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“Shalom aleikhem!” to all who belong to the Messiah.
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Peter 5:10–14. His three-level outline is real structure in the source text, so it is rendered as structure.
We come now to the conclusion of this epistle, which,
I.The apostle begins with a most weighty prayer, which he addresses to God as the God of all grace, the author and finisher of every heavenly gift and quality, acknowledging, on their behalf, that God had already called them to be partakers of that eternal glory, which, being his own, he had promised and settled upon them, through the merit and intercession of Jesus Christ. Observe,
1.What he prays for on their account; not that they might be excused from sufferings, but that their sufferings might be moderate and short, and, after they had suffered awhile, that God would restore them to a settled and peaceable condition, and perfect his work in them - that he would establish them against wavering, either in faith or duty, that he would strengthen those who were weak, and settle them upon Christ the foundation, so firmly that their union with him might be indissoluble and everlasting. Learn,
(1.)All grace is from God; it is he who restrains, converts, comforts, and saves men by his grace.
(2.)All who are called into a state of grace are called to partake of eternal glory and happiness.
(3.)Those who are called to be heirs of eternal life through Jesus Christ must, nevertheless, suffer in this world, but their sufferings will be but for a little while.
(4.)The perfecting, establishing, strengthening, and settling, of good people in grace, and their perseverance therein, is so difficult a work, that only the God of all grace can accomplish it; and therefore he is earnestly to be sought unto by continual prayer, and dependence upon his promises.
2.His doxology, Pe1 5:11. From this doxology we may learn that those who have obtained grace from the God of all grace should and will ascribe glory, dominion, and power, to him for ever and ever.
II.He recapitulates the design of his writing this epistle to them (Pe1 5:12), which was,
1.To testify, and in the strongest terms to assure them, that the doctrine of salvation, which he had explained and they had embraced, was the true account of the grace of God, foretold by the prophets and published by Jesus Christ.
2.To exhort them earnestly that, as they had embraced the gospel, they would continue stedfast in it, notwithstanding the arts of seducers, or the persecutions of enemies.
(1.)The main thing that ministers ought to aim at in their labours is to convince their people of the certainty and excellency of the Christian religion; this the apostles did exhort and testify with all their might.
(2.)A firm persuasion that we are in the true way to heaven will be the best motive to stand fast, and persevere therein.
III.He recommends Silvanus, the person by whom he sent them this brief epistle, as a brother whom he esteemed faithful and friendly to them, and hoped they would account him so, though he was a ministers of the uncircumcision. Observe, An honourable esteem of the ministers of religion tends much to the success of their labours. When we are convinced they are faithful, we shall profit more by their ministerial services. The prejudices that some of these Jews might have against Silvanus, as a minister of the Gentiles, would soon wear off when they were once convinced that he was a faithful brother.
IV.He closes with salutations and a solemn benediction. Observe,
1.Peter, being at Babylon in Assyria, when he wrote this epistle (whither he travelled, as the apostle of the circumcision, to visit that church, which was the chief of the dispersion), sends the salutation of that church to the other churches to whom he wrote (Pe1 5:13), telling them that God had elected or chosen the Christians at Babylon out of the world, to be his church, and to partake of eternal salvation through Christ Jesus, together with them and all other faithful Christians, Pe1 1:2. In this salutation he particularly joins Mark the evangelist, who was then with him, and who was his son in a spiritual sense, being begotten by him to Christianity. Observe, All the churches of Jesus Christ ought to have a most affectionate concern one for another; they should love and pray for one another, and be as helpful one to another as they possibly can.
2.He exhorts them to fervent love and charity one towards another, and to express this by giving the kiss of peace (Pe1 5:14), according to the common custom of those times and countries, and so concludes with a benediction, which he confines to those that are in Christ Jesus, united to him by faith and sound members of his mystical body. The blessing he pronounces upon them is peace, by which he means all necessary good, all manner of prosperity; to this he adds his amen, in token of his earnest desire and undoubted expectation that the blessing of peace would be the portion of all the faithful.
Historical interpretation
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May I enjoy your prayers! Pray ye that may attain to Jesus. I commend unto you the Church which is at Antioch. The Churches of Philippi, whence also I write to you, salute you. Philo, your deacon, to whom also I give thanks as one who has zealously ministered to me in all things, salutes you. Agathopus, the deacon from Syria, who follows me in Christ, salutes you. "Salute ye one another with a holy kiss." I salute you all, both male and female, who are in Christ. Fare ye well in body, and soul, and in one Spirit; and do not ye forget me. The Lord be with you!
But when is peace more to be concluded with brethren than when, at the time of some religious observance, our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching. their own peace? What prayer is complete if divorced from the "holy kiss? " Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our fasts; for now, by abstinence from the kiss, we are known to be fasting.
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.
Greet one another with a holy kiss. With a holy kiss, a true kiss, a peaceful kiss, a dove-like kiss, not deceitful, not polluted, like the one Joab used to kill Amasa, like the one Judas used to betray the Savior, like those who speak peace with their neighbor, but evil is in their hearts (Psalm 27). Therefore, they greet one another with a holy kiss, who do not love in word or tongue, but in deed and truth.
By Silvanus, a faithful brother to you, as I consider, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand. The Church that is in Babylon, elected together with you, greets you, and Mark my son. Greet one another with a kiss of love. Peace to you all who are in Christ Jesus. Amen.
"By Silvanus." This Silvanus was very faithful and eagerly motivated around the preaching. Indeed, Paul also mentions him and takes him as a helper along with Timothy in his letters, saying: "Paul, and Silvanus, and Timothy." (1-2 Thess. 1:1)
Peter calls Rome Babylon, because it was so remarkable and distinguished, as it had been for a long time in Babylon.
Peter calls his son Mark according to the spirit, and not according to the flesh. To him, he entrusted the task of writing the Gospel. However, some have dared to assert that Mark was the son of the divine Peter according to the flesh, using as an argument what was said by Luke in the Acts of the Apostles. (Acts 12:1) For he says that Peter was miraculously brought out of prison by the angel of God, in which Herod had kept him, and after being released from the angelic conversation, Peter came to the house of the mother of John, who was surnamed Mark, as if he had come to his own house and to his lawful wife. However, when Paul writes that they should greet each other with a holy kiss (2 Cor. 14:12), Peter says here,
"With a kiss of love," saying the same as that. For Paul (1 Cor. 13:1-19) knows the love which is according to Christ and is greater than all virtues, even than martyrdom itself suffered for Christ. Therefore, he calls the holy kiss separate and defined in God, while he similarly refers to the kiss of love which is true love, which Paul has praised. Therefore, he also adds:
"Peace to you all who are in Christ Jesus:" not speaking of the common peace which is among men, which is dear to men because of the affection for vain glory and the enjoyment of pleasures, to which those who are free from war surrender themselves; but Peter prays that they may attain the peace which Christ himself agreed to grant them as he proceeded to passion, saying: "My peace I leave with you;" and adding a distinction: "Not as the world gives." (Jn. 14:27) For peace is not to be sought because of affection, but that we may be united in love, in order to receive in this way the blows of adversaries. Moreover, the disciples of the Lord, adding as it were a seal, bring a prayer at the end, as a genuine sign of their holiness. (It was written from the city of Rome.)
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,” 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.
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Summary
This concluding verse of 1 Peter offers a poignant final greeting and blessing, encapsulating the essence of Christian fellowship and spiritual well-being. It commands believers to express genuine, selfless love through a "kiss of charity" and bestows a profound blessing of peace upon all who are spiritually united "in Christ Jesus," sealing the epistle with a definitive "Amen." The verse serves as a powerful reminder of the deep love, unity, and comprehensive peace that should characterize the community of faith, especially amidst trials.
Context
Literary Context
1 Peter 5:14 serves as the concluding salutation of Peter's first epistle, a common feature in New Testament letters that often end with personal greetings, doxologies, and benedictions. This verse follows Peter's final exhortations to elders to shepherd God's flock, to younger believers to submit, and to all to clothe themselves with humility and to be vigilant against the adversary (1 Peter 5:1-9). Having addressed themes of suffering, perseverance, and the hope found in Christ, this final verse brings the practical exhortations and theological truths to a personal and communal close, emphasizing the unity and spiritual blessings shared among those who are "in Christ Jesus." It acts as a final embrace, solidifying the bonds of fellowship Peter has implicitly called for throughout the letter.
Historical & Cultural Context
The "kiss" (φίλημα, phílēma) was a common social greeting in the ancient world, signifying respect, affection, or recognition. However, within early Christian communities, it took on a unique and sacred significance, often referred to as a "holy kiss" or, as here, a "kiss of charity" (ἀγάπη, agápē). This practice distinguished Christian greetings from pagan customs, symbolizing genuine spiritual affection, purity, and unity among believers, regardless of social status or background. Peter is writing to scattered believers in various Roman provinces of Asia Minor who were experiencing significant social ostracism and persecution (1 Peter 4:12-19). In such a context, the emphasis on communal love and divine peace would have been particularly vital, reinforcing their shared identity and solidarity in Christ.
Key Themes
This concluding verse encapsulates several major theological and narrative themes woven throughout 1 Peter. The command to "Greet ye one another with a kiss of charity" highlights the paramount importance of Christian Fellowship and Love, particularly the divine, self-sacrificial love (ἀγάπη) that should bind believers together, forming a spiritual family (1 Peter 4:8-11). The blessing "Peace be with you all that are in Christ Jesus" underscores the theme of Peace (εἰρήνη, eirḗnē) – not merely the absence of conflict, but a holistic well-being and spiritual flourishing that is a gift from God. This peace is uniquely accessible to those whose Identity and Security are "in Christ", a foundational theological concept signifying the believer's spiritual union with Jesus Christ, which is the source of their peace, new life, and shared fellowship, even amidst suffering (1 Peter 1:3-9). The "Amen" serves as a final affirmation of the certainty and truth of these blessings and the entire message of the epistle.
Exposition and Analysis
Key Word Analysis
From ἀγαπάω (agapáō), this word denotes a profound, unconditional, and self-sacrificial love, often associated with God's love for humanity and the love believers are called to show one another. It signifies affection or benevolence that is active, intentional, and rooted in moral choice rather than mere emotion or sentiment. In this context, it elevates the "kiss" from a simple social custom to an expression of divine love that binds the Christian community.
Probably derived from a primary verb meaning "to join," eirḗnē encompasses more than just the absence of conflict. It signifies a state of holistic well-being, harmony, prosperity, and spiritual rest. Akin to the Hebrew shalom, it represents the comprehensive flourishing that comes from God, a state of reconciliation and right relationship with God and others.
A primary preposition, en denotes a fixed position in place, time, or state, and by implication, instrumentality. In the phrase "in Christ Jesus," it signifies a deep, spiritual union and identification. It describes the sphere or realm in which believers exist, from which they derive their identity, peace, and all spiritual blessings. It is not merely proximity but an intimate, existential connection.
Verse Breakdown
"Greet ye one another with a kiss of charity."
This is an imperative command, instructing believers to actively salute or embrace each other. The phrase "one another" (G240, allḗlōn) emphasizes reciprocity and mutual expression of affection. The "kiss" (G5370, phílēma) is the physical act, but it is qualified by "of charity" (G26, agápē), indicating that this greeting is to be an expression of selfless, divine love, distinguishing it from a casual or profane kiss and underscoring the purity and depth of Christian fellowship.
"Peace [be] with you all that are in Christ Jesus."
This constitutes a powerful benediction or blessing. "Peace" (G1515, eirḗnē) is the core blessing, signifying holistic well-being and spiritual harmony. It is extended universally to "you all" (G5213, hymîn; G3956, pâs), encompassing all the recipients of Peter's letter. The crucial qualifier "that are in Christ Jesus" (G1722, en; G5547, Christós; G2424, Iēsoûs) defines the spiritual condition and identity of those who receive this peace, emphasizing that true and lasting peace is found only through spiritual union with Jesus Christ.
"Amen."
(G281, amḗn) This final word is a solemn affirmation, meaning "so be it," "truly," or "let it be done." It functions as a seal, confirming the truthfulness and certainty of the preceding blessing and the entire message of the epistle. It expresses Peter's earnest desire that the peace and love he has invoked will indeed be a reality for his readers.
Literary Devices
The verse employs several significant literary devices. The opening phrase, "Greet ye one another," is a direct Command/Exhortation, an imperative verb that conveys Peter's pastoral instruction for communal behavior. Following this, "Peace [be] with you all that are in Christ Jesus" functions as a Benediction or Blessing, a common epistolary closing that invokes divine favor and spiritual well-being upon the recipients. The phrase "kiss of charity" uses Symbolism, where a physical act (the kiss) represents a deeper spiritual reality (agape love and communal unity). The concluding "Amen" is an Affirmation, a Hebrew transliteration universally adopted, serving to solemnly confirm and seal the preceding statements. Furthermore, the recurring phrase "in Christ Jesus" is a powerful piece of Theological Phraseology, acting almost as a Metonymy for the entire Christian identity and experience, signifying the spiritual realm and source of all blessings for believers.
Theological and Thematic Connections
This concluding verse beautifully synthesizes key theological truths that permeate the New Testament. The command for a "kiss of charity" underscores the New Covenant's emphasis on agape love as the defining characteristic of Christ's followers, a love that transcends mere human affection and reflects the very nature of God. This love is foundational for Christian community, fostering unity and mutual support, especially important for believers facing external pressures. The blessing of "peace" is not merely the absence of conflict, but the comprehensive well-being and spiritual wholeness (shalom) that God provides. Crucially, this peace is explicitly linked to being "in Christ Jesus," highlighting the profound theological reality of spiritual union with Christ as the source of all spiritual blessings, identity, and security. It is through Christ that believers are reconciled to God and to one another, experiencing a peace that the world cannot give.
Reflection and Application
1 Peter 5:14, though brief, offers enduring principles for Christian living and community. While the cultural expression of a "kiss of charity" may vary today, the underlying command to express genuine, selfless love (agape) to fellow believers remains paramount. This calls us to cultivate authentic relationships within the church, characterized by warmth, sincerity, and mutual respect, reflecting the love of Christ. We are challenged to actively pursue peace and harmony within our communities, resolving conflicts with grace and fostering an atmosphere of mutual support and acceptance. Furthermore, the blessing of peace "in Christ Jesus" reminds us that our deepest peace and true identity are not found in worldly circumstances or achievements, but in our spiritual union with Jesus Christ. This divine peace empowers us to live out His love even amidst suffering, knowing that our security and well-being are rooted in Him. This verse encourages us to live as ambassadors of Christ's love and peace, both within the church and to the world.
Questions for Reflection
FAQ
What is the "kiss of charity" and is it still practiced today?
The "kiss of charity" (φίλημα ἀγάπης, phílēma agápēs) was a common and significant greeting in the early Christian church, mentioned in several New Testament letters (e.g., Romans 16:16, 1 Corinthians 16:20, 2 Corinthians 13:12, 1 Thessalonians 5:26). It was more than a casual social custom; it was an outward expression of the inward, selfless love (agape) that bound believers together, symbolizing their spiritual unity, purity, and mutual affection as members of God's family. While the literal practice of a "holy kiss" may not be common in many contemporary cultures or church traditions due to cultural differences and potential for misunderstanding, the underlying principle remains vital: Christians are called to express genuine, profound love, unity, and acceptance towards one another in culturally appropriate ways. This can manifest through warm greetings, sincere hospitality, acts of service, and cultivating harmonious relationships.
Why is the phrase "in Christ Jesus" so important in this verse and throughout the New Testament?
The phrase "in Christ Jesus" (or simply "in Christ") is a foundational theological concept in the New Testament, appearing hundreds of times, particularly in Paul's epistles and echoed here by Peter. It signifies the believer's spiritual union with Jesus Christ. It describes the new spiritual realm or sphere of existence for those who have placed their faith in Him. To be "in Christ Jesus" means that one's identity, status, security, and source of all spiritual blessings are found in Him. It implies participation in His death, resurrection, and new life (Romans 6:3-5). In 1 Peter 5:14, the peace that is bestowed is specifically for those "in Christ Jesus," underscoring that true, holistic peace (shalom) is a gift and a state of being uniquely available through this intimate, saving relationship with the Lord. It is the very ground of our peace, unity, and hope.
Christ-Centered Fulfillment
1 Peter 5:14, though a concluding greeting, is profoundly Christ-centered, embodying the very essence of the gospel. The "kiss of charity" points directly to the self-sacrificial love (agape) that Christ Himself demonstrated on the cross, laying down His life for His friends (John 15:13). This divine love, now poured into the hearts of believers by the Holy Spirit (Romans 5:5), empowers them to love one another with the same Christ-like affection. Furthermore, the blessing of "Peace [be] with you all that are in Christ Jesus" finds its ultimate source and fulfillment in Christ. He is not merely a bringer of peace, but He is our peace (Ephesians 2:14), having reconciled us to God through His blood (Colossians 1:20). The peace He gives is unlike the world's peace, a profound inner tranquility that guards hearts and minds (John 14:27; Philippians 4:7). The phrase "in Christ Jesus" encapsulates the believer's new identity and spiritual reality, a union with the risen Lord through whom all blessings flow. Finally, the concluding "Amen" is a powerful affirmation that echoes Christ Himself, who is the "Amen, the faithful and true witness" (Revelation 3:14), the divine confirmation of all God's promises being "Yes" in Him (2 Corinthians 1:20). Thus, this verse is a final, beautiful testament to the centrality of Christ as the source of our love, peace, and eternal security.