RESIST & REST
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8 Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. 9 Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world. 10 And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you. 11 To him be the dominion forever and ever. Amen. 12 By Silvanus, a faithful brother as I regard him, I have written briefly to you, exhorting and declaring that this is the true grace of God. Stand firm in it. 13 She who is at Babylon, who is likewise chosen, sends you greetings, and so does Mark, my son. 14 Greet one another with the kiss of love. Peace to all of you who are in Christ.
INTRODUCTION:
INTRODUCTION:
Peter begins this chapter by exhorting the elders in the church to be shepherds of God’s flock, for he also is an elder who is responsible to the Chief Shepherd Jesus Christ. He tells them to serve as overseers, to avoid greed, and to be examples to the members of the church. Then they will receive the crown of glory as their reward.
Peter begins this chapter by exhorting the elders in the church to be shepherds of God’s flock, for he also is an elder who is responsible to the Chief Shepherd Jesus Christ. He tells them to serve as overseers, to avoid greed, and to be examples to the members of the church. Then they will receive the crown of glory as their reward.
He continues with a few admonitions: he exhorts young men to be submissive, and all the readers to be humble and to cast their anxieties on God.
The apostle continues with a few admonitions: he exhorts young men to be submissive, and all the readers to be humble. Peter encourages the believers to cast their anxieties on God, to be self-controlled, and to resist the devil.
The apostle prays a prayer that is eloquent in its simplicity. In it he assures the readers that God will restore them, make them strong, and establish them. He mentions that Silas has helped in writing the epistle and in summary states the purpose of the letter. With final greetings and a prayer of peace he concludes this first epistle.
Simon J. Kistemaker and William Hendriksen, Exposition of the Epistles of Peter and the Epistle of Jude, vol. 16, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 210.
Finally, as we will see today, Peter encourages the believers to be self-controlled, and to resist the devil.
As he closes the letter, Peter prays a prayer that is eloquent in its simplicity. In it he assures the readers that God will restore them, make them strong, and establish them. He mentions that Silas has helped in writing the epistle and in summary states the purpose of the letter. With final greetings and a prayer of peace he concludes this first epistle.
1) A FINAL EXHORTATION (8-9)
1) A FINAL EXHORTATION (8-9)
8 Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. 9 Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world.
Peter exhorts the Christian who puts his confidence in God to be in full control of his senses.
Peter exhorts the Christian who puts his confidence in God to be in full control of his senses. In two other places in his epistle he urges the readers to self-control (1:13; 4:7). Moreover, he admonishes the people to be alert, that is, to be fully awake (). The warning is clear and crisp: be sober and alert. Be on your guard!
In two other places in his epistle he urges the readers to self-control (1:13; 4:7).
The sentence be self-controlled and alert concentrates on two characteristics: self-control is man’s ability to look at reality with a clear mind, and alertness is a state of watchfulness and readiness. The first characteristic describes a person who controls his own disposition, while the second discloses his readiness to respond to outside influences. A Christian must always be on guard against both internal and external forces that are bent on destroying him. These forces originate in man’s chief adversary, Satan.
He admonishes the people to be alert, that is, to be fully awake ().
Simon J. Kistemaker and William Hendriksen, Exposition of the Epistles of Peter and the Epistle of Jude, vol. 16, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 201.
The warning is clear and crisp: be sober and alert. Be on your guard!
A. Understand your enemy (Lion)
A. Understand your enemy (Lion)
Satan is the prince of this world (; ; ); his residence is on this earth and he restlessly moves from place to place. Satan not only controls the whole world (), but also is a slanderer who turns the truth into a lie. He slanders God and man, pits one person against another, and undermines the believer’s faith in God.
Simon J. Kistemaker and William Hendriksen, Exposition of the Epistles of Peter and the Epistle of Jude, vol. 16, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 201.
Satan is the prince of this world (; ; ); his residence is on this earth and he restlessly moves from place to place.
Satan not only controls the whole world (), but also is a slanderer who turns the truth into a lie.
Satan not only controls the whole world (), but also is a slanderer who turns the truth into a lie.
He slanders God and man, pits one person against another, and undermines the believer’s faith in God.
He slanders God and man, pits one person against another, and undermines the believer’s faith in God.
B. Be sober-minded (Self-Controlled)
B. Be sober-minded (Self-Controlled)
The sentence be self-controlled and alert concentrates on two characteristics: self-control is man’s ability to look at reality with a clear mind, and alertness is a state of watchfulness and readiness. The first characteristic describes a person who controls his own disposition, while the second discloses his readiness to respond to outside influences. A Christian must always be on guard against both internal and external forces that are bent on destroying him. These forces originate in man’s chief adversary, Satan.
The sentence be self-controlled and alert concentrates on two characteristics: self-control is man’s ability to look at reality with a clear mind, and alertness is a state of watchfulness and readiness. The first characteristic describes a person who controls his own disposition, while the second discloses his readiness to respond to outside influences. A Christian must always be on guard against both internal and external forces that are bent on destroying him. These forces originate in man’s chief adversary, Satan.
The sentence be self-controlled and alert concentrates on two characteristics: self-control is man’s ability to look at reality with a clear mind, and alertness is a state of watchfulness and readiness.
The sentence be self-controlled and alert concentrates on two characteristics: self-control is man’s ability to look at reality with a clear mind, and alertness is a state of watchfulness and readiness.
The first characteristic describes a person who controls his own disposition, while the second discloses his readiness to respond to outside influences. A Christian must always be on guard against both internal and external forces that are bent on destroying him. These forces originate in man’s chief adversary, Satan.
The first characteristic describes a person who controls his own disposition, while the second discloses his readiness to respond to outside influences.
The first characteristic describes a person who controls his own disposition, while the second discloses his readiness to respond to outside influences.
The first characteristic describes a person who controls his own disposition, while the second discloses his readiness to respond to outside influences.
A Christian must always be on guard against both internal and external forces that are bent on destroying him. These forces originate in man’s chief adversary, Satan.
A Christian must always be on guard against both internal and external forces that are bent on destroying him. These forces originate in man’s chief adversary, Satan.
A Christian must always be on guard against both internal and external forces that are bent on destroying him. These forces originate in man’s chief adversary, Satan.
C. Resist him by remaining firm in your faith
C. Resist him by remaining firm in your faith
7 Submit yourselves therefore to God. Resist the devil, and he will flee from you.
7 Submit yourselves therefore to God. Resist the devil, and he will flee from you.
11 Put on the whole armor of God, that you may be able to stand against the schemes of the devil. 12 For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. 13 Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm.
is striking: “Resist the devil.” And Paul urges the Ephesians to “stand against the devil’s schemes” (6:11, 13). For Christians the state of being alert must continue unabated.
“Resist him.” The parallel in is striking: “Resist the devil.” And Paul urges the Ephesians to “stand against the devil’s schemes” (6:11, 13). For Christians the state of being alert must continue unabated.
A Christian has the protection of spiritual armor
11 Put on the whole armor of God, that you may be able to stand against the schemes of the devil. 12 For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. 13 Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. 14 Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, 15 and, as shoes for your feet, having put on the readiness given by the gospel of peace. 16 In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; 17 and take the helmet of salvation, and the sword of the Spirit, which is the word of God, 18 praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints,
2. When a Christian is fully equipped, the devil is unable to penetrate this armor.
When a Christian is fully equipped, the devil is unable to penetrate this armor. Also, Jesus has taught his followers to pray, “Deliver us from the evil one” (). And God declares that Satan’s defeat is through the blood of the Lamb (). Nevertheless, the Christian must always be on full alert “against the devil’s schemes” ().
A Christian, however, has the protection of spiritual armor (). When a Christian is fully equipped, the devil is unable to penetrate this armor. Also, Jesus has taught his followers to pray, “Deliver us from the evil one” (). And God declares that Satan’s defeat is through the blood of the Lamb (). Nevertheless, the Christian must always be on full alert “against the devil’s schemes” ().
3. Jesus has taught his followers to pray, “Deliver us from the evil one”
13 And lead us not into temptation, but deliver us from evil.
4. God declares that Satan’s defeat is through the blood of the Lamb
God declares that Satan’s defeat is through the blood of the Lamb ().
11 And they have conquered him by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death.
But, we must always be on full alert “against the devil’s schemes” ().
5. But, we must always be on full alert “against the devil’s schemes”
The prince of darkness grim,
11 Put on the whole armor of God, that you may be able to stand against the schemes of the devil.
The prince of darkness grim,
We tremble not for him;
We tremble not for him;
His rage we can endure,
For lo! his doom is sure,
One little Word shall fell him. —Martin Luther
—Martin Luther
D. Two Important Applications:
D. Two Important Applications:
E. Standing firm in our faith is the absolute key in all of this!
E. Standing firm in our faith is the absolute key in all of this!
Suffering--->Anxiety--->Distrust in God--->Bait for Satan
E.
Standing firm in our faith is the absolute key in all of this!
2) A BENEDICTION (10-11)
2) A BENEDICTION (10-11)
10 And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you. 11 To him be the dominion forever and ever. Amen.
A. “And the God of all grace.”
A. “And the God of all grace.”
In this prayer Peter calls upon “the God of all grace.”
a. “And the God of all grace.” The connective particle and, which some translators understand as but to show contrast with the immediately preceding verse, introduces a fitting prayer at the conclusion to the epilogue. In this prayer Peter calls upon “the God of all grace.” The wording occurs only here in the New Testament, with the exception of a parallel in , where Paul writes, “the God of all comfort.” Peter intimates that God is the source, the possessor, and the giver of all grace. He mentions the concept grace repeatedly in his epistle. The apostle teaches that God’s grace is rich and varied (4:10) and is given to those who are humble (5:5).
The wording occurs only here in the New Testament, with the exception of a parallel in , where Paul writes, “the God of all comfort.”
Peter intimates that God is the source, the possessor, and the giver of all grace. He mentions the concept grace repeatedly in his epistle.
The apostle teaches that God’s grace is rich and varied (4:10) and is given to those who are humble (5:5).
B.“Who called you to his eternal glory in Christ.”
B.“Who called you to his eternal glory in Christ.”
The term call is not merely an invitation which a person can accept or reject as he pleases. “It is a divine summons.” It is a royal command which the recipient must obey and cannot ignore.
Peter reveals that God calls us to holiness (1:15), to his wonderful light (2:9), to serve (2:21; 3:9), and to eternal glory (5:10). This calling is effectual and is the consequence of election, by which God chooses, sanctifies, and summons us to obedience (1:2).
Notice that Peter adds the name of Christ when he says that God called the recipients of his letter “to his eternal glory.” That is, God called them effectively in Christ. God has chosen them in Christ “before the creation of the world” () and has called them in him in this present age (). The good news is that they will share in God’s eternal glory (see 4:13; 5:1, 4).
Notice that Peter adds the name of Christ when he says that God called the recipients of his letter “to his eternal glory.”
That is, God called them effectively in Christ. God has chosen them in Christ “before the creation of the world” () and has called them in him in this present age ().
The good news is that they will share in God’s eternal glory (see 4:13; 5:1, 4).
C. “After you have suffered a little while.”
C. “After you have suffered a little while.”
Peter specifies that entering God’s eternal glory takes place after the believers have experienced a short period of suffering.
The contrast between the brevity of human suffering and the eternity of God’s glory is clear.
For the moment the intensity of suffering seems severe, but it is both little and of short duration compared to the glory of eternity (1:6; ; ).
D. “[God] will himself restore you.”
D. “[God] will himself restore you.”
The basic meaning of the Greek word for “restore” is to repair that which has been broken so as to make it complete.
Paul urges Christian brothers and sisters to restore gently a person who has fallen into a sin ().
In his mercy, God takes the fallen sinner and perfects him; that is, makes him what he ought to be.
A commendable translation is this: “[God] will see that all is well again”.
E. “And make you strong, firm and steadfast.”
E. “And make you strong, firm and steadfast.”
The Greek has three verbs: “confirm, strengthen, and establish you” (NASB).
God continues the work of restoring man. Says Peter, God makes the believers strong in their faith.
The apostle remembers the words Jesus spoke to him on the night of the betrayal: “I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers” (, italics added).
In the Greek, Peter uses the same word that Jesus spoke to him.
The next verb, translated “make you firm” (NIV), occurs only here in the New Testament and all of Greek literature. The last verb, “to make steadfast,” literally means “to lay a foundation,” and figuratively, “to establish.”
The next verb, translated “make you firm” occurs only here in the New Testament and all of Greek literature.
The last verb, “to make steadfast,” literally means “to lay a foundation,” and figuratively, “to establish.”
These verbs are synonymous and serve to emphasize the significance of God’s work in us. With this prayer Peter encourages the believers, who experience untold suffering for Christ, and gives them the assurance that God stands next to them.
These verbs are synonymous and serve to emphasize the significance of God’s work in us. With this prayer Peter encourages the believers, who experience untold suffering for Christ, and gives them the assurance that God stands next to them.
F. “To him be the power for ever and ever. Amen.”
F. “To him be the power for ever and ever. Amen.”
This is the conclusion of Peter’s prayer. Except for the omission of the word glory and in the Greek the deletion of the verb to be, this doxology is a repetition of an earlier passage (4:11).
A verb must be supplied in this doxology. Thus most translators insert the optative of wish: “To him be power.” Others choose the indicative mood and write either “is” (“dominion is his” [Moffatt]), “holds” (“he holds dominion” [NEB]), “belongs” (“power belongs to him” [SEB]), or “lasts” (“his power lasts” [JB]).
In a few passages the expression power occurs (; ; ; ; ; ). Along with other terms it describes majesty and grandeur. It is a term used as an attribute or title for rulers (kings and emperors) and for God.
In a few passages the expression power occurs (; ; ; ; ; ).
Along with other terms it describes majesty and grandeur. It is a term used as an attribute or title for rulers (kings and emperors) and for God.
The last word in this doxology is “Amen.” That is, so let it be! With this concluding term Peter has ended his formal letter. In the rest of his epistle he writes final greetings and the benediction.
The last word in this doxology is “Amen.” That is, so let it be!
With this concluding term Peter has ended his formal letter. In the rest of his epistle he writes final greetings and the benediction.
3) A FINAL GREETING & FAREWELL (12-14)
3) A FINAL GREETING & FAREWELL (12-14)
12 By Silvanus, a faithful brother as I regard him, I have written briefly to you, exhorting and declaring that this is the true grace of God. Stand firm in it. 13 She who is at Babylon, who is likewise chosen, sends you greetings, and so does Mark, my son. 14 Greet one another with the kiss of love. Peace to all of you who are in Christ.
A. Silvanus or Silas
A. Silvanus or Silas
Let’s break these final verses down by asking a few questions:
Here
(a) Who is Silas?
(a) Who is Silas?
It is believed and understood by Peter’s comment that he regards Silas as a faithful brother suggests that the recipients of this letter were well acquainted with Silas.
The word brother signifies a fellow Christian.
We assume, therefore, that because of his missionary travels with Paul and Peter, Silas was a respected person in the early Christian church.
(b) Who wrote the letter?
Peter indicates that he is the author of this epistle and that Silas helped him as a secretary. From letters written before, during, and after the first century of the Christian era, we have learned of the common practice of employing a scribe for writing out messages. A sender would ask a secretary to write a personal message for him and often the sender would add greetings in his own handwriting.
Peter engaged the services of Silas, who was skilled in writing letters in acceptable Greek. As Tertius served Paul as secretary in the writing of Romans (16:22), so Silas was Peter’s scribe. Presumably, “as a faithful brother” Silas helped Peter in presenting the readers with a letter written in flowing Greek. The term faithful conveys the information that Peter and the recipients of the letter can depend on Silas. And Peter speaks from experience. Nevertheless, not Silas but Peter is the author of this epistle.
Peter engaged the services of Silas, who was skilled in writing letters in acceptable Greek.
As Tertius served Paul as secretary in the writing of Romans (16:22), so Silas was Peter’s scribe.
Presumably, “as a faithful brother” Silas helped Peter in presenting the readers with a letter written in flowing Greek.
The term faithful conveys the information that Peter and the recipients of the letter can depend on Silas. And Peter speaks from experience.
Regardless, Peter is the author of this epistle.
(c) What does “briefly” mean?
The writer of Hebrews also makes the qualification that his epistle is “only a short letter”
22 I appeal to you, brothers, bear with my word of exhortation, for I have written to you briefly.
The implication is that Peter would like to discuss in greater detail the topics he has mentioned in his letter.
Because Silas is a faithful brother, Peter entrusts the discussion of the details to him.
In the concluding remarks, Silas sends no greetings to the readers as, for example, Tertius does to the Romans. We infer that Peter commissioned Silas not only to carry but also to explain the epistle.
(d) What is the purpose of the letter?
In a few words Peter states his intention for writing.
He says he is “encouraging you and testifying that this is the true grace of God.”
He confirms that God’s grace preached by the apostles and accepted in faith by the believers is genuine. He is telling the Christians that they can fully trust the message they have heard from the apostles. Now they can read it in this epistle.
The sufferings they endure are severe; for this reason, they need all the encouragement Peter is able to give them.
In a summary statement, then, he testifies that God’s grace indeed is true.
Peter’s final admonition is, “Stand fast in it.” This is a command, just as Paul wrote the church at Corinth: “Be on your guard; stand firm in the faith; be men of courage; be strong” (). As the Christians face cruel oppression because of their faith, Peter exhorts them to stand firm.
Peter’s final admonition is, “Stand fast in it.”
This is a command, just as Paul wrote the church at Corinth:
13 Be watchful, stand firm in the faith, act like men, be strong.
8. As the Christians face cruel oppression because of their faith, Peter exhorts them to stand firm.
As the Christians face cruel oppression because of their faith, Peter exhorts them to stand firm.
B. She who is in Babylon
B. She who is in Babylon
(a) Was this a Wife or Church?
(a) Wife or church?
The language Peter uses in the final greeting is cryptic.
To whom does he refer? To say that Peter’s wife, who accompanied him on his journeys (), now sends greetings seems highly unlikely.
Scholars, judging on the basis of Peter’s use of the verb chosen together, are of the opinion that Peter is not writing about his wife but about the Christian church in the place where he resided.
If Peter’s wife had been with him, he would have said, “She who is in Babylon with me.” This is not the case, and thus we conclude that the elect church of Jesus Christ is sending greetings.
New Testament writers often describe the church in female terms (see, e.g., ; ; ; ; ).
Accordingly, scholars favor the explanation that John in his second epistle addresses not a lady but a church (, ).
(b) Is this Babylon or Rome?
The evidence for taking the expression Babylon literally appears unconvincing.
We have no proof that Peter traveled east to Mesopotamia to establish the church in Babylon. In fact, specific information concerning the church in Babylon during the first century is lacking.
Also, the suggestion that Babylon is the name of a fortress in Egypt to which Peter sent his epistle appears to be improbable. Rather, “Babylon” is a cryptic name for Rome. In times of persecution, writers exercised unusual care not to endanger Christians to whom they wrote letters.
For instance, when John was banished to Patmos during the persecution instigated by the emperor Domitian, he called Rome “Babylon” (; ; ; , , ).
Christians to whom they wrote letters. For instance, when John was banished to Patmos during the persecution instigated by the emperor Domitian, he called Rome “Babylon” (; ; ; , , ).
Peter, who mentions persecution in nearly every chapter of his epistle, died a martyr’s death near Rome. According to tradition, he was crucified upside down. In short, Peter wrote this epistle near the end of his life, when he probably stayed in the imperial city.
Peter, who mentions persecution in nearly every chapter of his epistle, died a martyr’s death near Rome. According to tradition, he was crucified upside down.
In short, Peter wrote this epistle near the end of his life, when he probably stayed in the imperial city.
C. My son Mark
C. My son Mark
(a) Son or spiritual son?
(c) Son or spiritual son?
If we assume that Peter sends the greetings of his wife in Babylon, then his natural son Mark also sends his regards. However, if Babylon is a code name for the church in Rome, then Mark probably is Peter’s spiritual son.
Affectionately Peter calls him “my son Mark.” Whether Peter was instrumental in the conversion of John Mark, son of Mary (), is difficult to prove.
John Mark accompanied Paul as a fellow helper in the spread of the gospel. He stayed with Paul during the apostle’s imprisonments in Rome (; ; ).
Tradition indicates that Mark, with the aid of Peter, wrote the Gospel named after him. Papias, bishop of Hierapolis (about a.d. 125), writes that Mark was Peter’s interpreter and composed the Gospel. Peter calls Mark his son in the same way Paul names Timothy his son (; ).
Tradition indicates that Mark, with the aid of Peter, wrote the Gospel named after him.
Papias, bishop of Hierapolis (about a.d. 125), writes that Mark was Peter’s interpreter and composed the Gospel.
Peter calls Mark his son in the same way Paul names Timothy his son (; ).
D. Greet one another with a kiss
D. Greet one another with a kiss
The practice of greeting one another differs from culture to culture. It varies from the bow (in the Orient), the simple handshake, and the warm embrace to the kiss.
In the ancient East, the practice of kissing each other prevailed not only in society but also in the synagogue and early church.
In the ancient East, the practice of kissing each other prevailed not only in society but also in the synagogue and early church. We know that the kiss of greeting was customary among the Jews (see the references in the New Testament). Simon the Pharisee failed to greet Jesus with a kiss (); the father kissed the prodigal son and welcomed him home (); and Judas kissed Jesus in the Garden of Gethsemane (). In the Gentile church, the Ephesian elders embraced Paul and kissed him good-by (). “The kiss in the ancient world was both a friendly sign of greeting and an emotional token of farewell.”
We know that the kiss of greeting was customary among the Jews (see the references in the New Testament).
Simon the Pharisee failed to greet Jesus with a kiss ()
The father kissed the prodigal son and welcomed him home ()
Judas kissed Jesus in the Garden of Gethsemane ().
In the Gentile church, the Ephesian elders embraced Paul and kissed him good-by ().
“The kiss in the ancient world was both a friendly sign of greeting and an emotional token of farewell.”
In his epistles Paul exhorts the Christians to greet one another with a holy kiss (; ; ; ). The adjective holy signifies that all those who are in the church of Jesus Christ regard one another as brothers and sisters. Peter uses a synonymous expression by calling the kiss “a kiss of love.”
In his epistles Paul exhorts the Christians to greet one another with a holy kiss (; ; ; ).
The adjective holy signifies that all those who are in the church of Jesus Christ regard one another as brothers and sisters.
Peter uses a synonymous expression by calling the kiss “a kiss of love.”
In the middle of the second century, Justin Martyr writes that the practice of greeting one another with a holy kiss was a customary part of the Christian worship service. Scripture provides no evidence that this practice must be observed in obedience to an apostolic command. In the universal Christian church, the matter is part of local custom (the bow, the handshake, or the embrace).
In the middle of the second century, Justin Martyr writes that the practice of greeting one another with a holy kiss was a customary part of the Christian worship service.
Scripture provides no evidence that this practice must be observed in obedience to an apostolic command. In the universal Christian church, the matter is part of local custom (the bow, the handshake, or the embrace).
E. Peace to all in Christ
E. Peace to all in Christ
Peter’s benediction is a variant of those Paul gives at the end of his epistles (; ; ; also see ).
The farewell greeting peace encompasses the gospel of salvation, because Jesus himself conveys this message to all who believe in him (; ).
Peter’s benediction is a variant of those Paul gives at the end of his epistles (; ; ; also see ). The farewell greeting peace encompasses the gospel of salvation, because Jesus himself conveys this message to all who believe in him (; ). In Jesus Christ we have peace with God and with one another. Although Peter expresses this prayer as a wish, all Christians have this peace in fellowship with Christ.
In Jesus Christ we have peace with God and with one another.
Although Peter expresses this prayer as a wish, all Christians have this peace in fellowship with Christ.
CONCLUSION
CONCLUSION
Let me conclude with just a few thoughts to summarize not just today’s message, but this entire epistle.
God does indeed give us grace to be holy while we live as exiles here in this world
God also provides us grace to aid us in the midst of suffering and hardship
The church MUST be the place where we find support and encouragement
Apart from Christ, there is no grace
Apart from Christ, there is no peace
May the Lord help us to treasure the truths of this great epistle for His honor and glory.
If we assume that Peter sends the greetings of his wife in Babylon, then his natural son Mark also sends his regards. However, if Babylon is a code name for the church in Rome, then Mark probably is Peter’s spiritual son. Affectionately Peter calls him “my son Mark.” Whether Peter was instrumental in the conversion of John Mark, son of Mary (), is difficult to prove. John Mark accompanied Paul as a fellow helper in the spread of the gospel. He stayed with Paul during the apostle’s imprisonments in Rome (; ; ).
Tradition indicates that Mark, with the aid of Peter, wrote the Gospel named after him. Papias, bishop of Hierapolis (about a.d. 125), writes that Mark was Peter’s interpreter and composed the Gospel. Peter calls Mark his son in the same way Paul names Timothy his son (; ).
Simon J. Kistemaker and William Hendriksen, Exposition of the Epistles of Peter and the Epistle of Jude, vol. 16, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 209.