1 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: 2 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;
The standard Bible term for church leaders is elders (presbuteros), found more than 50 times in the New Testament in that usage (including references to leaders in the Jewish church). Sometimes, as in verse five, presbuteros simply means, “elderly men” (frequent in the Septuagint), but usually it refers to leaders – the wise, experienced, gray-haired men of God (1Tim 5:17). Obviously not every old man becomes an elder in this sense. Elders must be of impeccable character (see Titus 1:6-9; 1Tim 3:1-13) and are ordained by the church to serve the body (Acts 14:23; Titus 1:5; Acts 6:3). The related word, presbuterion, signifies the elders of the church as a group (1Tim 4:14); it is also used in reference to the Jewish council called the Sanhedrin (Luke 22:66; Acts 22:5).
Elders in the New Covenant are quite different from those in the Jewish religion, which had priests, scribes, rabbis and doctors of the Law. None of those terms are used for an elder in any of the churches of Christ. Instead, the New Testament speaks of Apostles, prophets, teachers, bishops and ministers (see note for 1Cor 12:28). Only prophets and teachers continue as sanctioned roles in the New Covenant.
Peter calls himself an elder, but his primary place in that group was Apostle, for he was a witness of the sufferings of Christ, who also walked with Jesus and was the first man to see the empty tomb. God appointed the Twelve Apostles to establish the Church of Christ (Rev 21:14), to write the Scriptures and to testify of Jesus’ resurrection so the office of “apostle” is obviously closed. To use that title today is quite unwise and is discordant with the attitudes of humility and meekness that are to mark the elders of the church. Men and churches who do so should be viewed with suspicion, for many false prophets have gone out to fleece and deceive – pernicious, power-greedy wolves that make merchandise of the flock (2Pet 2:1-3; Acts 20:29; 1John 4:1).
The Bible recognizes two categories of elders: bishops (episkopos) and ministers (diakonos). Some churches add the office of deacon as a third category, a development that seems to have arisen from the King James translation of diakonos as deacon in two important Bible passages (Php 1:1; 1Tim 3:10-13). Everywhere else however, the KJV translates the same word as “minister,” or “servant” (Mat 20:26; 23:11; John 2:5; 12:26; 1Cor 3:5; Gal 2:17; Eph 6:21; 1Thes 3:2). Bishops and ministers serve in different ways, but their high goal is the same: to give themselves in works of humble service in the flock of God. Their work is like that of a shepherd – going with the flock; watching, protecting, feeding, warning, healing, sacrificing, teaching, disciplining and going before. It is one of the most enduring figures in the Bible and a sobering one as well, for in that role their pattern is Jesus Christ, the Good Shepherd who gives His life for the sheep (v4).
In like manner to Jesus’ perfect exemplification, the supreme strategy of elders is to serve as a living, holy Example – not as a Ruler, King or Lord. David, writing from the sheep’s perspective, penned the most well-known poem in history upon this theme (Ps 23). There is probably no animal more dependent upon his keeper than sheep; they are virtually defenseless and not particularly intelligent. Sheep are prone to doing foolish, dangerous things; they get lost and are easily deceived by grain and open gates; they wander off and follow each other into danger. The task of a shepherd is to look out for them. Unlike other animals, sheep do not herd easily from behind. Instead, shepherds lead the flock from the front. To do that, they must develop a relationship with the sheep. They come to know his voice, trust him and follow him. The danger, of course, is that bad shepherds can easily deceive the sheep and lead them far astray.
The exhortation to elders is: Feed (poimano) the flock of God. With these words, Peter surely is recalling Jesus’ never-forgotten words to him on the shores of Lake Galilee after His resurrection. Three times He told Peter, Feed My sheep (see John 21:15-17). Poimano means to care for, to lead and guide (see 1Cor 9:7; Mat 2:6; Rev 2:27). “The Lord cares for me (poimaino) as a shepherd” (Ps 23:1, LXX). There are many other prophecies and teachings in the Scriptures based upon the imagery of shepherds and sheep (Is 40:11; Eze 34:2-10; Jer 23:4; Zech 10:3; Heb 13:20; Mat 18:12-14). Paul told the Ephesian elders, “Take heed, you bishops (episkopous), to shepherd (poimainein) the church of God” (Acts 20:28).
In the original language, the word oversight (episkopeo) is the verb form of the word, bishop (episkopos). Once it is translated looking diligently (Heb 12:15) and in the Septuagint it is used for the office of priests (Num 4:16), but also for a steward or overseer (Judges 9:28; 2Kings 11:18; 2Chr 34:12) who visits (episkeptomai) on behalf of his master (cf 1Pet 2:12; Luke 19:44; Ex 30:12; Jer 10:15; Is 23:17). It is a fitting word choice, for in the church, bishops act as God’s stewards (Titus 1:7). They are to be living ensamples to the flock. In this sense Jesus is called the Bishop of your souls (1Pet 2:25).
Elders are called to serve willingly (hekousis) and of a ready mind (prothumos). The former word means freely, voluntarily; it implies a free-will service without payment – the Law had free-will (hekousis) offerings (Lev 23:38). The latter word also means willingly, but carries the idea of enthusiasm, fervor and goodwill. The Apostle Paul encouraged Timothy: Preach the Word; be instant in season, out of season (2Tim 4:2).
“Not by constraint (out of duty) and not for filthy lucre (for human fame or fortune).” Many churches and their leaders have figuratively blotted these words out of their Bibles. Today, any person can decide to be a preacher and charge money for his work! This is not the pattern that we see in the Scriptures. The Apostles ordained the ministers in each church. It is unseemly for a man to ordain himself minister in the church body. As for monetary gain, it is one thing for ministers to have their living expenses paid by the congregation, but quite another to live sumptuously thereby (see 1Cor 9). The one time that Jesus showed anger was when He saw how His people had turned the House of God into a den of thieves.
A huge reason that many churches ignore this warning against using the Gospel for the gain of lucre (see also 1Tim 3:3; Titus 1:7) is because worldly congregations with their fleshly minds do not value the modest, hard-truth preacher of the Word. They want a famous, power-speaking Prophet for their leader. It is easy to blame the televangelist or the faith-healer for fame-seeking and turning the Gospel into a money-making enterprise, but they would never succeed without large followers who want such leaders, who heap to themselves (false) teachers, having itching ears (2Tim 4:3).
3 Neither as being lords over God’s heritage, but being ensamples to the flock.
Elders do not rule in the churches of Christ as earthly leaders do, or even like those under the Law of Moses. In the New Covenant, leaders are servants (diakonos) of the body and stewards (episkopos) of God. These terms depict the churches as belonging to Christ and the elders as guides of each flock for Him. And this is clearly evident in the qualities of Christian leaders as described in the Scriptures (Titus 1; 1Tim 3). They lead by honest, humble, earnest example rather than by right of position (Phil 3:17; 1Tim 4:12; Mat 20:25-28; 23:8-11). Bishops and ministers are to shepherd the flock in all meekness and Godly fear, knowing that God holds those placed in authority to a stricter standard (James 3:1-3).
Elders are not to act as dominating lords in the church (see 2Cor 1:24), nor impose their own rules and decisions upon the body (Titus 1:7). Instead, they must seek to teach and preach the Word of Truth so that the whole body comes together as one and works as one. For in truth, an elder is simply another member of the body – a key member, that is true; but Christ is the only head of the body.
Jesus had this to say about the elders in His body: Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister (diakonos): And whosoever of you will be chiefest, shall be servant (doulos) of all (Mark 10:40-44). This is a high and sober mandate that every ordained minister of God should hold in serious regard. Many have not so served the flock.
How should a church ordain its elders? The Scriptures do not go into detail, but do describe other elders as officiating the process. During one of his journeys, Paul left Titus in Crete to set things in order in the churches and to ordain elders in every city (Titus 1:5). The ordination of Timothy included the laying on of the hands of the presbytery (1Tim 4:14; 5:22). Some, like the Catholics and Eastern Orthodox, claim that church authority is transferred only by elders ordaining elders and claim their line of authority traces all the way back to the Apostles in an unbroken line. This idea, called “apostolic succession,” does not fit the New Testament pattern of authority, which is not vested in church elders, but in the church body. We are all brethren linked to the Head (Mat 23:8; Eph 4:15-16).
By odd logic, some Anabaptist churches give their members the authority to choose their elders (usually by private vote), but then they self-elevate to a position above the Body. That is, their authority no longer comes from the body, but from Christ; likewise their responsibility changes from a servant of the body to a servant of Christ – as if those were two different things. A favorite verse of this group is Paul’s statement to Timothy, These things command and teach (1Tim 4:11). Is Paul actually undoing what Christ and Peter said to elders? No! For in the very next verse he says: Be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity (1Tim 4:12). The same is true when Paul writes, Obey them that have the rule over you (Heb 13:17).
Look no further than the atrocities of Catholic popes and priests to recognize the great danger of elders becoming a select, superior class of Christians. Look no further than sects, faith-healers and miracle-ministries to recognize the danger of self-appointed leaders. These are outside the true pattern of church leadership and authority.
4 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.
This comfort of hope is directed primarily to the under-shepherds that have been ordained to oversee and feed the flock of Christ: “Faithfully fulfill the ministry which you have received (Col 4:17) and you will be given an incorruptible crown of glory at the appearance of the chief Shepherd.” It is a hope of glory without parallel in all human experience! Earlier Peter spoke of an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you (1Pet 1:4). This is what should motivate elders in the church, for the brightness of this reward far surpasses every earthly reward.
The imagery of Jesus Christ as our Shepherd transmits a powerful and tenderly reassuring message to the sheep of His pasture. In one of the most evocative pictures in all of literature, the prophet Isaiah wrote, Behold, the Lord God will come with strong hand, and His arm shall rule for Him: behold His reward is with Him, and His work before Him. He shall feed His flock like a shepherd: He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young (Is 40:10-14). In another wonderful passage, Jesus presented Himself as the Good Shepherd that gives His life for the Sheep (John 10:1-30).
Elders don’t become super-Christians or receive sudden new wisdom when they are ordained. They are the same person they were before, but with a new responsibility. Yes, elders should be the most spiritually mature members of the church, but they too are tempted by the same sins of the flesh and spirit. Peter and Barnabas were carried away by an erroneous spirit of dissimulation and Paul had to correct them publicly. The task of elders is likened to the task of shepherds, but it would be erroneous to extrapolate the figure to mean they are not sheep in the Flock of Christ. For the members of the church are not truly sheep, nor are their leaders literal shepherds.
5 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. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:
At the close of his epistle to the “elect strangers” (1Pet 1:1-2), the Apostle encourages the whole church to live in humbleness of mind. First the elders of the flock and then the younger ones. For truly, the elders cannot take oversight of a flock that will not submit to their leadership. It is fitting that the elders are firstly charged to lead the flock of God wisely, and then the flock is charged to submit yourselves unto the elders (plural in the original). But just as quickly the exhortation turns to the whole church body: Yea, all of you be subject one to another. He does not make exception for the elders, but seems to directly include them. And this is consistent with his foregoing admonitions, that the elders of the church are to lead by holy, humble example rather than by issuing rules and decrees.
The Protestant commentators are uncomfortable with Peter’s abasement of elders and propose that younger (neos) does not refer to the general church body, but to newly-ordained elders. The JFB commentary claims there is no Scripture sanction that “younger” means “laymen” and that actually it refers to “subordinate ministers and deacons.” Quite to the contrary, I find neither precedent nor support for that speculation anywhere in the New Testament. See for yourself in Luke 22:46; 1Timothy 5:1-2; Titus 2:4.
The teaching of this passage is against two very opposite errors: laity rule and dictatorship. There are grave dangers in both of these patterns. Elders are to be respected but not exalted; they are charged with oversight of the church but not to be lords over it. They are shepherds feeding the flock, not merchants taking from the flock. The sheep, meanwhile, are to humbly follow and submit to the kindly hands of their shepherds. “Let the elders lead well and let the flock follow well. May all care for one another and submit to one another. Let all clothe themselves with humility.” This church body will be blessed indeed.
Elders that legislate doctrine and practice are not leading by example and will drive the flock away instead of drawing it near. A sheep owner knows just how difficult it is to drive the flock from one end of the pasture to another! Sheep are ever looking to cause mischief, to escape the flock and to take their own way. And if one sheep escapes the fence, others will do anything to follow that bad example. A good shepherd leads from the front and the sheep follow him because they trust him. The pictured warning is doubly true, for the church body that neglects to follow its good elders will end in certain ruin.
The key to this church authority structure is achieved by one little word: HUMILITY. It is rightly called the prime attitude of Christianity for there is nothing more essential and basic to being Christ-like. Humbleness of mind strikes at the very center of the human heart, which is all about SELF and PRIDE (see notes for Rom 12:3; 1Pet 3:4; Mat 5:2-4). Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves (Php 2:3). What a difficult task! Be clothed with humility. The imagery is that of dressing oneself in the morning; putting on humility like garments to appear before men in everyday life. Wherever you are seen and whatever you are doing, let it be done in lowliness of mind, in meekness and humility.
Humility is firstly an attitude, but if never seen in action, is it of any worth? Faith without works is dead. A humble person recognizes that he is truly dust – made from dust and will return to dust in a few decades. He knows his own frailties and limitations. He gives praise and honor to Almighty God. As for relating with his peers, the humble person accepts the great man and the ordinary one. He listens to those who are below his own “social status.” He is comfortable in working behind the scenes for the Kingdom of Christ, content to let others get credit for his own work. He attributes his talents and achievements to God, but not in a manner that subtly implies that he is the special beneficiary of a divine gift. This is sometimes called “false humility,” but is actually a branch of Pride. Another example of false humility is to decline to do a particular work because “others are able to do it better.”
It is a proverb of great weight: God resisteth the proud, and giveth grace to the humble (taken from Pro 3:34, LXX). Two opposing attitudes with opposite reactions from God. The Masoretic text reads slightly different: Surely He scorneth the scorners: but He giveth grace unto the lowly. The apostle James quoted the same text, also using the Septuagint (see James 4:6). How hardly will God’s grace come upon a man of pride! Humble yourselves therefore under the mighty hand of God. David was an exceptional example of a man who lived in humility and lowliness of mind. He didn’t mind being thought unkingly when worshiping God with all his might (2Sam 6:14-16). He didn’t rise up to silence the scorners that cursed him (2Sam 16:5-11), nor lift his hand against Saul to gain the Kingdom (1Sam 24:10).
In due time, or according to the good pleasure of His own will, the grace of God will surely come. Abraham waited long to receive the son of promise. Isaac was 40 years old when his father sought for him a wife, Jacob at least 57 when he left his mother. Their righteous, humble lives called for God’s grace. The same is true for Christians today. Wait humbly and patiently for the Lord and He will give you the desires of your heart (Ps 37:3-7; Pro 29:23).
7 Casting all your care upon him; for he careth for you.
Oh what a beautiful thought! He careth for YOU. The all-powerful Maker of the Universe is interested in your little life – in your trials, burdens, anxieties and struggles. He is able to help, wants to help – but He’s looking for a sign, just a little one. Will you humble your heart and go to Him in lowliness of mind? In spite of Evangelical claims to the contrary, that is the golden road to God’s Grace, for His eyes are constantly running to and fro throughout the earth, looking for hearts that are sincerely tuned to Him so that He can show Himself strong on their behalf (2Chr 16:9; 2Cor 9:8). He is nigh unto them that are of a broken heart, and dwells with those of a contrite and humble spirit (Is 57:15; Ps 34:18). What does God require of Man? To do justly and to love mercy and to walk humbly with thy God (Micah 6:8).
Jesus said, Come unto Me…and I will give you rest (Mat 11:28). He invites us to cast upon Him all of our worries, needs, doubts, difficulties and unknowns. We can only control our lives to a certain line. Beyond those limits, we must believe and trust that God does care and will do what is best for us. This is the basis for true peace of the soul. The word care (merimna) means worries, concerns, anxieties (Mat 13:22; Luke 21:34; 2Cor 11:28). The verb form is found in Luke 10:41; Php 4:6. This verse seems to be drawn from David’s words, “Cast thy care upon the Lord, and He shall sustain thee” (Ps 55:22, LXX).
8 Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.
These straightforward words do not need explanation and surely it is not coincidental that they immediately follow the beautiful consolation that is found in Christ. Because if we do not give our cares and worries to God, the Devil will certainly take advantage and use them for his own nefarious work against us. His aim is to get us to focus on ourselves and try to fix our problems instead of relying on Christ. In those moments of weakness the Devil is quick to attack and devour.
The repetition of this warning in the New Testament indicates its serious importance. Paul wrote, Let us watch and be sober (1Thes 5:6) and Jesus said, Take ye heed, watch and pray (Mark 13:33); be watchful and strengthen the things that remain (Rev 3:2); watch and pray that ye enter not into temptation (Mat 26:41). The word vigilant (gregoreou) literally means to keep awake. Jesus used the same word when talking to Peter in the Garden of Gethsemane, Watch with Me. And then when He found them sleeping, What, could ye not watch with Me one hour? (Mat 26:38-40; also Luke 12:37; Col 4:2; Rev 16:15). Surely those words echoed in Peter’s mind ever since.
The Devil (diabolos) is likened to a roaring lion which walks about seeking to devour (katapino). See Job 1:7. The analogy is fitting – a favorite tactic of lions is to paralyze their prey with fear by their terrible roars. Satan knows that the only way he can kill, destroy and devour Christians is by discouraging them so thoroughly that they give up, for the power of Christ in the believer is to much for the Devil. And so he accuses, threatens, plants doubt and points out possible dangers.
The way to victory is to fight, to resist him by stedfast faith in Christ. Resist the Devil and he will flee from you (James 4:7). Throughout the New Testament, the Christian life is forcefully depicted – its a trial, a pilgrimage, a war against evil powers in high places. But we do not fight alone; and our Captain is undefeated and invincible! Nevertheless, he who expects to overcome and gain the crown of life will suffer persecution and sail through bloody seas (as the songwriter said). Christians everywhere and in all ages pass through this world with great trials of affliction (1Cor 10:13; Rev 7:14).
Christian beware, for Satan is able to take on different forms as he tries to accomplish his evil ends in the brethren that are in the world. Sometimes he is the roaring lion – big, troublesome and violent; sometimes he approaches the flock dressed in sheep’s clothing, an angel of light even, to utterly deceive the minds of the simple, like the serpent that tricked Eve.
10 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. 11 To him be glory and dominion for ever and ever. Amen.
This beautiful benediction is a wonderful comfort to the afflicted brethren mentioned in the previous verses. Yes, the war against Sin, Satan and the World is deathly difficult, but God will establish, strengthen and settle you – if you rely on Him and resist that evil one by your steadfast faith and God’s grace. He is called the God of all grace to remind you that He is abundantly able and willing to make His power abound toward you that ye…might have all sufficiency in all things (2Cor 9:8). Besides being the God of all grace, He is the God of peace (Rom 16:20), the God of hope (Rom 15:13), the God of all comfort (2Cor 1:3), the God of patience (Rom 15:5), the God of love (2Cor 13:11), and the Father of mercies (2Cor 1:3).
This is the hope of the Gospel, that God has called (kaleo) us unto His eternal glory. This Greek word is often associated with salvation both personally and collectively. The figure seems to contemplate God calling each person by name out of the World’s kingdom of darkness (Rev 18:4). And He truly calls all men to repent and be saved (Mat 22:14; Acts 17:30), although many will not heed His call (2Pet 3:9). It is essential that we that do hear His voice (Heb 3:7) are careful to respond in all humility and obedience. In the next chapter the Apostle says, Give diligence to make your calling and election sure (2Pet 1:10).
Passing though this life, we must suffer a while, but those trials and sufferings serve to increase the spiritual worth of the soul (1Pet 1:6-7). Through suffering God will make you perfect (kata-artizo). The word means to mend, restore, prepare, fit. The prefix kata means wholly, completely. God will “wholly perfect you.”
Furthermore, and even in those difficult times, He will stablish, strengthen, settle you. These are house-building terms. A firm foundation which bear up sound, settled walls. The implication is that, if we let Him, God can turn our afflictions into faith-building experiences that will more surely establish us in Him and more fully prepare us for eternal glory.
12 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.
Most scholars believe that Silvanus and Silas are names for the same person. In the book of Acts, Luke always refers to him as Silas, but in the epistles he is always called Silvanus (2Cor 1:19; 1Thes 1:1; 2Thes 1:1). Perhaps Silas wrote Peter’s words in this epistle, much like John Mark is thought to have written Peter’s witness in the Gospel of Mark. Or, by Silvanus may simply mean that Silas distributed this letter to the regions mentioned in the beginning, where he was well known to the churches. Peter attests to Silvanus’ useful service, “He has been, in my judgment, a faithful brother among you” (see Mat 25:21).
Peter often uses the same words as Paul in his epistles. Compare the last phrase with Paul’s statement in Romans 5:2.
13 The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son.
Peter sends greetings from the church that is at Babylon. It is a statement that has sparked a lot of debate which fall under three general ideas: 1) Peter was writing from the physical region of Babylon; 2) Peter was writing from Rome and used Babylon as a code name for Rome; 3) Peter was referring to that Babylon which stands for this wicked, apostate world.
According to my studies, the latter option is the best understanding of Peter’s salutation. Babylon is an oft-used Bible symbol for the anti-God societies of the world. During the Kingdom Age on earth, the churches of the Jesus Christ must live as strangers in the depraved and apostate lands of Babylon the Great (Rev 18:2). Peter’s closest friend, John the Beloved, wrote often of Babylon using the same figurative meaning (Rev 11:8; 14:8; 16:19; 17:5; 18:21). I believe that Peter was writing from the region of his principle charge – Jerusalem or one of its surrounding cities. In fact, it is more sensible to take Babylon as a code name for Jerusalem than for Rome (see Rev 11:8).
The first option, that Peter was in the region of Babylon when he wrote his epistle, is possible yet difficult. The city itself no longer existed, but the area was home to a lot of Jews, some had even heard the Apostles speak in tongues (Acts 2:9). The region surely received Christian missionaries from the very beginning. However, if Peter did write from the land of Babylon, why did he exclude Jerusalem in his opening address? He notably skips every city in Israel and names those regions to the west. Furthermore, Peter appends the salutations of several well-known leaders in Judaea (Silas and Mark), but doesn’t name even one from the region of Babylon.
This strongly suggests that Peter wrote his epistle from Jerusalem, the center of the early Christian church where he was the chief Apostle. As we have already noted, Babylon is a symbol for this sin-plagued World. The picture of the church as “elect strangers scattered throughout the world” fits this Babylon motif. Indeed, Babylon has ever been Satan’s city in direct opposition to God’s city, the spiritual Jerusalem. In a strange twist however, the inhabitants of Jerusalem rejected Christ and chose “Babylon.” And for that reason God allowed the Romans to destroy their city (Mat 22:7).
The Roman Catholic Church uses this verse to argue for the second option. They claim that Peter wrote this epistle while in Rome. However, there is no evidence in the Scriptures or in the early church histories that Peter ever went to that city. And the same omissions I pointed out above also argue against it. See my note for 1Peter 1:1.
Finally, it is noteworthy that the word “church” is not in the original. It literally reads: “She in Babylon salutes you.” The word “church” is implied, for the feminine pronoun invokes ekklesia (also feminine), but the phrase is figuratively composed. And this seems to parallel John’s own salutation to the church at Jerusalem and her faithful members: The elder (John) unto the elect lady (the church at Jerusalem) and her children (the believers). One must study 2John 1:1 along with 2John 1:13 to appreciate this imagery.
Marcus is probably John Mark, a close companion of Peter who most believe wrote the Gospel of Mark, which is sometimes called “Peter’s Gospel” because it seems to present his perspective.
14 Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.
The Scriptures, in five different epistles, require the members of the body to greet one another with a holy kiss, or kiss of charity (Rom 16:16; 1Cor 16:20; 2Cor 13:12; 1Thes 5:26). Most Anabaptist churches recognize this Christian greeting as one of the Seven Ordinances that were given to the churches of Christ to teach and keep in their memberships (see note for 1Cor 11:1). The ordinances are formal, physical rites with deep, spiritual meanings that are not part of the Great Commandment to love God and man. Instead, their purpose is to empower and bless the saints in living according to that commandment.
The deeper significance of greeting the brethren is readily in the adjectives – it is called a holy kiss, a kiss of agape. These are crucial attributes that must abound in the church, which is His body (Eph 1:22-23). If Christ be holy, then His people must be holy. If Christ is love, then His people must act in love. It is especially important that love is evident among the members of the body (1John 3:14; 1Thes 4:9). Jesus said it is one of the church’s greatest evangelism methods (John 13:35).
Earlier the Apostle Peter wrote, See that ye love one another with a pure heart fervently (1Pet 1:22). This is the spiritual lesson underlying the Ordinance of the kiss of charity. To greet one another with a holy kiss is a token of our commitment to practice those two Christian virtues in everyday life and always. Unity and love in the church body became a quick, serious flashpoint of conflict in the churches of Christ that has not diminished over the years! Then it was the sharp disagreements between Jewish and Gentile cultures which we sometimes smile about today – even while holding dearly to our own pet ideas and cultural preferences.
The kiss of charity, when soberly practiced in the brotherhood, teaches us to receive ye one another, as Christ also received us (Rom 15:7). It reminds us that all are equal brothers in Christ – young and old, rich and poor, male and female, Jew and Greek, elders and newbies, of high position or low. Wherever one might be in those scales, we step into the Temple of God and greet each one in love and holiness before God. In lowliness of mind let each esteem other better than themselves (Php 2:3). It is a concept unique to Christianity, to this degree at least.
Many denominations do not practice the Christian greeting of the holy kiss, even though it is quite clearly commanded in the writings of the two greatest Apostles, Peter and Paul. And in today’s age of gender confusion and homosexuality, to kiss a brother or sister of the same sex could seem to clash with its stated purpose of living in purity, holiness and sacrificial love in the body of believers. The man of true faith and love is so far from that wickedness that his mind is free, for as the Apostle says, Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure (Titus 1:15).
On the other hand, it is surely appropriate for the churches of Christ to take into consideration the cultural norms of the surrounding societies. What is counted a kiss in one part of the world is not in another part and expressions of personal greetings vary widely also. The important thing is that members agree upon a formal method of greeting in the brotherhood that is conducive to the expression of brotherly love and holiness. It is high hypocrisy to demand the strict physical ordinance but neglect to practice those weightier matters that it represents.
In our church setting in Chile, the kiss of charity is a light touching of right cheeks accompanied by a vocal expression of God’s blessing. It is practiced between members of the same and opposite sex. Churches in other cultures and environments will have different modes. It is significant that each of the seven ordinances are mandated in the Scriptures without a carefully prescribed table or mode of expression. Even the two virtually universal ordinances, – Baptism and Communion – are not given in careful detail. The Spirit’s purpose, I believe, is to avoid emphasizing the physical rite at the expense of neglecting the deeper spiritual significance.