‏ 1 Peter 5:12-14

 By Silvanus ( δια Σιλουανου ). 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 ( ως λογιζομα ). 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 ( εγραψα ). 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 ( δι' ολιγων ). "By few words," as Peter looked at it, certainly not a long letter in fact. Cf. Heb 13:22.

 Testifying ( επιμαρτυρων ). Present active participle of  επιμαρτυρεω, to bear witness to, old compound, here alone in N.T., though the double compound  συνεπιμαρτυρεω in Heb 2:4.

 That this is the true grace of God ( ταυτην εινα αληθη χαριν του θεου ). Infinitive  εινα in indirect assertion and accusative of general reference ( ταυτην ) and predicate accusative  χαριν. 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 ( εις ην στητε ). "In which (grace) take your stand" (ingressive aorist active imperative of  ιστημ ).

 She that is in Babylon, elect together with you ( η εν Βαβυλων συνεκλεκτη ). 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  η συνεκλεκτη (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.  εκλεκτη κυρια in 2Jo 1:1 (also verse 2Jo 1:13).

 Mark my son ( Μαρκος ο υιος μου ). 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).

 With a kiss of love ( εν φιληματ αγαπης ). 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 ( τοις εν Χριστω ). This is the greatest of all secret orders and ties, one that is open to all who take Christ as Lord and Saviour.

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