayers (so Justin Apol., i. 65) the brethren should welcome one another with a kiss.” Chrysostom (on Rom. l.c. ) calls it “the peace by which the Apostle expels all disturbing thought and beginning of smallmindedness this kiss softens and levels”. But the practice was obviously liable to abuse as Clement of Alexandria shows, “love is judged not in a kiss but in good will. Some do nothing but fill the the Churches with noise of kissing There is another an impure kiss full of venom pretending to holiness” (Paed., iii. 301 P.). Therefore it was regulated (Apost. Const., ii. 57, 12, men kiss men only) and gradually dwindled. . The simple Hebrew salutation is proper to Peter’s autograph postscript and links it with the beginning. , cf. 1Pe 3:16 , 1Pe 5:10 , and the saying, Thus have I spoken to you that in me ye might have peace: in the world ye have tribulation but be of good cheer I have conquered the world (Joh 16:33 ).

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 1Pe 5:14 b

14bPeace be to you all who are in Christ.

1Pe 5:14 b Only those in Christ can have peace (cf. Luk 2:14). Those who have Christ’s peace usually do not have the world’s peace (cf. Mat 10:34; Luk 12:49-53; Joh 14:27).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Greet. Same as “salute”, 1Pe 5:13.

kiss. See Rom 16:16.

charity = love. App-135. In Paul’s epistles the epithet “holy” (hagios) is used.

with = to.

Jesus. The texts omit.

Amen. Omit.

Fuente: Companion Bible Notes, Appendices and Graphics

14.] Salute one another in (as the medium of salutation) a kiss of love (see on ref. Rom. where, as every where except here, is the expression. For a full account of the custom, see Winer, Realw. art. Kuss). Peace be to you all that are in Christ (the concluding blessing of St. Paul is usually , not : cf. (Rom 16:24) 1Co 16:23; 2Co 13:13; Gal 6:18; Eph 6:24 (where however … precedes); Php 4:23; Col 4:18; 1Th 5:28; 2Th 3:18; 1Ti 6:21; 2Ti 4:22; Tit 3:15; Phm 1:25 (Heb 13:25). Formula petita, says Gerhard, ex salutatione Christi prsertim post resurrectionem usitata. The blessing differs also from those in St. Paul, in the limitation implied by , whereas St. Paul has ever . Here it is, peace to you, I mean, all that are, and in as far as they are, in Christ; in union and communion with Him. is quite in St. Pauls manner, cf. reff. See also our ch. 1Pe 3:16, 1Pe 5:10).

Fuente: The Greek Testament

1Pe 5:14. ) of sacred love.-, peace) , that is, I pray for your salvation: farewell.[44]

[44] Bengel, J. A. (1866). Vol. 5: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (W. Fletcher, Trans.) (43-83). Edinburgh: T&T Clark.

Fuente: Gnomon of the New Testament

with a: Rom 16:16, 1Co 16:20, 2Co 13:12, 1Th 5:26

Peace: 1Pe 1:2, Joh 14:27, Joh 16:33, Joh 20:19, Joh 20:26, Rom 1:7, Eph 6:23

in: Rom 8:1, 1Co 1:30, 2Co 5:17

Reciprocal: Son 1:2 – him 2Ti 4:22 – Grace 3Jo 1:14 – Peace

Fuente: The Treasury of Scripture Knowledge

1Pe 5:14. Kiss of charity or love refers to the salutation of the kiss as was customary in old times. The custom as it is related to Christians is explained at 1Co 16:20. The peace that Peter wishes for the brethren is on condition that they are in Christ Jesus. That is equivalent to the peace that is “first pure” set forth in Jas 3:17.

Fuente: Combined Bible Commentary

1Pe 5:14. Salute one another with (or, by means of) a kiss of love. What Peter speaks of here as the kiss of love is always spoken of by Paul as the holy kiss (Rom 16:16; 1Co 16:20; 2Co 13:12; 1Th 5:26). The Christian Fathers, too, speak of it as the kiss of peace, or the kiss in the Lord. The practice of saluting with a kiss was as common in the ancient East, and specially among the Jews, as is the custom of saluting with hand-shaking in the modern West. This gave rise to the Christian practice, which was a token of brotherly love, and had the specific character of Christian consecration (see Meyer on 1Co 16:20). These remarks of Richard Hooker on apostolic practices which are not to be held binding, are worth notice:Whereas it is the error of the common multitude to consider only what hath been of old, and if the same were well, to see whether it still continue; if not, to condemn that presently which is, and never to search upon what ground or consideration the change might grow; such rudeness cannot be in you so well borne with, whom learning and judgment hath enabled more soundly to discern how far the times of the Church and the orders thereof may alter without offence. True it is, the ancienter, the better ceremonies of religion are; howbeit, not absolutely true and without exception; but true only so far forth as those different ages do agree in the state of those things, for which at the first those rites, orders, and ceremonies were instituted. In the Apostles times that was harmless, which being now revived would be scandalous; as their oscula sancta. Those feasts of charity, which being instituted by the Apostles, were retained in the Church long after, are not now thought anywhere needful (Eccl. Polity, Preface, iv. 4).

Peace to you all that are in Christ. The closing words in Christ (which reading must be accepted instead of the in Christ Jesus of the A. V.) are peculiarly Pauline in tone. Paul himself, however, is not in the habit of defining the subjects of his benedictions by that phrase, although it is elsewhere in frequent use by him. The benediction itself somewhat resembles that in Eph 6:24. Elsewhere Paul usually gives grace where Peter has peace here. The Amen of the A. V. is insufficiently supported.

Fuente: A Popular Commentary on the New Testament

In Peter’s culture a kiss was a common way to express affection publicly (cf. Rom 16:16; 1Co 16:20; 2Co 13:12; 1Th 5:26). It still is today in many parts of the world.

"In the ancient world kisses were normally exchanged among family members (parents and children; brothers and sisters; servants and masters) and at times between rulers and their clients. The erotic kiss is secondary and not stressed in the literature. The familial kiss probably forms the background to the NT practice, for all fellow-Christians were considered brothers and sisters. This affectionate kissing was normally on the cheeks, forehead, or hands. We can assume such to be the practice here. . . . In calling it the ’kiss of love’ Peter not only brings out the meaning of kiss (’kiss,’ philema in Greek, comes from phileo, a verb indicating familial and friendly as opposed to erotic love), but also expresses the proper relationship among the members of the Christian community (’love’ here is the typical Christian term for love, agape, used also in 1Pe 1:22; 1Pe 4:8)." [Note: Ibid., pp. 204-5. Cf. Goppelt, p. 354; Michaels, p. 313.]

In the midst of their persecution Peter prayed that his readers might experience God’s surpassing peace (Php 4:6-7). "Peace" expresses the common Jewish blessing "Shalom." This epistle opens and closes with a prayer for peace (cf. 1Pe 1:2).

"What a wonderful way to end a letter that announced the coming of a fiery trial!" [Note: Wiersbe, 2:434.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)