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Instruction for Shepherds and Flocks (1–9). Apostolic Salutation (10–11). Greetings and notices (12–14). 1Pet.5:1. I implore your shepherds, a fellow shepherd and witness of the sufferings of Christ and a sharer in the glory that is about to be revealed: Addressing instructions to all readers, shepherds and flocks in the final chapter of the epistle, the Apostle Peter first of all establishes his authority as a mentor in the Church. Addressing his instructions to the pastor-elders - πρεσβύτερος precisely in the sense of office in the Church (cf. Acts 11:30, 20:17), and not in the sense of old age (glorified “elders”), the Apostle humbly calls himself their fellow shepherd (ό συμπρεσβύτερος ). “Then, wanting to show that he has an advantage over them, and that he calls himself a presbyter out of humility, he exposes his dignity, namely, that he is a witness of Christ’s suffering. He says something like this: if I, who explained such visions to you, do not consider it low to call myself a co-presbyter, then it is unfair for you to rise above your subordinates” (Blessed Theophilus). The Apostle calls himself a witness of the sufferings of Christ not only in the sense that he preached about the sufferings and death of Christ, of which he was an eyewitness, but also in the fact that in his very life and work he became a confessor of Christ, enduring various sufferings for the name of Christ; Perhaps the Apostle foresaw, by the inspiration of God and according to the prediction of the Lord Himself, about the martyrdom of Apostle. Peter (John 21:18–19), his suffering and death for Christ, and in this foreknowledge he called himself a confessor of Christ. Finally, in the same article. 1 The Apostle calls himself a fellow participant, a participant (χοινωνός) of future glory in the Kingdom of Christ, in the certainty of which for all true confessors of the faith of Christ the Apostle is firmly confident (1 Pet. 5:4), as is the Apostle. Paul (Col 3:4; 1 Tim 4:8). 1Pet.5:2. shepherd the flock of God that is among you, overseeing it not under compulsion, but willingly and pleasing to God, not for vile gain, but out of zeal, 1Pet.5:3. and not lording it over the inheritance of God, but setting an example for the flock; 1Pet.5:4. and when the Chief Shepherd appears, you will receive an unfading crown of glory. The Apostle reveals in detail the Gospel image of a true spiritual shepherd (John 10:1-16). The Apostle touchingly and persistently exhorts the spiritual shepherds of God's flock to shepherd and guard the inheritance of God entrusted to them (cf. Acts 20:28). Expanding the concept of true shepherding, the Apostle warns shepherds against three moral shortcomings and together he demands three virtues that are opposite to these shortcomings: shepherds must shepherd the flock of God 1) not under compulsion, but willingly and godly, 2) not out of greed, but diligently, 3) not out of ambition or lust for power, but setting a good example in themselves. “I do not need” is shepherded by the one who in himself offers his flock an example of good activity and thereby encourages them to compete with the teacher before each other. “Profits not unjust” are shepherded by those who do not step forward with pride and do not tower over their subordinates, but live not luxuriously, or who do not covet precious clothes and luxurious dishes, which produce pride and serve as a reason for vile self-interest. “A clergy” (lot) calls the sacred assembly” (Blessed Theophilus). Provided that the shepherds comply with these apostolic requirements, the Apostle undoubtedly promises them a heavenly reward in the future Heavenly Kingdom (cf. 1 Pet. 1:4; John 10:28). 1Pet.5:5. Likewise, younger ones, obey the shepherds; Nevertheless, as you submit to one another, clothe yourselves with humility, for God resists the proud, but gives grace to the humble. 1Pet.5:6. Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time. If the essential duty of pastors, as senior members of the Church by position and position, is to take proper care of the younger members of the Church - all members of non-hierarchical dignity in general, then all these latter are primarily obliged by the duty of obedience to the pastors, and also all must submit to each other out of the duty of Christian love, meekness and humility. The saving power of humility, despite the destruction of pride, the Apostle proves, like Apostle. James (James 4:6), a reference to Proverbs 3:34 according to the Greek translation. In Art. 6, pointing, as before (1 Pet. 4:17), to the impending judgment of God, pleases all Christians in general to humble themselves, to recognize their powerlessness before the greatness and power of God - in the hope that the Lord, sooner or later, in due time will exalt the humble: “in the word - in time - a hint is given to exaltation in the next century, which exaltation and it alone is unchangeable and lasting. For the exaltation here is neither safe nor firm, but is rather humbled than elevated” (Blessed Theophilus). 1Pet.5:7. Cast all your cares on Him, for He cares for you. A Christian who completely humbles himself under the strong hand of God tends to put aside all fussy care and place all hope in the providential care of God, according to the commandment and promise of Christ the Savior (Matthew 10:30; Luke 21:18). 1 Peter 5:8. Be sober and watchful, because your adversary the devil walks around like a roaring lion, looking for someone to devour. 1Pet.5:9. Resist him with firm faith, knowing that the same sufferings happen to your brothers in the world. But to surrender oneself to the will of God, to the Providence of God, does not mean to indulge in carelessness: carelessness is contrary to God’s care for people and is extremely disastrous for their moral state, simply because people are surrounded by dark forces that present all sorts of temptations and obstacles to their salvation. The Apostle, with fatherly love and care, warns readers against dangerous carelessness, which the devil especially uses to cause the death of people. “Those who are accustomed to sleeping spiritually (which means being absorbed in vanity) and thereby burdening the sobriety of the soul are attacked by the crafty beast of despair. Warning against this, the disciple of Christ urges us to always stay awake and beware of the sower of tares, so that when we sleep, that is, we lead a careless and lazy life, he does not secretly sow evil thoughts and distract us from true life” (Blessed Theophilus). The adversary or enemy of the human race - the devil here (v. 8) for his cruelty and cruelty is compared to a lion, who with a roar seeks the prey of his greed and for this purpose circles the earth (cf. Job 1:7) and causes destruction and harm of all kinds to the careless and careless. The Apostle therefore strongly arouses the attention and energy of believers to the fight against the primordial enemy of people: “Resist him with firm faith” (v. 9), which closely resembles the corresponding instruction of St. James (James 4:7). By encouraging uncomplaining patience with sorrows and fighting the devil, the Apostle also points out the idea that suffering is the common lot of the early Christians. “They probably endured many sorrows for Christ, to whom the Apostle Peter wrote this: that is why he consoles them at the beginning and at the end of the epistle - there by the fact that they become fellow-partners in the sufferings of the Lord, and here by the fact that not only they alone suffer, but also all believers living in the world” (Blessed Theophilus). 1Pet.5:10. May the God of all grace, who has called us to His eternal glory in Christ Jesus, after you have suffered for a little while, perfect you, establish you, strengthen you, and make you steadfast. 1Pet.5:11. To him be glory and power forever and ever. Amen. But the Apostle offers the highest consolation to readers in their suffering, pointing to the grace of God, which is strong to overcome all trials for Christians on the path to perfection and lead believers to the perfect fulfillment of the goals of their Divine calling to salvation. The Apostle is here to God the Savior of men, v. 11, sends out praise (cf. Matthew 6:13). 1Pet.5:12. I wrote this briefly to you through Silouan, your faithful brother, as I think, to assure you, comforting and testifying, that this is the true grace of God in which you stand. At the end of the message, the Apostle designates the path and medium that he used to convey this message to the readers, pointing specifically to Silouan, who was previously a companion of Ap. Paul (Acts 15:40; 2 Cor 1:19; 1 Thessalonians 1:1), as the transmitter of the message, and, as the Apostle noted, a completely faithful person and worker in the gospel field. At the same time, the Apostle briefly outlines the theme or main essence of the epistle, indicating it in testimony to the truth, the undoubted reality of the grace of God, in which Christians are called and stand (cf. 1 Pet. 1:10 et seq.). 1Pet.5:13. The church chosen like you in Babylon and Mark my son greet you. 1Pet.5:14. Greet each other with the kiss of love. Peace to you all in Christ Jesus. Amen. In the afterword, the words “in Babylon”, “co-chosen” (συνεκλεκτική) and (Mark) “my son” require explanation. What is Babylon in v. 13 probably means Rome, as we already said in the preface to the commentary. In ancient times, and partly in modern times, some interpreters understood the expression “co-chosen” in the sense of the wife of the Apostle Peter, and Mark (the Apostle and evangelist) was considered his carnal son (this guess was based on the story of Acts 12). In fact, “chosen” refers to the Church of God, formed in Rome. He calls the evangelist Mark, calling him a son in the Spirit, and not in the flesh” (Blessed Theophilus). The Apostle ends his message with a greeting of love and peace. While Paul writes (Rom. 16:16; 1 Cor. 16:20) for believers to greet one another with a “holy kiss,” Peter says greet one another with “the kiss of love.” But both have the same idea. Paul knows that love for the Lord is greater than all virtues, even martyrdom for Christ, and therefore he calls that kiss given in God a holy kiss. And Peter, when he talks about the kiss of love, means: true love. Therefore he adds: “Peace be to you all in Christ Jesus.” He is not talking about the ordinary, human world, but wants them to receive the peace that Christ honored them by going away to suffer and saying: “peace I leave with you,” and noting the difference: “not as the world gives you” (John 14:27) (Blessed Theophilus). You might be interested in: