Peter addresses the elders as a fellow elder and witness of Christ's sufferings, urging them to shepherd God's flock willingly, not under compulsion or for dishonest gain, and not by domineering over those in their charge but by being examples. He promises the unfading crown of glory when the Chief Shepherd appears. Younger members are told to submit to elders, and all are called to clothe themselves with humility. The letter closes with the famous image of the devil prowling like a roaring lion, an exhortation to resist him firm in faith, and a benediction of the God of all grace who will restore, confirm, strengthen, and establish the suffering believers.
What Makes This Chapter Remarkable
Peter identifies himself as a 'fellow elder' (sympresbyteros) and 'witness of Christ's sufferings' (v. 1) — extraordinary humility from the apostle, placing himself alongside local church leaders rather than above them. The 'crown of glory that does not fade' (v. 4) uses amarantinos, found only here in the New Testament, echoing the 'unfading' inheritance of 1:4. The lion metaphor (v. 8) would carry special resonance for Christians who knew of martyrdom in Roman arenas.
Translation Friction
The reference to 'Babylon' (v. 13) is almost certainly a code name for Rome, as in Revelation 14:8, 17:5, and 18:2. Some argue it refers to literal Babylon in Mesopotamia, but the letter's Roman context and the widespread early Christian use of 'Babylon' for Rome make this reading more probable. The mention of 'Mark, my son' (v. 13) is taken by tradition as John Mark, the author of the Second Gospel.
Connections
The shepherd imagery (vv. 1-4) connects to John 21:15-17 (Jesus's charge to Peter: 'Feed my sheep'). The humility command (v. 5) quotes Proverbs 3:34 (LXX). The lion metaphor recalls Psalm 22:13 and the language of the Psalms about enemies. The benediction (vv. 10-11) echoes Paul's doxological closings. Silvanus (v. 12) is likely the Silas of Acts 15:22-40 and Paul's companion.
So I appeal to the elders among you as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is about to be revealed:
KJV The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:
Notes & Key Terms
Translator Notes
Peter identifies himself with three titles: sympresbyteros ('fellow elder' — placing himself alongside the local leaders, not above them), martys tōn tou Christou pathēmatōn ('witness of Christ's sufferings' — an eyewitness claim rooted in his presence at the crucifixion), and koinōnos tēs mellousēs apokalyptesthai doxēs ('sharer in the coming glory' — linking present witness to future hope).
The word martys here means 'witness' in the sense of eyewitness testimony, not yet the technical sense of 'martyr' (one who dies for faith), though Peter's own tradition held that he was martyred under Nero.
Shepherd the flock of God that is among you, exercising oversight not under compulsion but willingly, as God would have it — not for shameful gain but eagerly,
KJV Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;
Notes & Key Terms
Translator Notes
The imperative poimanate ('shepherd') echoes Jesus's charge to Peter in John 21:16 — the very apostle who was told 'shepherd my sheep' now passes that charge to other leaders. The three contrasts define proper pastoral motivation: not by compulsion but willingly (hekousiōs), not for financial gain (aischrokerdōs, 'in a shamefully greedy way') but eagerly (prothymōs), and (in verse 3) not by domineering but by example.
The phrase kata theon ('as God would have it, according to God') is present in some manuscripts and absent in others. The SBLGNT includes it, indicating that willing oversight must align with God's own character and purposes.
Do not lord it over the people entrusted to your care; instead, be examples to the flock.
KJV Neither as being lords over God's heritage, but being ensamples to the flock.
Notes & Key Terms
Translator Notes
The Greek katakyreuontes ('lording it over, domineering') uses the same verb Jesus used in Mark 10:42 when he contrasted worldly rulers who 'lord it over' people with the servant leadership he modeled. The word klērōn ('those allotted, those assigned') literally means 'lots' or 'portions' — each group of believers has been assigned to its elders as a trust, not as a possession.
The word typoi ('models, examples, patterns') means the elders' lives should be templates that others can follow — leadership by lived example rather than by imposed authority.
And when the Chief Shepherd appears, you will receive the unfading crown of glory.
KJV And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.
Notes & Key Terms
Translator Notes
The title archipoimen ('Chief Shepherd') appears only here in the New Testament. It establishes a hierarchy of shepherding: the elders shepherd under the authority of the Chief Shepherd, Christ. When he appears (phanerōthentos — the same word used for Christ's first appearing in 1:20), the faithful under-shepherds receive their reward.
The adjective amarantinon ('unfading, unwithering') is built from the same root as amaranton in 1:4 ('unfading inheritance'). Greek victory wreaths were made of leaves that quickly withered; this crown never will. The word is found only here in the entire New Testament.
Likewise, you who are younger, submit yourselves to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble.
KJV Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.
Notes & Key Terms
Translator Notes
The Greek enkombōsasthe ('clothe yourselves, tie on like a garment') is a rare word — possibly referring to a slave's work apron (enkombōma) tied over other clothing for service. If so, Peter is saying: put on the servant's apron of humility. The image is especially powerful coming from the apostle who watched Jesus tie on a towel and wash the disciples' feet (John 13).
The quotation 'God opposes the proud but gives grace to the humble' is from Proverbs 3:34 (LXX), also quoted by James (4:6). The Greek antitassetai ('opposes, sets himself in battle array against') is a military term — God actively resists the proud as an army opposes an enemy.
[TCR Cross-Reference] This verse quotes Proverbs 3:34 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Humble yourselves, therefore, under the mighty hand of God, so that he may exalt you at the proper time,
KJV Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:
Notes & Key Terms
Translator Notes
The 'mighty hand of God' (krataian cheira tou theou) is exodus language — God's hand delivered Israel from Egypt (Exodus 3:19, Deuteronomy 5:15). The same hand that once rescued Israel now governs the circumstances of these suffering believers. The promise of exaltation (hypsōsē, 'may lift up') is conditioned on humility and timing — 'at the proper time' (en kairō), not immediately.
[TCR Cross-Reference] Quotes Exodus 3:19. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Deuteronomy 5:15. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Casting all your care upon him. Since he careth for you.
KJV Casting all your care upon him; for he careth for you.
Notes & Key Terms
Translator Notes
The Greek epirhipsantes ('having cast, thrown upon') is a decisive, once-for-all action — hurl your entire burden of worry onto God. The word merimnan ('anxiety, care, worry') is the same word Jesus used in the Sermon on the Mount (Matthew 6:25-34). The reason for casting anxiety is personal and intimate: autō melei peri hymōn ('it matters to him concerning you') — God is personally invested in their well-being. Peter echoes Psalm 55:22 ('Cast your burden on the LORD, and he will sustain you').
[TCR Cross-Reference] Draws on Psalms 55:22. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Be self-controlled and alert. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.
KJV Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:
Notes & Key Terms
Translator Notes
The twin imperatives nēpsate ('be sober, self-controlled') and grēgorēsate ('be watchful, stay alert') form a sentinel's posture — the soldier who falls asleep on guard duty is vulnerable. The Greek antidikos ('adversary, legal opponent') is a courtroom term, portraying the devil as a prosecutor seeking to bring charges.
The lion simile ōs leōn ōryomenos ('like a roaring lion') draws on the psalmist's imagery of enemies as predatory animals (Psalm 22:13). For believers in Asia Minor who knew of martyrdoms in Roman arenas where lions were used, this was not merely figurative. The participle peripatei ('walks about, prowls') suggests constant, restless hunting.
[TCR Cross-Reference] References Psalm 22:13 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world.
KJV Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.
Notes & Key Terms
Translator Notes
The imperative antistēte ('resist, stand against') is the same verb used in James 4:7 ('Resist the devil, and he will flee from you'). The resistance is not passive endurance but active opposition. The phrase stereoi tē pistei ('firm in the faith, solid in faith') uses an adjective meaning 'hard, solid, firm' — like a foundation that will not budge.
The final clause provides solidarity: these believers are not alone in their suffering. The same pathēmatōn ('sufferings') are being endured by the adelphotēti ('brotherhood, community of siblings') across the entire Roman world. Isolation amplifies suffering; shared experience provides strength.
And the God of all grace, who called you to his eternal glory in Christ Jesus, will himself, after you have suffered for a little while, restore, confirm, strengthen, and establish you.
KJV But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.
Notes & Key Terms
Translator Notes
Four future-tense verbs form a crescendo of divine action: katartisei ('restore, mend, make complete' — the same word used for mending nets in Mark 1:19), stērixei ('confirm, make firm'), sthenōsei ('strengthen'), and themeliōsei ('establish, lay a foundation'). God does not merely permit suffering — he personally completes the restoration afterward.
The title 'God of all grace' (theos pasēs charitos) is the letter's theological summary: every form of grace needed for every form of suffering flows from this God. The phrase oligon pathontas ('having suffered for a little while') puts suffering in eschatological perspective — it is real but brief compared to 'eternal glory' (aiōnion doxan).
1 Peter 5:11
αὐτῷ τὸ κράτος εἰς τοὺς αἰῶνας, ἀμήν.
To him be the power forever and ever. Amen.
KJV To him be glory and dominion for ever and ever. Amen.
Notes & Key Terms
Translator Notes
The doxology is brief and emphatic: to kratos ('the power, the dominion') belongs to God eis tous aiōnas ('forever, to the ages'). The SBLGNT reads only kratos ('power') without 'glory' (doxan), which some manuscripts add. We follow the critical text. The doxology provides theological closure: the God who has the power forever is the same God who promises restoration in verse 10.
Through Silvanus, whom I regard as a faithful brother, I have written to you briefly, encouraging you and testifying that this is the true grace of God. Stand firm in it.
KJV By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.
Notes & Key Terms
Translator Notes
Silvanus (Silouanos) is most likely the Silas of Acts 15:22-40 who traveled with Paul. The phrase dia Silouanou ('through Silvanus') may mean Silvanus was the letter carrier, the secretary (amanuensis) who wrote at Peter's dictation, or both.
The phrase tautēn einai alethē charin tou theou ('this is the true grace of God') summarizes the letter's message: everything Peter has described — the living hope, the tested faith, the identity as God's people, the purpose in suffering — all of this is genuine grace. The imperative stēte ('stand firm') is the letter's final command: remain in this grace.
She who is in Babylon, chosen together with you, sends you greetings, and so does Mark, my son.
KJV The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son.
Notes & Key Terms
Translator Notes
The feminine hē syneklektē ('she who is co-chosen') most likely refers to the church in 'Babylon' — the feminine article matching the implied ekklēsia ('church, assembly'). 'Babylon' is almost certainly a code name for Rome, a usage attested in Jewish apocalyptic literature and in Revelation (14:8, 17:5, 18:2). Literal Babylon in Mesopotamia was largely depopulated by this period.
Mark (Markos) is traditionally identified as John Mark of Acts 12:12, 25, the author of the Second Gospel. Peter calls him 'my son' (ho huios mou), indicating a spiritual father-son relationship. The early church tradition (via Papias, Eusebius) held that Mark recorded Peter's testimony in his Gospel.
Greet one another with a kiss of love. Peace to all of you who are in Christ.
KJV Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.
Notes & Key Terms
Translator Notes
The 'kiss of love' (philēmati agapēs) is a variation of Paul's 'holy kiss' (philēma hagion, Romans 16:16, 1 Corinthians 16:20). This was a liturgical greeting in early Christian worship — a physical expression of the family bond among believers.
The letter closes as it opened — with peace (eirēnē, cf. 1:2). The final phrase tois en Christō ('to those in Christ') defines the recipients by their fundamental identity: they are people who exist 'in Christ,' and within that sphere, peace is their possession. The SBLGNT does not include the final 'Amen' found in some manuscripts and in the KJV.