It is by exhortation and constructive criticism that the flock of the Lord is to be set straight.

Here Peter reminds us both that he was present when Christ suffered and saw what happened, and also that he was there on the mountain of transfiguration, together with James and John.

As he is proposing to talk about modesty, the apostle refers to himself here as a fellow elder, by which he means that he is one among many other elders. In saying this he is either referring to his age or to the office of bishop, for bishops and elders were one and the same.^[1] When he wants to reveal his dignity and point out that it is from modesty that he refers to himself as a fellow elder, he mentions that he was a witness of Christ’s suffering. The point of this is to say that if he, who has so great an honor, does not mind referring to himself as a fellow elder among them, they too must not exalt themselves in the presence of those who serve in various offices.

How will you be a partaker of Christ’s glory if you refuse to be a partaker of his shameful death? It is in vain that you have left the world behind if you are unwilling to take up your cross, as he commanded you to.

In the Greek the meaning is still plainer, for the word used is episkopeuontes, that is to say, overseeing, and this is the origin of the word bishop.

Christ said: He who would be first among you, let him serve, for he who humbles himself will be exalted above all.^[1] What do you mean? If I humble myself, will I then be exalted? Yes, says Jesus. For such is my power that I can turn something into its exact opposite. I am skilled and capable, do not doubt it. The nature of things obeys my will, not the other way round.

We are your guardians, and you are the flock of God. Reflect and see that our perils are greater than yours, and pray for us. This befits both us and you, that we may be able to give a good account of you to the prince of pastors and our universal head.

Here Peter is telling the leaders of the church exactly what the Lord told him: Feed my sheep.^[1]

Just as the Lord gave the entire church to Peter as his flock, so Peter subdelegates his responsibility to the pastors of the church and commands them to fulfill their task conscientiously. He himself looks after his flock even though he has nothing to live on. That is why he preaches the gospel, so that he might earn a living by it. But he preaches not for earthly rewards but rather for heavenly ones, and he does so eagerly, following the commandments of the Lord.

Practice what you preach, so that you may offer your people not only advice but a model as well, that they may imitate your example.

Even though you may have authority over the church in what you say or in the office which you occupy, you should never have a superior attitude toward others.

Peter demonstrates in his own conduct the kind of humility which he wants his flock to show toward him and toward each other. This is in line with what Jesus said: He who is greatest among you shall be called your servant; whoever exalts himself will be humbled, and whoever humbles himself will be exalted.^[1]

While thinking of himself as a martyr to be, Cyprian did not allow himself to forget that he was still a bishop and was more anxious about the account he was to give to the chief shepherd concerning the sheep committed to him than he was about the answer he would give to the unbelieving proconsul, concerning his own faith.

Can death have any power over the souls which have been sealed by the grace of the Holy Spirit and the blood of Christ? Dare the spiritual wolf look straight at the seal of Christ the good shepherd, which he places on his own sheep? By no means, faithful brothers of godly mind!

I fear that you may presume to rely on your own spirit to mortify the doings of the flesh and so perish for pride and find yourselves opposed for being proud, not granted grace for being humble.

By young men Peter means everyone who occupies a subordinate role in the church. But note that those who are superiors must also act humbly, for humility is what should be common to both.

After teaching the elders how to preside over the church, Peter turns his attention to the younger members of the congregation. They are to obey their parents. There is no need for them to do a lot of talking; all that is required is that they show an example of submission. For after teaching the elders how they should treat those under them, it is enough for the younger people to respect the good examples of their elders and imitate them carefully. But in order to avoid a situation in which the higher-ups will think that humility is owed to them by their inferiors but not the other way round, Peter goes on to add that we must all show humility to one another.

Peter says that this will happen in due time, because he is teaching them that they will have to wait until the next life for this exaltation.

Since no one is without sin, no one should be without penance, for by this very fact a man becomes guilty if he presumes that he is innocent. A man may be guilty of lesser sin, but no one is without guilt.

God gives grace to the humble in such a way that the more they have been humiliated for his sake while here on earth, the more he will exalt them on the day of reckoning. The word humiliation can be understood in many different ways. It may be self-induced, as when someone who is starting out on the way of virtue humbles himself in repentance for the sins which he has committed. It may be what one sees in those who are closer to perfection when they voluntarily agree not to pursue their rights but to live in peace with their neighbors. And of course, it may be what we see when a person is caught up in the whirlwinds of persecution and his spirit is un-bowed thanks to the power of patience.

Peter puts exaltation off until the world to come, because the only true exaltation is the one which is immutable and eternal. Exaltation in this world is neither secure nor firm but leads rather to eternal humiliation, for it is easier to be humiliated than it is to be exalted.

Peter tells us that we have a guide and leader and that if we act according to his instructions, we shall keep ourselves pure and spotless.

That the devil wanders over all the earth under heaven and ranges about like a mad dog, seeking whom he may devour, we learn from the story of Job.

Who could avoid encountering the teeth of this lion, if the lion from the tribe of Judah had not conquered?

Who goes roaring around, raging madly As he seeks to entrap and devour us,

When, O infinite God, we praise thee only! HYMNS 4.79-81.

Justin Martyr explains this by saying that before the coming of Christ the devil did not know what the weight of his punishment would be, but that when the Lord came and proclaimed that eternal fire was prepared for him and his angels^[1] he reacted by becoming even more determined to ensnare believers, in order to have as much company as possible in his rebellion.

There is a world of difference between God and the devil. If you resist God, he will destroy you, but if you resist the devil, you will destroy him.

The stronger you are in your faith, the greater will be your confidence that you can overcome the wiles of the devil. You will also be aided in this endeavor by the knowledge that what you are going through is something common to the fellowship of all Christians throughout the world. Ever since the beginning of time it has been the lot of the righteous to suffer, and what a shame it would be if you were to be the only ones unable to endure this.

It seems likely that those to whom Peter was writing were undergoing many kinds of suffering for the sake of Christ, and so he brings them consolation, telling them that they are suffering along with everyone else who professes the name of Christ and that they will all be glorified together.

He is called the God of all grace because he is good and the giver of all good things.

See how the beginning and the end of the epistle are the same. At the beginning Peter said that the Father has mercy on us through the Son and here he once again says that the Father has called us into his eternal glory through Jesus Christ.

It is ultimately the role of the Father and of the Son to proclaim the mystery of faith, because the glory and power belong to them, although they condescend to make use of us and of our preaching.

What Peter writes here may refer to what has gone before, because in having written to these people only briefly he was exhorting them rather than ordering them to keep the faith. But it may also refer to what follows, not only because he is writing to bear witness to the truth of the grace which he is preaching to them, namely, that there is no other way in which we can be saved, but also to exhort them to make the grace which they have received in Christ a reality in their lives. For the grace of Christ is only real to those who receive it with a pure heart.

This Sylvanus was a faithful man and a mighty warrior for the preaching of the gospel. Paul mentions him as one of his coworkers, along with Timothy.^[1]

Peter mentions Mark in his first epistle, which they say he composed in Rome itself, and they say that he indicates this by referring to the city metaphorically as Babylon.

Peter calls Rome Babylon in a metaphorical sense. The woman who is chosen along with us is the church of Christ established in that city. He also mentions Mark the Evangelist, whom he calls his son in Christ and to whom he entrusted the task of writing the Gospel.

Peter refers to Rome as Babylon, probably because of the enormous amount of idolatry which existed in both cities. In the midst of such confusion the church shone out in spite of its poor and primitive condition, following the example set by the people of Israel when they were in captivity in Babylon and found it so hard to sing the Lord’s song in a strange land.^[1] Peter therefore encourages his hearers by telling them that the church is in Babylon, that is, in a sea of troubles. He also uses this image to remind them that the church cannot escape being mixed up with the evils of this world. ^[2] ISHO‘DAD OF MERV: Peter calls Rome Babylon [Babel] because of the many languages spoken there. COMMENTARIES.^[1]

See how when he has finished what he has to say, Peter seals it all with a prayer. Peace is the seal of everything he has written.

The holy kiss is the exact opposite of the kiss with which Judas betrayed the Savior. That is the sort of kiss used by those who speak peace to their neighbors, but their hearts are full of wickedness.^[1] The holy kiss, in sharp contrast to this, is one which is given not in word only but in deed and in truth as well.

Paul says that there is a special kiss which is set apart and consecrated to God^[1] which is similar to the kiss of love, a virtue which Paul also extols.

This is no ordinary peace, for it is the same peace that Christ left his disciples when he went to be crucified. My peace I leave with you, not as the world gives,^[1] for you are not meant to pursue peace by natural affection for one another but by being joined in a holy fellowship, thereby avoiding the blows of enemies.

I do not, as Peter and Paul, issue commandments unto you. They were apostles; I am but a condemned man: They were free, while I am, even until now, a servant.

You [Pope Soter] have thus by such an admonition bound together the planting of Peter and of Paul at Rome and Corinth. For both of them planted and taught us in Corinth. And they taught together in Italy, and suffered martyrdom at the same time.

Matthew also issued among the Hebrews a written Gospel in their own language, while Peter and Paul were evangelizing in Rome and laying the foundation of the Church.

But since it would be too long to enumerate in such a volume as this the succession of all the churches, we shall confound all those who, in whatever manner, whether through self-satisfaction or vainglory, or through blindness and wicked opinion, assemble other than where it is proper, by pointing out here the succession of the bishops of the greatest and most ancient church known to all, founded and organized at Rome by the two most glorious apostles, Peter and Paul, that church that has the tradition and the faith that comes down to us after having been announced to men by the apostles. With that church [of Rome], because of its superior origin, all the churches must agree, that is, all the faithful in the whole world, and it is in her that the faithful everywhere have maintained the apostolic Tradition.

The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Letters to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes. Nor was he alone [in this], for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome despatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the Tradition that it had lately received from the apostles, proclaiming the one God, omnipotent, the maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spoke with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so may learn that he, the Father of our Lord Jesus Christ, was preached by the churches, and may also understand the apostolic Tradition of the Church, since this letter is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telesphorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Soter having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical Tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth.

The Gospel according to Mark had this occasion. As Peter had preached the word publicly at Rome, and declared the gospel by the Spirit, many who were present requested that Mark, who had followed him for a long time and remembered his sayings, should write them out. And having composed the Gospel he gave it to those who had requested it.

Since, moreover, you are close upon Italy, you have Rome, from which there comes even into our own hands the very authority (of apostles themselves). How happy is its church, on which apostles poured forth all their doctrine along with their blood! Where Peter endures a passion like his Lord’s! Where Paul wins his crown in a death like John’s! Where the apostle John was first plunged, unhurt, into boiling oil, and thence remitted to his island exile!

For this is the manner in which the apostolic churches transmit their registers: as the church of Smyrna, which records that Polycarp was placed therein by John; as also the church of Rome, which makes Clement to have been ordained in like manner by Peter.

Let us see what milk the Corinthians drank from Paul; to what rule of faith the Galatians were brought for correction; what the Philippians, the Thessalonians, the Ephesians read by it; what utterance also the Romans give, so very near (to the apostles), to whom Peter and Paul conjointly bequeathed the gospel even sealed with their own blood.

It is, therefore, recorded that Paul was beheaded in Rome itself, and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day. It is confirmed likewise by Caius, a member of the Church, who arose under Zephyrinus, bishop of Rome. He, in a published disputation with Proclus, the leader of the Phrygian heresy, speaks as follows concerning the places where the sacred corpses of the aforesaid apostles are laid: “But I can show the trophies of the apostles. For if you will go to the Vatican or to the Ostian way, you will find the trophies of those who laid the foundations of this church”.

In this chair in which he himself had sat, Peter in mighty Rome commanded Linus, the first elected, to sit down. After him, Cletus too accepted the flock of the fold. As his successor, Anacletus was elected by lot. Clement follows him, well-known to apostolic men. After him Evaristus ruled the flock without crime. Alexander, sixth in succession, commends the fold to Sixtus. After his illustrious times were completed, he passed it on to Telesphorus. He was excellent, a faithful martyr.

Thus Peter, the first of the apostles, having been often apprehended, and thrown into prison, and treated with ignominy, was last of all crucified at Rome.

Victor . . . was the thirteenth bishop of Rome from Peter.

And while Nero reigned, the apostle Peter came to Rome, and, through the power of God committed unto him, wrought certain miracles, and, by turning many to the true religion, built up a faithful and steadfast temple unto the Lord. When Nero heard of those things, and observed that not only in Rome, but in every other place, a great multitude revolted daily from the worship of idols, and, condemning their old ways, went over to the new religion, he, an execrable and pernicious tyrant, sprung forward to raze the heavenly temple and destroy the true faith. He it was who first persecuted the servants of God; he crucified Peter, and slew Paul.

And [Simon Magus] so deceived the city of Rome that Claudius set up his statue, and wrote beneath it, in the language of the Romans, “Simoni Deo Sancto,” which being interpreted signifies, “To Simon the Holy God.” As the delusion was extending, Peter and Paul, a noble pair, chief rulers of the Church, arrived and set the error right; and when the supposed god Simon wished to show himself off, they immediately showed him as a corpse. For Simon promised to rise aloft to heaven, and came riding in a demons’ chariot on the air; but the servants of God fell on their knees, and having shown that agreement of which Jesus spoke, that if two of you shall agree concerning anything that they shall ask, it shall be done unto them [Mt 18:19], they launched the weapon of their concord in prayer against Magus, and struck him down to the earth. And marvelous though it was, yet no marvel. For Peter was there, who carries the keys of heaven: and nothing wonderful, for Paul was there, who was caught up to the third heaven, and into paradise, and heard unspeakable words, which it is not lawful far a man to utter.

You cannot then deny that you know that upon Peter first in the city of Rome was bestowed the episcopal cathedra , on which he sat, the head of all the apostles (for which reason he was called Cephas), that, in this one cathedra , unity should be preserved by all.

Likewise it is decreed: . . . [W]e have considered that it ought to be announced that although all the Catholic churches spread abroad through the world comprise one bridal chamber of Christ, nevertheless, the holy Roman church has been placed at the forefront not by the conciliar decisions of other churches, but has received the primacy by the evangelic voice of our Lord and Savior, who says: “You are Peter, and upon this rock I will build my Church, and the gates of hell will not prevail against it; and I will give to you the keys of the kingdom of heaven, and whatever you shall have bound on earth will be bound in heaven, and whatever you shall have loosed on earth shall be loosed in heaven” [Mt 16:18–19].% The first see, therefore, is that of Peter the apostle, that of the Roman Church, which has neither stain nor blemish nor anything like it.

In addition to this, there is also the companionship of the vessel of election, the most blessed apostle Paul, who contended and was crowned with a glorious death along with Peter in the city of Rome in the time of Caesar Nero. . . . They equally consecrated the above-mentioned holy Roman church to Christ the Lord; and by their own presence and by their venerable triumph they set it at the forefront over the others of all the cities of the whole world.

The first see, therefore, is that of Peter the apostle, that of the Roman Church, which has neither stain nor blemish nor anything like it. The second see, however, is that at Alexandria, consecrated in behalf of blessed Peter by Mark, his disciple and an evangelist, who was sent to Egypt by the apostle Peter, where he preached the word of truth and finished his glorious martyrdom. The third honorable see, indeed, is that at Antioch, which belonged to the most blessed apostle Peter, where first he dwelt before he came to Rome and where the name “Christians” was first applied, as to a new people.

Simon Peter, the son of John, from the village of Bethsaida in the province of Galilee, brother of Andrew the apostle, and himself chief of the apostles, after having been bishop of the church of Antioch and having preached to the dispersion . . . pushed on to Rome in the second year of Claudius to overthrow Simon Magus, and held the sacred chair there for twenty-five years until the last, the fourteenth, year of Nero. At his hands he received the crown of martyrdom, being nailed to the cross with his head towards the ground and his feet raised on high, asserting that he was unworthy to be crucified in the same manner as his Lord.

If all men throughout the world were such as you most vainly accuse them of being, what has the chair of the Roman Church done to you, in which Peter sat, and in which Anastasius sits today?