Ch. 5. Third Series of Exhortations

(continued).

The remainder of the final series divides itself into two parts: the first (1-5) addressed to elders and to younger persons; the second (5–9) to the readers generally.

1. The elders. Another and accepted reading gives, elders therefore. Presbyter is the Greek in English spelling, and partly upon the original word as used here and elsewhere is based the conviction of some, that the Presbyterian form of church government is the Scriptural form. But in the primitive churches the minister was sometimes called elder, and sometimes bishop. The explanation is not difficult. The original word for elder (Πρεσβύτερος) was of Jewish origin (Ex. 3:16); the original word for bishop (ἐπίσκοπος) was of Greek origin. It was natural, therefore, in writing to Jews to use elder, and in writing to others to use bishop. Every minister was a bishop, and every minister was an elder. See Acts 20:17, and compare ver. 28; Titus 1:5, and compare ver. 7. Bishop and elder, then, were applied to the same church officer, and no other church officer was known except deacon. The office of apostle was temporary. It was of such a nature that it could not be transmitted: it was impossible for an apostle to have a successor. Were a list of qualifications of the bishop and of the elder to be arranged in two columns, one could write either bishop or elder over either, and neither would be inappropriate. It is not improbable that the elders as a class consisted of men somewhat advanced in age, for the churches were yet to make the discovery that it was not well to put themselves under men of experience. On the contrary, it was necessary to guard the churches against thinking too lightly of young men. 1 Tim. 4:12:" Let no man despise thy youth."

Among you. The readers are supposed to belong to different churches (1:1) and one or more of these elders may have been connected with each church, or possibly some of the smallest churches had no elders at all of their own, but were visited by elders of some large church.

I exhort — a tender word.

Who am also an elder — who am a fellow-elder. Though an apostle (1:1; Matt. 10:2), Peter puts himself in genuine humility upon an equality with elders. Never, by act or word, does he show that he considers himself superior in rank to other preachers, whether elders or apostles.

Witness of the sufferings of Christ — both eye-witness and preacher. (Acts 5:32.) He had seen his Master's entire course of suffering. It is difficult to believe that having bitterly repented of his denial, he did not see the crucifixion itself, though in the anguish of his spirit he may have stood afar off. This is the sixth time that he has made distinct mention of his Master's sufferings. What he saw he preached.

And also — who am also, as in the Revised Version. It is an emphatic connection of the two ideas of suffering and glory, and connection of the two is a favorite thing with the apostles. (4:13; 2:20; 1:7; Rom. 8:18.)

The glory that shall be revealed. Col. 3:4; 1 John 3:2. The glory of Christ which will shine out at his second coming and onward through eternity — shine upon his people, and shine out from them, is meant. Of that glory of Christ the apostle has the most beautiful assurance that he is even now a sharer. Equally strong may be, and ought to be, the conviction of all the elect.

2, 3. Feed. The original is more comprehensive. It includes feeding, watching over, guiding, protecting. Tend includes all. How affectionate is this apostolic echo of the Lord's command to Peter himself: Feed (tend) my sheep. (John 21:16.) The elders must instruct, comfort, reprove, guide, the several churches, and the individual members of which they are composed.

Flock. See on 2:25. Once straying like sheep, they need even now the faithful care of divinely appointed shepherds.

Of God. How penetrating the appeal! Can they neglect the flock which belongs to God?

Among you — in the different provinces (1:1) where you live. The elders were among the Christians (ver. 1), and the Christians were among the elders.

Taking the oversight. The original word is akin to episcopos translated in 2:25 bishop, but it would be as great an error to translate it perform the duties of a bishop as was committed in using bishop in 2:25. It means substantially what the Common Version says. It is taking the spiritual care of those over whom they are placed, and this is intended by the apostle as an explanation of tending. After all, it is doubtful whether the words should appear. the Revisers accept the Greek as the correct reading, and translate exercising the oversight, yet say in the margin that some omit the words. The Greek is rejected by Westcott and Hort. The spirit in which the oversight is to be taken is presented with rhetorical fullness in a threefold antithetical form: (a) Not by constraint, but willingly; (b) Not for filthy lucre, but of a ready mind; (c) Neither as being lords over God's heritage, but as being ensamples to the flock.

Constraint — necessity. They are to perform their duty not under an impulse from without, but under an impulse from within; their service must be rendered willingly, heartily. He who would gladly escape from the ministry if he could escape without loss of reputation or bread, is but a minister in mask. Paul indeed says (1 Cor. 9::16), that necessity is laid upon him, but necessity is not used in the same sense as here. He was willingly impelled (ver. 17) by consciousness of obligation. It was an inward, not an outward, necessity.

Filthy lucre — sordidly (an adverb in the original); that is, for the purpose of making money. The money made, would, under the circumstances, be filthy lucre. The elders had the right, as the apostles had, to a support from the churches (1 Cor. 9:7-14), but they were not to make even a support the motive for entering or continuing in the ministry. Constitutional love of gain, habitual "anxiety to save," is a disqualification for the Christian ministry. Compare 1 Tim. 3:3; 6:5-10; 2 Tim. 4:10, and remember Judas Iscariot. It is equally true that a spendthrift cannot be a "good minister" of Christ. Penuriousness and extravagance, though like two oxen, pulling hard apart, yet draw under the same yoke.

Of a ready mind — readily (here, also, in the Greek, an adverb, corresponding to the adverb above named, sordidty) or, better, willingly. It implies cheerful alacrity. He who works in the ministry sordidly, will soon find the filthy lucre a clog.

Neither as being lords over God's — neither as lording against or over. "God's" is an insertion by the translators. The participle for lording is combined with a preposition, the meaning of which is down, down upon. The combined words express intensity of action. Lording down upon is lording against; or as one may say in good English, lording over. The preposition causes the verb to express greater arrogance and severity.

Heritage — the heritages. The article points them out as well known; they are the churches over which the elders preside. The Greek originally meant lot, portion, what is conferred as inheritance or possession. (Acts 26:18; Col. 1:12.) It is the Greek word from which clergy (κλῆρος) was derived, and therefore some, hastening to give the word a meaning which it never had in apostolic times, have considered the apostle as requiring the elders not to lord it over the clergy. To apply the word to national churches is an equally great mistake, for a national Christian Church is a body of which Peter " died without the sight."

Being ensamples — becoming examples. Their influence must be that of a pure and gentle life.

Flock. As this answers to heritages, it may be seen that the latter must refer, as above, to churches. As Dean Howson says (Horce Petrinœ), " Nothing could be more simple, more lowly, more affectionate. No contrast in literature is more striking than the difference between the style of St. Peter's own epistles, and that in which his so-called successors have often written. Here is no trace of any consciousness of a divine grant of supreme jurisdiction. If the plenitude of teaching and of ruling were vested in St. Peter and his successors, we should surely find the assertion of it here. But we do not find it here."

This exhortation to elders seems like a warning prophecy of the changes which were to come. The sessions of a Presbyterian Church, consisting of the pastor and ruling elders, is a judicatory for the exercise of government and discipline.¹ It has power to receive members and power to exclude.² These elders hold office through life. The p0wer of the people has been lost, however, chiefly through the rise of Episcopacy. Within one hundred years after the apostles, the original oneness of bishop and elder began to disappear; bishop came to be applied to a small class of ministers, while other ministers continued to be called elders; the bishops grew in ambition, dared to call themselves the successors of the apostles, arrogated the exclusive right to ordain, and claimed that the Holy Ghost would not be given through any other fingers than their own. Diocesan power became metropolitan power, metropolitan power became patriarchal power, and patriarchal power became papal power. Bishops deposed bishops. Councils came into vogue, and, becoming the tools of the higher clergy, had the arrogance to demand of the churches the acceptance of creeds hammered out upon their own anvils. It is not surprising that in view of the quarrels and lust of bishops an ancient idolater said: "Make me a bishop, and I will surely become a Christian."

Ecclesiastical monarchy still prevails. In the papal form of development it has brought upon itself the strongest condemnation by that quintessence of all arrogance — infallibility. Millions of human souls are ground into the dust by being denied that right "of private judgment in matters of religion in opposition to authority," which, as the Roman Catholic Archbishop Spalding says,³ "is the fatal source of all this mischief" — "American infidelity and indifference."

4. This verse states the certainty of the blessed result which will accrue to the elders, if they shall obey the exhortation just given. The reward will be conferred at the appearing of the chief Shepherd, Christ himself, called in 2:25 the Shepherd; in Heb. 13:20 the great Shepherd, and by himself (John 10:14) the good Shepherd.

Chief. The elders, then, are shepherds in the service of Christ. But Christ is the Shepherd of all the flock — that is, all the elect.

Shall appear — shall be manifested. It refers to the second coming, viewed by Peter in his consciousness as near, though, perhaps, not viewed as near in time. See on 4:7, and see Col. 3:4; 1 John 2:28.

A crown — the crown; no other like it. We shall receive the amaranthine crown of glory, is the literal rendering. In 1:4 occurs fadeth not, the original of which is akin to the Greek used here. Whether the apostle has in his eye the beautiful conception of a never-fading flower (amaranth) "is very doubtful" (Lillie), but Huther otherwise. 'Crown.' Probably Peter has in mind a wreath of flowers; nor is it improbable that he thinks of those in the Grecian games on whose heads such a wreath was placed in token of victory. Still, as we are reminded, such flower-wreaths were used among the Jews.

Glory — the bliss of heaven, the chief element of which will be the life of God poured into the soul through Christ. This figurative method of representing the rewards of the future is one which the New Testament writers freely use. See 1 Cor. 9:25, an incorruptible crown; 2 Tim. 4:8, a crown of righteousness; James 1:12, the crown of life. What activity and what powers of endurance under trial should ministers of the gospel manifest!

5. Likewise. Compare the use of this word in 3:1, 7. It implies that, as the writer had an exhortation for the elders, he now has one 'likewise,' also, for the younger.

Younger — in age, not in office, in support of which latter view has been adduced the case of the young men who buried Ananias and Sapphira. (Acts 5:6, 10.) But who are the elders? The elders of ver. 1? — that is, elders in office? But why should Peter select only the younger in age as needing an exhortation to submit to elders in office? It is replied that the younger would be more inclined to have their own way. Probably; but it would be strange if the other members, the middle-aged, were wholly superior to the necessity of similar exhortation. It is quite in accordance with the practice of the New Testament writers to use the same word twice in different senses, even though the words may stand near each other. 'Elder' may therefore be understood as elder in age. That would include all the other members, whether in or out of office. It is, then, an exhortation to those who are younger in age to submit to those who are older in age. Peter's knowledge of human nature should be noticed. The exhortation is needed now. Deference toward the older members of a church by the younger is a virtue which has never been known to grow too rank. A few passages may aid in the cultivation of so beautiful a trait of Christian character. See 1 Kings 12:6-8; Prov. 16:31; 20:29; Job 32:7; Lev. 19:32.

Yea, all. The apostle here speaks more generally. What he requires of the younger in their relation to the elder, he requires of all in relation to all — a marvel of practical theology. The rich must submit themselves to the poor, not less than the poor to the rich; the learned to the ignorant, as well as the ignorant to the learned; and even the elder to the younger, equally with the younger to the elder. See Luke 22:24-26. "Contradictory and absurd" the world cries; but he who is "clothed with humility" sees the reasonableness and harmony of it all.

Clothed. The original, found nowhere else in the New Testament, is a peculiar word; not the word which the Greeks commonly used to express the simple idea of being clothed. Some think the word was derived from the name of a slave's frock, and infer its peculiar appropriateness to express humility. This is too artificial. Others give it a meaning almost the opposite — ornament yourselves. The word is more probably derived from one which expresses that by means of which a garment is fastened, and so, according to some, it enjoins the duty of being girded with humilitj'. The question is one pertaining only to the shade of meaning which the word may have as a figurative one. The general meaning is clear enough, and is expressed by Bengcl thus — "Put on and wrap yourselves in, so that the covering of humility cannot possibly be stripped from you."

With humility. The duty is also enjoined in Eph. 4:2; Phil. 2:3; Rom. 12:16. Often had Peter learned the lesson from his is Master. (Matt. 18:1-4; Mark 10:15; John 13:14-17.) As so often before, the exhortation is supported hy a citation from the Old Testament — that is, from the Septuagint translation of Prov. 3:34. Compare Luke 1:51, 52. The passage is cited also by James. (Jas. 4:6.)

6. Therefore — because to the humble grace is given.

Under the mighty hand of God. This is the more forcible, because enjoined upon all without respect to position. It refers to the endurance of sufferings, which is evident from ver. 7. They must bear with humility the sufferings which God, as with a mighty hand, lays upon them. See Deut. 3:24. Exaltation to spiritual honor is most desirable, and that they must consider as the end.

In due time — whenever God shall see fit to do so. It may occur partly in this life, but it will certainly occur in the next life. The worlds were made by the mighty hand of God, and are held in his mighty hand, but in suffering the Christian is under his mighty hand.

7. All your care — anxious care. The original word is akin to that found in Matt. 6:25, " Take no thought"; thought, when the Common Version was made, having strictly the meaning of anxiety, or solicitous care. (Trench.) They were to throw off upon God all their burden of anxiety.

For he careth for you. The Greek does not have such related words as appear in the English, care, careth, but for rhetorical emphasis it brings into proximity the two pronouns rendered respectively him and he, thus — Casting all your care upon him, for to him, belongs care for you. Compare the beautiful exhortation in Ps. 55:22, "Cast thy burden upon the Lord and he shall sustain thee," with which, evidently, Peter was familiar. No sweeter thought has yet been uttered in the ear of these suffering Christians.

8. The requirement to throw off upon God their burden of solicitude implies no grant of carnal security. Be sober — twice before. (1:13; 4:7.) See OH the former.

Be vigilant — watch. Notice the rapid energy of the style. He hastens from the former to the latter without stopping to use a connecting particle; and if the critics must be followed, or rather as the best manuscripts ought to be followed, because must be expunged, and this makes the swiftness and energy of the thought still greater. With characteristic power, and flashing as if in heated remembrance of his own narrow escape (Luke 22:31,32), he says — Be sober! watch! the devil seeks you!

Your adversary. An antagonist in law was called an 'adversary' (antidikos), and the terra was applied in a general sense to any one who put himself in hostility to another. The Scriptures everywhere recognize, Christ himself recognized, the existence of a being, who, though once in possession of a will in harmony with God's, is now hostile to the Creator, especially in his work of saving men through Christ; and this is the being to whom the apostle refers.

The devil. It points out the antagonist by a well-known name. Satan is of Hebrew origin. (Job 1:6.) Diabous (devil) of Greek origin. The attempt to disprove the personality of such a being has been a failure. Satan would have been better pleased had the people been led to believe the attempt successful.

As a roaring lion, etc. See Gen. 49:9, where Judah is called a lion's whelp. Christ is called a Lion (Rev.5:5), but, as Augustine says, cited by Huther, "Christus leo propter fortitndinem, diabolus propter feritatem; ille leo ad vincendnyn, iste leo ad nocenduni. (Christ is a lion on account of his courage, the devil on account of his ferocity; the former is a lion to conquer, the latter to injure.) 'Roaring,' which is frequently referred to in the Old Testament as a terrible characteristic of the lion, adds power to the description. Smiling, however, is as easy for the devil as roaring — an adept at both, and whichever doing, is bent on evil.

Walketh about — is walking; his custom. He was walking very near where Peter himself was at the time of his fearful sin. He is continually in motion. He is above the necessity of taking rest, which is not contradictory to Matt. 12:43 ("When the unclean spirit is gone out of a man, he walketh through dry plaices, seeking rest"); for these words do not indicate ceasing from the pursuit of victims, but they show the opposite — the restlessness of a demon when cast out of a man.

Seeking whom — or, possibly, someone.

He may devour — or swallow down. The figure expresses ruin, and implies ruin of body and soul. Satan desired to have Peter himself. (Luke 22:31.)

9. As in ver. 8 the apostle guards them against the indolence which might result from casting their care upon God, so now he guards them against the danger of trusting in the activity enjoined. They must resist, but they must resist steadfast, firm, in the faith. No resistance of the devil will be successful which is made in their own strength still another clear echo of Peter's experience. Christ once prayed that his faith might not fail. Here, too, the case of Ananias and Sapphira is solemnly instructive. It was this very apostle, who, after bitter experience of the sinfulness of yielding to Satan, and after the deepest sorrow for doing so, faithfully reproved those corrupt members of the Church in Jerusalem. "Ananias, why hath Satan filled thine heart to lie to the Holy Ghost?" Fearful illustrations of the consequences of not resisting the evil one! (James 4:7.) When seeking whom he may devour he walks, when resisted he flees: the spirit is the same. Peter sees him walking about; James sees him fleeing.

Knowing. Their knowledge of the fact will lead them to cultivate the habit of considering it.

The same afflictions which they are suffering are accomplished (continuance of action) upon their brethren, their brotherhood, literally. See 2:17. Considering the fact of the sufferings of their brotherhood in the world will be one means of strengthening their faith, and of qualifying them to resist. What suffering believers have been able to do and to bear, may be seen in Paul and his companions (2 Cor. 4:8-10; 6:9,10), and even in many of the Old Covenant time. For the latter, see Heb. 11. Peter and James (4:7), as well as Peter and Paul, are in harmony. The brotherhood of Christians, viewed as a general fact, is a precious one: brotherhood in suffering will be followed by brotherhood in eternal glory.

The third series of exhortations is ended.

10, 11. A promise and a doxology. The Common Version gives the expression of a wish rather than a promise, but the tense of the Greek now generally adopted is the future: will make you perfect, will establish, etc. All grace. All the grace which is shown toward men is God's grace; or it may refer to variety in the gifts which result from grace. Grace. See on the same word in 1:2.

Hath called — should be, called. They were called at a given time in the past — that is, when they were regenerated, as in 2:9. Compare 2:21.

Unto his eternal glory. Notice that it is his (God's) glory to which they were called; therefore the meaning is, that they were to share God's glory. The same rich thought is expressed by Paul in 1 Thess. 2:12; 2 Thess. 2:14. They share it here, but the fullness of the gift is reserved for the future.

By Jesus Christ — in Jesus Christ. It expresses not instrumentality, but communion with Christ's life — a favorite idea. Westcott and Hort with some others consider 'Jesus' as not supported by sufficient manuscript authority.

After that ye have suffered a while (a little time). The perfecting, etc., is indeed carried on while they are suffering, which thought has been elsewhere expressed, but the apostle conceives the grand result as occurring after the sufferings. But another explanation is more usually given; that which connects the suffering with being called unto his glory, thus: who called its unto his eternal glory, after we have suffered. Suffering precedes glory. Make you perfect. The Common Version takes no notice of an emphatic pronoun; himself will make you perfect. It excludes all others. 'Perfect,' will fully furnish — that is, such as one should be, deficient in no part. (Robinson.) See Heb. 13:21.

Stablish — will make firm. (2 Thess. 2:17; 3:3.) It is the Same word in the Greek as is found in Luke 22:32:"Strengthen thy brethren." How his Lord's command must have imprinted itself upon the apostle's heart! So the exhortation given to Peter is by Peter transformed into one of the richest of promises.

Settle you — will ground you upon an immovable foundation. The original word is used in Matt. 7:25, "founded" upon a rock, and in Eph. 3:17, "grounded," in love. Here, also, Peter flashes onward in quick, sudden strokes, without connecting particles. The Greek for 'settle' is omitted by Westcott and Hort. As to the doxology, see on 4:11.

12. Silvanus — the same, probably, as is mentioned in Acts by the name of Silas. The Epistles always use the form found here. It was not unusual for Jews to have two names. Saul was also called Paul. Silas was probably the Jewish and Silvanus the foreign name; yet it need not be supposed that he was never called Silas except in Palestine or by Jews. Silvanus stood high among early Christian laborers. He is classed with Paul, Barnabas, and Judas Barsabas, as a leading man among the brethren. (Acts 15:22.) He was appointed to one of the most important services of apostolic times. (Acts 15:1-31.) He was a public teacher. (Acts 15:32.) He was Paul's companion on his second missionary tour. He was imprisoned with Paul at Philippi, where, with the apostle, he poured forth thanksgiving to God in songs constructed probably from poetic portions of the Old Testament. (Acts 16:19-40.) How long he continued to labor with Paul, or what special object brought him into this brief connection with Peter, is unknown. Peter writes the Epistle by him — that is, ho sends by him the Epistle which he himself wrote.

Have written — wrote. The Epistle is nearly completed, and the apostle conceives it as finished. See Crit. Notes. A faithful brother — the faithful brother; a pleasant testimonial. Upon the "sharp" disagreement of Paul and Barnabas concerning Mark, Silas was preferred by Paul as a co-worker instead of Mark, who was chosen by Barnabas. (Acts 15:37-40.) As Mark was closely allied with Peter (for example, in the preparation of the gospel which bears his name), it would not have been strange had Peter's special relation with Mark led him to show a touch of unsanctified human nature toward Silas; but Silas is the faithful brother. Some connect 'unto you' with write, and some (the Common Version) with faithful. It is not easy to decide which the apostle intended. But See Crit. Note.

As I suppose. Too weak, or if this translation is retained it must not be considered as showing doubt. The apostle says he thinks, he considers, he accounts (Revised Version) the brother as faithful; and this is a judgment formed upon what he knows of his Christian character.

Briefly. He could have written more, for his heart is full of desire for their comfort and growth under sufferings.

Exhorting and testifying. See Introduction, II.

This is the true grace — not the grace of which he has been writing, but that which they received at their renewal. 'Grace' — divine favor, implying always that those to whom it is shown do not merit it. 'True' — having reality, a veritable existence. It is not intended as a contrast with error of doctrine. (Huther.) It has been supposed that the apostle here refers to Paul, and intends to say that Paul's preaching, which they are supposed to have heard, was true; but there is nothing to justify that view.

Wherein ye stand. Some manuscripts give another form of the verb, which several critics accept: in which stand.

13. The church that is. . . . you. The English reader will notice that these words are in italics. For these the Greek has no corresponding words. The Sinaitic manuscript, which is sit least one of the oldest, has the Greek word for 'church' after Babylon, but the manuscripts in general have no noun whatever. Literal rendering: The co-elect in Babylon saluteth you. The two principal views are:1. That Peter's wife is meant (1 Cor. 9:5); 2. A Christian church. The former view seems unentitled to acceptance, since it is difficult to see how it could be necessary to add in Babylon. It would seem to be enough to say, the co-elect saluteth you. But it would have been very natural to add the name of the place, if a church were meant. Notice the correspondence between co-elect here and elect in 1:2. The consideration by itself, however, is by no means decisive.

Babylon. Most Roman Catholic expositors insist that Rome is meant. But if Rome is meant, 'Babylon' is used figuratively; yet in this very simple, unimaginative close of the Epistle, such a figurative (symbolic) form of expression would have been contrary to the way in which the human mind usually works. Not Babylon in Egypt can be meant, for that was scarcely more than a military post. Babylon in Chaldea was still sufficiently large to be a place of some importance, and it is known to have been a place of residence for Jews. It is true that according to Josephus, many of the Jews had been driven away, but there is no reason to suppose that there were none remaining. That is probably the Babylon to which Peter refers. It is singular that Roman Catholics should incline to apply to Rome the name of such a city as Babylon, but it is intended to help a theory which greatly needs all possible support.

Marcus — son of a Mary who lived in Jerusalem (Acts 12:12), and into whose house Peter went after his release from prison; John Mark (Acts 12:12; 15:37); John (Acts 13:5, 13).; Mark. (Acts is:39.) John was his Jewish, and Mark his Roman name. Mark was a cousin to Barnabas (Col. 4:10), which may have influenced the latter's choice. (Acts 15:37.) His reluctance to accompany Paul on one of the apostle's missionary journeys was a fault (Acts 13:13), but Paul's magnanimous reference to him (2 Tim. 4:11) is Worthy of special note. He was with Paul in Rome when the latter was a prisoner. (Col. 4:10; Philemon 24.) He was doubtless the writer of the gospel which bears his name.

My son — spiritually; probably converted by Peter's means.

14. Greet — salute.

A kiss of charity — of love. A holy kiss. (Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26.) This sign was not to be given them as from Peter, but Peter exhorts that they give it to one another, and, as Meyer suggests on 1 Cor. 16:20, they probably gave it immediately after reading the Epistle. This was not merely a form of salutation; it was a method of expressing their Christian love, and "was, specifically, a recognition or ratification of one another's Christian character. The kiss, as a token of love or friendship or respect, was as common in Oriental countries as shaking hands is in Europe and the United States. Esau kissed his father (Gen. 27:27); Laban his sister's son (Gen. 29:13); the woman who was a sinner kissed the Saviour, applying the token to the feet as expressive of her humility; Simon violated custom in not kissing Jesus (Luke 7:45, 'Thou gavest me no kiss')." The Epistle concludes with the expression of desire that peace may be with them.

All that are in Christ Jesus — all that are in communion with him, all who have become sharers in his spiritual life. 'Jesus' and Amen have little sanction from manuscripts.

CRITICAL NOTE. — CHAPTER V.

The objection to connecting ὑμῖν (you) with ἔγραψα (wrote) is that the former is brought in so early, standing between Διὰ Σιλουανοῦ (by Silvanus) and τοῦ πιστοῦ ἀδελφοῦ (the faithful brother). Translated in the order of the Greek: By Silvanus to you the faithful brother, as I suppose, briefly I wrote. But the objection seems greatly weakened, if not wholly removed, by comparing the arrangement with a similar one in Gal. 6:11: Ἴδετε πηλίκοις ὑμῖν γράμμασιν ἔγραψα (ye see how large to you a letter I wrote). Here it is evident that ὑμῖν (you) must be connected with ἔγραψα (wrote). Such, therefore, may be the connection in the verse before us.

1) "The Form of Government." Book 1, Chap. 5.

2) Id., Book 1, Chap. 9: 7.

3) Miscellanea," p. 383.