5:1 {Who am a fellow-elder} (\ho sunpresbuteros\). Earliest use
of this compound in an inscription of B.C. 120 for fellow-elders
(alderman) in a town, here only in N.T., in eccles. writers. For
the word \presbuteros\ in the technical sense of officers in a
Christian church (like elder in the local synagogues of the Jews)
see #Ac 11:30; 20:17. It is noteworthy that here Peter the
Apostle (#1:1) calls himself an elder along with (\sun\) the
other "elders." {A witness} (\martus\). This is what Jesus had
said they must be (#Ac 1:8) and what Peter claimed to be (#Ac
3:15; 10:39). So Paul was to be a \martus\ (#Ac 22:15). {Who am
also a partaker} (\ho kai koinÏnos\). "The partner also," "the
partaker also." See #Lu 5:10; 2Co 1:7; 2Pe 1:4. See same idea in
#Ro 8:17. In #Ga 3:23; Ro 8:18 we have almost this about the
glory about to be revealed to us where \mellÏ\ as here is used
with the infinitive.

5:2 {Tend} (\poimanate\). First aorist active imperative of
\poimainÏ\, old verb, from \poimýn\ (shepherd) as in #Lu 17:7.
Jesus used this very word to Peter in the interview by the Sea of
Galilee (#Joh 21:16) and Peter doubtless has this fact in mind
here. Paul used the word to the elders at Miletus (#Ac 20:28).
See #2:25 for the metaphor. {Flock} (\poimnion\). Old word,
likewise from \poimýn\, contraction of \poimenion\ (#Lu 12:32).
{Exercising the oversight} (\episkopountes\). Present active
participle of \episkopeÏ\, old word (in #Heb 12:15 alone in
N.T.), omitted here by Aleph B. {Not by constraint} (\mý
anagkastÏs\). Negative \mý\ because of the imperative. Old adverb
from verbal adjective \anagkastos\, here alone in N.T. {But
willingly} (\alla hekousiÏs\). By contrast. Old adverb, in N.T.
only here and #Heb 10:26. {Nor yet for filthy lucre} (\mýde
aischrokerdÏs\). A compound adverb not found elsewhere, but the
old adjective \aischrokerdýs\ is in #1Ti 3:8; Tit 1:7. See also
#Tit 1:11 "for the sake of filthy lucre" (\aischrou kerdous
charin\). Clearly the elders received stipends, else there could
be no such temptation. {But of a ready mind} (\alla prothumÏs\).
Old adverb from \prothumos\ (#Mt 26:41), here only in N.T.

5:3 {Lording it over} (\katakurieuontes\). Present active
participle of \katakurieuÏ\, late compound (\kata, kurios\) as in
#Mt 20:25. {The charge allotted to you} (\tÏn klýrÏn\). "The
charges," "the lots" or "the allotments." See it in #Ac 1:17,25
in this sense. The old word meant a die (#Mt 27:25), a portion
(#Col 1:12; 1Pe 1:4), here the charges assigned (cf. #Ac 17:4).
From the adjective \klýrikos\ come our cleric, clerical, clerk.
Wycliff translated it here "neither as having lordship in the
clergie." {Making yourselves ensamples} (\tupoi ginomenoi\).
Present active participle of \ginomai\ and predicate nominative
\tupoi\ (types, models) for which phrase see #1Th 1:7.
Continually becoming. See #2:21 for \hupogrammos\
(writing-copy). {To the flock} (\tou poimniou\). Objective
genitive.

5:4 {When the chief Shepherd shall be manifested}
(\phanerÏthentos tou archipoimenos\). Genitive absolute with
first aorist passive participle of \phaneroÏ\, to manifest, and
genitive of \archipoimýn\, a compound (\archi, poimýn\) after
analogy of \archiereus\, here only in N.T., but in _Testam. of
Twelve Patrs_. (Jud. 8) and on a piece of wood around an Egyptian
mummy and also on a papyrus A.D. 338 (Deissmann, _Light, etc._,
p. 100). See #Heb 13:20 for \ho poimýn ho megas\ (the Shepherd
the great). {Ye shall receive} (\komieisthe\). Future of \komizÏ\
(#1:9, which see). {The crown of glory that fadeth not away}
(\ton amarantinon týs doxýs stephanon\). For "crown"
(\stephanos\) see #Jas 1:12; 1Co 9:25; 2Ti 4:8; Re 2:10; 3:10;
4:4. In the Gospels it is used only of the crown of thorns, but
Jesus is crowned with glory and honor (#Heb 2:9). In all these
passages it is the crown of victory as it is here. See #1:4 for
\amarantos\, unfading. \Amarantinos\ is made from that word as
the name of a flower \amaranth\ (so called because it never
withers and revives if moistened with water and so used as a
symbol of immortality), "composed of amaranth" or "amarantine,"
"the amarantine (unfading) crown of glory."

5:5 {Be subject} (\hopotagýte\). Second aorist passive imperative
of \hupotassÏ\. {Unto the elder} (\presbuterois\). Dative case.
Here the antithesis between younger and elder shows that the word
refers to age, not to office as in #5:1. See a like change in
meaning in #1Ti 5:1,17. {All} (\pantes\). All ages, sexes,
classes. {Gird yourselves with humility} (\týn tapeinophrosunýn
egkombÏsasthe\). First aorist middle imperative of \egkomboomai\,
late and rare verb (in Apollodorus, fourth cent. B.C.), here only
in N.T., from \en\ and \kombos\ (knot, like the knot of a
girdle). \EgkombÏma\ was the white scarf or apron of slaves. It
is quite probable that Peter here is thinking of what Jesus did
(#Joh 13:4ff.) when he girded himself with a towel and taught
the disciples, Peter in particular (#Joh 13:9ff.), the lesson of
humility (#Joh 13:15). Peter had at last learned the lesson
(#Joh 21:15-19). {The proud} (\huperýphanois\). Dative plural of
\huperýphanos\ (#Jas 4:6; Ro 1:30) after \antitassetai\ (present
middle indicative of \antitassÏ\ as in #Jas 4:6 (quoted there as
here from #Pr 3:34).

5:6 {Humble yourselves therefore} (\tapeinÏthýte oun\). First
aorist passive imperative of \tapeinoÏ\, old verb, for which see
#Mt 18:4. Peter is here in the role of a preacher of humility.
"Be humbled." {Under the mighty hand of God} (\hupo týn krataian
cheira tou theou\). Common O.T. picture (#Ex 3:19; 20:33, etc.).
{That he may exalt you} (\hina hupsÏsýi\). Purpose clause with
\hina\ and first aorist active subjunctive of \hupsoÏ\. Cf. #Lu
14:11; Php 2:9. {In due time} (\en kairÏi\). Same phrase in #Mt
24:45.

5:7 {Casting} (\epiripsantes\). First aorist active participle of
\epiriptÏ\, old verb, to throw upon, in N.T. only here and #Lu
19:35 (casting their clothes on the colt), here from #Ps 55:22.
For \merimna\ see #Mt 6:25,31,34. {He careth} (\autÏi melei\).
Impersonal verb \melei\ (present active indicative) with dative
\autÏi\, "it is a care to him." God does care (#Lu 21:18).

5:8 {Be watchful} (\grýgorýsate\). First aorist active imperative
of \grýgoreÏ\, late present imperative from perfect \egrýgora\
(to be awake) from \egeirÏ\ (to arouse), as in #Mt 24:42. For
\nýpsate\ see #1:13; 4:7. {Your adversary} (\ho antidikos
humÏn\). Old word for opponent in a lawsuit (#Mt 5:25). {The
devil} (\diabolos\). Slanderer. See on ÿMt 4:1. {As a roaring
lion} (\hÏs Ïruomenos leÏn\). But Jesus is also pictured as the
Lion of the tribe of Judah (#Re 5:5). But Satan {roars} at the
saints. Present middle participle \Ïruomai\, old verb, here only
in N.T., to howl like a wolf, dog, or lion, of men to sing loud
(Pindar). See #Ps 22:13. {Whom he may devour} (\katapiein\).
Second aorist active infinitive of \katapinÏ\, to drink down. B
does not have \tina\, Aleph has \tina\ (somebody), "to devour
some one," while A has interrogative \tina\, "whom he may devour"
(very rare idiom). But the devil's purpose is the ruin of men. He
is a "peripatetic" (\peripatei\) like the peripatetic
philosophers who walked as they talked. Satan wants all of us and
sifts us all (#Lu 22:31).

5:9 {Whom withstand} (\hÏi antistýte\). Imperative second aorist
active (intransitive) of \anthistými\; same form in #Jas 4:7,
which see. Dative case of relative (\hÏi\). For the imperative in
a subordinate clause see verse #12; 2Th 3:10; 2Ti 4:15; Heb
13:7. Cowardice never wins against the devil (#2Ti 1:7), but
only courage. {Steadfast in your faith} (\stereoi týi pistei\).
Locative case \pistei\. \Stereos\ is old adjective for solid like
a foundation (#2Ti 2:19). {The same sufferings} (\ta auta tÏn
pathýmatÏn\). An unusual construction with the genitive rather
than the usual \ta auta pathýmata\, perhaps as Hofmann suggests,
"the same tax of sufferings" ("the same things in sufferings").
Probably this is correct and is like Xenophon's phrase in the
_Memorabilia_ (IV. 8. 8), \ta tou gýrÏs epiteleisthai\ (to pay
the tax of old age). {Are accomplished} (\epiteleisthai\).
Present (and so process) middle (you are paying) or passive (is
paid) infinitive of \epiteleÏ\, old verb, to accomplish (#2Co
7:1). {In your brethren who are in the world} (\týi en tÏi
kosmÏi humÏn adelphotýti\). Associate-instrumental case
\adelphotýti\ (in N.T. only here and #2:17, which see) after \ta
auta\ (like #1Co 11:5) or dative after \epiteleisthai\. Even so
\eidotes\ (second perfect active participle of \oida\) with an
infinitive usually means "knowing how to" (object infinitive) as
in #Lu 12:56; Php 3:18 rather than "knowing that" (indirect
assertion) as taken above.

5:10 {The God of all grace} (\ho theos týs charitos\). See #4:10
for \poikilýs charitos theou\ (of the variegated grace of God).
{In Christ} (\en ChristÏi\). A Pauline phrase (#2Co 5:17-19),
but Petrine also. For God's "calling" us (\kalesas\) see #1Th
5:23f.; 1Co 1:8f.; Ro 8:29f. {After that ye have suffered a
little while} (\oligon pathontas\). Second aorist active
participle of \paschÏ\, antecedent to the principal verbs which
are future active (\katartisei\, to mend, #Mr 1:19; Ga 6:1,
\stýrixei\, for which see #Lu 9:51; 22:32, \sthenÏsei\ from
\sthenos\ and so far a \hapax legomenon\ like \enischuÏ\
according to Hesychius). For \oligon\ see #1:6.

5:11 {To him} (\autÏi\). To God (dative case). Note \kratos\ in
the doxology as in #1Ti 6:16 and briefer than the doxology in
#1Pe 4:11, to Christ.

5:12 {By Silvanus} (\dia Silouanou\). Probably this postscript
(#12-14) is in Peter's own handwriting, as Paul did (#2Th
3:17f.; Ga 6:11-18). If so, Silvanus (Silas) was the amanuensis
and the bearer of the Epistle. {As I account him} (\hÏs
logizomai\). Peter uses Paul's phrase (#1Co 4:1; Ro 8:18) in
giving approval to Paul's former companion (#Ac 15:40). {I have
written} (\egrapsa\). Epistolary aorist applying to this Epistle
as in #1Co 5:11 (not #1Co 5:9); #1Co 9:15; Ga 6:11; Ro 15:15;
Phm 1:19,21. {Briefly} (\di' oligÏn\). "By few words," as Peter
looked at it, certainly not a long letter in fact. Cf. #Heb
13:22. {Testifying} (\epimarturÏn\). Present active participle
of \epimartureÏ\, to bear witness to, old compound, here alone in
N.T., though the double compound \sunepimartureÏ\ in #Heb 2:4.
{That this is the true grace of God} (\tautýn einai alýthý charin
tou theou\). Infinitive \einai\ in indirect assertion and
accusative of general reference (\tautýn\) and predicate
accusative \charin\. Peter includes the whole of the Epistle by
God's grace (#1:10) and obedience to the truth (#Joh 1:17; Gal
2:5; Col 1:6). {Stand ye fast therein} (\eis hýn stýte\). "In
which (grace) take your stand" (ingressive aorist active
imperative of \histými\).

5:13 {She that is in Babylon, elect together with you} (\hý en
BabulÏni suneklektý\). Either actual Babylon or, as most likely,
mystical Babylon (Rome) as in the Apocalypse. If Peter is in Rome
about A.D. 65, there is every reason why he should not make that
fact plain to the world at large and least of all to Nero. It is
also uncertain whether \hý suneklektý\ (found here alone), "the
co-elect woman," means Peter's wife (#1Co 9:5) or the church in
"Babylon." The natural way to take it is for Peter's wife. Cf.
\eklektýi kuriŠi\ in #2Jo 1:1 (also verse #2Jo 1:13). {Mark my
son} (\Markos ho huios mou\). So this fact agrees with the
numerous statements by the early Christian writers that Mark,
after leaving Barnabas, became Peter's "interpreter" and under
his influence wrote his Gospel. We know that Mark was with Paul
in Rome some years before this time (#Col 4:10).

5:14 {With a kiss of love} (\en philýmati agapýs\). As in #1Co
16:20. The abuse of this custom led to its confinement to men
with men and women with women and to its final abandonment
(_Apost. Const_. ii. 57, 12). {That are in Christ} (\tois en
ChristÏi\). This is the greatest of all secret orders and ties,
one that is open to all who take Christ as Lord and Saviour.