Bible Commentaries

1 Peter 5:1. The elders—I exhort,— St. Peter's mode of address here, saying, I exhort, or entreat, who am also a fellow-elder, ( παραχαλω, ο συμπρεσβυτερος, ) is quite different from the high tone of the Pope, who, under pretence of being St. Peter's successor and head of the church, commands with sovereign authority, like a lord, and not a fellow-elder, which all the apostles were with other elders, though every elder was not an apostle.

1 Peter 5:2. Feed the flock of God, &c.— Every bishop and pastor was to feed his own flock; that is, the particular church of which he had the care; there he was to lead the Christian people by his example, doctrines, and admonitions. This precept is similar to that which our Lord gave to St. Peter himself, John 21:15; John 21:25. What we render, Taking the oversight thereof, is, literally, Discharging the episcopal office, or, the duty of a bishop;— ' Επισκοπουντες ; which some understand as denoting the work and office of the elders. See the passages in the margin. Upon the words, Not by constraint, Dr. Doddridge observes, "It is true, that in the primitive church some were, almost against their will, forced into theepiscopal office by dint of importunity: and one would hope it was not an affected modesty with which they declined the office; especially as it was then attended with no temporal emoluments, but exposed them to distinguished labours and sufferings. It is difficult to see how anycould, in the strictest sense, be constrained; but, perhaps, the apostle saw some good men too unwilling to accept the office when the churches chose them to it, and when inspired teachers urged it upon them: and though little gain could have been made of it, and the temptation to lord it over God's heritage was not so great as when ecclesiastical persons were invested with civil power; (in which most of the honour and influence of their ecclesiastical character, as such, has been generally lost,) yet, foreseeing what would happen in the church, and observing perhaps some discoveries of such a temper beginning to prevail, the caution was exceedingly just, proper, and important."

1 Peter 5:3. Over God's heritage,— There is nothing for God's in the original; the word κληροι, seems here to denote those distinct congregations of Christians, which fell to the lot, as it were, of different pastors; alluding to the division of Canaan by lots. Comp. Deuteronomy 4:20; Deuteronomy 9:29. They are called in the next sentence, the flock. Dr. Heylin renders it, Lords over them who are allotted to you: for all Christians are the Lord's portion, and the lot of his inheritance. It has been well observed, that the church of Rome could not well have acted more directly contrary to the injunction of St. Peter, if she had studied to disobey it, and to form herself upon a rule that should be the reverse of this. For, what can be called, Lording it over God's heritage, if the requiring a blind and implicit faith from all her members be not so? Or, the commanding men to lay aside their reason and understanding, in order to become good Christians? This is to lord it over the disciples of Christ in a most tyrannical manner; and most daringly to disobey the command of him, whom they style, "Prince of the apostles, and Head of their Church." Erasmus has observed, "That by the κληροι, clergy, here, we are not to understand the priests and deacons, but the flock;—the Christians over whom the bishop was set; and this precept of the apostle (says he,) ought to be written up in the halls of bishops, even in gold letters, Feed the flock of God. Do not oppress it; do not fleece it; and feed it, not by constraint, or as bound to it by virtue of your office; but out of sincere affection, like the fathers of the church: not for filthy lucre's sake;—as if St. Peter had foreseen the plagues which would arise to the church from hence: lastly, not aslording it, but feed it by your good example; conquer it by your good actions. Go before the people in all the virtues of the Christian life; and even in suffering persecution for the sake of your religion. Kings may rule over the unwilling, but Christian bishops over none but the willing; and nothing can recommend their instructions more than a good example."

1 Peter 5:4. A crown of glory that fadeth not away.— See ch. 1 Peter 1:4. The ancients used to wear beautiful crowns, or crowns of glory, in times of festivity and joy; and the Greeks used to bestow crowns, made of the leaves of parsley or olive, laurel or bay, upon such as conquered in their games. The glory of such crowns was short-lived, and they soon withered away; the crowns of glory which Christ will bestow upon the faithful shall be incorruptible. But St. Peter is here thought to allude more particularly to the crowns made of the flowers of the amaranth, which Pliny says had that name, because it withered not away. Galen is very particular in describing it; and observes, that when it was cropped, it was preserved, and, when all the flowers failed, it being watered revived again; and, he says, they used to gather it, and dry it in a gentle heat in a furnace; and then kept it, to make crowns of it in the winter; and that it did not lose its colour or its beauty.

1 Peter 5:5. Ye younger,— The word Νεωτεροι is used by our Saviour for inferiors, or those who were to be subject; Luke 22:25-26. It seems here to mean the body of the people. See 1 Corinthians 16:15-16. Hebrews 13:17. The word εγκομβωσασθε, rendered be clothed, signifies properly, "To clothe with an outer ornamental garment, tied closely upon one with knots;" and refers to the dress of girls and shepherds. So that St. Peter implies by this word, that the humility of Christians, which is one of the most ornamental graces of their profession, should constantly appear in all their conversation, so as to strike the eye of every beholder; and that this amiable grace should be so closely connected with their persons, that no occurrence, temptation, or calamity, should be able to strip them of it. See Parkhurst on the word Εγκομβοομαι .

1 Peter 5:6. Under the mighty hand of God,— "Under all the dispensations of divine providence, even though wicked men should be made the instruments of effecting its purposes." Perhaps by this expression, the apostle might intend to remind them, that the hand of a righteous Providence was concerned in those events which were owing to the wickedness of men: so far concerned as to over-rule them, and render them instrumental and subservient to the accomplishment of his own designs. This is strongly intimated, Isaiah 10:5. Psalms 17:14 and in many parallel places.

1 Peter 5:7. Casting all your care, &c.— Your anxious care or solicitude. See on Matthew 6:25.

1 Peter 5:8. Be sober, be vigilant, &c.— They were not so to cast all their care upon God, as to be off their guard, or to indulge in any vice; they were to watch, like soldiers encamped near an enemy, lest they should be suddenly surprized. Sobriety at such a time conduces much to watchfulness and safety; whereas drunkards are apt to fall asleep, or to be secure, and off their guard; beasts of prey go about in the night, and creatures which are off their guard are in danger of being taken by them. The devil, the grand adversary of Christians, is compared to a roaring lion, going after his prey. Naturalists have observed, that a lion roars when he is roused by hunger; for then he is most fierce, and most eagerly seeks for prey. Many commentators suppose, that the sacred writer designed hereby to denote the fierce and terrible attacks which the persecuting Jews, instigated by Satan, made upon the Christians. They were like the grand adversary and destroyer, and raged, because their time was short; Revelation 12:12. The expression of walking about, is perhaps in allusion to what is said of Satan, Job 1:7; Job 2:2. The word καταπινω, rendered devour, originally signified to drink down; but it is used by some of the best Greek authors for swallowing solids, as well as liquids: it strongly represents the insatiable rage of the enemy of our salvation. Some have observed, that St. Peter might well give such a caution as this, having himselfreceived such veryparticular and express warning from Christ his Master, and so shamefully fallen immediately after, for want of the watchfulness which he here recommends. See Parkhurst on the word Καταπινω .

1 Peter 5:9. Whom resist, stedfast in the faith,— See Ephesians 4:27; Ephesians 6:10; Ephesians 6:24 and James 4:7. The word επιτελεισθαι, rendered accomplished, signifies perfected, or brought to an end. It seems here to mean particularly, that the persecutions of the unbelieving Jews, stirred up by the devil, were every where carried to as great a length upon the Christians, as our Lord foretold they would be, before the destruction of Jerusalem. The argument contained in these words lies thus: "You are not the only persons that suffer for the sake of Christ, neither do you suffer more than others. The persecution is now carried on with asmuch fierceness, wherever there are any disciples of Jesus your Master. Do not therefore expect to escape while others suffer: murmur not that you are subject to the common lot of Christians in this hour of trial, neither come behind your brethren in patience and fortitude."

1 Peter 5:10. But the God of all grace— That is, "The most merciful and gracious God." It is remarkable, that St. Paul has usually given God a title, according to the subject whereof he is treating. If he was treating of peace, then he was the God of peace; if of love, he was the God of love; if of grace, he was the God of grace. St. Peter has with like propriety styled him, the God of all grace, or favour; and the two favours which he particularly mentions are, the calling of these Gentiles to be Christians, and thereby raising them to the hope of eternal glory; and the delivering them from their present persecution: which deliverance they might expect would be shortly. They were to suffer for a little while, Hebrews 10:37. Wisdom of Solomon 3:5. This life is short, compared with eternity; but they were to be delivered from their sufferings before death; for their enemies were to be destroyed speedily. Αυτος, he, or the same, is sometimes redundant; but here it seems to have a peculiar force and emphasis: "May he himself,—that same God of all favour, who hath called you to be Christians, fit, support, &c." The words here used, seem to be all taken from building; Καταρτισαι, fit you to each other; as stones are hewn, cut, or polished, to make them fit one another: 1 Corinthians 1:10. Στηριξαι, to support, and σθενωσαι, to strengthen, as magnificent buildings are, with well-adjusted pillars: Romans 16:25. Θεμελιωσαι, to lay the foundation, upon which the whole structure depends for its support and stability. In such apt words did St. Peter pray that these Christians might be established in their holy faith, and persevere to the end, that they might be saved!

1 Peter 5:12. By Silvanus, a faithful brother,—(as I suppose,) &c.— This rendering has seemed to many like a questioning the fidelity of Silvanus. The Syriac has thus rendered the words; These few things (as I suppose, or reckon them) I have written unto you by Silvanus, a faithful brother. The word λογιζομαι, which we have translated I suppose, does not signify I conjecture, nor always imply suspicion, or doubting; but is used in the strongest manner to express the most full and firm persuasion of mind. See Romans 3:28; Romans 8:18. Amongst other significations of the word, says Parkhurst, it means to infer, to conclude, after stating the reasons on both sides, and as it were balancing the account; for in the prophane writers it is applied to arithmetical calculations: it signifies also to esteem; Romans 14:14. So that St. Peter might use this word, and not have the least suspicion of the fidelity of Silvanus; but, on the contrary, design thereby to intimate, that he was fully persuaded of his being a faithful Christian brother; one who would not corrupt or suppress this letter, but spread it diligently and faithfully among them; and one whose preaching they were to regard, as he would not pervert the gospel. Whether this was the Silvanus or Silas mentioned several times in the Acts as the companion of St. Paul, cannot certainly be determined. Instead of wherein ye stand, the Greek may be rendered more properly wherein ye have stood. The churches of Galatia were planted by St. Paul, and so very probably were all or most of the churches to which St. Peter wrote. If this Silvanus therefore was the companion of St. Paul, he would not only be a proper messenger to send by, as being well known among them, and perhaps assisting in their conversion; but it would greatly tend to confirm them in their holy faith, to find that St. Peter taught the same doctrine with St. Paul, or confirmed what the great apostle of the Gentiles had taught; testifying that it was the true gospel which they had already received. See 2 Peter 2:15. The Judaizers would have taken shelter under the authority of St. Peter, and other apostles of the circumcision; Galatians 2:6; Galatians 2:21. 1 Corinthians 1:12 but when the Gentile Christians found that all the apostles harmonized; that St. Peter approved of the gospel preached by St. Paul; that he commended St. Paul's fellow-labourers, and even bore his testimony that the Christians in Asia Minor were right, though converted by the apostle of the Gentiles, and his assistants; it must have greatly established and strengthened them against all the attacks of the Judaizers: and with such a view St. Peter seems to have borne this testimony; intimating in a soft and gentle manner, that they had no occasion to add circumcision and the observation of the Jewish law, to the gospel of Christ. Surely then "St. Peter would not set himself up as the head of the Judaizing Christians in Galatia, or any where else; nor preach a gospel directly contrary to that of St. Paul, or behave as his most active, bitterest, and most dangerous enemy." The anti-revelationists, who have asserted such things, would do well to review their rash assertions, and consider how unreasonable and groundless these insinuations are. See Parkhurst on the word Λογιζομαι .

1 Peter 5:13. The church—at Babylon,— See the Preface to this epistle. Bishop Cumberland and Mr. Cradock argue from hence, that probably St. Peter wrote from the neighbourhood of Babylon, and found many Jews remaining there ever since the Babylonish captivity, among whom he had preached the gospel with considerable success. "Upon comparing all the solutions together, (says Benson,) it seems most probable, that by Babylon we are to understand the ancient and most famous city of that name. It was in a manner the metropolis of the eastern dispersion of the Jews, and from thence the Jews in Asia Minor had been transplanted. St. Peter as an apostle of the circumcision, would be very likely, when he left Judea, to go amongst the Jews, and where he might find the greatest numbers: and finally, it is most natural to date a letter, or send salutations from a place by its real, and not by a figurative name." Instead of elected together with you, Doddridge reads, chosen with you; that is, to be the people of God, and to partake of the privileges of the gospel. Marcus was, very likely, converted to Christianity by St. Peter, and afterwards served him in the gospel, as a child serves his father; and therefore he calls him his son. See 1 Timothy 1:12. Perhaps Mark had travelled through Asia Minor, and might be known among those churches. Some suppose him to have been a different person from him who was the companion of Barnabas and Paul, and to have been the author of the gospel which bears his name. See the introductory note to the Gospel of St. Mark, and Acts 12:12.

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

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

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

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

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

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

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

REFLECTIONS.—1st, The apostle,

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

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

2nd, The apostle, in the view of the subtle enemy whom they had to contend against,

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

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

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

3rdly, He concludes,

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

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

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

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

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