---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Peter 5"
description: "CHAPTER 5   :-. EXHORTATIONS TO
ELDERS, JUNIORS,
AND ALL IN GENERAL.
PARTING PRAYER.
CONCLUSION. 1. elders—alike in office and
age (1 Peter 5:5). I . . ."
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-peter/5"
---

CHAPTER 5

. EXHORTATIONS TO
ELDERS, JUNIORS,
AND ALL IN GENERAL.
PARTING PRAYER.
CONCLUSION.

**1. elders**—alike in office and
age ([1 Peter 5:5](../../../kjv/1-peter/5/5)).
**I . . . also an elder**—To
put one's self on a level with those whom we exhort, gives weight to
one's exhortations (compare [2 John 1:1](../../../kjv/2-john/1/1);
[2 John 1:2](../../../kjv/2-john/1/2)). Peter, in true humility
for the Gospel's sake, does not put forward his *apostleship*
here, wherein he *presided over the elders.* In the apostleship
the apostles have no successors, for "the signs of an apostle"
have not been transmitted. The presidents over the presbyters and
deacons, by whatever name designated, *angel, bishop,* or
*moderator,* c., though *of the same* ORDER *as the
presbyters,* yet have virtually succeeded to a superintendency of
the Church analogous to that exercised by the apostles (this
superintendency and priority existed from the earliest times after
the apostles [TERTULLIAN])
just as the Jewish synagogue (the model which the Church followed)
was governed by a council of presbyters, presided over by one of
themselves, "the chief ruler of the synagogue." (Compare
VITRINGA [*Synagogue and
Temple,* Part II, chs. 3 and 7]).
**witness**—an *eye-witness*
of Christ's sufferings, and so qualified to exhort you to believing
patience in *suffering for well-doing* after His example
([1 Peter 4:19](../../../kjv/1-peter/4/19); [1 Peter 2:20](../../../kjv/1-peter/2/20)).
This explains the "therefore" inserted in the oldest
manuscripts, "I therefore exhort," resuming exhortation
from [1 Peter 4:19](../../../kjv/1-peter/4/19). His higher
dignity as an *apostle* is herein delicately implied, as
*eye-witnessing* was a necessary qualification for apostleship:
compare Peter's own speeches, [Acts 1:21](../../../kjv/acts/1/21);
[Acts 1:22](../../../kjv/acts/1/22); [Acts 2:32](../../../kjv/acts/2/32);
[Acts 10:39](../../../kjv/acts/10/39).
**also**—implying the
righteous recompense corresponding to the sufferings.
**partaker of the
glory**—according to Christ's promise; an earnest of which was
given in the transfiguration.

**2. Feed**—*Greek,* "Tend
as a shepherd," by discipline and doctrine. Lead, feed, heed: by
prayer, exhortation, government, and example. The dignity is marked
by the term "*elder*"; the *duties* of the
office, to *tend* or *oversee,* by "*bishop.*"
Peter has in mind Christ's injunction to him, "Feed (*tend*)
My sheep . . . Feed (*pasture*) My lambs" (). He invites the elders to share with him the same duty
(compare [Acts 20:28](../../../kjv/acts/20/28)). The flock
is Christ's.
**which is among you**—While
having a concern for *all* the Church, your special duty is to
feed that portion of it "which is among you."
**oversight**—*Greek,*
"bishopric," or duty of bishops, that is, overseer.
**not by constraint**—Necessity
is laid upon them, but willingness prevents it being felt, both in
undertaking and in fulfilling the duty [BENGEL].
"He is a true presbyter and minister of the counsel of God who
doeth and teacheth the things of the Lord, being not accounted
righteous merely because he is a presbyter, but because righteous,
chosen into the presbytery" [CLEMENT
OF ALEXANDRIA].
**willingly**—One oldest
manuscript, *Vulgate, Syriac,* and *Coptic,* add, "as
God would have it to be done" ([Acts 20:28](../../../kjv/acts/20/28)).
**not for filthy lucre**—
([Isaiah 56:11](../../../kjv/isaiah/56/11); [Titus 1:7](../../../kjv/titus/1/7)).
**of a ready mind**—promptly
and heartily, without selfish motive of gain-seeking, as the
Israelites gave their services *willing-heartedly* to the
sanctuary.

**3. being lords**—*Greek,*
"lording it": implying pride and oppression. "Not that
we have dominion over your faith."
***God's*****heritage**—*Greek,* "the inheritances," that is,
the *portions* of the Church committed severally to your
pastoral charge [BENGEL].
It is explained by "the flock" in the next clause. However,
in [1 Peter 5:2](../../../kjv/1-peter/5/2), "flock *of
God* which is among you," answering to "(God's)
heritages" (plural to express *the sheep* who are God's
portion and inheritance, [Deuteronomy 32:9](../../../kjv/deuteronomy/32/9))
committed to you, favors *English Version.* The flock, *as one
whole,* is God's heritage, or *flock* in the singular.
Regarded in relation to its *component sheep,* divided among
several pastors, it is in the plural "heritages." Compare
[Acts 1:17](../../../kjv/acts/1/17); [Acts 1:25](../../../kjv/acts/1/25),
"part" (the same *Greek*). BERNARD
OF CLAIRVAUX, wrote
to Pope Eugene, "Peter could not give thee what he had not: what
he had he gave: the *care* over the Church, not *dominion.*"
**being**—*Greek,*
"becoming."
**ensamples**—the most
effective recommendation of precept ([Acts 1:25](../../../kjv/acts/1/25)). [Titus 2:7](../../../kjv/titus/2/7), "patterns."
So Jesus. "A monstrosity it is to see the highest rank joined
with the meanest mind, the first seat with the lowest life, a
grandiloquent tongue with a lazy life, much talking with no fruit"
[BERNARD].

**4. And**—"And so": as
the result of "being ensamples" ().
**chief Shepherd**—the
title peculiarly Christ's own, not Peter's or the pope's.
**when . . . shall
appear**—*Greek,* "be manifested" (). Faith serves the Lord while still unseen.
**crown**—*Greek,*
"*stephanos,*" a garland of *victory,* the prize
in the Grecian games, woven of ivy, parsley, myrtle, olive, or oak.
*Our* crown is distinguished from *theirs* in that it is
"incorruptible" and "fadeth not away," as the
leaves of theirs soon did. "The crown *of life.*" Not
a *kingly* "crown" (a different *Greek* word,
*diadema*): the prerogative of the Lord Jesus ().
**glory**—*Greek,*
"*the* glory," namely, *to be* then *revealed*
([1 Peter 5:1](../../../kjv/1-peter/5/1); [1 Peter 4:13](../../../kjv/1-peter/4/13)).
**that fadeth not away**—*Greek,*
"amaranthine" (compare [1 Peter 4:13](../../../kjv/1-peter/4/13)).

**5. ye younger**—The *deacons*
were originally the younger men, the *presbyters* older; but
subsequently as presbyter expressed the *office* of Church ruler
or teacher, so *Greek* "*neoteros*" means not (as
literally) *young men* in age, but *subordinate ministers*
and servants of the Church. So Christ uses the term "younger."
For He explains it by "he that doth serve," literally, "he
that ministereth as a deacon"; just as He explains "the
greatness" by "he that is chief," literally, "he
that *ruleth,*" the very word applied to the *bishops*
or *presbyters.* So "the young men" are undoubtedly
the deacons of the Church of Jerusalem, of whom, as being all
*Hebrews,* the Hellenistic Christians subsequently complained as
neglecting their *Grecian* widows, whence arose the appointment
of the seven others, *Hellenistic* deacons. So here, Peter,
having exhorted the *presbyters,* or elders, not to lord it over
those committed to them, adds, Likewise ye *neoters* or younger,
that is, subordinate ministers and deacons, submit cheerfully to the
command of the elders [MOSHEIM].
There is no Scripture sanction for "younger" meaning *laymen*
in general (as ALFORD
explains): its use in this sense is probably of later date. The "*all*
of you" that follows, refers to the *congregation*
generally; and it is likely that, like Paul, Peter should notice,
previous to the general congregation, the *subordinate ministers*
as well as the *presbyters,* writing as he did to the same
region (Ephesus), and to confirm the teaching of the apostle of the
Gentiles.
**Yea**—to sum up all my
exhortations in one.
**be subject**—omitted in
the oldest manuscripts and versions, but TISCHENDORF
quotes the *Vatican* manuscript for it. Then translate, "Gird
([1 Peter 1:13](../../../kjv/1-peter/1/13); [1 Peter 4:1](../../../kjv/1-peter/4/1))
fast on humility (lowliness of mind) to one another." The verb
is literally, "tie on with a fast *knot*" [WAHL].
Or, "*gird on* humility as *the slave dress*
(*encomboma*)": as the Lord girded Himself with a towel to
perform a servile office of humility and love, washing His disciples'
feet, a scene in which Peter had played an important part, so that he
would naturally have it before his mind. Compare similarly [1 Peter 5:2](../../../kjv/1-peter/5/2);
[John 21:15-17](../../../kjv/john/21/15-17). Clothing was
the original badge of man's sin and shame. Pride caused the need of
man's clothing, and pride still reigns in dress; the Christian
therefore clothes himself in humility ([1 Peter 3:3](../../../kjv/1-peter/3/3);
[1 Peter 3:4](../../../kjv/1-peter/3/4)). God provides him with
the robe of Christ's righteousness, in order to receive which man
must be stripped of pride.
**God resisteth the
proud**—Quoted, as [James 4:6](../../../kjv/james/4/6);
[Proverbs 3:34](../../../kjv/proverbs/3/34). Peter had James before
his mind, and gives his Epistle inspired sanction. Compare [1 Peter 5:9](../../../kjv/1-peter/5/9);
[James 4:7](../../../kjv/james/4/7), literally, "arrayeth
Himself against." Other sins flee from God: pride alone opposeth
itself to God; therefore, God also in turn *opposes Himself* to
the proud [GERHARD in
ALFORD]. Humility is the
vessel of all graces [AUGUSTINE].

**6. under the mighty hand**—afflicting
you ([1 Peter 3:15](../../../kjv/1-peter/3/15)): "accept"
His chastisements, and turn to Him that smiteth you. He depresses the
proud and exalts the humble.
**in due time**—Wait humbly
and patiently for His own fit time. One oldest manuscript and *Vulgate*
read, "In the season of visitation," namely, His visitation
in mercy.

**7. Casting**—*once for all:*
so the *Greek* aorist.
**care**—"anxiety? The
advantage flowing from *humbling ourselves under God's hand*
([1 Peter 5:6](../../../kjv/1-peter/5/6)) is confident reliance
on His goodness. Exemption from care goes along with humble
submission to God.
**careth for you**—literally
"*respecting* you." Care is a burden which faith casts
off the man on his God. Compare [Psalms 22:10](../../../kjv/psalms/22/10);
[Psalms 37:5](../../../kjv/psalms/37/5); [Psalms 55:22](../../../kjv/psalms/55/22),
to which Peter alludes; [Luke 12:22](../../../kjv/luke/12/22);
[Luke 12:37](../../../kjv/luke/12/37); [Philippians 4:6](../../../kjv/philippians/4/6).
**careth**—not so strong a
*Greek* word as the previous *Greek* "anxiety."

**8.** Peter has in mind Christ's
warning to himself to *watch* against *Satan,* from
forgetting which he fell.
**Be sober . . .
vigilant**—"Care," that is, *anxiety,* will
intoxicate the soul; therefore be sober, that is, self-restrained.
Yet, lest this freedom from *care* should lead any to false
security, he adds, "Be vigilant" against "your
adversary." Let this be your "care." God provides,
therefore do not be anxious. The devil seeks, therefore watch
[BENGEL].
**because**—omitted in the
oldest manuscripts The broken and disjointed sentences are more
fervid and forcible. LUCIFER OF
CAGLIARI reads as *English
Version.*
**adversary**—literally,
"opponent in a court of justice" (). "Satan" means *opponent.* "Devil,"
*accuser* or *slanderer* (). "The enemy" (). "A murderer from the beginning" (). He counteracts the Gospel and its agents. "The
tempter."
**roaring lion**—implying
his violent and insatiable thirst for prey as a hungry lion. Through
man's sin he got God's justice on his side against us; but Christ,
our Advocate, by fulfilling all the demands of justice for us, has
made our redemption altogether consistent with justice.
**walketh about**— ([Job 1:7](../../../kjv/job/1/7);
[Job 2:2](../../../kjv/job/2/2)). So the children of the
wicked one *cannot rest.* Evil spirits are in [2 Peter 2:4](../../../kjv/2-peter/2/4);
[Judges 1:6](../../../kjv/judges/1/6), said to be already in
chains of darkness and in hell. This probably means that this is
their doom *finally:* a doom already begun in part; though for a
time they are permitted to roam in the world (of which Satan is
prince), especially in the dark air that surrounds the earth. Hence
perhaps arises the miasma of the air at times, as physical and moral
evil are closely connected.
**devour**—entangle in
worldly "care" ([1 Peter 5:7](../../../kjv/1-peter/5/7))
and other snares, so as finally to destroy. Compare [Revelation 12:15](../../../kjv/revelation/12/15);
[Revelation 12:16](../../../kjv/revelation/12/16).

**9.** ([Luke 4:13](../../../kjv/luke/4/13);
[Ephesians 6:11-17](../../../kjv/ephesians/6/11-17); [James 4:7](../../../kjv/james/4/7).)
**steadfast**—Compare
established in the truth," [James 4:7](../../../kjv/james/4/7). Satan's power exists only in respect to the unbelieving;
the faithful he cannot hurt ([James 4:7](../../../kjv/james/4/7)). Faith gives strength to prayer, the great instrument
against the foe ([James 1:6](../../../kjv/james/1/6), c.).
**knowing,**
&c.—"encouragement not to faint in afflictions": your
brethren suffer the same nothing beyond the common lot of Christians
befalls you ([1 Corinthians 10:13](../../../kjv/1-corinthians/10/13)). It is
a sign of God's favor rather than displeasure, that Satan is allowed
to harass you, as he did Job. Your fellow Christians have the same
battle of faith and prayer against Satan.
**are**—*are being
accomplished* according to the appointment of God.
**in the world**—lying in
the wicked one, and therefore necessarily the scene of "tribulation"
([John 16:33](../../../kjv/john/16/33)).

**10.** Comforting assurance that
God will finally "perfect" His work of "grace" in
them, after they have undergone the necessary previous suffering.
**But**—Only do you watch
and resist the foe: God will perform the rest [BENGEL].
**of all grace**—(Compare
[1 Peter 4:10](../../../kjv/1-peter/4/10)). The God to whom as
its source all grace is to be referred; who in grace completes what
in grace He began. He from the first "called (so the oldest
manuscripts read for "us") unto (with a view to) glory."
He will not let His purpose fall short of completion. If He does so
in punishing, much more in grace. The three are fitly conjoined: the
*call,* the *glory* to which we are called, and the way
(*suffering*); the fourth is the ground of the calling, namely,
*the grace of God in Christ.*
**by**—*Greek,* "in."
Christ is He *in virtue of* whom, and *in union with* whom,
believers are called to glory. The opposite is "in the world"
([1 Peter 5:9](../../../kjv/1-peter/5/9); [John 16:33](../../../kjv/john/16/33)).
**after that ye have
suffered**—Join to "called you": *suffering,* as a
necessary preliminary to *glory,* was contemplated in God's
*calling.*
**a while**—short and
inconsiderable, as compared with the *glory.*
**perfect,** c.—The two
oldest manuscripts, and *Vulgate* and *Coptic* versions,
read, "*shall* perfect (so that there shall be nothing
*defective* in you), stablish, strengthen," and omit
"settle," literally, "ground," or "fix on a
foundation." ALFORD
reads it in spite of the oldest manuscripts The authority of the
latter I prefer moreover the climax seems to require rather a verb of
*completing* the work of grace, than, as the *Greek* means,
*founding* it. The *Greek* has, "shall HIMSELF
perfect you": though you are called on to *watch* and
*resist* the foe, God *Himself* must really do all in and
through you. The same God who begins must *Himself* complete the
work. The *Greek* for "stablish" (so as to be
"steadfast in the faith," [John 16:33](../../../kjv/john/16/33)) is the same as "strengthen," [John 16:33](../../../kjv/john/16/33). Peter has in mind Christ's charge, "When thou art
converted, *strengthen* thy brethren." His exhortation
accords with his name *Peter,* "Thou art *Peter,* and
upon this *rock* I will build My Church." "Stablish,"
so as not to waver. "Strengthen" *with might in the inner
man by His Spirit,* against the foe.

**11. To him**—emphatic. To Him
and Him alone: not to ourselves. Compare "Himself," see on
[1 Peter 5:10](../../../kjv/1-peter/5/10).
**glory and**—omitted in
the oldest manuscripts and versions.
**dominion**—*Greek,*
"*the* might" shown in so "perfecting," you,
[1 Peter 5:10](../../../kjv/1-peter/5/10).

**12. Silvanus**—*Silas,* the
companion of Paul and Timothy: a suitable messenger by whom to
confirm, as Peter here does, *Paul's* doctrine of "the true
grace of God" in the same churches (compare ). We never meet with Silvanus as Paul's companion after
Paul's last journey to Jerusalem. His connection with Peter was
plainly subsequent to that journey.
**as I suppose**—Join
"faithful unto you [STEIGER],
as I suppose." Silvanus may have stood in a close relation to
the churches in Asia, perhaps having taken the oversight of them
after Paul's departure, and had afterwards gone to Peter, by whom he
is now sent back to them with this Epistle. He did not *know,*
by positive observation, *Silvanus' faithfulness to them;* he
therefore says, "faithful *to you,* as I suppose,"
from the accounts I hear; not expressing doubt. ALFORD
joins "I have *written unto you,*" which the *Greek*
order favors. The seeming uncertainty, thus, is not as to Silvanus'
faithfulness, which strongly marked by the *Greek* article, but
as to whether he or some other would prove to be the bearer of the
letter, addressed as it was to five provinces, *all* of which
Silvanus might not reach: "By Silvanus, that faithful brother,
as *expect,* I have Written to you" [BIRKS].
**briefly**—*Greek,*
"in few (words)," as compared with the importance of the
subject ([Hebrews 13:22](../../../kjv/hebrews/13/22)).
**exhorting**—not so much
formally *teaching doctrines,* which could not be done in so
"few words."
**testifying**—bearing my
testimony *in confirmation* (so the *Greek* compound verb
implies) of that truth which ye have already heard from Paul and
Silas ([1 John 2:27](../../../kjv/1-john/2/27)).
**that this**—of which I
have just written, and of which Paul before testified to you (whose
testimony, now that he was no longer in those regions, was called in
question probably by some; compare [2 Peter 3:15](../../../kjv/2-peter/3/15);
[2 Peter 3:16](../../../kjv/2-peter/3/16)). [2 Peter 3:16](../../../kjv/2-peter/3/16), "the present truth," namely, the grace formerly
promised by the prophets, and *now* manifested to you. "Grace"
is the keynote of Paul's doctrine which Peter now confirms ([Ephesians 2:5](../../../kjv/ephesians/2/5);
[Ephesians 2:8](../../../kjv/ephesians/2/8)). Their sufferings for
the Gospel made them to need some attestation and confirmation of the
truth, that they should not fall back from it.
**wherein ye stand**—The
oldest manuscripts read imperatively, "*Stand ye.*"
Literally, "*into* which (having been already admitted,
[1 Peter 1:8](../../../kjv/1-peter/1/8); [1 Peter 1:21](../../../kjv/1-peter/1/21);
[1 Peter 2:7](../../../kjv/1-peter/2/7); [1 Peter 2:8](../../../kjv/1-peter/2/8);
[1 Peter 2:9](../../../kjv/1-peter/2/9)) stand (therein)."
Peter seems to have in mind Paul's words ([Romans 5:2](../../../kjv/romans/5/2);
[1 Corinthians 15:1](../../../kjv/1-corinthians/15/1)). "The grace
wherein we stand must be true, and our standing in it true also"
[BENGEL]. Compare in "He
began his Epistle with grace ([1 Corinthians 15:1](../../../kjv/1-corinthians/15/1)), he finishes it with grace, he has besprinkled the middle
with grace, that in every part he might teach that the Church is not
saved but by grace."

**13. The . . . at Babylon**—ALFORD,
BENGEL, and others
translate, "She that is elected together with you in Babylon,"
namely, *Peter's wife,* whom he *led about* with him in his
missionary journeys. Compare , "*heirs together* of the grace of life." But
why she should be called "elected together with you *in
Babylon,*" as if there had been no Christian woman in Babylon
besides, is inexplicable on this view. In *English Version* the
sense is clear: "That portion of *the whole dispersion*
([1 Peter 1:1](../../../kjv/1-peter/1/1), *Greek*), or
Church of Christianized Jews, with Gentile converts, which resides in
Babylon." As Peter and John were closely associated, Peter
addresses the Church in John's peculiar province, Asia, and closes
with "your *co-elect* sister Church at *Babylon*
saluteth you"; and John similarly addresses the "elect
lady," that is, *the Church in Babylon,* and closes with
"the children of thine elect sister (the Asiatic Church) greet
thee"; (compare [1 Peter 1:1](../../../kjv/1-peter/1/1) to
Second John). ERASMUS
explains, "Mark *who is in the place of a son* to me":
compare [Acts 12:12](../../../kjv/acts/12/12), implying
Peter's connection with Mark; whence the mention of him in connection
with *the Church* at Babylon, in which he labored under Peter
before he went to Alexandria is not unnatural. PAPIAS
reports from the presbyter John [EUSEBIUS,
*Ecclesiastical History,* 3.39], that Mark was interpreter of
Peter, recording in his Gospel the facts related to him by Peter.
Silvanus or Silas had been substituted for John Mark, as Paul's
companion, because of Mark's temporary unfaithfulness. But now Mark
restored is associated with Silvanus, Paul's companion, in Peter's
esteem, as Mark was already reinstated in Paul's esteem. That Mark
had a spiritual connection with the Asiatic' churches which Peter
addresses, and so naturally salutes them, appears from [2 Timothy 4:11](../../../kjv/2-timothy/4/11);
[Colossians 4:10](../../../kjv/colossians/4/10).
**Babylon**—The Chaldean
Babylon on the Euphrates. See [Colossians 4:10](../../../kjv/colossians/4/10),
ON THE PLACE OF WRITING
this Epistle, in proof that *Rome* is not meant as Papists
assert; compare LIGHTFOOT
*sermon.* How unlikely that in a *friendly salutation* the
enigmatical title of Rome given in *prophecy* (John, [Colossians 4:10](../../../kjv/colossians/4/10)), should be used! Babylon was the center from which the
Asiatic *dispersion* whom Peter addresses was derived. PHILO
[*The Embassy to Gaius,* 36] and JOSEPHUS
[*Antiquities,* 15.2.2; 23.12] inform us that Babylon contained
a great many Jews in the apostolic age (whereas those at Rome were
comparatively few, about eight thousand [JOSEPHUS,
*Antiquities,* 17.11]); so it would naturally be visited by the
apostle of the circumcision. It was the headquarters of those whom he
had so successfully addressed on Pentecost, [Colossians 4:10](../../../kjv/colossians/4/10), Jewish "Parthians . . . dwellers in Mesopotamia"
(the Parthians were then masters of Mesopotamian Babylon); these he
ministered to *in person.* His other hearers, the Jewish
"dwellers in Cappadocia, Pontus, Asia, Phrygia, Pamphylia,"
he now ministers to by letter. The earliest distinct authority for
Peter's martyrdom *at Rome* is DIONYSIUS,
bishop of Corinth, in the latter half of the second century. The
desirableness of representing Peter and Paul, the two leading
apostles, as together founding the Church of the metropolis, seems to
have originated the tradition. CLEMENT
OF ROME [*First
Epistle to the Corinthians,* 4.5], often quoted for, is really
against it. He mentions Paul and Peter together, but makes it as a
*distinguishing* circumstance of Paul, that he preached both in
the East and West, implying that Peter never was in the West. In [Colossians 4:10](../../../kjv/colossians/4/10), he says, "I must *shortly* put off this
tabernacle," implying his martyrdom was near, yet he makes no
allusion to Rome, or any intention of his visiting it.

**14. kiss of charity**— , "an *holy* kiss": the token of love to God
and the brethren. *Love* and *holiness* are inseparable.
Compare the instance, [Acts 20:37](../../../kjv/acts/20/37).
**Peace**—Peter's closing
salutation; as Paul's is, "Grace be with you," though he
accompanies it with "peace be to the brethren." "Peace"
(flowing from *salvation*) was Christ's own salutation after the
resurrection, and from Him Peter derives it.
**be with you all that are in
Christ Jesus**—The oldest manuscripts omit "Jesus." In
[Ephesians 6:24](../../../kjv/ephesians/6/24), addressed to the same
region, the same limitation of the salutation occurs, whence,
perhaps, Peter here adopts it. Contrast, "Be *with you all,*"
[Romans 16:24](../../../kjv/romans/16/24); [1 Corinthians 16:23](../../../kjv/1-corinthians/16/23).

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