CHAPTER 5
Admonition of the priests concerning the care and visitation of the flock: in which it also addresses the common modesty of all towards individuals, for victory against the Devil.
1 Peter 5:1-6 I encourage the elders who are among you, I who am also an elder and a witness of the sufferings of Christ, and a partaker of the glory that will be revealed: feed the flock of Christ that is among you, exercising oversight not under coercion, but willingly; not for shameful gain, but eagerly; nor exercising dominion against the clergy, but being examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory. Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for God opposes the proud but gives grace to the humble. Humble yourselves, therefore, under the mighty hand of God .
Since Peter proposes to discuss the modesty of the spirit, which he even touches upon while speaking about “doing good”, (1 Peter 4:19) and now calling himself a co-elder, that is, both an elder together with them. Through this, Peter designates either his own age or the honor of bishops. For it is known that bishops are also called elders, as the book of Acts indicates. (Acts 20:17;28) Then, wishing to demonstrate his own eminence, and that he calls himself a co-elder for the sake of modesty, he adds his dignity:
" witness of the sufferings of Christ :" wanting to signify through this: If I, who am an interpreter of such visions to you, do not contempt to call myself a co-elder, neither should you, who are righteous, be exalted against those who are inferior to you. Therefore, Christ, teaching this precept of modesty, thus pronounces: "If therefore I, your Lord and Master, have washed your feet." (Jn. 13:14)
Furthermore, " a partaker of the glory that will be revealed ," to demonstrate the excellence of a modest spirit: just as Paul says, "When Christ is revealed, then we will also be revealed." (Col. 3:1)
Moreover, he does not feed the flock coercively , who, by presenting himself as an example of good conduct to his subordinates, has disciples who mutually encourage each other to imitate their teacher: Nor does he seek for shameful gain , who walks not arrogantly nor raises himself against those under him, but converses humbly, maintaining a constant frugality that requires no expense for costly garments or a lavish table, which receives pride with applause and seeks expense from shameful gain.
Peter calls the clergy a sacred assembly, just as we do even now. Furthermore, by adding,
" but being examples to the flock ," Peter instructs that they should not feed the flock as if coercively.
Furthermore, when it is said, " And when the chief Shepherd appears ," it is a conjunction. And it is informally placed for "So that": that is, "So that when the Chief Shepherd appears, you will receive the unfading crown of glory ." Just as in Psalm 89, when it is said, "And look upon your servants and upon your works." For there "And" is placed in the place of "Because of which." "Εγκομδώσασθε" indeed means, "surround yourselves, embrace."
1 Peter 5:6-9 Cast all your anxiety on him because he cares for you. Be sober-minded; be watchful. Your adversary the Devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world .
It is added, " In time ." For it refers to the exaltation in the future age, which is the only true exaltation, as unchangeable and everlasting, since the present exaltation is neither secure nor firm, but rather contributes to a perpetual humiliation, so that it may be humbled more quickly than it was exalted. Furthermore, the Lord Himself is suitable to reconcile humiliation with exaltation. For He says: "Everyone who exalts himself will be humbled, and he who humbles himself will be exalted." (Matt. 18:4) And: "Whoever wishes to be first among you shall be the last of all." (Matt. 20:27) And speaking at that time, he indicated, as we said, that in the future, the exaltation promised would arise from humiliation. For there will be a time of unchangeable things in the future and in the incorruptible age. For the incorruptible has nothing mortal or perishable. Then, removing the fear that would arise from humiliation (for perhaps he saw some fearing that by humbling themselves in this present life, they would suffer some evil), he said: "Do not be afraid , casting all your anxiety on the Lord , when you have entrusted yourself to him who will take careful and diligent care of you ."
" because he cares for you ," or concern is placed upon him regarding all these things.
" Be sober-minded; be watchful ." On those who are spiritually asleep (this, however, is to aspire to vain things) and from this, the watchfulness of souls is weighed down, the evil and most savage beast of despair is accustomed to leap upon them. Therefore, Christ's disciple, strengthening us (Matt. 13:24), exhorts us to always be vigilant and to watch over him who sows tares, lest in any way, while we are asleep, or living carelessly and sluggishly, he secretly sows wicked thoughts and drives us away from true life.
For the Devil does not cease, Peter says, prowls around like a roaring lion, seeking someone to devour ; to whom you also resist with firm strength of mind. Concerning such sharp snares and the precise deceit of him against us, the holy Justin Martyr 8 also brings forth the case, stating that the Devil did not clearly know the power of his punishment before the coming of the Lord, when the divine prophets had announced it mysteriously: just as Isaiah (14:4), under the persona of the Assyrian, tragically narrates the entire representation of the Devil. But when the Lord had come and had openly said that the eternal fire is reserved and prepared for the Devil and his angels (Matt. 25:41), upon hearing this, he does not cease to lie in wait for the faithful, wanting to have many companions in his defection, lest he be ashamed to cling to this alone, applauding himself with this cold and envious consolation.
" knowing that the same kinds of suffering ," as it is likely, those to whom Peter writes were being pressed by many afflictions for the sake of Christ: therefore, both in the preceding and in the following, he brings consolation to this: indeed, by the fact that the enduring become themselves partakers of the afflictions of Christ and heirs of the glory that is to be revealed; here, however, by the fact that they do not suffer alone, but all the faithful who are in the world: moreover, the company of companions lightens the severity.
1 Peter 5:10-14 But the God of all grace, who has called us to His eternal glory by Christ Jesus, after you have suffered a little while, will Himself restore, establish, strengthen, and settle you. To Him be glory and dominion forever and ever. Amen. By Silvanus, a faithful brother to you, as I consider, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand. The Church that is in Babylon, elected together with you, greets you, and Mark my son. Greet one another with a kiss of love. Peace to you all who are in Christ Jesus. Amen .
And beginning the letter, Peter said that the Father, for the sake of the Son, have mercy on us, and now concluding, he teaches to call the same Father through the Son: for this is their aim to preach the mystery, although they do this with exhortation.
" By Silvanus ." This Silvanus was very faithful and eagerly motivated around the preaching. Indeed, Paul also mentions him and takes him as a helper along with Timothy in his letters, saying: "Paul, and Silvanus, and Timothy." (1-2 Thess. 1:1)
Peter calls Rome Babylon , because it was so remarkable and distinguished, as it had been for a long time in Babylon.
Peter calls his son Mark according to the spirit, and not according to the flesh. To him, he entrusted the task of writing the Gospel. However, some have dared to assert that Mark was the son of the divine Peter according to the flesh, using as an argument what was said by Luke in the Acts of the Apostles. (Acts 12:1) For he says that Peter was miraculously brought out of prison by the angel of God, in which Herod had kept him, and after being released from the angelic conversation, Peter came to the house of the mother of John, who was surnamed Mark, as if he had come to his own house and to his lawful wife. However, when Paul writes that they should greet each other with a holy kiss (2 Cor. 14:12), Peter says here,
" With a kiss of love ," saying the same as that. For Paul (1 Cor. 13:1-19) knows the love which is according to Christ and is greater than all virtues, even than martyrdom itself suffered for Christ. Therefore, he calls the holy kiss separate and defined in God, while he similarly refers to the kiss of love which is true love, which Paul has praised. Therefore, he also adds:
" Peace to you all who are in Christ Jesus :" not speaking of the common peace which is among men, which is dear to men because of the affection for vain glory and the enjoyment of pleasures, to which those who are free from war surrender themselves; but Peter prays that they may attain the peace which Christ himself agreed to grant them as he proceeded to passion, saying: "My peace I leave with you;" and adding a distinction: "Not as the world gives." (Jn. 14:27) For peace is not to be sought because of affection, but that we may be united in love, in order to receive in this way the blows of adversaries. Moreover, the disciples of the Lord, adding as it were a seal, bring a prayer at the end, as a genuine sign of their holiness. (It was written from the city of Rome.)
2 PETER
HYPOTHESIS OF THE SECOND CATHOLIC EPISTLE OF PETER
Again, Peter writes to those already believing. This letter, however, is a reminder of the former one. For when he knew that the ending of his body would soon come, he was eager to admonish everyone concerning the teaching by which they had been instructed. And first epistle indeed he explains faith, showing that it was announced by the prophets and that the prophecies which speak of the Savior are not human, but have been proclaimed by God. Then he warns them not to pay attention to deceivers, saying that their destruction will be forthcoming, just as it happened to the transgressing angels. He also foretells in the letter that there will be days when mockers will come, wanting to seduce some, saying that the coming of the Lord is to be regarded as a vain thing, since it is always said and it has not yet come. Therefore, he especially commands to be separated from these, teaching that times should not be neglected: since all time is nothing before God, because one day is as a thousand years, and a thousand years as one day. He confirms and shows that the day of the Lord will be forthcoming, and he commands that all of them to be prepared for it through good works, and to embrace what has been written by the apostle Paul, and not to pay attention to those who slander it, since all also slander the divine Scriptures. Therefore, having suggested and taught all to foresee in matters, he urges them not to fall away from the purpose of faith, and so concludes the letter.
THE SECOND CATHOLIC EPISTLE OF PETER.
SECTIONS
1. Of calling confirmed by faith through works that are in virtue and hope of future goods.
2. Exhortation to the reminder of doctrine, recalling it to memory: and how on Mount Tabor he heard the voice of God concerning Christ.
3. Prophecy concerning the fraudulent rebellion of heretics, their wickedness, and the future punishment.
4. Repetition of the wickedness of heretical men: in which it is also discussed how Christ will suddenly come at the end of this age: therefore it is said that one must be adorned with every virtue.
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PETER THE APOSTLE
THE SECOND CATHOLIC EPISTLE