Rebuke of the hard-hearted rich 5:1-6

Calling on Christians to submit to God and resist the suggestions of the devil, the Apostle denounces the hard-hearted rich, threatening them with God's punishment, which will nullify everything that they have acquired through unrighteous means (5:1-6) [1].

Admonition on long-suffering and suffering 5:7-13

At the same time, he exhorts those who suffer from oppression and, of course, all Christians in general, to patiently endure sufferings and all life's misfortunes. The limit of the period of earthly trials is the coming of the Lord. The exhortation to patience is strengthened by an indication of the farmer: just as he patiently waits for the fruit of what he has sown, so the Christian must patiently await the reward for his labors of faith, when Christ appears in His glory and rewards each one according to his deeds. Such a reward awaited Ap. Paul, who wrote: "I have fought the good fight, I have finished the course, I have kept the faith; but now a crown of righteousness is prepared for me, which the Lord, the righteous Judge, will give me on that day; — and not only to me, but also to all who have loved His appearing" (2 Tim. 4:7-8)." The coming of Christ draws near" — the Apostles often speak of the nearness of the second coming of Christ. It is indeed close in the inner moral connection of the Second Coming with the First, for from the moment of Christ's coming to earth began the last epoch of the world, as the Old Testament prophets called this epoch (e.g., Isaiah 2:1-4 [2]; 4:2 [3]). The Second Coming of Christ is near, because we do not know his day or hour, and must always be ready to meet it. In fact, with death comes the "end of the world" for man, the sum of his life is summed up, and he can no longer change anything in his past.To strengthen his exhortation to patiently endure suffering, the Apostle points to examples of Old Testament history: to the prophets who endured persecution by unbelieving Jews and the powerful of this world, as well as to the great Old Testament sufferer Job, who was later rewarded by God for his patience (see the Book of Job). Without a connection of speech, the holy Apostle then exhorts us not to abuse the oath, i.e. God's, in almost the same words as the Lord Himself in Matt. 5:33-37 [4].

The Sacrament of Unction 5:14-15

In all circumstances of life, both sorrowful and joyful, one must turn to the Lord with prayer – either petitions, or praise and thanksgiving. In illnesses, the Apostle advises to use healing from church elders, i.e. priests, through the anointing of the sick person with oil from them with the prayer: "If any of you is sick, let him call the elders of the Church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will heal the sick, and the Lord will raise him up; and if he has committed sins, they shall be forgiven him" (5:14-15). Here is an indication of the apostolic origin of the sacrament of unction, performed by a council of presbyters, which is why it is also called "unction" in our country. A number of features in these words of the Apostle indicate that this is not a simple healing, but precisely a sacrament: it is commanded to summon presbyters, or elders (as it can be translated literally) of the church, and not secular, they must pray over the sick. Not one, but several elders are called, which would not be necessary for a simple anointing, for one person can simply anoint with oil; it would be strange to point to oil as a remedy for all diseases, if it were a simple cure, and not a sacrament, in which oil serves only as a visible substance. All this leaves no doubt that the Apostle is speaking here specifically about the sacrament.

Confession of Sins 5:16-18

In order to heal from spiritual ailments, the Apostle advises: "Confess your faults to one another, and pray for one another, that ye may be healed: the fervent prayer of the righteous can avail much" (James 5:16). There is no talk here of confessing one's sins to one another for the forgiveness of sins before God, as sectarians teach. The Lord gave the authority to forgive sins only to the Apostles and their successors, not to ordinary believers (John 20:22). But we are talking here either about reconciliation and mutual forgiveness of offenses, or most likely here we mean confession to a spiritual father, that is, also the sacrament of repentance, which is usually combined with the sacrament of anointing of the sick. The connection with the previous words about the sacrament of unction through the conjunction "ubo" most likely indicates precisely this meaning of the Apostle's words." The fervent prayer of the righteous can do much" (5:16) — by "righteous" here is meant those people whose prayer is more perfect. Here, of course, we mean not only those who possess personal righteousness, but again elders, endowed with a special grace-filled authority to pray for people and perform the sacraments. As an example of how much the prayer of the righteous can do, the holy Apostle cites the prayer of the holy prophet Elijah, who closed the heavens and then opened them again (3 Kings 17). Lest it be thought that this example is not suitable for ordinary people, the Apostle says that "Elijah was a man like unto us," that is, he was not some kind of superman.

On the Conversion of the Erring 5:19-20

In conclusion, the holy Apostle speaks of the greatness of missionary service, which has the goal of converting those who have strayed from the path of truth to the path of the right faith: "He who turns a sinner from his false path will save his soul from death, and will cover a multitude of sins" (5:20). Having spoken earlier about the necessity of good deeds – works of material almsgiving, the holy Apostle speaks here of incomparably more important good deeds – works of spiritual almsgiving, which have a particularly high value in the eyes of God. Hearken to you, you who are rich: weep and weep for your afflictions that come upon you. Your riches are rotten, and your garments are moth-eaten. Your gold and silver are rusted, and their rust shall be a testimony against you, and shall devour your flesh like fire: you have laid up for yourselves treasure for the last days. Behold, the wages which you withheld from the laborers who reaped your fields are crying out, and the cries of the reapers have come to the ears of the Lord of hosts. You have lived luxuriously on earth and enjoyed; they have nourished your hearts as for the day of slaughter. You have condemned, you have killed the Righteous One; He did not oppose you. ^ The word that came in a vision to Isaiah, the son of Amoz, concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the house of the Lord shall be set at the head of the mountains, and shall be exalted above the hills, and all the nations shall flow unto it. And many nations will go and say, Come, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths. for out of Zion shall go forth the law, and the word of the Lord out of Jerusalem. And he will judge the nations, and rebuke many nations; And they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more. ^ In that day the branch of the Lord will appear in beauty and honor, and the fruit of the earth in majesty and glory to the surviving children of Israel. ^ Again you have heard that it was said to them of old time, Thou shalt not transgress thy oaths, but thou shalt keep thy oaths before the Lord. But I say unto you, Swear not by heaven at all, for it is the throne of God; nor by the earth, for it is His footstool; nor by Jerusalem, because it is the city of the great King; Thou shalt not swear by thy head, for thou canst not make a single hair white or black. But let your word be yes, yes; no, no; and what is more than this is from the evil one. ^

About the author

Both the testimonies of the most ancient Christian tradition and the internal signs contained in the epistle itself indisputably prove that it belongs to the holy chief Apostle Peter. This epistle is used in his writings by the apostolic man and disciple of Saint John the Theologian, Saint Polycarp; Saint Papias of Hierapolis also knew it and used it. We find references to this Epistle in St. Irenaeus of Lyons, in Tertullian, Clement of Alexandria and Origen, and in the Syriac translation of Peshito.The tone of speech in many places of the Epistle fully corresponds to the fervor of the temperament of the Apostle Peter, known to us from the Gospel, the clarity and simplicity of speech; its similarity with the speeches of the Apostle Peter in the Book of Kings. The Holy Apostle Peter, formerly called Simon, was the son of the fisherman Jonah of Bethsaida of Galilee (John 1:40-42) [1] and the brother of the holy Apostle Andrew the First-Called, who led him to Christ. St. Peter was married and had a house in Capernaum (Matt. 8:14) [2]. Summoned by Christ the Savior while fishing on the Lake of Gennesaret (Luke 5:8) [3], he on every occasion expressed his special devotion and zeal to Him, for which he was honored with a special approach to the Lord together with the sons of Zebedee (Luke 9:28) [4]. He was the first to resolutely confess the Lord Jesus Christ as Christ, that is, the Messiah (Matthew 16:16) [5] and for this he was honored with the name of the Rock (Peter). On this rock of Peter's faith the Lord promised to build His Church, which even the gates of hell shall not prevail against (Matt. 16:18) [6].St. Peter washed away his threefold denial of the Lord with bitter tears of repentance, as a result of which, after His resurrection, the Lord again restored him to the apostolic dignity, three times, according to the number of denials, entrusting him with the task of feeding His lambs and sheep (John 21:15-17) [7]. He was the first to contribute to the spread and establishment of the Church of Christ after the descent of the Holy Spirit, delivering a powerful speech before the people on the day of Pentecost and converting 3000 souls to Christ, and some time later with another powerful speech, on the occasion of the healing of a lame man from birth in the temple, he converted another 5000 (Acts 2 and 3-4 chapters). The first part of the book. Acts, chapters 1-12, tell mainly about his apostolic activity. But from the time when he, miraculously freed from prison by an angel, went to another place (Acts 12:17) [8], about him in the Book of Acts 12:17. Acts is mentioned only once more in the story of the Apostolic Council (chapter 15). All other information about him has been preserved only in church traditions, which are not very complete and not quite definite and agree with each other.In any case, it is known that he undertook journeys with the preaching of the Gospel along the Palestinian, Phoenician and Syrian shores of the Mediterranean Sea, was in Antioch, where he ordained the first bishop Evodius. Then he preached in the regions of Asia Minor to Jews and proselytes, then in Egypt, where he ordained Mark the first bishop for the Church of Alexandria. From there he went to Greece (Achaia) and preached in Corinth, as is evident from 1 Corinth. 1:12 [9]. According to legend, St. Peter went from Greece to Italy and was in Rome, then visited North Africa and the city of Carthage. Towards the end of his life, Saint Peter again arrived in Rome, where he was martyred, together with the Apostle Paul, in 67 A.D.One of the two who heard from John about Jesus and followed Him was Andrew, the brother of Simon Peter. He is the first to find his brother Simon and says to him, "We have found the Messiah," which means, Christ; and brought him to Jesus. And Jesus looked at him, and said, "Thou art Simon the son of Jonah; thou shalt be called Cephas, which means a stone (Peter). ^When Jesus came to Peter's house, he saw his mother-in-law lying in a fever. ^When Simon Peter saw this, he fell down on Jesus' knees and said, "Depart from me, O Lord! Because I am a sinful man. ^After these words, after eight days, taking Peter, John, and James, He went up to the mountain to pray. ^Simon Peter answered, saying, "Thou art the Christ, the Son of the living God." ^and I say unto thee, Thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it; ^And as they were suppering, Jesus said to Simon Peter, "Simon Jonah! Do you love Me more than they do? Peter said to Him, "Yes, Lord! You know I love You. Jesus said to him, "Feed my lambs." Again he said to him another time: Simon Jonah! Do you love Me? Peter said to Him, "Yes, Lord! You know I love You. Jesus said to him, "Feed my sheep." He said to him for the third time: Simon Jonah! Do you love Me? Peter was grieved that he had asked him for the third time, "Do you love me?" And he said to Him, Lord! You know everything; You know I love You. Jesus said to him, "Feed my sheep." ^And he, making a sign with his hand that they should be silent, told them how the Lord had brought him out of prison, and said, Give notice of these things to Jacob and the brethren. Then, going out, he went to another place. ^I mean what you say, "I am Paul"; "I am Apollos"; "I am Cephanes"; "but I am of Christ." ^

The original purpose of the message, the reason for writing and the purpose

The original purpose of the epistle is evident from its very inscription: it is addressed to "the strangers scattered in Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1:1), the provinces of Asia Minor. By these "strangers" we must understand mainly the believing Jews, for St. Peter was primarily the "Apostle of the Circumcised" (Galatians 2:7) [1], but, as can be seen from some passages of the Epistle (2:10 [2]; 4:3-4 [3]), this also refers to the pagans, who, of course, were also part of the Christian communities of Asia Minor, as can be seen from Book II. What motives could the holy Apostle Peter have had to write to the Christians of Asia Minor, whose communities were founded, as we know from the Book of Acts Paul. The internal reason, of course, for the Apostle Peter was the Lord's command to "establish his brethren" (Luke 22:32). The external reason was the disorders that appeared in these communities, and especially the persecutions that befell them on the part of the enemies of the Cross of Christ, as is evident from 1 Pet. 1:6-7 [4] and 4:12-13 [5], 19 [6]; 5:9 [7]. In addition to external enemies, even more subtle enemies appeared, internal ones, in the person of false teachers. Taking advantage of the absence of the Apostle Paul, they began to distort his teaching on Christian freedom and to patronize all moral depravity (1 Peter 2:16 [8]; 2 Peter 1:9 [9]; 2:1 [10]). There is reason to believe that information about the trials that befell the communities of Asia Minor was brought to the Apostle Peter by Silouan, who was a constant companion of the Apostle Paul, but after the imprisonment of the Apostle Paul passed to St. Peter. The latter purpose is indicated by St. Peter himself: "This I have written to you briefly through Silvanus, who, as I think, is your faithful brother, to assure you, comforting and testifying that this is the true grace of God, in which you stand" (5:12). On the contrary, when I saw that I had been entrusted with the gospel for the uncircumcised, as Peter was entrusted with the circumcision. ^ once not a people, but now the people of God; once unpardoned, but now they have been pardoned. ^ For it is sufficient that in the past time of life you walked according to the will of the heathen, giving yourselves up to uncleanness, lusts (sodomy, bestiality, thoughts), drunkenness, excess in food and drink, and absurd idolatry; wherefore they are amazed that you do not share with them in the same debauchery, and they curse you. ^ Rejoice in this, having now sorrowed a little, if necessary, from various temptations, so that your tried faith may be more precious than gold that perishes, though it is tested by fire, to praise and honor and glory at the appearing of Jesus Christ. ^Beloved! Do not shy away from the fiery temptation sent to you to test it, as a strange adventure for you, but as you participate in Christ's sufferings, rejoice, and at the manifestation of His glory you will rejoice and triumph. ^ Therefore let those who suffer according to the will of God commit their souls to Him, as to the faithful Creator, doing good. ^ Resist him with firm faith, knowing that the same sufferings happen to your brethren in the world. ^ as free, not as using freedom to cover up evil, but as servants of God. ^ And besides, we have the surest prophetic word; and you do well to turn to him as to a lamp shining in a dark place, until the day begins to dawn, and the morning star rises in your hearts, ^ There were false prophets among the people, just as you will have false teachers, who will introduce pernicious heresies, and, rejecting the Lord who redeemed them, will bring upon themselves speedy destruction. ^