Notice that Peter could have commanded them using his apostolic authority, but he didn’t; he simply says as your fellow elder, 1 Peter 5:1. As one who has all the qualities of an elder, as one who is qualified as an apostle of Jesus Christ and as one who will share in the glory when Jesus returns, 1 Peter 1:5.
Selwyn, in his commentary, says the following.
‘Peter had experienced and was known to have experienced the special revelation of the glory that had been restored to Jesus at the Ascension and would be manifested to all when he came again at the End.’
All churches are required to have elders appointed, Acts 14:23 / Titus 1:5. Notice he addresses the ‘elders’, plural, 1 Peter 5:1 / Acts 14:23 / Acts 20:17 / Philippians 1:1 / James 5:14. There is no such thing as a congregation having only an elder overseeing a congregation.
He wants the elders to tend to the people of God and for an elder to do that, he must have the quality of being able to teach, 1 Peter 5:2 / 1 Timothy 3:2 / Titus 1:9.
This tells us that their responsibility is for the sheep in the congregation where they serve and their job is to willingly oversee the flock of God, John 21:16.
Paul says an elder may also be financially supported for all his hard work, 1 Timothy 5:17-18, and Peter says the real motive for service is not to be money, but an eagerness to save souls, 1 Peter 5:2.
Peter says the oversight is a position of service, which is not to be abused by assuming a dictatorial role. Elders are supposed to set an example for the rest of the flock to follow.
Peter is saying that just as sheep are best led, and not driven, so it is with the people of God and qualified elders who will have less of a problem getting people to follow them and submitting to their care if they lead by example and not by lording it over people, 1 Peter 5:3.
And these men, if they shepherd the flock correctly, like all of us, will be greatly rewarded for their efforts when the Chief Shepherd appears, that is Christ, 1 Peter 5:4 / 1 Peter 2:25 / John 10:10.
When Christians obey the elders and submit to them, then they in turn can watch out for our souls with joy and not with grief, Hebrews 13:17. Peter has already reminded us to submit to the government authorities, 1 Peter 2:13-14.
He has already reminded us that Christian slaves need to submit to their masters, 1 Peter 2:18. He has already reminded us that Christian wives need to submit to their husbands, 1 Peter 3:1.
And here Peter reminds the younger people to submit to their elders, 1 Peter 5:5. It’s worth noting that Peter may be referring to the elders mentioned earlier in this chapter, or he may be referring to older Christians. But whoever he is referring to, the message is the same: submit.
And true submission can only happen when we follow Peter’s advice. To clothe ourselves with humility means to have a humble opinion about ourselves, 1 Peter 5:5.
Humility doesn’t look at self; humility looks at others as being better than yourself. It’s the very same mindset of Jesus Christ Himself. Paul says we need to show humility with each other so that we can maintain peace and unity in our relationships with each other, Philippians 2:3-5.
Peter goes on to say humility is needed if we want to keep that relationship right with God. He opposes the proud but shows favour to the humble, 1 Peter 5:5 / Proverbs 3:34.
Coffman, in his commentary, says the following.
‘Throughout the holy Scriptures, proud and haughty spirits are condemned. Pride leads the list of all of the sins, Proverbs 6:16-18. This passage echoes the very words of the Saviour, Luke 14:11. Humility is such a wonderful virtue that all of the publican’s sins did not destroy him because he had it; and all of the Pharisee’s righteousness could not save him because he did not have it, Luke 18:1-14.’
God deeply respects the humble in spirit, Isaiah 57:15 / Isaiah 66:1-2. God loves those who have a humble and contrite spirit, and the reason He does is simply that those who are humble will always trust in Him to lift them up when the time is right, James 4:6 / James 4:10.
Remember, these Christians whom Peter is writing to have or will be going through some scary times of persecution. And so Peter is saying, even in times of persecution, we need to be humble and trust that God is working in our lives. We need to trust and know that His hands are more than big enough to help us through any situation we may find ourselves in.
God guarantees that the tasks shall be balanced with the precise strength we possess. He knows the exact pressure we can stand, for He has made us, He knows the utmost load we can lift, and will not suffer us to be tried, tested, above what we are able.
Peter says don’t worry about things over which you have no control, he says, When things are out of our control, let our Heavenly Father worry about such things. Jesus uses the word ‘anxious’ in Matthew 6:31-34, but it’s the same Greek word Peter uses for ‘worry’.
We need to know that God doesn’t see worry the way we see worry. The Greek word for ‘worry’ or ‘anxious’ is the word ‘merimna’, which simply means distraction.
And so what Peter is telling us is this: don’t be distracted by things you don’t have any control over because our God isn’t easily distracted. Jesus is saying don’t be distracted by a lack of food or drink or clothes. I know what you need, and I won’t be easily distracted from supplying those needs.
Being distracted is a sin because we forget who God is and what He can do with His mighty hands, and what worry or anxiety does is steal from us the blessings of today.
We can’t seek first His kingdom and His righteousness if we’re being distracted by something which may happen tomorrow, Matthew 6:33. We can’t seek first His kingdom and His righteousness if we are being distracted by something we have no control over.
Worry distracts us from focusing on God, Hebrews 12:2, and so Satan comes along and tries to steal your salvation in Christ Jesus. Peter says, Be careful, ‘be sober and alert’, 1 Peter 5:8, don’t get distracted by the worries of this world because the devil is on the lookout.
When Christians are going through difficult times, some stop praying, some stop reading the Bible, and some stop meeting with God’s people. They’ve lost sight of the goodness of God, they forget how God helped them in times past, and they get distracted from the truth, and it’s then that they are at their most vulnerable spiritually and prone to attacks from the devil himself.
Peter says the devil is like a ‘roaring lion’, 1 Peter 5:8, looking for distracted Christians so he can destroy them.’ In other words, he wants to steal our salvation, and we need to be aware of that, Luke 21:34-36.
Coffman, in his commentary, says the following.
‘Satan is represented in Scripture under various figures: 1. the roaring lion; 2. the angel of light, 2 Corinthians 11:14; and 3. the serpent, 2 Corinthians 11:3 / Revelation 20:2.’
Peter says, ‘we must resist him and stand firm,’ 1 Peter 5:9, and James says we must ‘resist the devil, and he will flee from you,’ James 4:7. We withstand him and resist him by holding onto our faith, we withstand him and resist him by holding onto our hope, Colossians 1:21-23.
Peter tells us that we are never alone in our struggles, 1 Peter 5:9. Christians all over this planet are going through struggles, some physical, some mental, some emotional, some spiritual, but they are struggles. Paul tells us that our struggle is not unique; we’re not the only one who struggles with certain sins, 1 Corinthians 10:13.
Peter is going to end his letter on a positive note; he tells these early Christians that no matter how terrible the fiery trials may become, Christians can always have hope. And one of the reasons we have hope is because we have God’s grace, 1 Peter 5:10.
When we think of grace, we usually just think about salvation, but there is more to grace than just salvation. Yes, our salvation is because of His grace, Ephesians 2:8-9 / 1 Peter 1:10, but remember that Peter has already reminded us that God’s grace is varied or manifold, as some translations have it, 1 Peter 4:10.
In other words, God’s grace comes in all shapes and forms, Hebrews 4:16. We receive grace in times of need, and according to Peter, we also stand in the true grace of God.
Not only do we have the hope of knowing that God’s grace will help us through difficult times, but we also have the hope of knowing where we are going. Peter says we are going to glory, we’re going to His eternal glory, 1 Peter 5:10.
Notice when difficult times come, God will restore us, make us strong enough to stand firm again, 1 Peter 5:10 / Matthew 5:48. As a result, all the glory goes to Him because He is the One with all the power, 1 Peter 5:11.
One of the best ways to encourage people who are suffering is to remind them of the many other people who are thinking about them and praying for them. That’s what Peter is doing here: these Christians are going through trials that we may never be able to imagine, and they need to be encouraged.
It appears that Peter used someone else to write the words of this letter as he dictated them, 1 Peter 5:12. Silvanus is the same name as Silas, and he is possibly the same Silas who was Paul’s travelling companion, Acts 15:22 / Acts 15:32 / Acts 15:40 / 1 Thessalonians 1:1 / 2 Corinthians 1:19.
Coffman, in his commentary, says the following, concerning the word ‘testifying’ in 1 Peter 5:12.
‘Again, it is clear that ‘testifying’ in apostolic times was not merely sounding off in public meetings, as the word is often understood today. It was exhorting and commanding the people to obey the word of God.’
Notice that Peter says we are to stand fast in God’s grace, 1 Peter 5:12. In other words, we don’t go outside of God’s grace, or we will find ourselves in trouble. And so what Peter is telling us is that when we remain faithful to Christ, we’re actually standing in the true grace of God. And if we continue to stand in His grace, we can get comfort even through hard times, for the God of all grace will be with us all the way.
Mark, whom Peter calls his son, is John Mark, the nephew of Barnabas, and author of the Gospel of Mark. Peter says, ‘the church in Babylon, chosen together with you’, 1 Peter 5:13.
We don’t really know who or what Peter is referring to here, but it’s likely a congregation. A congregation either in literal Babylon, located in modern-day Iraq or a figurative Babylon, which could be a reference to either Rome or Jerusalem.
As strangers travelling through a strange land on our way to heaven, God is with us for the journey, and He has got enough grace for all of us to help us along the road until we get there.
God’s gracious love and compassion will never run out because they are new every morning, Lamentations 3:21-24. And so, because of His great faithfulness, not ours but His, we’re going to trust Him today even when times of suffering come our way.
How many times is the Holy Kiss mentioned in the scriptures? Besides this reference in Romans 16:16, we find it also mentioned in 1 Corinthians 16:20 and 2 Corinthians 13:12. In these verses, the same words are used.
We also have it mentioned as a holy kiss in 1 Thessalonians 5:26, and described as a kiss of love in 1 Peter 5:14. And so, it is mentioned five times. But what is it that these verses teach?
1. We must remember that throughout Bible times, this was the customary, familiar mode of greeting.
We find it as early as Genesis 27:27, when Isaac greeted Jacob. It was the manner in which family members greeted each other when they were either meeting or parting.
And we have an example of the degree of importance they attached to observing this custom, when we see how deeply offended they must have felt when he complained bitterly that Jacob and his family had slipped away secretly, without allowing him to bid his daughters and grand-daughters farewell, Genesis 31:28.
2. Outside of the family relationship, it was the way in which men greeted men and women greeted women.
In 1 Samuel 10:1, the prophet Samuel kissed the young king Saul. 1 Samuel 20:41, when David had to flee from King Saul, he and Jonathan kissed in parting. This incident is sometimes used by homosexuals to justify their unnatural behaviour, but they use it because they are in grave ignorance of the familiar, long-established social customs of that time.
David kissed the aged Barzillal, who had helped him when he was a fugitive, being hunted by Absalom, 2 Samuel 19:39. This incident is also sometimes used by homosexuals to support their perversion, but they make such a claim because they are ignorant of the ancient Eastern social custom of that time. Ruth 1:9 records that Ruth kissed her two daughters-in-law farewell after the deaths of her two sons.
3. But this ancient, familiar custom could hold hidden dangers, as we see in the account of the treachery of Joab, David’s uncle, 2 Samuel 20:9.
Joab regarded Amasa as a rival for the then post of commander of David’s army, and so, when the two met, Joab extended his right hand, apparently in friendship, and, according to ancient custom, he took hold of Amasa’s beard, as though he was about to kiss him. But, with his left hand, he thrust a sword into Amasa. The deception worked because Joab was left-handed, and Amasa was caught by his treachery.
4. The kiss was also a familiar mode of greeting in New Testament times. Consider the following.
The father’s greeting of the returning Prodigal, Luke 15:20. The kiss with which Judas betrayed Jesus, Matthew 26:48-49. The shame of the appalling action of Judas is revealed in the reproachful response of Jesus Himself, Luke 22:48.
After the establishment of the Church, the kiss was still used when friends were parting. When Paul met with the Elders of the Ephesian church who had come to meet him, knowing that this was to be their last meeting with him, they ‘fell on his neck and kissed him’, Acts 20:37.
5. Furthermore, this was the expected mode of greeting in the days of Jesus.
It was the traditional act of courtesy and welcome which expressed respect. Jesus rebuked Simon, the Pharisee for failing to offer Him the kiss of welcome when he accepted the invitation to visit Simon’s house, Luke 7:44-45. It must have been a particularly ungracious invitation!
6. In those days, it was not the custom to shake hands in greeting or parting.
It would have been better for Amasa if they had! Instead, the use of the kiss followed rules which had been set by custom. Family members and Friends would kiss on the cheek, or both cheeks, as in certain countries, even today, France, Russia, and Italy, e.g.
Young people would kiss the hand of an older person, whilst the older person would kiss the young person/s head or forehead. It is important to notice that whilst men greeted men, and women greeted women with a kiss, it was not the practice for men and women to greet each other in this way.
Obviously, the kiss as a token of love between men and women was also practised, as is shown in ‘The Song of Songs’, which is an Eastern love song, Song of Songs 1:2 / Song of Songs 8:1, but the kiss of greeting was something quite different and distinct, and free from any romantic associations.
7. The Holy kiss and the church.
History records that the early church continued to use this mode of greeting, as Paul’s letter makes plain, so we understand that he is not introducing a new revelation or imposing a new practice on the church.
Justin Martyr, who was born about 100 A.D., and lived during the 2nd Century, when describing the Church’s worship, wrote, ‘Prayers being ended, we salute one another with a kiss, and then the bread and wine are brought to the president.’
It is interesting to notice his use of the term ‘president’. He merely describes the brother, usually an elder, who ‘presided’ at the Lord’s Table. The older congregations in the UK adopted that term and used it when they referred to the brother who ‘presided’ at the Lord’s Table on the Lord’s Day worship. Also worth noting is that.
1. The kiss was given during the service.
2. It is before the celebration of the Lord’s Supper.
3. It was intended to show that those who met at the Lord’s Table meet in harmony and love.
So, this is what we have seen so far. The kiss was an Eastern mode of greeting of very great antiquity. It is found throughout Old Testament times and in the days of the Lord Jesus Himself.
Christians used it among themselves after the Church was established. In his letters, Paul commended it to the churches as the usual greeting of members of the Family, and he stresses the word ‘holy’, although he does not describe the kiss as something that has been expressly commanded by God. That is, he does not describe it as ‘the holy kiss’ in a way that would imply that it was a distinct ceremony or ritual.
My personal view is that if Paul were writing today, he would probably say, ‘Greet each other with a warm handshake!’ Let me stress his use of the word ‘holy’ because it indicates something pure and free from defilement.
There is nothing suggestive or promiscuous about the kiss of fellowship. It is ‘hagios’, holy, separated from sin and therefore consecrated to God. It is godlike in character.
Another early writer, Cyril of Jerusalem, who lived about 350 A.D., wrote, ‘Do not think that this kiss is like the kiss given to each other by mutual friends in the marketplace.’
Historically, this mode of greeting continued for several centuries, as the last quotation reveals. There is evidence to show that it remained in the Western Church, that is, the church in the western part of the world, until about the 13th Century, and it remains in the Eastern Church up to the present time and is especially widely practised by congregations at so-called ‘Easter-time’ when it is described as ‘the kiss of love’.
Why did it die out as a regular practice in Western Christianity? There may be several reasons.
1. There is the simple fact that the kiss, as a form of greeting, belongs to the East rather than to the West.
Here, as every woman knows, it is more usual to shake hands, and when you examine ‘hand-shaking’ closely, you see that it is a very significant gesture. There was a long period in our history when men wore sidearms.
They carried swords, and the practice of extending the right hand in greeting showed that the hand was empty; it carried no weapon, and this implied a friendly greeting.
Remember that the sword was usually carried on the man’s left side, and was used in his right hand, the hand he extended in greeting. In those days, also, men would embrace each other in greeting and would kiss the hands of ladies.
2. Another plain fact is that the kiss of greeting felt out of use because it was clearly liable to abuse and could degenerate into something dangerous and harmful.
3. The enemies of the Church were always ready to seize on anything that might be construed as immoral or suggestive behaviour.
From Roman times, Christians were falsely accused of all kinds of excesses in their worship. The Lord’s Supper was actually said to be a time when Christians ‘ate human flesh and drank blood’ by people who were not interested in learning what the Lord’s Supper really is!
It is not difficult to see that those who spread such reports were capable of putting the wildest interpretation on the Christian’s kiss of fellowship. It was to disprove and dispel such stories that the kiss was probably discontinued.
4. No doubt, also, the growth of the church and the size to which congregations grew would make it difficult to continue the practice.
There is no doubt that, although the number of Christians grew rapidly, they did not form the very large congregations that are seen in some places today. So long as the congregation remains within a manageable size, it is not difficult to maintain the intimate sense of ‘family’.
The sad reality is that, here in the West, where size and number are regarded as desirable, it is not unusual to learn of congregations that are so large that the Shepherds do not know their sheep! And the sheep do not know each other!
Growth is fine, but we need to ensure that the close bond of family is not lost. I am not arguing either for or against very large congregations. I am merely pointing out that it is possible for a congregation to become so large that it loses its character as a family in which the members know and care for each other.
However, if the practice of greeting with the Holy Kiss has died out, the brotherly love created by the love of Christ Himself should never die. But, even if today we do not ‘greet one another with a holy kiss’, there should be other tokens of brotherhood.
I believe that when we meet as a church, we should make an effort to greet as many of our brethren as possible. I say, ‘make an effort’, because in most congregations, when the church meets for worship on the Lord’s Day, there are some members who never make a move to greet their brothers and sisters.
If you wish to greet them, you will find it necessary to go to them, because they will never make the effort to come to you. And it is not unusual for these brethren to complain that they ‘feel neglected’ in the church, or that they feel ‘left out’.
Well, just as it takes two to kiss, it takes two to be friendly. Fellowship is not a one-way street. As congregations, we need to make a greater effort to show ourselves interested in people.
When visitors and strangers attend our services, what do we do? Do we sit or stand around speaking to our special friends? Or do we realise that, as members of the Lord’s Body, it is both our responsibility and privilege to extend a welcoming hand to someone who may be finding it both unfamiliar and strange to be in our Service?
I am thankful that there are many friendly people in our congregations, but if it were to be left to others, visitors may well form a poor opinion of us! Be friendly! Make an effort.
It is not necessary to become involved in a theological discussion, much less an argument with visitors. Just remember that if at some time, someone had not made an effort to speak to you, you probably would not be in the church today.
Peter encourages these saints who have and are suffering for being Christians and leaves them with a prayer of peace, 1 Peter 5:14 / Matthew 10:12 / Mark 5:34 / Luke 2:14 / Luke 2:29 / John 20:19 / John 20:21 / John 20:26.