I PETER 5

 

 The sufferings of Christ and His followers is a theme carried over into this chapter from I Peter 4.

Repeated words and phrases in I Peter 5 include “the glory to be revealed” (vv. 1, 4, 10), humility (vv. 

5, 6), grace (vv. 10, 12), and steadfastness (vv. 9, 12).

5:1-5 There are two descriptions of elder as defined by: duties and authorities (v.1) and by age in 

contrast to youth (v. 5). “Elder” in v. 1 is seen to be synonymous to “bishop / overseer” in v. 2.

5:2 Contrast 1 Corinthians 9:16-17. “Not under compulsion” = “not because you must” (NIV) 

The pair “grace and peace” familiar from Paul's letters appears also in this epistle and the start (v. 2) 

and end (vv 10, 14). The only difference is that Peter does not reverse the order of the words at the 

conclusion as Paul does.

5:2-3 I have unfortunately witnessed examples of such “lording over” at more than one congregation I 

have attended in the past. It appears to be almost a characteristic pitfall that goes with the position. The 

Greek word translated as “lording over” always has a negative connotation in the NT, generally 

referring to the actions of Gentile leaders (see Matthew 20:25; Mark 10:42).

5:5 This saying is quoted from Proverbs 3:34 (in the Greek Septuagint version) and also appears in 

James 4:6. Interestingly, both of these NT usages are followed by references to resisting Satan (James 

4:7 and I Peter 5:8-9). Discuss the relationship between humility and our ability to resist Satan.

“Clothe yourself” means “binding firmly on and wearing constantly,” according to Polkinghorne.

5:5-6  D. A. Carson notes that “the instruction would have seemed positively countercultural to Peter's 

readers, as humility was so often seen in Greco-Roman culture as a mark of a slave. Peter's readers,

 however, are to see themselves as strangers and aliens (1:1; 2:11) with primary allegiance to another 

kingdom.”

5:5-10 McKnight remarks that the order of commands to humble yourself, resist Satan, and draw near 

to God in these verses have been called more random than logical. However, that same order appears in 

James 4:7-8.

5:8 The first part of this verse is similar to the admonition given in 4:7.

C.E. Arnold: “The image of 'a roaring lion' captures the fear he seeks to instill in people.” But in 

reality, he is more of a paper tiger when faced with believers who resist him. All of you have probably 

seen MGM movies which start out with the lion roaring. I grew up two blocks from the MGM studio 

and once saw the MGM lion sitting in the back of a limousine convertible while publicity shots were 

being taken. He didn't look nearly as fierce then. A reference to “a roaring lion” appears back in Psalm 

22:13.

5:10 The “little while” of suffering on earth is set alongside the eternity with God.

5:11 This is almost identical to the benediction in 4:11.

5:12 Silvanus is the Latinized form of his Hebrew name while Silas is the Greek form. This is one 

possible indication that the letter was written from Rome. Silas is best known for being a companion of 

Paul (Acts 15:22; II Corinthians 1:9; Philemon 24). Some have interpreted this verse as meaning that 

Silvanus was merely the carrier of the letter. However, my analysis in “I Peter: Introduction to the 

Literary Structure” indicates that he had a more direct role in actually co-writing the letter. This is also 

the judgment of Selwyn, who states that dia (“through”) denotes joint authorship.

5:13 “Your sister church” is literally “she” in the Greek. This is somewhat similar to the opening 

greetings in II John: “To the elect lady and her children.” The feminine pronoun “she” has given rise to 

two different interpretations. Kroeger suggest that it is actually a reference to Peter's wife. The more 

likely explanation, however, is that it refers to the local congregation since ekklesia (“church”) is a 

feminine noun.

The reference to Babylon is also puzzling. A minority opinion reads this literally, which is highly 

unlikely. “Babylon” was an early church code-name for Rome, suitable disguised in case the letter fell 

into the wrong hands. It is used in this sense in the Book of Revelation as well. There was an additional 

reason for this term: Seebass: “As the Jews once lived in exile in Babylon, so the Christians now live in 

the world, as exiles; they are strangers in the Dispersion, attacked with hate by a totalitarian world that 

seeks to have its own way.”