1 Peter 5:12

1Pe_5:12

Silvanus.

Silvanus

I. The importance of subordinate work. A chief man accustomed to pull the stroke oar, yet content in his relation to an apostle to occupy a lower position. Silvanus could not write letters like Peter, but he could carry them when written. Those who can do great work in the Church are but units, those who are fitted for subordinate work millions. It is difficult to say what is important and what subordinate. The tiny rivet is just as important as the piston. The folks in the rear looking after the supplies, of whom one never reads in the despatches, are just as essential as those in the front. Be not too proud to be subordinate. Silvanus was content to be a satellite of somebody all his life long.

II. The importance and obligation of persistently doing our work though nobody takes any notice of it. Silvanus did not sit still with his hands in his pockets simply because nothing was said about him, no notice taken of him. Keep pegging away, noticed or unnoticed. This man did so through years of oblivion. And yet after all his services were noticed: we are talking about them nineteen centuries afterwards.

III. An example of a character we can all emulate. A faithful brother. A great genius, a wise philosopher, an eloquent preacher? No, a faithful brother. It may be a foolish brother, but faithful. We can all emulate that, whatever our opportunities. If we are faithful, men will know where to have us, will know we shall not shirk obligation, will not scamp our work. (A. Maclaren, D. D.)

Exhorting and testifying.-

Testimony and exhortation

I. In that the apostle testifieth by sound arguments that they were in the right way, note that it is needful for everyone to know and be well assured of the religion he professeth, that it is the truth of God, for there be many religions, yet but one truth; miss that, and perish. We must not go by guess in our religion.

1. This rebukes those that take occasion, because there be so many religions, therefore they will meddle with none, but take their ease and tarry till all agree.

2. It rebukes those that profess a religion, as all do, but know not whether it be truth or not, and have no ground from the Word for the same.

3. As it is our duty to testify and prove our religion, so it is yours to know and acknowledge it, that if an angel should come and inform you otherwise, you might not give ear to him.

II. They that know the truth ought so highly to esteem it, and be so thankful to God for it, as they never suffer themselves to be removed therefrom, whether for hope of gain or fear of trouble, etc. We must buy the truth, nor sell it.

III. In that the apostle takes such care with those that now stood in the truth to hold them therein, note that it is a hard matter for those to hold out steadfast that have begun to do well, for our heart is deceitful, the devil is subtle and strong, and there are also many seducers, many baits, many discouragements, etc.

IV. In that his Epistle consists in testifying by sound reasons for the confirmation of their judgments, and then of the exhortation for the whetting on of their affections, note that both parts are necessary to preaching, the one still to accompany the other. People must make use and account of both, regard doctrine for knowledge, and suffer exhortation for practice. (John Rogers.)

An apostolic testimony and exhortation

I have written briefly, says Peter. But his letter, in comparison with the other epistles of the New Testament, is longer than many of them. He regards it as short when measured by the greatness of its theme. For all words which are devoted to witnessing to the glory of God revealed in Jesus Christ must be narrow and insufficient. So in that word briefly we get a glimpse of the apostles conception of the transcendent greatness of the gospel which he had to proclaim.

I. Peters testimony. Now there is a very beautiful, though not to superficial readers obvious, significance in this testimony. This is the true grace of God. What is meant by this? Not merely the teaching which he has been giving in the preceding part of the letter, but that which somebody else had been teaching. Now these churches in Asia Minor to whom this letter was sent were in all probability founded by the Apostle Paul, or by men working under his direction. And here Peter puts his seal on the teaching that had come from his brother apostle, and says, The thing that you have learned, and that I have had no part in communicating to you, this is the true grace of God. We have an interesting evidence, all the stronger because unobtrusive, of the cordial understanding between the two great leaders of the Church in apostolic times. But, apart altogether from that thought, note two things-the one the substance of this witness bearing, and the other Peters right to bear it. As to the substance of the testimony-grace is properly love in exercise towards inferior and sinful creatures. And, says Peter, the inmost significance of the gospel is that it is the revelation of such a love as being in Gods heart. Another meaning springs out of this, That same message is not only a revelation of love, but it is a communication of the gifts of love. And the true grace of God is shorthand for all the rich abundance and variety of the sevenfold perfect gifts for spirit and heart which come from faith in Jesus Christ. Thus this gospel of the Divine Christ that died for our sins, and lives to give His Spirit to all waiting hearts-this Is the true grace of God. It is very needful for us to keep in view always that lofty conception of what this gospel is, that we may not bring it down to the level of a mere theory of religion, nor think of it as a mere publication of dry doctrines. Further, what right had this man to take this position and say, I testify that this is the true grace of God? He was no great genius; he did not know anything about comparative religion, which is nowadays supposed to be absolutely essential to understanding any one religion. Well, there are two or three answers-one peculiar to him, and others common to all Christian people. The one peculiar to him is, as I believe, that he was rightly conscious that Jesus Christ had bestowed upon him the power to witness, and the authority to impose his testimony upon men as a word from God. In the most inartificial and matter-of-course way Peter here lets us see the apostolic conception of apostolic authority. We Christian people have a right to authority based on personal experience. If we have plunged deep into the secrets of God, and lived closely in communion with Him, and for ourselves have found the grace of God, His love, and the gifts of His love coming into our lives, then we too have a right to go to men and say, Never mind about me; never mind about whether I am wise or foolish. I do not argue, but I tell you I have tasted the manna, and it is sweet; I have drunk of the water, and it comes cool and fresh from the rock. One thing I know-that whereas I was blind, now I see. If we testify thus, and back up our witness with lives corresponding, some who are wholly untouched by a preachers eloquence and controversialists arguments will probably be led by our attestation to make the experiment for themselves.

II. Further, notice Peters exhortation. According to the right rendering, the last clause is, in which stand fast. The translation in the Authorised Version, in which ye stand, gives a true thought, though not the apostles intention here. For, as a matter of fact, men cannot stand upright and firm unless their feet are planted on the rock of that true grace of God. It is no use talking to men about steadfastness of purpose, stability of life, erect independence, resistance to antagonistic forces, unless you give them something to stand upon. And the only standing ground that will never yield, nor, like the quicksand with the tide round it, melt away-we do not know how from beneath our feet, is the grace of God. However, that is not what the Apostle Peter meant. He says, See that you keep firmly your position in reference to this true grace of God. The text exhorts us against ourselves and against the temptations of the world, which are always present with us, and are far more operative in bringing down the temperature of the Christian Church and of its individual members than any chilling that arises from intellectual doubts. And how are we to obey the exhortation? Well, plainly, if this is the revelation of God in Jesus Christ, the true grace of God, which alone will give stability to our feet, then we shall not stand fast in it unless we make conscious efforts to apprehend, and comprehend, and keep hold of it in our minds as well as in our hearts. Again, try to keep heart and mired in contact with it, amidst distractions and daily duties. Try to bring the principles of the New Testament consciously to bear on the small details of everyday life. Be sure that you desire, and put yourself in the attitude of receiving, the gifts of that love, which are the graces of the Christian life. And when you have got them apply them, that you may be able to withstand in the evil day; and having done all, to stand. (A. Maclaren, D. D.)

The true grace of God.

The gospel of the grace of God

I. The economy of the gospel is, throughout its constitution and influence, a grand display of Divine grace.

1. We must first direct you to the announcements of the gospel as to the methods by which blessings are meritoriously secured.

2. We have also to direct you to the announcements of the gospel as to the influence by which blessings are actually imparted.

3. We are also to notice the announcements of the gospel as to the nature of the blessings themselves which are enjoyed.

4. We must also notice the announcements of the gospel as to the extent to which these blessings are to be diffused.

II. The economy of the gospel, as a grand display of divine grace, impresses important demands upon all to whom it is proclaimed.

1. The gospel, as the true grace of God, should be cordially believed.

2. The gospel, as the true grace of God, must be steadfastly adhered to.

3. The gospel, as the true grace of God, must be zealously diffused. (James Parsons.)

True grace

Grace, in scriptural language, denotes, in general, free favour to the unworthy, to the guilty. Accordingly the gospel, which proclaims salvation freely to all, is here denominated the grace of God. Now the gospel may be considered in three views. First, and most characteristically, it may be contemplated as a promise of life and salvation through Jesus Christ, fraught with the richest blessings. Again, the gospel may be viewed as a testimony, in which the messengers of the Lord of Hosts, as faithful witnesses, announce certain great facts, appealing to the judgment of God as that which shall confirm the truth of their testimony, as well as avenge the guilt and disobedience of such as slight or gainsay it. Lastly, the gospel is frequently represented as a promulgation of privilege, involving, of course, a prescription of duty, pointing to the hope of man, explaining the plan of salvation through the Cross of Christ, and inculcating upon all the necessity of immediately embracing this way of life, and availing themselves of that grace which reigns through righteousness unto eternal life, by Jesus Christ our Lord. Obviously the apostle, in our text, while he doubtless includes the first of these considerations, is viewing the gospel immediately in the two last as an exhortation inculcating duty, and as a testimony proclaiming truth and inviting men to improve it. And he employs both expressions to indicate his own earnestness in the address, as well as the deep interest which they had in acting upon it. We exhort and testify, then, with Peter, and with all the apostles, that the method of redemption proclaimed in the gospel, by sovereign mercy reigning through the Cross of Christ, is the true grace by God, that alone which is founded in fact, which can yield satisfaction to the reflecting mind; and that all other plans of salvation which men have invented, however specious they may appear or confidently they may have been put forward, as calculated to honour God and magnify His mercy, will prove delusory, and, if persisted in, destructive.

I. There are those who expect ultimate salvation on this principle, that God from his great goodness will overlook sin, and decline to push it as a matter of course. This is an opinion which hardly any of you will avow, and perhaps none of you will advocate. Yet it is congenial to the corrupted mind, has been not only adopted, but argued by others, and, there is reason to fear, is secretly entertained by very many. The sinners of My people say, is the testimony of God concerning the Jews in the time of Amos, the evil shall not overtake or prevent us. And, again, saith God by Zephaniah, The men that are settled upon their lees say in their hearts, The Lord will not do good, neither will He do evil. And, at an earlier period of their history, this is represented by Moses as language which might be justly ascribed to them, though equally indicative of cattishness and of impiety, I shall have peace, though I walk in the imagination of mine heart, and add drunkenness to thirst. Such impunity, indeed, would be amazing grace on the part of God-i.e., free favour to the guilty. But is it true grace? Is it such grace as can be imputed to Him without impiety? Assuredly not. It is totally incompatible with His revealed characters. For if He be the Lord, the Lord God merciful and gracious, longsuffering and slow to wrath, abundant in goodness, it is also testified of Him that He is abundant in truth, and will by no means clear the guilty. It is irreconcilable with the dictates of right reason; for, as the poet says, A God all mercy is a God unjust. And it is opposed to the honour and interests of the Divine government. What would be the consequences? How fearful, how sweeping, how disastrous!

II. There are many who would not be thought to adopt this hypothesis of necessary impunity to the unbelieving and impenitent transgressors of every class, arising from the goodness of God, and yet conceive that he will accept of external rites and oblations, of religious forms and observances, as a compensation for the neglect of duty, and for the violation of his holy law. Upon this principle, it is obvious, every institute of paganism is constructed. Nay, the Jews, who ought to have known better things, were impressed with this belief. Accordingly, amid the perpetration of their crimes and the denunciations of their prophets, they cried out, not only without trembling apprehension, but with boastful confidence, The temple of the Lord, the temple of the Lord, the temple of the Lord are we! And is there not reason to fear that there is too great a leaning to forms, under the clearer light of the gospel, and among all parties of Christians? Do you not see, from day to day, some of one class, for example, though sunk in carelessness or addicted to vice, deluding themselves with the hope that penance and prayer, the confession and the mass, rites and ceremonies the most frivolous and unintelligible, can atone for guilt, propitiate God, and save the soul? Nay, among the disciples of a purer faith and simpler institute, may we not detect an undue dependence upon the mere ceremonial of service? Now were Jehovah to accept of appearances instead of realities, of forms instead of actual services, and of heartless obedience instead of holy conduct, this might be accounted grace indeed. But is it such grace as we dare impute to God? Is it true grace? Is it such that you would venture to rest your eternal all upon it? I hope not. And if you did you would act a part the most foolish, and entirely contrary to the most explicit testimonies of Scripture. The very question is proposed, and the answer given, in the Book of Micah (Mic_6:6-8).

III. But, abandoning the hope of salvation exclusively by external rites, there are some who think that this is to be attained by human obedience alone, and by such obedience as man can render in his present sinful and imperfect state. That God prefers the obedience of life to mere ecclesiastical rites is certain. But the obedience of man-in its best form, you know-is greatly defective. How little is there of enlightened view, how little of holy principle, how little of filial love, how little of disinterested regard, how little of Godlike aim, is there in the services of the best! Verily they are sinfully imperfect in every view. Were God, then, to condescend to accept these sinful and imperfect services as the ground of hope, how liberal, how generous would He appear! But would this, I ask, be true grace-grace such as we may ascribe to Him, and as the Scriptures represent to be the principle of His moral government? Unquestionably not. Can God accept that which is greatly or altogether without holy principle, without godly spirit, without honourable aim? Much more, can He render immortality as the recompense of obedience so essentially and criminally defective?

IV. Some, however, conceive that, though they dare not depend upon their own righteousness alone, yet, as aided and supported by the righteousness of Christ, it may justly become the ground of their hope, and be considered as the true grace of God. And were this foundation conceded, were this plea admitted, there would be grace on the part of God-grace in the appointment of the Saviour-grace in the obedience and atonement of the Saviour, and grace in the acceptance of human merit (if so proud a name may be attached to so poor a thing), as the price of eternal redemption. But this is not the true grace of God; for, I ask you, where in Scripture is our Saviours righteousness spoken of as only a secondary thing, subordinate to human worth? Where is it represented under the degrading character of a make weight, of a certain supplementary provision to human infirmity, of a sort of accessory to human goodness, of an authorised appendage to human merit? Is it not, on the contrary, uniformly asserted to have done all-to have, in the emphatical language of the prophet, finished transgression, made an end of sin, made reconciliation for iniquity, sealed the vision, and confirmed the covenant?

V. Finally, there are those who, rejecting this heterogeneous admixture, and every other ground of dependence that is human, rely for acceptance and salvation solely upon the grace of God, as it reigns through the righteousness of Christ unto eternal life. This is the view given in Scripture. Hear how the Apostle Paul speaks on this subject, in a way greatly analogous to the passage before us, and calculated to throw light upon it: Being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. This is, indeed, the true grace of God-the grace of redemption pure, and free, and rich, and high, and infallible: pure, without any intermixture of human merit; free, springing from the sovereign good pleasure of Jehovah alone, and from no necessary impulse of His nature, or controlling necessity or incidental exigency of His government; rich, exceedingly abundant in every respect, applicable to all, adequate for each, and fraught with the noblest blessings to our fallen race; high, grand in its conception, glorious in its character, admirable in its provisions, heavenly in its results; infallible, on which we may rest without the fear of disappointment, and in which we can rejoice without the dread of delusion. In particular, this is the only plan of salvation which places the Divine generosity in the most unexceptionable and attractive light, while it satisfies justice, condemns sin, secures the honours of the Divine law, extends the reign of goodness, and brightens the glories of the moral empire of God. (John Mitchell, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Pe 5:12. By Silvanus — The person probably of that name, whom St. Paul united with himself in writing the epistles to the Thessalonians, namely, Silas, who (Act 15:22) is called a chief man among the brethren, and a prophet, Act 15:32. Being Paul’s constant companion in travel after the defection of John Mark, he, no doubt, assisted in planting churches in Galatia, and the other countries of the Lesser Asia, mentioned chap. 1Pe 1:1. So being well known to the brethren in those parts, he was a fit person to carry this letter to them from St. Peter; to whom, probably, after Paul’s death, he had attached himself as an assistant. A faithful brother, as I suppose — As I judge upon good grounds, though not by immediate inspiration; I have written briefly — Δι ολιγων, in few words; exhorting and testifying — Or adding my testimony, as επιμαρτυρων signifies; namely, to that which they had before heard from Paul; that this is the true grace of God — The true and only doctrine proceeding from the grace of God, and wherein the grace of God is offered and bestowed upon all penitent believers; and therefore earnestly exhorting you to attend to and seriously consider it.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1Pe_5:12-14

Analysis:—Remarks on the object of the Apostle’s writing, salutations and benediction

12By Silvanus, a39 faithful brother unto you,40 as I suppose,41 I have written briefly,42 13exhorting, and testifying that this is the true grace of God wherein ye stand.4344The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus 14my son. Greet45 ye one another with a kiss of charity.46 Peace be with you all that are in Christ Jesus.47 Amen.

The first of Peter.48

EXEGETICAL AND CRITICAL

1Pe_5:12. By Silvanus—in few words.—Silvanus is very probably the same as Silas, Act_15:22; Act_15:27; Act_15:32; Act_15:34; Act_15:40; Act_16:19; Act_16:25; Act_16:29; Act_17:10; Act_17:14; Act_18:5; the companion of St. Paul (1Th_1:1; 2Th_1:1; 2Co_1:9). He accompanied the Apostle on his second missionary journey, and was with him at Corinth in A. D. 53. Act_18:5. The statements of Lachmann, that Silvanus and Silas are different persons, cannot be substantiated. See Weiss.—ὑμῖν is to be joined with ἔγραψα, not with τοῦ πιστοῦ, which would require: τοῦ ὑμῖν πιστοῦ. Grotius explains ἔγραψα of a lost Epistle, but this is quite arbitrary, cf. 2Pe_3:1. I wrote by Silvanus, may mean, I have called in his assistance in writing; this exposition seems to be sustained by the tradition, that Peter was obliged to use an amanuensis; or rather, I send you this Epistle by the hand of Silvanus, so Act_15:23, and in the subscriptions of several of Paul’s Epistles.—The apposition τοῦ πιστοῦ, of the brother faithful to Jesus and the Church, and worthy of all confidence, and the circumstance that 1Pe_5:13 specifies no salutation from him, favour the latter view. But ὡς λογίζομαι, I reckon, I suppose, is decisive. Some connect it with δἰ ὀλιγῶν: I have written in few words, it seems to me, as I think, considering the importance of the subject. But such an apposition would have been more appropriate in Heb_13:22. Hence others join it with τοῦ πιστοῦ, saying that Peter did not know, from personal experience, the fidelity of Silvanus in his peculiar relation to those congregations. Still this would not fail to indicate a problematical opinion of this brother, even though ὡς λογίζομαι should be rendered, “as I am fully convinced concerning him,” cf. Rom_3:28; Rom_6:11. Beza already remarks, that it is doubtful that Peter should have praised a man, who belonged to the ἡγουμένοις, Act_15:22, in such vague terms, particularly if he intended to recommend him as the bearer of the Epistle. The most natural exposition is obtained by connecting ὡς λογί̣ζομαι with διὰ Σιλουανοῦ ἕγραψα, “I calculate that you will receive this Epistle by the hands of Silvanus,” which was the less certain since it was designed to pass through the hands of several congregations. If this interpretation is correct, ἔγραψα διὰ refers decidedly to the transmission, and not to the composition of the Epistle. [But the above exposition of ὡς λογίζομαι as connected with τοῦ πιστοῦ, is hardly exhaustive. It seems to be the most natural connection, and indicates, says Alford, the Apostle’s judgment concerning Silvanus, given, not in any disparagement of him, nor indicating, as De Wette and Bengel, that he was not known to St. Peter, but as fortifying him in his mission to the churches addressed, with the Apostle’s recommendation, over and above the acquaintance which the readers may already have had with him.—M.]

[Wordsworth:—St. Peter avouches to his readers, that St. Paul’s fellow-labourer among them, Silas, is “their faithful brother.” He calls St. Mark his son, who had once faltered in the faith, but who had afterwards preached to them in Asia (See Col_4:10; Phm_1:24), and whom St. Paul, writing from Rome to the churches of Phrygia, mentions as being there among his own tried and trusted friends, and calls him “Sister’s son to Barnabas.”

St. Paul, as well as St. Peter, now also, at the close of his career, writes to Timothy about the same time as the date of this Epistle of St. Peter, and bears witness that Mark “is profitable to him for the ministry,” (2Ti_4:11). And St. Peter here joins Mark with Silas, who had once been preferred in his room.

So may all wounds be healed, and all differences cease in the Church of Christ. So may all falterers be recovered, and Christian charity prevail, and God’s glory be magnified in all persons and in all things, through Jesus Christ!—M.]

δἰ ὀλίγων, an expression of modesty, and an exhortation to use the little conscientiously.

Exhorting.—παρακαλεῖν, to cheer, encourage and console. This is the main design of the Epistle, and the fulfilment of the charge Christ gave him: “Strengthen thy brethren,” Luk_22:32.

Testifying.—ἐπιμαρτυρῶν.—Bengel refers ἐπὶ to the testimony of Paul, which Peter intended to confirm. Without reason. It rather denotes the confirmation of the oral announcement they had received. The result, the substance of all, is contained in what follows.

That this is the true grace of God, viz.: that you have been made partakers of the grace of God truly, and not only imaginarily; that you stand on the right foundation, from which you must not suffer yourselves to be pushed away; see 1Pe_1:10; 1Pe_1:20; 1Pe_2:4. By means of the preaching of the Gospel, they had been brought through faith to the possession and enjoyment of the grace of God. Therein they should stand firm and grow, cf. 1Pe_1:8; 1Pe_1:21; 1Pe_2:7; 1Pe_2:9-10.—In two ways they might come to doubt if they were right and standing in the grace of God: first, by being surprised at their sufferings, second, by false teachers. “Jewish teachers of the law called in question, ‘Whether the Galatians were standing in the true grace of God.’ Afterwards other seducers, whom Peter denounces in his second Epistle, may have arisen in those countries, and tried to make those Christians believe that they were not standing in the true grace of God.” Roos.

εἰς ἣν ἑστήκατε—in which ye have come to stand and still stand. [See note in Appar. Crit. Fronmüller considers ἑστήκατε as most authentic, but the probability is strong that it is a correction from Rom_5:2; 1Co_15:2; see Alford.—M.]

1Pe_5:13. She that is elected together with you in Babylon saluteth you.—“The design of the salutation which follows is to assure them that other believers have their perseverance in the faith and ultimate salvation greatly at heart.”—ἡ ἐν Βαβυλῶνι συνεκλεκτή.—The most current exposition is that it denotes a congregation at Babylon, cf. 1Pe_1:1. So the ancient versions, the fathers and reformers down to the eighteenth century; see Weiss. The view of others, who explain it of Peter’s wife or some noble lady at Babylon, has in its favour the circumstance that the names of individuals are mentioned immediately before and after this salutation; but it would be rather singular that Peter should describe his wife or another lady so periphrastically as she that is elected together with you in Babylon. This would require: my co-elect (one) who is now in Babylon. 2Jn_1:13 probably refers to a congregation. Hofmann. Wiesinger.—Some expositors see in Babylon a reference to Rome, on account of its hostility to Christianity, cf. Rev_14:8; Rev_17:5; Rev_17:18; Rev_18:2; Rev_18:10; others to Jerusalem, and others again to Babylon in Egypt, but which was only a Roman military post. We prefer, with Weiss, the exposition according to which the literal Babylon in Chaldea is meant, although we have no account of a journey of Peter to Babylon. The designation of Rome by the term Babylon seems only to fit a later period, and to be ill-suited to the style of the Epistle and the sending of salutations. According to Schöttgen, the Jews did not begin to call Rome Babylon until after the destruction of Jerusalem.

Marcus, my son.—Probably not his actual son, as we have no information on that head, but his spiritual son, Mark the Evangelist, cf. Act_12:12; Col_4:10; Phil, 24.; 2Ti_4:11; 2Ti_1:2; 1Co_4:15; Gal_4:19; Mat_12:27. Papias reports him to have been Peter’s interpreter, so Tertullian and Clement of Alexandria. But the statements of these fathers do not warrant the inference that the Epistle was written in Rome, as a spurious subscription in several manuscripts declares.

1Pe_5:14. Salute ye one another in a kiss of love.—Cf. 1Co_16:20; 2Co_13:12; 1Th_5:26; Rom_16:16. The custom of a holy brotherly kiss was at that time universally observed among Christians. “It was designed to be the seal of His love in whose name they kissed one another, but also the seal of their own mutual love, for without taking its existence for granted such a charge could hardly have been given.” Wiesinger. [For a full account of this custom, see Winer, Real-Wörtebuch, s. v. Kuss.—M.]

Peace—Amen.—εἰρήνη, see 1Pe_1:2; Rom_16:24; Eph_6:23-24; 3 Jno. 15. It is the peace flowing from grace. It is enjoyed only by those who are in Christ Jesus, but by all thus situated, 1Co_1:3; Php_1:2; Col_1:2.—ἀμήν is wanting in many manuscripts.

HOMILETICAL AND PRACTICAL

Which are the infallible marks of the state of grace? “It is a great guilt to make those who stand in the true grace of God doubt their state of grace, or at least to endeavour to make them believe that they will always remain beginners in Christianity, because, forsooth, they are unwilling to castigate their bodies with some uncommonly hard discipline, to join some peculiar party, and to receive some uncommonly high and profound wisdom of which that party, without any warrant of Holy Writ, makes boast, cf. Gal_5:10; Gal_1:8-9; 2Pe_3:17-18.” Roos.

Starke:—Believers stand ever in need both of instruction and exhortation to constancy under the cross in the course of Christianity, Pro_9:9.—Many a one may imagine himself to stand in grace, though he is under wrath and losing his hope. How much depends upon one’s being found in the true grace of God, and of being vitally assured thereof both inwardly and outwardly, 2Ti_3:5.—It was a custom of long duration that each sex, male and female separately, kissed, Luk_7:45-46. Peace and Christ, the Prince of Peace, go together.—Whoso desireth peace, must be in Christ. Whoso is in Him has true peace with all the blessings of salvation forever and ever, Joh_16:33.

Lisco:—Do you stand in the grace of God?

[Leighton:—To testify the true grace of God—the end of our preaching.—M.]

[Neander:—“The fraternal kiss with which every one, after being baptized, was received into the community, by the Christians into whose immediate fellowship he entered—which the members bestowed on each other just before the celebration of the Communion, and with which every Christian saluted his brother, though he never saw him before—was not an empty form, but the expression of Christian feelings, a token of the relation in which Christians conceived themselves to stand to each other. It was this, indeed, which, in a cold and selfish age, struck the Pagans with wonder: to behold men of different countries, ranks, stages of culture, so intimately bound together; to see the stranger who came into a city, and by his letter of recognition (his Epistola formata) made himself known to the Christians of the place as a brother beyond suspicion, finding at once among them to whom he was personally unknown all manner of brotherly sympathy and protection.”—M.]

Footnotes:

[39]1Pe_5:12. [τοῦ πιστοῦ ἀδελφοῦ. = the faithful brother.—M.]

[40]1Pe_5:12. [ὑμῖν, not as E. V., “a faithful brothel unto you,” but dependent on ἔγραψα, “By Silvanus, etc., I have written to you.”—M.]

[41]1Pe_5:12. [Better retain the position of ὡς λογίζομαι in the original, and render, “By Silvanus, the faithful brother, as I reckon, etc.”—M.]

[42]1Pe_5:12. [δἰ ὀλίγων=in (by means of) few words.—M.]

[43]1Pe_5:12. [εἰς ἥν στῆτε. A. B. Cod. Colb. Cod. Sin., so Lachmann and Alford; εἰς ἣν ἑστήκατε = K. L., Tischendorf and others. The weight of authority is on the side of the first. We may render, with E. V., “in which ye stand,” or, with Alford, “in which stand ye.”—M.]

[44]1Pe_5:13. [ἡ ἐν Βαβυλῶνι συνεκλεκτή=“She that is elected together with you in Babylon;” so German. See note below.—M.]

[45]1Pe_5:14. [Better render ἀσπάσασθε as ἀσπάζεται, 1Pe_5:13, “salute.”—M.]

[46]1Pe_5:14. [A kiss of love.—M.]

[47]1Pe_5:14. [Rec. with K. L., and many versions inserts ἰησοῦ after χριστῷ.—M.]

[48]1Pe_5:14. [The subscription πετρου A. occurs in A. B.; Sin. του αγιου αποςτολου πετρου καθολικη επιςτολη ά L.—M.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

1 Peter

SYLVANUS

1Pe 5:12 {R.V}.

I adopt the Revised Version because, in one or two small points, it brings out more clearly the Apostle’s meaning. This Sylvanus is, beyond all reasonable doubt, the same man who is known to us in the Acts of the Apostles by the name of Silas. A double name was very common amongst Jews, whose avocations brought them into close connection with Gentiles. You will find other instances of it amongst the Apostles: in Paul himself, whose Hebrew name was Saul; Simon and Peter; and probably in Bartholomew and Nathanael. And there is no reasonable doubt that a careful examination of the various places in which Silas and Sylvanus are mentioned shows that they were borne by one person.

Now let me put together the little that we know about this man, because it will help us to some lessons. He was one of the chief men in the church at Jerusalem when the dispute arose about the necessity for circumcision for the Gentile Christians. He was despatched to Antioch with the message of peace and good feeling which the church at Jerusalem wisely sent forth to heal the strife. He remained in Antioch, although his co-deputy went back to Jerusalem; and the attraction of Paul--the great mass of that star--drew this lesser light into becoming a satellite, moving round the greater orb. So, when the unfortunate quarrel broke out between Paul and Barnabas, and the latter went sulkily away by himself with his dear John Mark, without his brethren’s blessing, Paul chose Silas and set out upon his first missionary tour. He was Paul’s companion in the prison and stripes at Philippi, and in the troubles at Thessalonica; and, though they were parted for a little while, he rejoined the Apostle in the city of Corinth. From thence Paul wrote the two letters to the Thessalonians, both of which are sent in the name of himself and Silas or Sylvanus. There is one more reference to Sylvanus in the Second Epistle to the Corinthians, which mentions him as having been associated with Paul in the evangelisation of the church there.

Then he drops out of the book altogether, and we never hear anything more about him, except this one passing reference, which shows us to him in an altogether new relation. He is no longer attached to Paul, but to Peter. Paul was probably either in prison, or, possibly, martyred. At all events, Sylvanus now stood to Peter in a relationship similar to that in which he formerly stood to Paul. He was evidently acquainted with and known to the churches to whom this letter was addressed, and, therefore, is chosen to carry Peter’s message to them.

Now I would suggest, in passing, how Sylvanus’ relations to the two Apostles throws light upon the perfectly cordial alliance between them, and how it shatters into fragments the theory which was thought to be such a wonderful discovery some years ago, as to the ‘great schism’ in the early church between one section, led by Peter, and the more liberal party, headed by Paul. Instead of that, we find the two men working together, and the only division between them was not as to the sort of gospel they preached, but as to the people to whom they preached. This little incident helps us to realise how natural it was for a man steeped in Paul’s teaching to attach himself, if circumstances suggested it, to the person who has been said to have been antagonistic in the whole drift of his conceptions of Christianity to that Apostle.

But I do not wish to speak about that now. I take this figure of a man who so contentedly and continually took such a subordinate place--played second fiddle quite willingly all his days, and who toiled on without any notice or record, and ask whether it does not teach one or two things.

I. First, then, I think we may see here a hint as to the worth and importance of subordinate work.

Not a syllable that Silas ever said is recorded in Scripture. He had been a chief man among the brethren when he was in Jerusalem, but, like some other chief men in little spheres, he came to be anything but a chief man when he got alongside of Paul, and found his proper work. He did not say: ‘I have always pulled the stroke oar, and I am not going to be second. I do not intend to be absorbed in this man’s brilliant lustre. I would rather have a smaller sphere where my light may not suffer by comparison than be overshone by him.’ By no means! He could not do Paul’s work, but he could endure stripes along with him in the prison at Philippi, and he took them. He could not write as Peter could; it was not his work to do that. But he could carry one of Peter’s letters. And so, ‘by Sylvanus, a faithful brother, I have written to you.’ Perhaps Sylvanus was amanuensis as well as letter-carrier, for I daresay Peter was no great hand with a pen; he was better accustomed to haul nets. At all events, subordinate work was what God had set him to do, and so he found joy in it.

Well, then, is not that a pattern for us? People in the world or in the Church who can do prominent work are counted by units; and those who can do valuable subordinate work are counted by thousands--by millions. ‘Those members which seem to be more feeble are the more necessary,’ says Paul. It is a great truth, which it would do us all good to lay more to heart.

It is hard to tell what is superior and what is subordinate work. I suppose that in a steam engine the smallest rivet is quite as essential as the huge piston, and that if the rivet drops out the piston-rod is very likely to stop rising and falling. So it is a very vulgar way of talking to speak about A.’s work being large and B.’s work being small, or to assume that we have eyes to settle which work is principal and which subordinate.

The Athenians, who deemed themselves wisest in the world, thought there were few people of less importance than the fanatical Jew who was preaching a strange story about what they knew so little of that they took Jesus and Resurrection to be the names of a pair of gods, one male and one female. But in the eyes that see truly--the eyes of God--the relative importance of Apostle and Stoic was otherwise appraised.

We cannot tell, as the book of Ecclesiastes has it, ‘which shall prosper--this or that.’ And if we begin to settle which is important work, we shall be sure to make mistakes, both in our judgment about other people, and in our sense of the obligations laid upon ourselves. Let us remember that when a thing is to be done by the co-operation of a great many parts, each part is as important as the other, and each is indispensable. Although more glory may come to the soldiers who go to the front and do the fighting, the troops miles in the rear, that are quietly in camp looking after the stores and keeping open the lines of communication, are quite as essential to the success of the campaign. Their names will not get into the gazette; there will probably not be any honours at the conclusion of the war showered upon them; but, if they had not been doing their subordinate work, the men at the front would never have been able to do theirs. Therefore, the old wise law in Israel was: ‘As his part is that goeth down into the battle, so shall his part be that tarrieth by the stuff; they shall part alike.’

And so it is good for people that have only one talent, and cannot do much, and must be contented to help somebody else that can do more, to remember this pretty little picture of Sylvanus, ‘the faithful brother,’ contented all his life to be a satellite of somebody; first of all helping Paul, and then helping Paul’s brother Peter. Let us not be too lazy, or too proud with the pride that apes humility, to do the little that we can do because it is little.

II. Another lesson which is own sister to that first one, but which may be taken for a moment separately, is, the importance and obligation of persistently doing our task, though nobody notices it.

As I remarked, there is not one word of anything that Sylvanus said, or of anything that he did apart from Paul or Peter, recorded. And for all the long stretch of years--we do not know how many, but a very large number--that lie between this text of mine, where we find him in conjunction with Peter, and that day at Corinth, where we left him with Paul, the Acts of the Apostles does not think it worth while to mention his name. Was he sitting with his hands in his pockets all the while, do you think, doing no Christian work? Did he say, as some good people are apt to say now, ‘Well, I went to teach in Sunday School for a while, and I took an interest in this, that, or the other thing for a bit, but nobody took any notice of me; and I supposed I was not wanted, and so I came away!’

Not he. That is what a great many of us do. Though we sometimes are not honest enough to say it to ourselves, yet we do let the absence of ‘recognition’ {save the mark} influence us in the earnestness of our Christian work to far too great an extent. And I dare say there are good friends among us who, if they would be quite honest with themselves, would take the hint, and, if I may use such a word, the rebuke, to themselves.

Dear brethren, all the work that any of us do has to become unnoticed after a little while. It will not last. Nobody will know about you or me thirty years after we are dead. What does it matter whether they know anything about us, or say anything about us, or pat us on the back for anything that we do, or recognise our service whilst we live? Surely, if we are Christian men and women, we have a better reason for working than that. ‘I will never forget any of their works.’ That ought to be enough for us, ought it not? Whoever forgets, He remembers; and if He remembers, He will not remain in our debt for anything that we have done.

So let us keep on, noticed or unnoticed; it matters very little which it is. There is a fillip, no doubt--and we should not be men and women if we did not feel it--in the recognition of what we have tried to do. And sometimes it comes to us; but the absence of it is no reason for slackening our work. And this man, so patiently and persistently ‘pegging away’ at his obscure task during all these years which have been swallowed up in oblivion, may preach a sermon to us all.

Only let us remember that he also shows us that unnoticed work is noticed, and that unrecorded services are recorded. Here are you and I, nineteen centuries after he is dead, talking about him, and his name will live and last as long as the world, because, though written in no other history, it has been recorded here. Jesus Christ’s record, the Book of Life, contains the names of ‘fellow-labourers’ whose names have dropped out of every other record; and that should be enough for us. Sylvanus did no work that Christ did not see, and no work that Christ did not remember, and no work of which he did not, eighteen hundred years since, enter into the enjoyment of the fruit, and which he enjoys up there, whilst we are thinking about him down here.

III. The last thing that I would suggest is--here is an example to us of a character which we can all earn, and which will be the best that any man can get.

A great genius, a wise philosopher, an eloquent preacher, a statesman, a warrior, poet, painter? No! ‘A faithful brother.’ He may have been a commonplace one. We do not know anything about his intellectual capacity. He may have had very narrow limitations and very few powers, or he may have been a man of large faculty and acquirements. But these things drop out of sight; and this remains--that he was faithful. I suppose the eulogium is meant in both senses of the word. The one of these is the root of the other; for a man that is full of faith is a man who may be trusted, is reliable, and will be sure to fulfil all the obligations of his position, and to do all the duties that are laid upon him.

You and I, whether we are wise or not, whether we are learned or not, whether we have large faculties or not, whether we have great opportunities or very small ones, can all equally earn that name if we like. If the perfect judgment, the clear eye, of Jesus Christ beholds in us qualities which will permit Him to call us by that name, what can we want better? ‘A faithful brother.’ Trust in Christ; let that be the animating principle of all that we do, the controlling power that restrains and limits and stimulates and impels. And then men will know where to have us, and will be sure, and rightly sure, that we shall not shirk our obligations, nor scamp our work, nor neglect our duties. And being thus full of faith, and counted faithful by Him, we need care little what men’s judgments of us may be, and need desire no better epitaph than this--a faithful brother.

1 Peter

AN APOSTOLIC TESTIMONY AND EXHORTATION

1Pe 5:12.

‘I have written briefly,’ says Peter. But his letter, in comparison with the other epistles of the New Testament, is not remarkably short; in fact, is longer than many of them. He regards it as short when measured by the greatness of its theme. For all words which are devoted to witnessing to the glory of God revealed in Jesus Christ, must be narrow and insufficient as compared with that, and after every utterance the speaker must feel how inadequate his utterance has been. So in that word ‘briefly’ we get a glimpse of the Apostle’s conception of the transcendent greatness of the Gospel which he had to proclaim. This verse seems to be a summary of the contents of the Epistle. And if we observe the altered translation of the latter portion of my text which is given in the Revised Version, we shall see that the verse is itself an example of both ‘testifying’ and exhorting. For the last clause is not, as our Authorised Version renders it, ‘Wherein ye stand’--a statement of a fact, however true that may be--but a commandment, ‘In which stand fast.’ And so we have here the Apostle’s all-sufficient teaching, and this all-comprehensive exhortation. He ‘witnesses’ that this is the true grace of God, and because it is, he exhorts, ‘stand fast therein.’ Let us look at these two points.

I. Peter’s testimony.

Now there is a very beautiful, though not, to superficial readers, obvious, significance in this testimony. ‘This is the true grace of God.’ What is meant by ‘this’? Not merely the teaching which he has been giving in the preceding part of the letter, but that which somebody else had been giving. Now these churches in Asia Minor, to whom this letter was sent, were in all probability founded by the Apostle Paul, or by men working under his direction: and the type of doctrine preached in them was what people nowadays call Pauline. And here Peter puts his seal on the teaching that had come from his brother Apostle, and says: ‘The thing that you have learned, and that I have had no part in communicating to you, this is the true grace of God.’ If such be the primary application of the words {and I think there can be little doubt that it is}, then we have an interesting evidence, all the stronger because unobtrusive, of the cordial understanding between the two great leaders of the Church in apostolic times; and the figments that have been set forth, with great learning and little common sense, about the differences that divided these great teachers of Christianity, melt away into thin air. Their division was only a division of the field of labour. ‘They would that I should go unto the Gentiles, and they unto the circumcision.’ All the evidence confirms what Paul says, ‘Whether it were they or I, so we preach, and so’ all the converts ‘believed.’ Thus it is not without significance and beauty that we here see dimly through the ages Peter stretching out his hands to Paul’s convert, and saying, ‘This--which my beloved brother Paul taught you--this is the true grace of God.’

But, apart altogether from that thought, note two things; the one, the substance of this witness-bearing; and the other, Peter’s right to bear it. As to the substance of the testimony; ‘grace’ which has become a threadbare word in the minds of many people, used with very little conception of its true depth and beauty of meaning, is properly love in exercise towards inferior and sinful creatures who deserve something else. Condescending, pardoning, and active love, is its proper meaning. And, says Peter, the inmost significance of the gospel is that it is the revelation of such a love as being in God’s heart.

Another meaning springs out of this. That same message is not only a revelation of love, but it is a communication of the gifts of love. And the ‘true grace of God’ is shorthand for all the rich abundance and variety and exuberant manifoldness and all-sufficiency of the sevenfold perfect gifts for spirit and heart which come from faith in Jesus Christ. The truths that lie here in the Gospel, the truths which glow and throb in this letter of Peter’s, are the revelation and the communication to men of the rich gifts of the Divine heart, which will all flow into that soul which opens itself for the entrance of God’s word. And what are these truths? The main theme of this letter is Jesus Christ, the Lamb of God, that was slain. ‘Ye were as sheep going astray, but are now returned unto the Shepherd and Bishop of your souls.’ He dwells upon Christ’s innocence, upon Christ’s meekness; but most of all upon the Christ that died, ‘whom, having not seen, we love, and in whom, though unseen, we, believing, receive the end of our faith’--and the end of the gospel--’even the salvation of our souls.’

Thus, dear brethren, this gospel, the gospel of the Divine Christ that died for our sins, and lives to give His Spirit to all waiting hearts; this is the true grace of God. It is very needful for us to keep in view always that lofty conception of what this gospel is, that we may not bring it down to the level of a mere theory of religion; nor think of it as a mere publication of dry doctrines; that we may not lose sight of what is the heart of it all, but may recognise this fact, that a gospel out of which are struck, or in which are diminished, the truths of the sacrifice of Christ and His ever-living intercession for us, is not the true grace of God, and is neither a revelation of His love to inferior and sinful men, nor a communication of His gifts to our weakness. Let us remember Peter’s witness. This--the full gospel of incarnation, sacrifice, resurrection, ascension, and reign in glory, and return as Judge--this, and nothing else, ‘is the true grace of God.’ And this gospel is not exalted to its highest place unless it is regarded as such by our waiting and recipient hearts.

Further, what right had this man to take this position and say, ‘I testify that this is the true grace of God’? He was no great genius; he did not know anything about comparative religion, which is nowadays supposed to be absolutely essential to understanding any one religion. He was not a scholar or a philosopher. What business had he to bring in his personality thus, as if he were an authority, and say, ‘I testify that this is the true grace of God’?

Well there are two or three answers: one peculiar to him and others common to all Christian people. The one peculiar to him is, as I believe, that he was conscious, and rightly conscious, that Jesus Christ had bestowed upon him the power to witness, and the authority to impose his testimony upon men as a word from God. In the most inartificial and matter-of-course way Peter here lets us see the apostolic conception of apostolic authority. He had a right--not because of what he was himself, but because of the authority which Christ had conferred on him--to say to men, ‘I do not ask you to give heed to me, Peter. I myself also am a man {as he said to Cornelius}, but I call on you to accept Christ’s word, spoken through me, His commissioned messenger, when I testify, and through me Christ testifies, that this is the true grace of God.’

Now no one but an apostle has the right to say that; but we Christian people have a right to say something like it, and if we have not apostolic authority, we may have what is very nearly as good, and sometimes as powerful in its effect upon other people, and that is authority based on personal experience. If we have plunged deep into the secrets of God, and lived closely and faithfully in communion with Him, and for ourselves have found the grace of God, His love and the gifts of His love, coming into our lives, and ennobling, calming, elevating each of us; then we, too, have a right to go to men and say, ‘Never mind about me; never mind about whether I am wise or foolish, I do not argue, but I tell you I have tasted the manna, and it is sweet. I have drunk of the water, and it comes cool and fresh from the rock. One thing I know, that whereas I was blind, now I see. I believed, and therefore have I spoken, and on the strength of my own tasting of it, I testify that this, which has done so much for me, is the true grace of God.’ If we testify thus, and back up our witness with lives corresponding, some who are wholly untouched by a preacher’s eloquence and controversialists’ arguments, will probably be led by our attestation to make the experiment for themselves. ‘Ye are My witnesses,’ says God. He did not say, ‘Ye are my advocates.’ He did not bid us argue for Him, but He bid us witness for Him.

II. Further, notice Peter’s exhortation.

According to the right rendering the last clause is, as I have already said, ‘in which stand fast.’ The translation in the Authorised Version, ‘in which ye stand,’ gives a true thought, though not the Apostle’s intention here. For, as a matter of fact, men cannot stand upright and firm unless their feet are planted on the rock of that true grace of God. If our heels are well fixed on it, then our goings will be established. It is no use talking to men about steadfastness of purpose, stability of life, erect independence, resistance to antagonistic forces, and all the rest, unless you give them something to stand upon. If you talk so to a man who has his foot upon shifting sands or slippery clay; the more he tries the deeper will he sink into the one, or slide the further upon the other. The best way to help men to stand fast is to give them something to stand upon. And the only standing ground that will never yield, nor collapse, nor, like the quicksand with the tide round it, melt away, we do not know how, from beneath our feet, is ‘the grace of God.’ Or, as Dr. Watts says, in one of his now old-fashioned hymns:--

‘Lo! on the solid Rock I stand,

And all beside is shifting sand.’

However, that is not what the Apostle Peter meant. He says, ‘See that you keep firmly your position in reference to this true grace of God.’ Now I am not going to talk to you about intellectual difficulties in the way of hearty and whole-souled acceptance of the gospel revelation--difficulties which are very real and very widespread in these days, but which possibly very slightly affect us; at least I hope so.

But whilst these slay their thousands, the difficulties that affect us all in the way of keeping a firm hold on, or firm standing in {for the two metaphors coalesce} the gospel, which is the true grace of God, are those that arise from two causes working in combination. One is our own poor weak hearts, wavering wills, strong passions, unbridled desires, forgetful minds; and the other is all that army and babel of seductions and inducements, in occupations legitimate and necessary, in enjoyments which are in themselves pure and innocent, in family delights, in home engagements, in pursuits of commerce or of daily business--all that crowd of things that tempt us to forget the true grace and to wander away in a foolish and vain search after vain and foolish substitutes.

Dear brethren, it is not so much because there are many adversaries in the intellectual world as because we are such weak creatures ourselves, and the world around us is so strong against us, that we need to say to one another and to ourselves, over and over again, ‘Stand ye fast therein.’ You cannot keep hold of a rope even, without the act of grasping tending to relax, and there must be a conscious and repeated tightening up of the muscles, or the very cord on which we hang for safety will slip through our relaxed palms. And however we may be convinced that there are no hope and no true blessedness for us except in keeping hold of God, we need that grasp to be tightened up by daily renewed efforts, or else it will certainly become slack, and we shall lose the thing that we should hold fast. So my text exhorts us against ourselves, and against the temptations of the world, which are always present with us, and are far more operative in bringing down the temperature of the Christian Church, and of its individual members, than any chilling that arises from intellectual doubts.

And how are we to obey the exhortation? Well, plainly, if ‘this’ is the revelation of God in Jesus Christ, ‘the true grace of God’ which alone will give stability to our feet, then we ‘shall not stand fast’ in it unless we make conscious efforts to apprehend, and comprehend, and keep hold of it in our minds as well as in our hearts. May I say one very plain word? I am very much afraid that people do not read their Bibles very much now {or if they do read them, they do not study them}, and that anything like an intelligent familiarity with the whole sweep of the great system {for it is a system} of Divine truth, evolved ‘at sundry times and in divers manners’ in this Word, is a very rare thing amongst even good people. They listen to sermons, with more or less attention; they read newspapers, no doubt; they read good little books, and magazines, and the like; and volumes that profess to be drawn from Scripture. These are all right and good in their place. But sure I am that a robust and firm grasp of the gospel, ‘which is the grace of God,’ is not possible with a starvation diet of Scripture. And so I would say, try to get hold of the depth and width of meaning in the Word.

Again, try to keep heart and mind in contact with it amidst distractions and daily duties. Try to bring the principles of the New Testament consciously to bear on the small details of everyday life. Do you look at your day’s work through these spectacles? Does it ever occur to you, as you are going about your business, or your profession, or your domestic work, to ask yourselves what bearing the gospel and its truths have upon these? If my ordinary, so-called secular, avocations are evacuated of reference to, and government by, the Word of God, I want to know what of my life is left as the sphere in which it is to work. There is no need that religion and daily life should be kept apart as they are. There is no reason why the experience of to-day, in shop, and counting-house, and kitchen, and study, should not cast light upon, and make more real to me, ‘the true grace of God.’ Be sure that you desire, and ask for, and put yourself in the attitude of receiving, the gifts of that love, which are the graces of the Christian life. And when you have got them, apply them, ‘that you may be able to withstand in the evil day; and, having done all, to stand.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

5:12 with the help of: This phrase identifies Silas as the amanuensis, the person who wrote the words as Peter directed. • Silas (Greek Silvanus): Silas is the shortened form of Silvanus; both names refer to the same individual. Silas was Paul’s constant colleague after the time of the council in Jerusalem (Acts 15:40; 16:19; 17:10, 14-15; 18:5; 2 Cor 1:19; 1 Thes 1:1; 2 Thes 1:1). We are not sure how Silas ended up with Peter in Rome, but he may have traveled with or followed Paul (Acts 27:1–28:31).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Pe 5:12. Σιλουανοῦ, Silvanus) Silvanus, or Silas, a companion of Paul, appears to have been sent by Paul to Peter. On this opportunity, Peter expresses his approval of the doctrine and acts of Paul. Comp. 2Pe 3:16.—ὡς λογίζομαι, as I think) That Silvanus was a faithful brother was not known to Peter by revelation, but he formed this opinion in the judgment of prudent charity, not having had heretofore much intercourse with him; and therefore he entrusted him with the letter.—διʼ ὀλίγων ἔγραψα, I have written shortly) that is, in this very letter. An abbreviated expression: I have written (I have written and sent) by Silvanus. Comp. Act 15:23.—παρακαλῶν, exhorting) for the sake of brevity. Instruction (doctrine) requires more copious treatment than exhortation.—καὶ ἐπιμαρτυρῶν, and moreover [or additionally] testifying) A compound word. They had long since heard the testimony by Paul and Silas: Peter gives additional testimony: 1Jn 2:27.—ταύτην εἶναι ἀληθῆ χάριν) That this grace, now present, 2Pe 1:12, is that true grace formerly promised by the Prophets, and that no other is to be expected.—εἰς ἣν ἑστήκατε, in which ye stand) Rom 5:2, note. The grace in which we stand must be true, and our standing in it true also.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Pe_5:12-14. Concluding remarks; first, 1Pe_5:12, as to the letter itself.

διὰ Σιλουανοῦ … ἔγραψα] There is no reason to doubt that this Silvanus is the well-known companion of the Apostle Paul. Whilst in the Acts he is named Silas, Paul, like Peter, calls him Silvanus. He was sent from the convention of apostles, along with Paul, Barnabas, and Judas Barsabas, as bearers of the epistle to Antioch. After this he accompanied Paul on his second missionary journey. He is not mentioned afterwards, nor is it known at what time he came to Peter. διὰ … ἔγραψα does not designate Silvanus either as the translator or the writer of the epistle, but simply as the bearer of it. διά has here the same sense as in the subscriptions of the Epistles to the Romans, the Corinthians, etc.; it is synonymous with διὰ χειρός, Act_15:23.It is evident that the choice of Silas for this (mediatory) mission was a particularly happy one, as he had been Pauls companion in former times, and had assisted him in founding the greater part of the churches here addressed (Wieseler).

ὑμῖν τοῦ πιστοῦ ἀδελφοῦ] ὑμῖν can be joined either with the following ἔγραψα, or with πιστοῦ ἀδ. If the latter combination be adopted (it is more simple if τοῦ be erased as spurious, but is also possible if τοῦ be retained; equivalent to: who is the faithful brother unto you), the apposition indicates that an intimate relation subsisted between Silvanus and the churches to which Peter writes. The connection with ἔγραψα, however, is the more natural one, ὑμῖν being inserted between, as in Gal_6:11.

ὁ πιστὸς ἀδελφός is the name given to Silvanus, because generally he had proved faithful in the performance of every service for the church of Christ. There is no reason why the expression should be referred specially to his relation to the churches of Asia Minor only (as formerly in this commentary), or particularly to that in which he stood to Peter (Hofmann). Still, it is not improbable that Peter, by this designation, alludes to the confidence he has, that he will also prove faithful in the service which is now required of him.

The following words: ὡς λογίζομαι, may be applied either to the opinion just expressed on Silvanus (Brückner, Wiesinger, Schott, Wichelhaus), or to the subsequent διʼ ὀλίγων ἔγραψα (Steiger, Hofmann). It is hardly possible to come to a definite conclusion. At any rate, λογίζομαι does not express an uncertain conjecture; cf. Rom_3:28; Rom_8:18; Heb_11:19. In the first case, by the confirmation which it contains of the opinion just uttered, it serves to strengthen the confidence of the churches in Silvanus; in the second, the apostle indicates that, considering the importance of his subject and the yearning of his heart, he looks on his letter as a short one.[283] This last appears the more probable.

ΔΙʼ ὈΛΊΓΩΝ] equal to ΔΙᾺ ΒΡΑΧΈΩΝ, Heb_13:22 : in few words; cf. Thucyd. iv. 95.

ἜΓΡΑΨΑ] refers to this epistle, which the apostle is on the point of closing, and not, as Erasmus, Grotius, etc., altogether unwarrantably assume, to a former one which has been lost;[284] cf. Phm_1:19; Phm_1:21.

παρακαλῶν καὶ ἐπιμαρτυρῶν] Although by these two words the apostle indicates two distinct subjects, still these are not to be separated in such a way as to be applicable to different parts of the epistle (de Wette, Brückner);[285] but the παράκλησις and the ἐπιμαρτύρησις are throughout the whole letter closely bound up together. As the contents of the ἐπιμαρτυρεῖν are stated, but not those of the παρακαλεῖν, the chief stress is laid on the former, the latter (παρακαλῶν) being placed first, in order thereby to give prominence to the character of the ἐπιμαρτύρησις. Contrary to its common usage, de Wette interprets ἐπιμαρτυρῶν: in addition to, i.e. testifying in addition to the exhortation. ἐπιμαρτυρεῖν simply means: to bear witness to anything (opp. ἀντιμαρτυρεῖν, see Pape and Cremer, s.v.; in the N. T. ἅπ. λεγ.; ἐπιμαρτύρεσθαι occurs in the LXX. and in the Apocr., but not ἐπιμαρτυρεῖν); Bengel is therefore wrong in interpreting: testimonium jam per Paulum et Silam audierant pridem: Petrus insuper testatur; so, too, is Hofmann in saying that in ἐπιμαρτυρεῖν it is presupposed that the readers themselves already know and believe what Peter testifies.

ταύτην εἶναι ἀληθῆ χάριν τοῦ Θεοῦ] Contents of the ἐπιμαρτύρησις: that this is the true grace of God;[286] ΤΑΎΤΗΝ does not refer to that of which the apostle has written, but its more precise definition follows in the subsequent relative clause. Peter accordingly sets forth, in conclusion, that his epistle testifies to the readers that that grace in which they already stood is the true grace, from which, therefore, they should not depart (cf. with this, chap. 1Pe_1:12; 1Pe_1:25, 1Pe_2:10; 1Pe_2:25). No doubt this was the χάρις which had been brought to them by means of the preaching of Paul, but it does not follow that the purpose of Peters ἘΠΙΜΑΡΤΎΡΗΣΙς was to set, for the readers, the seal on that preaching. It is not the preaching which is here in question, but the ΧΆΡΙς in which the readers stood, quite apart from the person through whose instrumentality it was brought to them. Had Peter intended to bear a testimony to Paul, he would surely have done so in clear terms; nor does anything in the epistle allude to an uncertainty on the part of the readers as to whether Paul had preached the true gospel to them. ΧΆΡΙς is not: doctrina evangelii (Gerhard); but neither is it: the state of grace (de Wette), for with this the adjunct τοῦ Θεοῦ would not harmonize. But it denotes the objective divine grace, into the sphere of which the readers have entered by means of faith; cf. Rom_5:2.

ἈΛΗΘῆ] stands here as the leading conception, not with any polemical reference to an erroneous doctrine (for there is no trace of any such polemic in the epistle), but is intended by the apostle to mark in itself the truth and reality of this ΧΆΡΙς, in order that the readers may not be induced by the persecutions to abandon it.

ΕἸς ἫΝ ἙΣΤΉΚΑΤΕ] for this construction, cf. Winer, p. 386 f. [E. T. 516 ff.]. If the reading ΣΤῆΤΕ be adopted, this adjunct expresses the exhortation to continue in that grace. Here, however, the nearer definition necessary to ταύτην is wanting; for as the ἘΠΙΜΑΡΤΎΡΗΣΙς is not something added on to the epistle (ἜΓΡΑΨΑ), ΤΑΎΤΗΝ ΧΆΡΙΝ cannot be the grace of which I have written to you.

[283] Hofmanns opinion is purely arbitrary, that since the individual churches received the epistle, intended as it was for so wide a circle, only in a transcription of a transcription, and had again to send it on, a modest remark, that he had not made his letter too long in order to venture to ask them to take this trouble, was not inappropriate. Nothing alludes to the taking of any such trouble.Fronmüllers view is also incorrect. He thinks that ὡς λογίζ. should be taken with διὰ Σιλου. ἐγρ., in the sense of: I count upon your receiving this epistle by Silvanus,for there is no question here of the receiving of it.

[284] In this interpretation ὡς λογίζομαι is applied to the writing of the former epistle. Erasmus: per Silvanum … qui non dubito, quin epistolam bona fide reddiderit. Similarly Pott: antehac et, si recte memini (if I remember aright!) per Silv. epistolam vobis scripsi. Differently Wetstein: scripsi, ut ipse sentio et apud me, omnibus rite perpensis, statuo, ita etiam alios hortor, ut idem mecum profiteantur: doetrinam Christi esse veram.

[285] The first statement of the contents of the epistle applies to chap. 1Pe_1:13 to 1Pe_5:9; the second, to 1Pe_1:3-12; and one or two passages in the hortatory portion, as 1Pe_1:18-20; 1Pe_1:25, 1Pe_2:9 f., 1Pe_3:18, 1Pe_4:12 f.

[286] Hofmann lays stress on the want of the article before χάριν, and therefore interprets: that it is real grace of God, that that is in truth grace from God, wherein they have come to stand; but if Peter had meant this, he would not have written ἀληθῆ, but ἀληθῶς. In this interpretation also the rule of assimilation is wrongly applied.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Pe 5:12-14 . Postscript in St. Peter’s own handwriting, like Gal 6:11-18 ( ἴδετε πηλίκοις ὑμῖν γράμμασιν ἔγραψα τῇ ἐμεῇ χειρί ); 2Th 3:17 f. ( ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου ). διὰ Σιλουανοῦ , by the hand of my scribe S. ; so Ignatius writes διὰ Βύρρου to the Philadelphians (11:2) and the Smyrnaeans (12:1), but wishes to keep him with himself (Eph 2:1 ). That S. was also the bearer of the Epistle is indicated by the recommendation which follows. There does not seem to be any good reason for refusing to identify this S. with the companion of St. Paul and Timothy who wrote with them to the Church of Thessalonica and preached with them at Corinth (2Co 1:19 ). τοῦ πιστοῦ ἀδελφοῦ ὡς λογίζομαι . One main object of the postscript is to supply S. with a brief commendation. He is presumably the appointed messenger who will supplement the letter with detailed application of its general teaching and information about the affairs of the writer. So St. Paul’s Encyclical ends with that ye may know my circumstances how I fare Tychicus the beloved brother and faithful minister in the Lord shall make known all things to you (Eph 6:21 f.). S. was known probably to some of the Churches as St. Paul’s companion: in case he was unknown to any, St. Peter adds his own certificate. For this use of λογίζομαι compare 1Co 4:1 , οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ; 2Co 11:5 , λογίζομαι γὰρ μηδὲν ὑστερηκέναι τῶν ὑπερλίαν ἀποστόλων . παρακαλῶν … θεοῦ , motive and subject of the Epistle. St. Peter Wrote exhorting as he said I exhort you (1Pe 2:11 , 1Pe 5:1 ) and the general content of his exhortation may be given by the subordinate clause which follows: “That you stand in the grace, which I bear witness is truly God’s grace”. The acquired sense of the verb comfort (LXX for נחם ) is not directly contemplated. The Epistle is a λόγος παρακλήσεως in the sense of ὁ παρακαλῶν ἐν τῇ παρακλήσει , Rom 12:8 . ἐπιμαρτυρῶν , testifying to … not … in addition . The verb does not occur elsewhere in O.T. (LXX has ἐπιμαρτύρομαι ) or N.T.; but Heb 2:4 has the compound συνεπιμαρτυροῦντος τοῦ θεοῦ . ταύτην … θεοῦ , that this is true grace of God, i.e. , the grace in the widest sense of the word which is theirs (1Pe 1:10 ) which God gives to the humble (1Pe 5:5 ). St. Peter was witness of the sufferings of Christ which they now share; he witnesses from his experience that the grace which they possess is truly God’s grace, though sufferings are a passing incident of their sojourn nere. εἰς ἣν στῆτε , paraenetic summary of τὴν προσαγωγὴν ἐσχήκαμεν εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν (Rom 5:2 ), from which the easier reading ἐστήκατε is derived. ἡ … συνεκλεκτή . As the co-elder exhorts the elders so the co-elect (woman) greets the elect sojourners (1Pe 1:1 ). The early addition of Church represents the natural interpretation of the word, which indeed expresses the latent significance of ἐκ - κλησία , the called out , compare St. Paul’s use of ἡ ἐκλογή in Rom 11:7 . In 1Pe 5:1 ff. Peter addresses bodies rather than individuals and in 1Pe 5:9 he uses a collective term embracing the whole of Christendom. Accordingly the woman in question is naturally taken to mean the Church and not any individual (see on Μᾶρκος ). Compare the woman of Rev 12:1 f. who is Israel a fragment which presupposes the mystical interpretation of Canticles (see Son 6:10 ) and generally the conception of Israel as the bride of Jehovah, which St. Paul appropriated, as complement of the Parables of the Marriage Feast, etc., and applied to the Church in Corinth (2Co 11:2 ). So in Hermas’ Visions the Church appears as a woman, ἐν Βαβυλῶνι , in Rome , according to the Apocalyptic Code, the use of which was not merely a safeguard but also a password. Compare Rev 17:5 , on the forehead of the woman was written a mystery, “Babylon the great” , Rev 14:8 , Rev 16:19 , Rev 18:2 ; Apoc. Baruch, xi. 1 So Papias reports a tradition (“they say”) that Peter composed his first Epistle in Rome itself and signifies this by calling the city allegorically Babylon. The point of the allegory is that Rome was becoming the oppressor of the new (andold) Israel, not that it was the centre of the world (Oec.). Literal interpretations (i.) Babylon, (ii.) Babylon in Egypt are modern. Μᾶρκος ὁ υἱός μου . Oecumenius interprets son of spiritual relationship and adds noting that some have dared to say that M. was the fleshly son of St. Peter on the strength of the narrative of Act 12 where 2 Peter is represented as rushing to the house of the mother of John M. as if he were returning to his own house and lawful spouse. So Bengel, “Cöelecta sic coniugem suam appellare videtur; cf. 1Pe 3:7 , Erat enim soror ; 1Co 9:5 , Et congruit mentio filii Marci”. But granting that Petronilla (?) was missionary and martyr and that Peter may well have had a son though Christian tradition is silent with regard to him what have they to do sending greetings to the Churches of Asia Minor in this Encyclical?

[155]. 2 Peter

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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 of God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 Pe2 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 (Jo1 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 Pe2 3:15-16). Pe2 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, Pe1 1:8, Pe1 1:21; Pe1 2:7-9) stand (therein)." Peter seems to have in mind Paul's words (Rom 5:2; Co1 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 (Pe1 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."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 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 Ac 15:40; Ac 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, c. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

12 By Silvanus He exhorts them at the conclusion of the Epistle to constancy in the faith: yea, he declares that his design in writing, was to retain them in obedience to the doctrine which they had embraced. But he first commends the brevity of his Epistle, lest the reading of it should be tedious to them; and, secondly, he adds a short commendation of his messenger, that the living voice might be added to what was written; for this was the design of the testimony he bears to his fidelity. But the exception, as I suppose, or think, was added, either as token of modesty or to let them surely know, that he spoke according to the conviction of his own mind; and it was unreasonable for them not to assent to the judgment of so great an apostle.

Exhorting and testifying How difficult it is to continue in the faith! evidences of this are the daily defections of many: nor, indeed, is such a thing to be wondered at, when we consider how great is the levity and inconsistency of men, and how great is their inclination to vanity. But as no doctrine can strike firm and perpetual roots in men’s hearts, if it be accompanied with any doubt, he testifies that God’s truth, in which they had been taught, was certain. And, doubtless, except its certainty appears to our minds, we must at all times necessarily vacillate, and be ready to turn at every wind of new doctrine. By the grace of God, he means faith with all its effects and fruits.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(12) By Silvanus, a faithful brother unto you, as I suppose.—There is not any reason for doubting that this is the same as the Silas of the Acts and the Silvanus of 2Co_1:19; 1Th_1:1; 2Th_1:1. It is not a common name, and nothing would suggest the doubt, except the acceptance à priori of the Tübingen theory, that the feud between St. Peter and St. Paul was so deadly as to preclude the possibility of the first giving his patronage to a friend of the second. We have already seen repeatedly how false that theory is. That the bearer of this Letter was a personage of great consideration, may be seen from the fact that St. Peter speaks of him as well known throughout the whole Hebrew population of Asia Minor. In the original the testimony is still more marked than in our version, as it has the definite article, “the, or that, faithful brother unto you.” Silas being of the circumcision himself (Act_15:22), St. Peter can without any risk, writing to the Jews, call him “brother.” And since there was probably some disaffection towards him among the Jewish Christians, for the way in which he had sided with St. Paul, St. Peter, the Apostle of the circumcision, adds it as his own personal conviction that Silas was no false brother to the Hebrew Christians, by saying, “as I reckon.” The words “as I suppose” (or, rather, as I reckon) do not imply any uncertainty on St. Peter’s part, nor even that St. Peter’s knowledge of Silas was less intimate than that of the persons to whom he writes. It means, rather, the most complete confidence in Silas, which the writer is not at all ashamed to declare—“that faithful brother unto you, in my estimation, if my conviction is worth anything.” This only shows that St. Peter had not altered his opinion either of Silas or of the relative positions of Jew and Gentile in the Church, since that great council in which he took so prominent a part, when Silas was selected, no doubt because of his uniting liberal views with steadfast allegiance to the Law, to bear the apostolic mandates to the Gentile metropolis of Antioch. The same qualifications which fitted him for that work, would now again serve him in good stead to bear to the Jews of Asia Minor St. Peter’s countersignature to the doctrine of St. Paul. At the same time the expression, “that faithful brother unto you,” indicates that St. Silas had been himself working in Asia Minor. Of his history nothing is recorded subsequent to his labours with St. Paul at Corinth (Act_18:5; 2Co_1:19); but putting together the fact that he is not included in the list of St. Paul’s companions in Act_20:4, with what is implied by this present passage, we might naturally infer that he was left at Ephesus, and devoted himself to the evangelisation of the Asiatic provinces.

Briefly.—So Heb_13:22. The writer hints that if this present Letter is not enough to effect its purpose, it is not because there is any lack of matter or weakness of conviction. (See also Joh_20:25.)

Exhorting, and testifying that this is the true grace of God wherein ye stand.—These words give St. Peter’s own account of the object and contents of the Epistle. The “exhortation” involves all that was mentioned in the Note on 1Pe_5:1. The word for “testifying” has a little further force than appears in our version; it is “bearing witness thereto.” The fact had been alleged by others; St. Peter comes in as evidence to its truth. Literally it would run: “that this is true grace (or, a true grace) of God”; i.e., that the position which they now occupy, through the preaching of the gospel, is indeed one which the favour of God had brought them into: it was no fictitious grace, no robbing of them under pretence of bringing them glad tidings. When he says “this,” he seems to mean “this of which I have spoken,” “this which has formed the subject of my Letter.” And the best text pursues; “wherein stand ye,” or “whereupon take up your stand.” Thus the very sentence itself would contain the two elements of the Letter—“exhorting” as well as “testifying.” Nothing is to drive them or entice them from the ground which the Pauline preachers have marked out for them.

(12-14) CONCLUDING GREETING.—You will trust the bearer of this Letter, and abide steadfastly in the faith which he has taught you. The exiled Israel in this wicked capital feels for you. Love and peace be among you.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. By Silvanus, a faithful brother unto you, as I suppose] The Greek order of the words leaves it open whether “to you” is to be construed with “faithful” as in the English version, or with “I have written,” the former being, on the whole, preferable. If with the Received Text we admit the article before “faithful,” we might translate the brother who is faithful to you, but in some of the better MSS. the article is wanting. In any case the way in which Silvanus is mentioned implies that he was already known to the readers of the Epistle. There is no ground for questioning his identity with the “Silas” of Act_15:22; Act_15:32; Act_15:40, the “Silvanus” of 1Th_1:1; 2Th_1:1; 2Co_1:19, the second name having probably been taken, after the manner common among Jews (comp. the change from Saul to Paulus, Joshua to Jason, John surnamed Marcus, and other like instances), when he went as a missionary into Gentile countries. It is obvious that the circumstances of his life gave him special qualifications for maintaining or restoring unity of teaching and feeling between the Jewish and Gentile sections of the Church. Trained in the Church of Jerusalem and known as possessing prophetic gifts (Act_15:32), he had been chosen, with Barsabas, to be the bearer of the encyclical letter from the Council of Apostles and Elders, and to enforce its purport orally. Throwing himself so heartily into the work of preaching to the Gentiles that he was chosen by St Paul as his companion on his second missionary journey, travelling with him and Timotheus through Galatia, Troas, Philippi, Thessalonica, and Corinth, he was conspicuously fitted to carry on the work which St Paul had begun. The scattered notices above referred to do not carry us further than his work at Corinth, and we are left to conjecture how he had filled up the interval that had elapsed since that date. What we now read suggests (1) that he had been working among the Churches of the provinces of Asia Minor named in chap. 1Pe_1:1, and had gained their confidence; (2) that after St Paul’s final departure from those regions he had turned to St Peter as still within reach, and had brought under his notice the sufferings of the Christians there; and (3) that he was sent back with the Epistie that was to guide and comfort them. It is a probable conjecture that St Peter may have received from him copies of the Epistles of St Paul to which he refers in 2Pe_3:15-16. The Greek verb for “I have written,” as being in the epistolary aorist, is rightly taken as referring to this Epistle, and not, as some commentators have thought, to a lost earlier one. The words “by Silvanus” may imply that he was either the amanuensis, or the bearer of the letter, or possibly, that he united the two characters.

as I suppose] The Greek verb (the same as in 1Co_4:1; 2Co_11:5) does not carry with it the slight touch of uncertainty which attaches to the common use of the English word.

briefly] We may perhaps think of the Apostle as comparing the brevity of what he had written with the longer Epistles of St Paul, such as Romans , 1 and 2 Corinthians.

testifying that this is the true grace of God wherein ye stand] The words have a special significance as connected with the mission of Silvanus. The great Apostle of the Circumcision, writing to the Churches that had been mainly planted and taught by the Apostle of the Gentiles, bears his full testimony that the “grace” by which they “stand” is no counterfeit, but in very deed a reality. Now, as when he and John and James the brother of the Lord gave to Paul and Barnabas the right hand of fellowship (Gal_2:9), he recognises “the grace of God” that had been given to them and through them. The attestation thus given of unbroken harmony stands, it need hardly be said, in singular contrast with the position of antagonism to St Paul and his teaching ascribed to St Peter in the Clementine Homilies and Recognitions, which represent the later workings of the Judaizing party. See notes on 2Pe_3:15.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Psa 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, Pe1 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 Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 12. I have written briefly] Gr. In few. The Holy Scripture hath fulness of matter in fewness of words, the whole counsel of God shut up in a narrow compass. The Lord knows that much reading is a weariness of the flesh, Ecc 12:12, and hath therefore provided for our infirmity.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

By Silvanus - Or Silas. See the 2Co 1:19 note; 1Th 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 hōs 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 1Pe 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 1Co 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I have written briefly, considering the importance of such mysteries, and necessary instructions. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

By Silvanus; either Silas, Act 15:1-41; 16:1-40, whom Peter therefore here calls

a faithful brother to them, that they might the more readily receive him, though a minister of the uncircumcision; or else this Silvanus was some other that had preached to them, and is therefore said to be a faithful brother to them: the former is more probable.

As I suppose; this doth not signify any doubt, but rather a firm persuasion, of Silvanus’s faithfulness; q.d. I reckon him faithful, having hitherto found him so: or, it may relate to the briefness of the Epistle; q.d. I suppose it will seem brief to you, as being from one that loves you, and about matters that so much concern you.

Exhorting; viz. to constancy in the faith, and diligence in duty.

And testifying; bearing my testimony to the truth ye have received; this the apostle witnesseth, that being more fully convinced of it, they might more constantly adhere to it. See the like phrase, Neh 9:29,30; 13:15.

That this is the true grace of God wherein ye stand; the true doctrine of God, wherein he sets forth the grace of Christ: q.d. Ye are in the right way; the doctrine ye have embraced is indeed the truth of God.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. Silvanus—Doubtless the companion of St. Paul named in 1Th_1:1, and elsewhere, and the Silas of the Acts. He accompanied St. Paul (Act_15:40) on his second missionary tour through Asia Minor, becoming personally known to many of the Churches.

As I suppose—As I judge him to be. St. Peter’s want of personal knowledge of Silvanus’s relation to the Asiatic Churches, explains this modest yet full endorsement of him as unto you the faithful brother.

Written briefly—St. Paul’s longer epistle to the Hebrews was “in few words.” Heb_13:22.

Exhorting—In which the epistle largely abounds.

Testifying—And he was competent to give the testimony, that this grace in which they had been instructed, and in which they were then standing, is the true grace of God.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

By Silvanus, a faithful brother unto you, as I suppose, I have written briefly; rather, as in the Revised Version, by Silvanus, our faithful brother, as I account him, I have written unto you briefly . The preposition "by" dia has the same sense as diav in Act_15:23. Silvanus was the bearer of the Epistle; he may have been the amanuensis also. In all probability he is the Silas of the Acts of the Apostles, and the Silvanus whose name St. Paul associates with his own in the address of both Epistles to the Thessalonians; he is mentioned also inzomai 2Co_1:19. As the companion of St. Paul, he must have been known to the Churches of Asia Minor. The word rendered in the Authorized Version "I suppose" logi does not imply any doubt. (comp. Rom_3:28 Rom_8:18; Heb_11:19) The Christians of Asia Minor knew Silvanus as a faithful brother; St. Peter adds his testimony. Some connect it with the clause, I have written unto you briefly," as if St. Peter meant to say that he regarded his letter as a short one, the subjects being so important; but this does not seem natural. It is better to take the pronoun uJmin, unto you, with the verb "I have written," than with the words, "a faithful brother," as in the Authorized Version. The verb e]graya is the epistolary aorist, and may therefore be rendered "I write." Exhorting, and testifying. The general tone of this Epistle is hortatory: St. Peter comforts his readers in the sufferings which were coming on them, and exhorts them to patient endurance. The word rendered "testifying" ejpimarturwn occurs only here in the New Testament. Bengel and others take the preposition ejpi in the sense of insuper, in "addition:" "Petrus insuper testatur;" he adds his testimony to that of Paul and others who have gone before; or, he not only exhorts, he also testifies the testimony is in addition to the exhortation. But more probably the ejpi is intensive, or expresses simply the direction of the testifying, (comp. rato Act_1:3-9) where the same words nearly; the Greek for "testified" is diemartu are used in describing St. Peter"s exhortations). That this is the true grace of God wherein ye stand; rather, as in the Revised Version, that this is the true grace of God: stand ye fast therein. The reading eijv h sthte is supported by the oldest manuscripts. The construction involves a common ellipse, "Into which (having entered) stand fast." Some think that it was St. Peter"s intention in these words to set the seal of his apostolic authority upon the truth of the teaching which the Christians of Asia Minor had received from St. Paul. It may be so. The whole Epistle corroborates the teaching of St. Paul, and shows St. Peter"s exact agreement with it. But it seems probable that, if St. Peter had thought it necessary to give a formal sanction to St. Paul"s preaching, he would have done so plainly, as he does at the end of the Second Epistle. Again, there are no traces in the Epistle of any doubts now existing in the minds of the Asiatic Christians, or of any opposition to St. Paul, such as there once had been in the Churches of Corinth and Galatia. And St. Peter does not say, "These are the true doctrines," but "This is the true grace of God." He seems rather to be giving the testimony o his knowledge and spiritual experience to the fact that the grace which they had received came indeed from God, that it was his true grace, that it was he who was working within them both to will and to do. They must stand fast in that grace, and by its help work out their own salvation.

Vers. 12-14.

Conclusion.

I NOTICE REGARDING THE LETTER.

1. The bearer. "By Silvanus, our faithful-brother, as I account him, I have written unto you briefly." Peter has written at considerable length, and yet, in comparison with the crowding of thoughts on his mind, briefly, being able to be brief because he had so qualified a messenger in Silvanus. This Silvanus or Silas is a link between Peter and Paul. He was associated with Paul in the writing of the two letters to the Thessalonians. He had assisted Paul in the founding of the Churches here addressed. This associate and assistant of Paul"s Peter accounted a faithful brother. As he had been faithful in past services to the Churches, he would also be faithful in this.

2. Aim. "Exhorting, and testifying that this is the true grace of God: stand ye fast therein." "He proposed an exhorting and a testifying, both in close connection with each other, as- the immediate juxtaposition of the ideas shows. The occasion of them lay in this, that the readers, as professing Christians, had to endure severe afflictions through the slanders of the heathen. In view of the dangers lying therein, the apostle was careful, on the one hand, to exhort them to patience, by directing their minds to the future inheritance, as also to the continuance in holiness, and to a conduct towards each other and towards the heathen, such as would lead the latter to see how groundless their slanders were; and, on the other hand, that his exhortation might not be without a firm basis, to assure them that a state of suffering was the true Divine state of grace" (Huther). Having stated his aim, he also exemplifies it. Having testified to their standing in the true grace (we. may understand through Pauline preaching, which thus agreed with Petrine preaching) he exhorts them to stand fast therein.

II SALUTATIONS.

1. The Church in Babylon. "She that is in Babylon, elect together with you, saluteth you." It is significant of the widespread activity of Peter that he was at this time writing from Babylon. He was attracted to this city (changed from what it had once been) by the number of Jews that were resident there Christianity had found a congenial soil among them; and now, on the occasion of Peter writing to the elect Churches of Pontus, Galatia, Cappadocia, Asia, and Bithynia the co-elect Babylonian Church sends greeting to them.

2. Mark. "And so doth Mark my son." As Timothy to Paul, so was Mark to Peter, his son, i.e. convert, companion, helper. It was to the house of Mary the mother of Mark that Peter went when he was miraculously delivered from prison; it is pleasing to see the old friendship kept up. Thus associated, we can scarcely think of Mark writing his Gospel without consulting with Peter.

3. Mutual salutation. "Salute one another with a kiss of love." What Paul calls the holy kiss, Peter calls the kiss of love, i.e. Christian brotherly love. When this Epistle was read aloud in open assembly, at the close of the reading, the men were to kiss each other, and the women, sitting apart, were also to kiss each other.

fraternal kiss, with which every one, after being baptized, was received into the particular community which the members bestowed on each other just before the celebration of the communion, and with which every Christian saluted his brother, though he never saw him before was not an empty form, but the expression of Christian feeling; a token of the relation in which Christians conceived themselves to stand to each other. It was this, indeed, which in a cold and selfish age struck the pagans with wonder; to behold men of different countries, ranks, stages of culture, so intimately bound together; to see the stranger who came into a city, and by his letter of recognition made himself known to the Christians of the place as a brother beyond suspicion, finding at once among them, to whom he was personally unknown, all manner of brotherly sympathy and protection" (Neander).

III BENEDICTION. Peace be unto you all that are in Christ." Christ said, Peace be unto you." The addition made by Peter to the Master"s words defines the range within which he invokes peace. Let none that are

in Christ want the peace of the Divine forgiveness, of the Divine keeping.

R.F.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

true grace

Grace (in salvation). vs. Joh 1:16; Joh 1:17; Rom 3:24 (See Scofield "Joh 1:17")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Observe here, That our apostle, to encourage these suffering Christians to a resolved perseverance in the Christian religion, assures them that it was undoubtedly from God, the unquestionable truth of God, and therefore neither seducers on the one hand, nor persecutors on the other, should be able to shake them, or cause them to fall from their own steadfastness; a firm belief of the certainty and excellency of Christianty conduces much to the establishment of those that have newly embraced it; if we be once assured that it is the true grace of God wherein we stand, it will cause us to stand steadfast.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

12–14. By Silvanus. Silas, the old companion of Paul. See Acts, chapter 16. It has been supposed that Paul, then a prisoner at Rome, had sent Silvanus to Peter. Our faithful brother, as I suppose. This implies that Peter had little personal acquaintance, Silvanus having been with Paul in the work among the Gentiles. Have written unto you. He sends this letter “by Silvanus.” This is the true grace of God. The gospel which had been preached to them.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

I have written to you briefly through him

Silvanus wrote the words that Peter told him to write in the letter.

what I have written is the true grace of God

"I have written about the true grace of God." Here the word "grace" refers to the gospel message, which tells of the kind things that God has done for believers. (See: Metonymy)

Stand in it

The word "it" refers to "the true grace of God." Being strongly committed to this grace is spoken of as standing firmly in one place, refusing to move. AT: "Remain strongly committed to it" (See: Metaphor)

The woman who is in Babylon

Here "The woman" probably refers to the group of believers who live in "Babylon." Possible meanings for "Babylon" are 1) it is a symbol for the city of Rome, 2) it is a symbol for anywhere that Christians are suffering, or 3) it refers literally to the city of Babylon. It most likely refers to the city of Rome. (See: Symbolic Language)

who is chosen together with you

This can be stated in active form. AT: "whom God has chosen as he has chosen you" (See: Active or Passive)

my son

Peter speaks of Mark as if he is his spiritual son. AT: "my spiritual son" or "who is like a son to me" (See: Metaphor)

a kiss of love

"a loving kiss" or "a kiss to show your love for each other"

translationWords

Silas

faithful

brother

exhort

testimony

true

Babylon

chosen one

John Mark

son

kiss

love

peace

in Christ

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

12. διὰ Σιλουανοῦ. διά may refer (a) to the scribe by whom the Epistle was written or (b) to the messenger by whom it was conveyed. In favour of (a) it may be urged that St Paul certainly employed amanuenses to write his Epistles and that there is strong probability that St Peter did the same. As a Galilean fisherman, it is argued, he could only have a very imperfect knowledge of Greek and, according to tradition, required the services of Mark as his “interpreter,” so that he could hardly have composed such an Epistle himself.

Zahn therefore, following out the suggestion of earlier German writers, maintains that St Peter entrusted the composition of the letter to Silvanus, adding only the last few verses himself, as St Paul usually did. Selwyn, with an ingenuity which is hardly likely to find many supporters, identifies Silvanus with St Luke and argues that he not only wrote this Epistle for St Peter but had also acted as St Paul’s amanuensis in his Epistles to the Romans and Ephesians, thus accounting for the coincidences between 1 Pet. and those Epistles. Against (a) it may be urged

(1) that if so important a person as Silas wrote the Epistle but was not the bearer of it we should have expected him to send a salutation himself, as he would certainly be known to some of the readers, having worked in Galatia with St Paul on his second journey,

(2) that the Epistle does not read like a joint production in which St Peter furnished the ideas while another was responsible for the language.

Therefore it is more probable that Silvanus was the messenger by whom the letter was sent. διά is certainly used in that sense in Act 15:23 and it is almost certainly used of the messengers in some of Ignatius’ Epistles. The commendation of Silvanus would have special force if he was starting on a missionary journey through Asia Minor and St Peter availed himself of the opportunity to send this letter to the churches which Silvanus proposed to visit.

Silvanus is generally assumed to be the Silvanus who is mentioned by St Paul in 1Th 1:1; 2Th 1:1; 2Co 1:19, from which passages we gather that he was St Paul’s companion and fellow-worker in Corinth during his second missionary journey. This in turn makes it practically certain that Silvanus is to be identified with Silas who was St Paul’s chief companion at the same time and place according to Acts. In this case we know that Silas was one of “the leaders among the brethren,” presumably in Jerusalem, who was chosen together with Judas, called Barsabbas, to convey to the Church in Antioch the decisions of the Apostolic Conference, Act 15:22. He was therefore presumably a Jewish Christian (cf. Act 16:20 “these men, viz. Paul and Silas, being Jews”) but was prepared to adopt a liberal policy towards Gentiles. In Antioch he worked for some time as a “prophet” or preacher and was chosen by St Paul to accompany him on his second missionary journey. Such a colleague, representing as he did the mother Church of Jerusalem, would be very valuable in helping to unite the Jewish and Gentile Christians in Asia Minor. With the same object St Paul delivered the decrees of the Apostolic Conference to the Asiatic Churches. Thence St Paul and Silas crossed to Macedonia, being debarred from preaching in Asia or Bithynia as they proposed to do. At Philippi they were imprisoned together and, as St Paul uses the plural “they have beaten us … being Romans,” it would seem that Silas was also a Roman citizen. This may possibly account for the Roman form of his name[3].

[3] It is generally held that Silas is merely a contraction for Silvanus (cf Λουκᾶς for Λουκανὸς, Παρμενᾶς for Παρμενίδης), the termination -ᾶς being used as an abbreviation for all kinds of longer name-endings. Others however consider that Silas was his original Hebrew name and that Silvanus is merely a latinized form of it. So Jerome derived Silas from Sh’liach = one sent = ἀπόστολος. If however Silas was his original name we might have expected it to be lengthened into Silanus, which was a well-known Latin name, rather than Silvanus, the name of a somewhat objectionable pagan God.

From Philippi Silas accompanied St Paul to Beroea and remained there with Timothy for a time, when St Paul left for Athens instructing them to join him there as soon as possible. From Athens they were again apparently sent back to Macedonia to report progress there (see 1Th 3:1) and again joined St Paul in Corinth (Act 18:5). After this we hear nothing more of Silas except in this verse, where we find him with St Peter and St Mark apparently in Rome. As he is not mentioned in the Epistle to the Romans it is practically certain that he had not yet visited Rome in 57 (?). Again he cannot have been in Rome during St Paul’s first imprisonment, otherwise he must surely have been mentioned among the fellow-workers of the circumcision who were a comfort to St Paul. Nor again was he in Rome during St Paul’s second imprisonment when he wrote 2 Tim. in which he says “Only Luke is with me.” The visit of Silvanus to Rome must therefore apparently be placed either just after St Paul’s release about 61 or 62 or after St Paul’s death. There is therefore an interval of at least eight or ten years during which we know nothing of Silas. It is hardly likely however that one who had been such an ardent missionary with St Paul should have abandoned the work altogether. Therefore it is quite possible that he may have revisited the scenes of his former labours in Asia Minor and carried out the original design of preaching in Bithynia, possibly extending the work into Pontus and Cappadocia also.

The emphatic position of ὑμῖν suggests that it should be taken with τοῦ πιστοῦ ἀδελφοῦ rather than with ἔγραψα from which it is widely separated in the sentence. In this case St Peter may well be referring to the past work of Silvanus among the Asiatic Christians. We have no evidence as to the reason of his visit to Rome. He may have come there as a Roman citizen in the interval between two missionary journeys. He may have come to visit his old colleague St Paul, or possibly at St Paul’s request he may have come with St Peter to aid in uniting the Jewish and Gentile Christians. For such a task his past experience in Jerusalem, Antioch and in the mission field would give him special qualifications.

πιστοῦ ἀδελφοῦ, cf. the commendation of Tychicus, the bearer of Col. and Eph., Eph 6:21; Col 4:7. ὡς λογίζομαι, not as in the A.V. as I suppose, as though St Peter had any doubt about his faithfulness, but as in the R.V. as I reckon. In view of the fact that Silas had been St Paul’s companion and that Judaizers in Asia tried to represent that St Peter and St Paul were opposed to one another, such a commendation of Silvanus from St Peter would be an indication that he still “gave the right hand of fellowship to St Paul’s work.” If, as Dr Chase suggests, Silvanus was at the very time being sent to Asia Minor as St Paul’s delegate, St Peter’s commendation would have even greater importance.

διʼ ὀλίγων, cf. Heb 13:22. Even in so long and systematic an Epistle as Hebrews the writer feels that the vastness of his subject is but slightly represented by his letter. So here St Peter may be apologizing for the brevity of his letter and contrasting it in thought with the fuller teaching which Silvanus will be able to give by word of mouth.

ἔγραψα is the epistolary aorist, “I am writing.”

παρακαλῶν καὶ ἐπιμαρτυρῶν. St Peter here sums up his object in writing. His purpose is to encourage his readers and to give (or add ἐπι …) his testimony to the truth of God’s favour to them.

ἐπιμαρτυρεῖν occurs nowhere else in Biblical Greek but συνεπιμαρτυρεῖν is used in Heb 2:4 of God attesting the message of the Gospel by signs and wonders.

ταύτην. It is not quite clear what special aspect of God’s favour is here intended. The reading of the T.R., εἰς ἣν ἑστήκατε (KLP etc.), wherein ye stand, would seem to mean the position which you occupy is the true view of God’s free favour. So some critics regard it as a testimony to the truth of Pauline Christianity as taught and accepted in Asia Minor.

But in this case St Peter would surely have expressed himself more clearly. The best MSS. (אB and many cursives) read εἰς ἣν στῆτε, wherein (or to secure which, εἰς) stand fast. This leaves ταύτην undefined and we have consequently to discover what is intended from the Epistle itself. In the concluding chapter St Peter has urged humility as the condition for receiving God’s favour (χάριν) 1Pe 5:5, and such humility must be exercised not merely towards fellow-Christians but towards God by patient endurance of sufferings as a prelude to final glory. The God of all favour (χάριτος) called them to share His glory by passing through a discipline of sufferings. Such sufferings are not inconsistent with God’s favour but rather are signs of it, even though they are made use of by Satan to tempt them to apostasy. In 1Pe 1:10 St Peter had spoken of the extension of God’s favour to the Gentiles (τῆς εἰς ὑμᾶς χάριτος), as predicted by the prophets and watched by angels, and in 1Pe 1:13 he urged his readers to set their hope upon the favour (χάριν) which is being borne to them in the revelation of Jesus Christ. Probably therefore St Peter means that the object of his letter is (a) to encourage his readers in their trial by fire, exhorting them to lead lives consistent with their faith and hope, and (b) to assure them that their position as the new Israel of God is no accident but the fulfilment of God’s eternal purpose of loving favour. Their very sufferings are part of that same loving favour. Therefore he urges them to stand fast to secure (εἰς) its final consummation in eternal glory.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

12-14.] Conclusion. By Silvanus the faithful brother (there seems to be no reason for distinguishing this Silvanus from the companion of St. Paul and Timotheus, mentioned in 1Th 1:1; 2Th 1:1; 2Co 1:19, and known by the name of Silas in the Acts. See further in Prolegomena, § iv. 19), as I reckon (ὡς λογίζομαι belongs most naturally to τοῦ πιστοῦ ἀδελφοῦ, not to διʼ ὀλίγων which follows: and indicates the Apostle’s judgment concerning Silvanus, given, not in any disparagement of him, nor indicating, as De W. and Bengel, that he was not known to St. Peter, but as fortifying him, in his mission to the churches addressed, with the Apostle’s recommendation, over and above the acquaintance which the readers may already have had with him), I have written (the epistolary aor. See reff.) to you (ὑμῖν is taken by some, as E. V., Luther, Steiger, al., as dependent on πιστοῦ, which is harsh, and leaves ἔγραψα without any object of address) in (by means of, as my vehicle of conveying my meaning) few words (Erasm., Grot., Pott, al. fancy that this ἔγρ. διʼ ὀλίγων refers to the second Epistle: but see 2Pe 3:1. On διʼ ὀλίγων, cf. Heb 13:22. It perhaps may here refer to some more copious instructions which Silvanus was to give them by word of mouth: or may serve to fix their attention more pointedly on that which had been thus concisely said), exhorting (such in the main is the character of the Epistle) and giving my testimony (the ἐπί in ἐπιμαρτυρῶν indicates merely the direction of the testimony, not as Bengel, “testimonium jam per Paulum et Silam audierant pridem: Petrus insuper testatur”) that this (of which I have written to you; see below) is (the inf. εἶναι belongs to both παρακαλῶν and ἐπιμαρτυρῶν) the true grace (not “doctrina evangelii” as Gerh., nor “state of grace” as De Wette, but simply “grace” ch. 1:2, as testified by the preaching of the Apostles to be covenanted and granted to them by God. This identification of the preached and written message with the true mind of God towards man, is not uncommon with our Apostle: e. g., ch. 1:12, 25 (2:10, 25). The reason of this was not any difference, as some would have us believe, between the teachings of St. Peter and St. Paul, but the difficulty presented to the readers in the fact of the fiery trial of sufferings which they were passing through) of God, in which stand ye (the construction is pregnant; into which being admitted, stand in it. On every account, we are bound to read στῆτε, not ἑστήκατε, which has apparently come in from the similar ἐν ᾗ (ᾧ) ἑστήκατε in reff. Every reason which Wiesinger gives against στῆτε, is in fact a reason for it. στῆτε εἰς is, he says, evidently wrong, because the readers were already in the grace:—I answer,—and consequently it was corrected to what seemed right: εἰς ἣν στῆτε, he says further, would not fit the context:—and consequently, we may reply, the temptation would be stronger to correct it. The idea of its having been an emendation to suit παρακαλῶν is simply absurd; that participle referring back to the contents of the Epistle, not requiring any justification in this sentence; as any, even the dullest copyist, must see. As it stands, it is a short and earnest exhortation, containing in it in fact the pith of what has been said by way of exhortation in the whole Epistle).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Silvanus. Probably the companion of Paul known in the Acts as Silas (xv. 22, 27, 32, 34, 40, etc.), and called Silvanus by Paul in 2Co 1:19; 1Th 1:1; 2Th 1:1.

A faithful brother. Brother has the definite article, the faithful brother, designating him as one well known for his fidelity. Rev. renders our, with the in margin.

Unto you. Construe, not as A. V., a brother unto you, but I have written unto you. So Rev.

As I suppose [ως λογιζομαι] . Too feeble, since the verb denotes a settled persuasion or assurance. See Rom 3:28, "we conclude" or reckon, as the result of our reasoning. Compare Rom 8:18; Heb 11:19. Rev., as I account him.

I have written [εγραψα] . Lit., I wrote. An example of what is known as the epistolary aorist. The writer regards the time of writing as his correspondent will do when he shall have received the letter. We say in a letter, I write. Paul, writing to Philemon, says ajnepemya, I sent; since to Philemon the act of sending would be already past. Therefore in using this form of expression Peter does not refer to the second epistle, not to another now lost, but to the present epistle.

Briefly [δι ολιγω] . Lit., through few (words). Compare Heb 13:22, where the expression is dia bracewn, through brief words.

Testifying [επιμαρτυρων] . Only here in New Testament. See on ver. 1. Wherein ye stand [εις ην εστηκατε] . The best texts read sthte, imperative. So Rev., stand ye fast therein. Lit., "into which stand," the preposition with the verb having the pregnant force of entering into and standing fast in.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.