Who am a fellow-elder ( ). Earliest use of this compound in an inscription of B.C. 120 for fellow-elders (alderman) in a town, here only in N.T., in eccles. writers. For the word in the technical sense of officers in a Christian church (like elder in the local synagogues of the Jews) see Acts 11:30; Acts 20:17. It is noteworthy that here Peter the Apostle (1:1) calls himself an elder along with () the other “elders.”

A witness (). This is what Jesus had said they must be (Ac 1:8) and what Peter claimed to be (Acts 3:15; Acts 10:39). So Paul was to be a (Ac 22:15).

Who am also a partaker ( ). “The partner also,” “the partaker also.” See Luke 5:10; 2Cor 1:7; 2Pet 1:4. See same idea in Ro 8:17. In Gal 3:23; Rom 8:18 we have almost this about the glory about to be revealed to us where as here is used with the infinitive.

Fuente: Robertson’s Word Pictures in the New Testament

Also an elder [] . Only here in New Testament. Better, as Rev., fellow – elder. The expression is decisive against the primacy of Peter.

Witness [] . The word is used in the New Testament to denote :

(a) a spectator or eye – witness (Act 10:39; 6; 13).

(b) One who testifies to what he has seen (Act 1:8; Act 5:32).

(c) In the forensic sense, a witness in court (Mt 26:65; Mr 14:63).

(d) One who vindicates his testimony by suffering : a martyr (Act 22:20; Heb 12:1; Rev 2:13; Rev 17:6).

The first three meetings run into each other. The eye – witness, as a spectator, is always such with a view to giving testimony. Hence this expression of Peter cannot be limited to the mere fact of his having seen what he preached; especially since, when he wishes to emphasize this fact, he employs another word, ejpopothv (2Pe 1:16). Therefore he speaks of himself as a witness, especially in the sense of being called to testify of what he has seen.

Partaker [] . This use of the word, expressing a present realization of something not yet attained, occurs in no other writer in the New Testament. See on 2Pe 1:4.

Fuente: Vincent’s Word Studies in the New Testament

1) “The elders which are among you I exhort,” (Greek presbuterous) “Elders” – mature ordained brethren, whether ordained for the office of bishop or deacon – in the congregations of Pontus, Galatia, Cappadocia, and Bithynia, Peter exhorts.

2) “Who also am an elder” – So far as the Scriptures disclose Peter was an “elder” and an apostle” but never a bishop, pastor or overseer of a congregation. The term (Greek sumpresbuteros) means, co-elder, which Peter affirmed himself to be with the elders of Asia Minor.

3) “And a witness of the suffering of Christ.” The writer establishes his identity with and personal knowledge of the sufferings of Jesus Christ. As one of the three inner-circle or seeming pillar disciples he was intimately near him, Luk 9:27-36; Mat 26:36-41.

4) “And also a partaker of the glory that shall be revealed And also a (Greek Koinonos) “shares of glory (Greek mellouses) “being about (Greek apokaluptesthai) to be unveiled or disclosed. Peter was about to disclose to brethren of his what God had in store for them at His coming.

Fuente: Garner-Howes Baptist Commentary

In exhorting pastors to their duty, he points out especially three vices which are found to prevail much, even sloth, desire of gain, and lust for power. In opposition to the first vice he sets alacrity or a willing attention; to the second, liberality; to the third, moderation and meekness, by which they are to keep themselves in their own rank or station.

He then says that pastors ought not to exercise care over the flock of the Lord, as far only as they are constrained; for they who seek to do no more than what constraint compels them, do their work formally and negligently. Hence he would have them to do willingly what they do, as those who are really devoted to their work. To correct avarice, he bids them to perform their office with a ready mind; for whosoever has not this end in view, to spend himself and his labor disinterestedly and gladly in behalf of the Church, is not a minister of Christ, but a slave to his own stomach and his purse. The third vice which he condemns is a lust for exercising power or dominion. But it may be asked, what kind of power does he mean? This, as it seems to me, may be gathered from the opposite clause, in which he bids them to be examples to the flock. It is the same as though he had said that they are to preside for this end, to be eminent in holiness, which cannot be, except they humbly subject themselves and their life to the same common rule. What stands opposed to this virtue is tyrannical pride, when the pastor exempts himself from all subjection, and tyrannizes over the Church. It was for this that Ezekiel condemned the false prophets, that is, that they ruled cruelly and tyrannically. (Eze 34:4.) Christ also condemned the Pharisees, because they laid intolerable burdens on the shoulders of the people which they would not touch, no, not with a finger. (Mat 23:4.) This imperious rigour, then, which ungodly pastors exercise over the Church, cannot be corrected, except their authority be restrained, so that they may rule in such a way as to afford an example of a godly life.

1 The elders By this name he designates pastors and all those who are appointed for the government of the Church. But they called them presbyters or elders for honor’s sake, not because they were all old in age, but because they were principally chosen from the aged, for old age for the most part has more prudence, gravity, and experience. But as sometimes hoariness is not wisdom, according to a Greek proverb, and as young men are found more fit, such as Timothy, these were also usually called presbyters, after having been chosen into that order. Since Peter calls himself in like manner a presbyter, it appears that it was a common name, which is still more evident from many other passages. Moreover, by this title he secured for himself more authority, as though he had said that he had a right to admonish pastors, because he was one of themselves, for there ought to be mutual liberty between colleagues. But if he had the right of primacy he would have claimed it; and this would have been most suitable on the present occasion. But though he was an Apostle, he yet knew that authority was by no means delegated to him over his colleagues, but that on the contrary he was joined with the rest in the participation of the same office.

A witness of the sufferings of Christ This may be explained of doctrine, yet I prefer to regard it as referring to his own life. At the same time both may be admitted; but I am more disposed to embrace the latter view, because these two clauses will be more in harmony, — that Peter speaks of the sufferings of Christ in his own flesh, and that he would be also a partaker of his glory. For the passage agrees with that of Paul, “If we suffer together, we shall also reign together.” Besides, it avails much to make us believe his words, that he gave a proof of his faith by enduring the cross. For it hence appears evident that he spoke in earnest; and the Lord, by thus proving his people, seals as it were their ministry, that it might have more honor and reverence among men. Peter, then, had probably this in view, so that he might be heard as the faithful minister of Christ, a proof of which he gave in the persecutions he had suffered, and in the hope which he had of future life. (53)

But we must observe that Peter confidently declares that he would be a partaker of that glory which was not yet revealed; for it is the character of faith to acquiesce in hidden blessings.

(53) The most obvious meaning is, that Peter had been an eye-witness of Christ’s sufferings. So the word “witness” is taken by Grotius, Macknight, Doddridge, and Scott. — Ed.

Fuente: Calvin’s Complete Commentary

THE TRAITS OF THE TRUE SERVANT

1Pe 4:12 to 1Pe 5:11.

OUR tenth study in this Epistle begins as did our second, Beloved. It is a word of which the Apostle Peter is fond. And a beautiful word it is, expressing endearment without adulation, fraternity without flattery, fellowship without fawning, and a sense of brotherhood without blandishment.

There are few words in that vocabulary, which is particularly Christian, that expresses so well the relationship that is felt between believers, and yet retains perfect dignity, as does this term, Beloved. Peter makes it the medium of communicating his own spirit, and commanding the attention of his readers.

The sentences with which he follows it, reminds his brothers of at least three things, namely, that they are to be Partakers of Christs Sufferings, Participants in Christs Service, and Opponents of Christs Adversary.

PARTAKERS IN CHRISTS SUFFERINGS

Think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you (1Pe 4:12).

How much is involved in that sentence! The Christian is not called to a soft life, to flowery beds of ease. The fires fall upon him to prove, or refine him, and they fall not by chance; it is no mere happening. God marks his steps and appoints all his experiences. In this fact there is more than consolation; there is a call to couragethe only call to which men care to make response. The one mistake that is constantly made by the Church of God is that of attempting to smooth the way before the feet of converts. Sometimes the minister says to the man under conviction for sin, yet unwilling to surrender all and take up his cross: The cross is not heavy; the Christian life is not characterized by sacrifices; its way is prosperous, and all its paths are peace.

Such speech is the proclamation of a falsehood; and defeats its own intent. Men do not care to respond to calls that require no courage; nor to serve causes that demand no sacrifices.

Jesus said to the rich young ruler,

Go and sell that thou hast, and give to the poor, * * and come and follow Me.

To those who found it difficult to break from the pagan faith of the family, Jesus said,

I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.

And a mans foes shall be they of his own household.

He that loveth father or mother more than Me is not worthy of Me; and he that loveth son or daughter more than Me is not worthy of Me.

To all men Jesus says,

He that taketh not his cross, and followeth after Me, is not worthy of Me.

He that findeth his life shall lose it: and he that loseth his life for My sake shall find it (Mat 10:35-39).

When Garibaldi wanted an army he promised them privation, hardship, possible starvation and death. Yet the true patriots of his land rallied at once to that call. When Napoleon had a forlorn hope to be led, and asked for a hundred men to volunteer to undertake the same, the entire regiment rang their muskets at his feet. Jesus Christ showed Himself a master in psychology when He associated with His call for followers the plain promise of privation, suffering and death.

Peter had a right then to say to believers,

Think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you.

And I dare not preach this morning any other gospel than that proclaimed by Christ and His Apostles, namely, that:

Saints are appointed to suffer! You cannot make a church of cowards; nor a conquering host of pain-fearing souls. Lieut. Commander Gilmore describes a battle with Filipinos, in which a young man by the name of Venville attempted to fix the disabled lock of a rifle. While about it a bullet went through the flesh of his neck. I am hit, Mr. Gilmore, he said. But not stopping to stanch the blood, he wrought away at the rifle. Shortly a second bullet pierced his breast, coming out at the arm pit. I am hit again, he remarked, as his face writhed with the pain; but he ceased not from his endeavor to revamp the injured gun. The third bullet cut a furrow in the left side of his forehead. Mr. Gilmore, they hit me again, as he wiped the blood from his brow. Three minutes later a bullet crashed into his ankle, the most painful of the wounds. Leaping up from his position, he said, They have hit me the fourth time; but I have fixed the gun!

That lad of seventeen was an ensample to Christians. The like of him conquers on battle fields. The Church of God was never called to defeat!

Saints should rejoice to suffer for Christs sake.

Rejoice, inasmuch as ye are partakers of Christs sufferings; that, when His glory shall be revealed, ye may be glad also with exceeding joy.

If ye be reproached for the Name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you.

There is no good cause that does not involve suffering. Men are not accustomed to draw back on that account; but rather to rejoice in it. A mother suffers to bring her child to birth, sacrifices for its breeding; a father suffers in the maintenance of his family, and yet delights in it none the less. Not a high political office, in which a man really serves his constituents, but he does it by fatigue of body, much worriment of mind, and often anguish of spirit as well. Good men delight to pay these prices in the service of a noble cause.

Demosthenes affirmed concerning Philip of Macedon, that he had seen him covered with wounds, his collar-bone broken, maimed both in his hands and his feet, face the most imminent danger, ready to deliver up to Fortune any other part of his body that she might desire, provided he might live honorably and gloriously with the rest of it.

Shall the Christian be willing to undertake less for his Lord than warriors have undertaken in the interests of conquest or in the Service of State? Shall he rejoice less in .the privilege of sacrifice for the noblest Name, than sinners have rejoiced in making a name for themselves? Over the bier of a sleeping saint I heard Arthur Pierson say, Blessed are the dead which die in the Lord. Blessed, that word can seldom be employed in description of our state while living.

And yet, Peter employs it here to express the privileges of those who are partakers in Christs sufferings, and are reproached for Christs sake.

Saints should guard against suffering for unrighteousness.

Let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other mens matters.

Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.

For the time is come that judgment must begin at the House of God.

There is no more sore reproach to the Church of God than to have one who has taken its vows fall into such sins as are here described. Mark you, Peter couples with the murderer and the thief, the evildoer and busybody in other mens matters,

There is no joy for those who suffer on account of their own sins. When self adds its tongue to that of the public criticism, painful indeed is his condition, and if that one be professedly a Christian, the cause of God suffers reproach. The need of the world, as surely as the interests of the Church, are embodied in a blameless life, in a consecration that justifies every profession.

A converted Indian said to a visitor, The white men used to come and tell us about Christianity, about the Great Spirit and Heaven, and about Jesus Christ. But we looked at the white men and they drank like us Indians, and they cheated us, and we did not believe their doctrine. But one day Henry Ranch came among us, and after telling us about the Great Spirit, and Jesus Christ, he lay down among us with my bow and tomahawk beside him, and without a fear slept, knowing that I could kill him. He wakened and lived among us like ourselves, shared our hardships, did everything good. We saw as we looked at him that his doctrine was true, and that is why we became Christian Indians.

Phillips Brooks once referred to the custom oI Christian pilgrims going to the Jordan to be baptized there, in a pure white robe, which was then laid aside to be used again for the purpose of their burial. They were to be robed in it again when dead. After all the sins and miseries and vicissitudes of life were over, they would come back at last and meet that symbol of purity with which they started in the new life. Then he remarks, Often with that robe laid up at home they must stop in the midst of some evil passage of their lives and remember how white it is, and be humiliated. You may have been baptized in the black robe, and you may be buried in the same; but your baptism was the symbol of professed death to the old life and of resurrection to walk worthy before the world. How does your conduct compare with that profession?

Let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other mens matters.

Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf. * *

Let them that suffer * * commit the keeping of their souls to Him in well doing, as unto a faithful Creator.

PARTICIPANTS IN CHRISTS SERVICE

In the opening of the fifth chapter Peter says:

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:

Feed the flock of God which is among you, taking the oversight, etc.

The superior exhorts to service as if he were only an equal.

The elders which are among you I exhort, who am also an elder.

Peter could have reminded them of his authority; yea, even of his infallibility. He could have said, I, who am over you in authority, have a right to exhort, yea, even to command you. He did say nothing of the sort, I exhort, who am also an elder. That was as high an honor as Peter ever held; and doubtless as high an honor as he ever desired. The crown of his exaltation was in the fact that he had been a witness of the sufferings of Christ. That was a delicate reference to his appointment as an Apostle, but involves no claim of lordship over his brethren. The Apostle here refers to his own vision of the crucifixion. If any of you have ever looked upon that great panorama, Jerusalem on the Day of Crucifixion, which was once on exhibition in Chicago, you remember that Peter is pictured as in a cleft of the rock beyond the brow of the hill, weeping out his soul, yet looking through his tears on his dying Lord. In the memory of that vision he exhorts these brethren to loyalty in service; and, in the same speech, takes his place on a level with the elders of the Church.

One of the greatest preachers in this country, a man famed the world over for what he has accomplished, said awhile since, God give us humility. I think it is the prayer I covet most that God will keep my spirit low and broken. Them that honour Me I will honour, and he that exalteth Me shall be exalted.

Superiors are set as ensamples; not as masters.

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;

Neither as being lords over Gods heritage, but being ensamples to the flock.

One cannot think of conceit as manifested in the folk who have most of it, without marveling as much at its experience as at its expression. What is the ground of this great opinion of ones self? Undoubtedly ignorance, as well as pride! We never listen to a man prate about the voices of the latest scholarship, about being abreast of the age, and in the same breath discredit Gods Word, despising Gods Prophets, taking issue with the Apostles of Jesus, if not with the Son of Man Himself; we never meet a little man who believes himself to be some great one, but we are reminded of what Phillips Brooks once said, The White Mountains have never seen the Alps; and Mount Washington and Mount Jefferson looking down on their lower peaks must think they are the summits of the world. It is surprising how small men can make their world, so that the petty supremacy of the school-room, or a shop counter (he might have added, the little knoll of pulpit eminence) is enough to kill out humility.

Then he goes on to show how the smallest man will keep his egoism by picking out some weakness of his superior, and comparing it with his best point of natural strength. But says Brooks, See God; lift your eyes to Him; at once all is changed. It is as if you took the brown-rugged hill, and towered up into the sky beyond it the white, starry, topless Alpine mountains. All question of feet and inches departs, and in the consciousness of its loftiness that which had counted itself great does homage to the truly great.

The one reason, beloved, why Peter was solicitous that men should not be puffed up; that elders should not be self-constituted bosses, nor yet grow great through their own greed, rested in the fact that he had once been in the presence of Christ, and as he stood there, he saw himself as he was, and on his face cried, Depart from me; for I am a sinful man.

If any of us have been tempted to be lords, at the feet of the Lord of lords we will find out our true office, namely, servants. And if we would attain to more, then, ensamples to the flock. That is the highest eminence possible. It is also the greatest honor that can be bestowed upon a human life.

Humility is the mark of all true servants.

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.

Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time:

Casting all your care upon Him; for He careth for you.

Michelet, speaking of Joan of Arc, says, In the space of a few years before and after the Pucelle every Province had its saint, either a Pierette, a Breton peasant girl, who holds converse with Jesus Christ, or a Marie of Avignon, a Catherine Rochelle, or a poor shepherd such as Saiutrailles, brings up from his own country, who had stigmata on feet and hands, and who sweats blood on the holy days.

Aye; but those are not the distinguishing marks of the true saint. Humility is that mark. Peter wants it to characterize all since God resisteth the proud, and giveth grace to the humble. And if one remembers that he is regenerated by the grace of God, and is kept by the Divine care, what place is left for pride?

Paul reminds us that he might have been proud of his birth, his family, his tribe, his sect, his education, his office, but these he counted loss for Christ.

OPPONENTS OF CHRISTS ADVERSARY

Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:

Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.

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.

To Him be glory and dominion for ever and ever.

The saints, in soberness, must watch against the adversary. Peter never debated the doctrine of a personal devil. No other inspired man ever did. That poor business was left to the speculators of the twentieth century; the false prophets and prophetesses of the latter times. Peter knew nothing of the sentence, The devil is not. A lie is all the Satan there is. The Adversary was the devil who as a roaring lion, walketh about, seeking whom he may devour.

Saints do well to watch against him in all soberness. The lion roars not while in search of prey, but stalks the land with stealthy, yea even noiseless step. Shall the frontier settler gather in the calves and fold the sheep at night, lock his own door while he sleeps, and warn his children to be careful at broad-day because there are wild beasts abroad, and yet men take no interest in guarding their souls against the adversary who once struck down the Son of God, and who seeks now to destroy every subject of His grace in death and hell?

Be not afraid of them that kill the body, and after that have no more that they can do.

But I will forewarn you whom ye shall fear: Fear Him, who after He hath killed hath power to cast into hell; yea, I say unto you, Fear Him.

The saints, in faith, must withstand the adversary.

Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.

The longer I live the more am I convinced not only of the personality of the devil, but of his influence upon the character of those who fellowship with him. Men become like their comrades; and you must have taken note of the character of the children of the devil. The one person in all the world most stealthy in his movements, most conscienceless in his covered conduct, most treacherous in his character, is the man who has once named the Name of Christ, but afterward become the victim of the adversary. The only way to meet this man is to withstand him steadfastly. Along with the traits before mentioned there goes, always and everywhere, the additional one of cowardice. If you flee before his face, he will follow, assault, and destroy; if you meet him with unflinching courage he will cower, retract, and retreat. You may be certain that the same traits make up the character of the adversary, hence it is written, Resist the devil, and he will flee from you.

Canon Farrar, speaking to young men who had already surrendered too often to the adversary, said, Oh, if any of you have lost the drawbridge, in Gods Name drive back the enemy from the wall; if he has reached the wall, fight for the portcullis; if he has carried the portcullis rally every shattered power and wounded energy, and die rather than admit him at the gate! And dont have any tears or any parleying; dont stop even to bury your dead! But he should have added, Your victory will depend, after all, not in any power that is natural: but be won by being stedfast in the faith. They that trust the Lord shall not be put to shame.

By the grace of God shall the saint be established and rewarded.

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.

To Him be glory and dominion for ever and ever.

These are marvelous words, perfect, stablish, strengthen. It is not enough to make a man perfect; the flower is that; but it is not established; it soon passes away. It is not enough to make a man perfect, and stablish him; I have known characters that were fixed, and yet were without strength. They held to the faith which was once delivered unto the saints unflinchingly, but they held as an untaught bather, who has waded beyond his depths, hangs to the rope that has been cast him. They have no power to rise against the waves, and propel themselves ashore. We need perfection, we need establishment, but oh, how we need strength! And, we can have it, for to Christ belongs our victory for ever and ever; and the man in Christ has the right to say with Paul, I can do all things through Christ which strengtheneth me.

If you will, permit me to turn back for just a moment, to say that the suffering, serving saints are not only perfected, established, and strengthened, but they are rewarded by the Son of God.

For when the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

Once in his life, Peter became solicitous concerning what he should receive for the sacrifices that he had made for Christ. Peter answers that now. The Lord had told him already, but as he is nearing the end of life, he has had by the Spirit visions of the crown of glory that was to be his portion. Have you never been impressed with the fact that he employs exactly the same words that Paul uses, when in his dungeon prison, he peered through the eternal gates, saying as he looked,

I am now ready to be offered, and the time of my departure is at hand.

I have fought a good fight, I have finished my course, I have kept the faith:

Henceforth there is laid up for me a crown of righteousness, which the Lord, the Righteous Judge, shall give me at that day: and not to me only, but unto all them also that love His Appearing.

I shall not attempt to-day to tell you what the reward of faithful servants will be; nor to picture the felicity of the final state of the saved. Such description is impossible, hence the great silences of Apostle and Prophet concerning the same. But true believers will abide the hour, knowing that when we come home we shall be satisfied.

Do you remember how Garibaldi, when the war between Austria and Sardinia broke out, went forth in his countrys interests. He left his plain farm place Caprera. After an absence of two years the bloody tyrant of Naples had been driven from his throne; Sicily had been delivered from oppression; nine millions of subjects had been added to the dominion of Victor Emmanuel. All Italy had been made one nation excepting the dominions of the Pope and the province of Venetia! And it all came about through the work of Garibaldi. The fire of his patriotism had wrought these marvels! His biographer says, The grateful king desired to bestow upon him some splendid reward, which Garibaldi firmly refused. And so the king set about a splendid surprise. November, 1860, Garibaldi was making his way to Caprera to spend the winter in repose at his plain farm place. When he approached it, he saw no object that he could recognize. His rough and tangled farm had been changed as if by enchantment into elegant grounds, with roads, paths, lawns, gardens, shrubbery and avenues. His cottage was gone, and in its place stood a villa, replete with every convenience within and without. As he walked from room to room, wondering what magician had worked this transformation, he observed a full-length portrait of King Victor Emmanuel, and the mystery was explained.

In the days of battle he had never thought of reward. The question big in his breast was, How can I serve my country? In that work he forgot himself, and in the demand of the present, despised all problems of the future. But his king forgot him not. Shall the true servants of our Victor Emmanuel, even Christ, be forgotten? Nay, nay, servants of God; your future home is now taking form under His direction, and at the touch of His own magic hand! And when the battle is finished, and your feet, weary with the long warfare, turn toward it, the sight that shall greet your eyes will ravish your hearts with joy, and intoxicate your minds with the splendor which He hath prepared for them that loved and served Him!

Peter sent his message to his readers by the hand of Silvanusor SilasA faithful brother and included in it salutations from the Church in Babylon, and from John Mark, the Evangelist. May the Spirit of God bear to you what I have spoken, and know ye that with it come the salutations of Godthe Father, and of His SonJesus, the True EvangelPeace be with you all that are in Christ.

Fuente: The Bible of the Expositor and the Evangelist by Riley

THE ATTITUDE OF HUMILITY

CRITICAL AND EXEGETICAL NOTES

THE exhortations are still designed to meet the crisis in which the Churches were placed. In keeping together, preserving the Christian spirit, and serving one another in their various relations, they would be kept safely, brought through, and even sanctified by their experiences.

1Pe. 5:1. Elders.Names of office carried over from the Jewish synagogues. Exhort., a very full word, including encouragement and entreaty, and even consolation and exhortation. An elder.Fellow-elder. St. Peter puts this prominently. The sympathy of the fellow-elder, rather than the authority of the apostle. Partaker.The word is chosen in the same spirit, and suggests joint partaker with you.

1Pe. 5:2. Feed.Tend, implying the various duties of the shepherd. Willingly.According to God; in cheerful recognition of His call and His will.

1Pe. 5:3. As being lords.Nor yet as lording it. One is your Master, even Christ, and all ye are brethren. Gods heritage.There is no word in the original answering to Gods. R.V. reads, the charge allotted to you.

1Pe. 5:4. Chief shepherd.This beautiful term seems to have been invented by St. Peter. (See Heb. 13:20). A crown.Better, the crown. Of glory.Or crown amarantine, of the flower that fadeth not.

MAIN HOMILETICS OF THE PARAGRAPH.1Pe. 5:1-4

Official Models.This direct message to the elders of the Church may be taken as indicating that the Churches of Christ were organised, and the term elders suggests that the first forms of organisation were modelled after the pattern of the Jewish synagogue. It is significant that St. Peter does not address these elders with any authority as an apostle, with any assumption of superiority as a higher official, but puts himself on their level, and makes his experience, not his authority, the ground of his persuasion. The advice of a fellow-elder, one with a longer and fuller experience, would be altogether more acceptable and effective than any commands based on claim of Divine authority. St. Paul is in full sympathy with St. Peter in this attitude towards the elders of the Churches when he says, Not that we have lordship over your faith, but are helpers of your joy (2Co. 1:24). St. Peters right to advise (exhort, a term which in the Greek includes encouragement, and entreaty, and even consolation, as well as exhortation) rests upon

(1) his official position; he also was an elder;
(2) upon his personal experience and knowledge of the fact that the Lord Jesus had to endure the severest sufferings because of His persistency in well-doingSt. Peter was a direct personal witness of the sufferings of Christ; and
(3) upon his actual fellowship with these elders in the hopes which cheered them under the present burdens of anxiety and suffering. St. Peter was a partakerwith themof the glory that is to be revealed. The advice concerns

I. Good shepherding.The Lord Jesus had given the shepherd figure to His Church, and had sanctioned it, by using it for His own relations, as in John

10. The figure had, however, been previously used by the prophets, and is a natural and suggestive one for a people who were largely concerned in the tending of flocks, and whose first fathers were heads of wandering tribes. (See, for illustration of prophetic use, Jer. 23:1-4; Eze. 34:2-31). It will at once be seen that shepherding suggests much more than preaching, or even teaching. It suggests ruling, providing, and even tending and correcting. The older idea of shepherding we put into the term pastoral: the modern pastor is the shepherd-elder of the Early Church. St. Peter fixes one point: good shepherding has in it no taint of self-seeking. And self-seeking usually takes two forms in persons who are placed in official positions. It shows itself in using the office to enrich the self, or to attain the pleasure which comes from being able to lord it over others. But under this head the thought had better be confined to the one mark of good shepherdingwise, skilful, efficient feeding and tending of the flock of God; which may be amply illustrated by references to the various calls on an Eastern shepherds care, in the ever-varying daily needs of his flock.

II. Wise authority.Exercising the oversight, not of constraint, but willingly, according to God. Sometimes a person is put into office who feels unfit for it. Sometimes a person is put into office because there is no one else who is fit for it. In either case there may be lacking that willingness which would make it a service of love. And the true Christly service never can be rendered, save as a willing service of love. Wise authority in a Church is that which he alone can wield who loves the members, seeks their highest well-being, and is ever ready to put his own advantage, and even his own preferences, aside in order to secure it. Unwilling authority is sure to be unwise and unworthy.

III. Pure motive.Nor yet for filthy lucre, but of a ready mind, neither as lording it over the charge allotted to you. Impure motive is seen in using an official position for securing any personal ends. The position in Christs Church is essentially one of service to others. It may, indeed, bring both gain and authority to the official, but these, as belonging to the self-sphere, he must in no way seek.

IV. Attractive example.But making yourselves ensamples to the flock. The official position gives personal example a special importance. The elders of a Church ought to be specimen Christians; models, not only in the administering of their office, but also in their personal character. And the chief shepherd may be relied on to recognise, approve, and reward, all under-shepherds who prove faithful, and present good models.

SUGGESTIVE NOTES AND SERMON SKETCHES

1Pe. 5:2. The Pastors Duty.The pastoral duty is three-fold:

1. To feed the flock, by preaching to them the sincere Word of God, and ruling them according to such directions and discipline as the Word of God prescribes, both which are implied in this expression, Feed the flock.

2. The pastors of the Church must take the oversight thereof. The elders are exhorted to do the office of bishops (as the word signifies), by personal care and vigilance over all the flock committed to their charge.

3. They must be examples to the flock, and practise the holiness, self-denial, mortification, and all other Christian duties, which they preach and recommend to their people. These duties must be performed not by constraint, not because you must do them, not from compulsion of the civil power, or the constraint of fear or shame, but from a willing mind that takes pleasure in the work: not for filthy lucre, or any emoluments and profits attending the place where you reside, or any perquisites belonging to the office, but of a ready mind, regarding the flock more than the fleece, sincerely and cheerfully endeavouring to serve the Church of God. Neither as being lords over Gods heritage, tyrannising over them by compulsion and coercive force, or imposing unscriptural and human inventions upon them instead of necessary duty (Mat. 20:25-26; 2Co. 1:24). Learn

1. The eminent dignity of the Church of God, and all the true members of it.
2. The pastors of the Church ought to consider their people as the flock of God, as Gods heritage, and treat them accordingly.
3. Those ministers who are either driven to their work by necessity, or drawn to it by filthy lucre, can never perform their duty as they ought, because they do not do it willingly, and with a ready mind.
4. The best way a minister can take to engage the respect of a people is to discharge his own duty among them in the best manner he can, and to be a constant example to them of all that is good.Matthew Henry.

Lucre and Filthy Lucre.The word lucre appears five times in the Bible; and in every case it bears a bad signification. It is remarkable that the warning against the love of lucreof filthy lucreis in all these cases intended for ministers of religion They are addressed, not to merchants, but to bishops, deacons, elders as such, whatever secular occupations they might be engaged in. How comes it to pass that ministers of religion should be marked out for this word of caution? Perhaps even in the time of the apostles there were symptoms of this evil in the ministry of the Church, and certainly in after times the evil became so great, so monstrous, that there was urgent need for condemnation stronger far than that expressed in the words of St. Peter and St. Paul. The word lucre is not in itself a word of evil signification. It simply means gain. No one objects to it when it appears in another form, and a business is spoken of as lucrative. Practically the distinction between lucre and filthy lucre has been lost; a curious instance of the manner in which the world unintentionally accuses and condemns itself. The world evidently feels in its conscience that generally there is something bad in connection with gain. I venture to draw a very marked distinction between lucre and filthy lucre. Lucre is gain, and gain of all sorts, mental as well as material; and the love of lucre may be a virtue and not a vice. No man is more greedy of lucre than a very studious man. But let us take the word in its commonest signification, as money, material gaingain in the form of money, or moneys worth. The loss of the distinction between lucre and filthy lucre has, in some instances, proved disadvantageous to the worlds interest. Lucre and filthy lucre being confounded very much in the religious mind of the Middle Ages, there rose up an immense mass of mendicancy. There is lucre that is not filthy, but perfectly clean. The lucre that is made by honest labour and honest trading is nowhere condemned in the Word of God. The Word of God, indeed, rather approves of it, and encourages men in the pursuit of it. A mans moral and religious character does not necessarily suffer through the acquisition of lucre. Job, we are told, was the greatest man of the Easthe certainly was one of the best men, East or West. A conscientious but timid man of old, named Agur, prayed that God would give him neither poverty nor riches; he was afraid of the demoralising influence of either extreme. But a far wiser and better man than Agurthe apostle Paulfelt that his religion was such as enabled him to set riches and poverty equally at defiance in regard to any demoralising tendency. Religion is in a considerable measure sustained by lucre. The riches of lucre enable a man to be rich in good works; and so the quest of lucre becomes a religious duty, because its result leads to a mans greater power of usefulness. But filthy lucre is quite another thing. It is gain gotten in dishonest and dishonourable ways; by violence, by fraud, by falsehood, by misrepresentation, by taking unfair and cruel advantage of the ignorance or the necessity of our neighbour. And it is to the great discredit of many professedly religious people that they are in these matters no more to be trusted than the most worldly of worldlings. Moreover, the lucre that is filthy, through being gained in evil ways, cannot be clean through spending it liberally and piously. God will graciously accept lucre, but will refuse with indignation filthy lucre. Lucre is filthy when gained wrongly, and becomes filthy, however honestly made, when wrongly used; when self and selfish indulgence is a mans great aim and object; when it is applied to purposes of corruption, oppression, injustice, profligacy; when it is withheld from those good works which it ought to encourage and to help; when a man makes it his idol, and worships it as his god; in such cases it is defiled and defiling. Of our lucre, be it little or much, we shall have to give account to God.H. Stowell Brown.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

VI. EXHORTATIONS TO ELDERS 1Pe. 5:1-4

1Pe. 5:1 The elders therefore among you I exhort, who am a fellow-elder and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed:

Expanded Translation

Therefore (because the judgment of trial is engulfing the church), I exhort and appeal to the elders (presbyters) among you, being a fellow-elder and a witness or testifier of the sufferings of Christ, and being a sharer (partner, partaker) in the glory which shall be revealed (uncovered).

The elders therefore among you I exhort,

THE ELDERSpresbuteros, whence our words presbyter, presbyterian, etc. The word primarily means the older if two ages were being compared (Luk. 15:25). More generally, it refers to an older person (see 1Pe. 5:5, 1Ti. 5:1). Seventeen times in the New Testament this word is used, as here, of those who are shepherds, overseers and caretakers of the house of God. The term was evidently taken from the Jewish elders in the Sanhedrin, but their function is certainly different in many respects.

There are two other terms used in the New Testament for this office:
1: Bishop or overseer (episkopos). Compare Act. 20:17 with Act. 20:28, or Tit. 1:5 with Tit. 1:7.

2. Shepherd or Pastor (poimen). In sixteen occurrences of this Greek word in the New Testament, it is rendered shepherd. In one instance (Eph. 4:11), it is translated pastor. And who is to be performing the duties of a spiritual shepherd over Gods flock? In Act. 20:28 the Overseers (bishops) are so exhorted, and in the passage before us the elders are told to perform such duties.

Using Bible terminology, then, the names elder, bishop and pastor all refer to the same person.

therefore I exhort

In view of these matters of which I have just spoken. Note especially 1Pe. 4:17-19. When the church is under great stress, its spiritual overseers much attend to their responsibilities with diligence. Paul exhorted the Ephesian elders when the flock was in danger (Act. 20:28-35).

who am a fellow-elder

Peter was still an apostle (1Pe. 1:1), but he here mentions an area of commonness with these elders. It was more than a likeness in agehe actually held the same office, probably in the church at Babylon (1Pe. 5:13).

It is well to note that the apostle does not say he was the or even a head-bishop or chief-elder! Yet, if he was writing from and was soon to be elevated to the Pontificate (as the Romanists claim), one would think that a title of greater esteem would be more appropriate! We know that an elder must be an older man. And by the time II Peter is penned, Peters sojourn on earth was soon to conclude (2Pe. 1:13-14). But strange indeed is the utter silence concerning the promotion of this man who our Roman Catholic acquaintances tell us was Lord God The Pope![19]

[19] Strange, too, that the future Pope is not so much as greeted by the Apostle Paul in his lengthy list of persons to salute in his epistle to the Romans, Chan. 16.

and a witness of the sufferings of Christ

A witness (martus) is one who testifies, or can testify, concerning what he himself has seen, heard, or knows by some means; but particularly one who can verify what he has seen.

To his apostles Jesus could say concerning the great events of his life. Ye are witnesses of these things (Luk. 24:28).[20] Like John (1Jn. 1:1-2), Peter could speak or write of that which he had seen, heard, and handled, He had seen the Lord bound, mistreated, and delivered into the hands of wicked men. True, he was sometimes afar off from this suffering, but he could still speak from personal observation.[21]

[20] Especially could such be said of Peter, one of the inner circle apostles. See the Introduction.

[21] Mat. 26:58, Luk. 22:54, Mar. 14:54, and perhaps he is included among all His acquaintance, Luk. 23:49.

who am also a partaker of the glory that shall be revealed

This glory is evidently the same as the salvation ready to be revealed in the last time (1Pe. 1:5).

Peter, then, was a brother-elder and a sharer in the coming reward of eternal life. These things he had in common with those he exhorted. But he shows his preeminent qualification for exhorting them in a time of suffering, by reminding them that he was a personal witness of Christs sufferings.[22]

[22] Comp. 2Pe. 1:16-18, where his personal witness of the transfiguration is mentioned.

1Pe. 5:2-3 Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to the will of God; not yet for filthy lucre, but of a ready mind; neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock.

Expanded Translation

Tend, feed, and shepherd the flock (church, Act. 20:28) of God which is among you, performing the duties of an overseer and superintendent, not because you are forced to do it, but voluntarily and willingly in accordance with the will and mind of God; nor yet in a spirit of eagerness for base gain, but with a cheerful readiness; neither as lording it over or being domineering over your portion (i.e., that part of Gods universal church over which you rule), but making your lives exemplary patterns (examples suitable for imitation) to the flock.

_______________________

Tend the flock of God which is among you

The King James Versions feed in place of tend, expresses only part of the meaning of poimaino, which means to tend a flock, keep sheep. It is employed in Act. 20:28 thus: . . . to feed the church of the Lord which He purchased with his own blood. A Scriptural elder is a shepherd (Eph. 4:11) and here he is told to do the work of one.

What is the work of a shepherd? He is

a. To protect the flock from those who would destroy or scatter it. (Joh. 10:12-13, 1Sa. 17:34-36.) (For this reason the ancient shepherd carried a staff or rod, and sometimes a sling (Psa. 23:4, 1Sa. 17:40).

b. To go before them, lead them, and guide them safely. See Psa. 23:1-6.

c. To find feed for them. The chief care of the shepherd is to see that the sheep find plenty to eat and drink. The flocks are not fed in pens or folds, but, summer and winter, must depend upon foraging for their sustenance (Psa. 23:2).[23]

[23] The International Standard Bible Encyclopedia, Vol. IV, p. 2763.

d. To watch the flock carefully. He tries to keep them from straying, but if one goes astray, he goes after it and brings it back to the fold (Luk. 15:3-7).

exercising the oversight

One word in the originalepiskopeo. Just as the previous duty was the verb form of the word pastor or shepherd, this word is the verb form of episkopos, bishop or overseer. It might be loosely rendered to do the work of an overseer. It means to look upon, inspect, oversee, look after, care for. The Greek word skopeo would have been enough to express the thought of to look at, or to inspect, for that is its meaning. But to this verb is added the emphatic particle epi (on, upon, over). Thus our word means more than just gawking, looking, or gazing, but looking with a sense of care and concern toward the object or person upon whom the attention is centered. This essential element of the meaning is accurately brought out by the translators in the only other occurrence of the word in the New Testament, Heb. 12:15. Paul exhorts the Hebrew Christians to be looking carefully (episkopeo) lest there be any man that falleth short of the grace of God . . .

not of constraint, but willingly

The word constraint (anagkastos) means by force, or compulsion; unwillingly, It is opposed to (and the opposite of) hekousios; voluntarily, spontaneously, of ones own accord. The latter word occurs only one other time in the New Testamentin the familiar Heb. 10:26, For if we sin willfully . . .

according to the will of God

Literally, according to God, i.e., God would have it this waywillingly.

nor yet for filthy lucre, but of a ready mind

These two stand in sharp contrast. When one is laboring in a spirit of eagerness for base gain,[24] he is not working spontaneously and zealously for Christ.

[24] Souter.

One of the qualifications of an elder is that he be no lover of money (1Ti. 3:3)[25] and not greedy of filthy lucre (Tit. 1:7, 1Ti. 3:8).[26] Thus he is to be free from this trait in his everyday life before he is qualified, and after he is in the office he is to be free from it as a motivating force in his work as an elder. This duty is especially fitting when we remember that some elders are to receive financial support (1Ti. 5:17-18).

[25] Where we have aphilarguros.

[26] Where we have aischrokerdes, the noun form of the very word under consideration, aischrokerdos. Contained within this word is aischros, which means indecorous, dishonorable, vile. The reference, then, is not simply to one who is greedy of money, but to a man who so loves money that he will, without hesitation, stoop to low practices to make a quick buck, In biblical language, filthy lucre is not all money, but money gained dishonorably.

When ones work is done of a ready mind (prothumos) it is done eagerly, promptly, heartily and cheerfully. Broken down, this word is from pro, which here means with, and thumos, glow, ardor. Stronger in meaning than hekousios (willingly) it implies zeal and enthusiasm. How desirous are these traits in the lives of every Christian!

neither as lording it over the charge allotted to you but making yourselves ensamples to the flock

Again we have a negative and positive exhortation in direct contrast to each other. He is not to lord it over his subjects. Katakurieuo means to gain or exercise dominion over (see Act. 19:16, mastered). The significance here is doubtless the same as that given to it by Jesus, when He called the Apostles unto Him and said:

Ye know that the rulers of the Gentiles lord it over (katakurieuo) them, and their great ones exercise authority over them. Not so shall it be among you: but whosoever shall become great among you shall be your minister; and whosoever would be first among you shall be your servant (Mat. 20:25-27). (By Gentiles Jesus evidently had particularly the Romans in mind, for they were the ruling power in Judaea and the whole Mediterranean world at that time.) So Barnes says of this word, it refers properly to that kind of jurisdiction which civil rulers or magistrates exercise. This is an exercise of AUTHORITY, as contradistinguished from the influence of reason, persuasion, and example.

Rather than ruling with an iron hand and making much of his authority, he must lead primarily by his example (tupos). Tracing the history of this word, it was first the mark or strike of a blow (from tupto, to strike, smite, beat). See Joh. 20:25, print. Then it meant a figure formed by such a blow or impression, or a die (Act. 7:43). After examining the 13 other passages where the word is employed in the New Testament, apart from this literal sense, it is my opinion that the word could have been consistently rendered outline or pattern. It is this very word which we would use, if we were Greeks writing 2,000 years ago about a dress pattern or blueprint for a house. But it is variously translated form, ensample, example, figure, and pattern, in the Scriptures. Thus the elder should be one who so lives in his everyday life that he provides a pattern for imitation to the members of the congregation.

1Pe. 5:4 And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away.

Expanded Translation

And when the chief (head) Shepherd appears, you will obtain for yourselves the crown (or wreath, or garland) of glory, that never fadesnever loses its original brightness, lustre, or beauty.

_______________________

And when the chief Shepherd shall be manifested

i.e., Christ, when He returns, cp. 1Pe. 2:25.[27] He is the head of the church, his flock, and the elders are his under-shepherds. Note the similarity of expression in Act. 20:28.

[27] Peter says much of the second coming of Christ and the glories of our future home: 1Pe. 1:3-9, 2Pe. 3:10-14.

ye shall receive the crown of glory that fadeth not away

The word crown (stephanos) had usual reference to some type of wreath or garland, such as those given for winners of the athletic contests (1Co. 9:25). Such prizes were given as a reward, Earthly accomplishments quickly wilt, fade, and crumble. Even golden crowns soon tarnish. Not so with our eternal reward! (See the term fadeth not away discussed under 1Pe. 1:4.)

Fuente: College Press Bible Study Textbook Series

(1) The elders which are among you . . .The best text preserves the word therefore after elders. In view, that is, of these hopes and threats, of the present persecution, and of the coming judgment, St. Peter gives his solemn charge to those who shared with him the responsibility of office in the Church. The word rendered exhort is that common New Testament word (parakal), which we miss in English, including encouragement and entreaty, and even consolation, as well as exhortation. (See, e.g., Act. 4:36,) The whole of this Epistle is an example of such paraclesis.

Who am also an elder.St. Peter is giving no irresponsible advice. He knows by experience the dangers which beset the office. The head Christian of the world, and writing from the thick of the persecution already begun in Rome, the Asiatic elders cannot set his advice down as that of some easy layman who is untouched by the difficulty. It can hardly be said, therefore, that this is an example of St. Peters humility, as though he recognised in himself no higher office than that of these presbyters. The effect is, on the contrary, to make the recipients of the Letter feel that he is using a strong argument fortiori.

And a witness of the sufferings of Christ.The Greek word calls attention, not so much to the fact of his having been a spectator, an eye-witness, but rather to the fact of his bearing testimony to the sufferings. Here again, too, it is in Greek the sufferings of the Christ. (See Note on 1Pe. 1:11.) Not only did St. Peter know, by bearing office himself, what the dangers of office were, but he was able to testify how the Messiah Himself, the Apostle and High Priest of our profession, had suffered, from which it was natural to conclude that all Christians also were destined to suffer.

And also a partaker of the glory . . .This splendid assurance follows naturally from being a witness of the sufferings of the Christ. I am in as much danger as any of you, the Apostle says, but I can testify that the Christ Himself suffered thus, and therefore I knew that we who suffer with Him are even now partakers of the glory, though a veil at present hides. it. St. Peter insists in the same way on our present possession of what will not be shown us for a time in 1Pe. 1:5.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

V.

(1-11) FURTHER EXHORTATIONS SUGGESTED BY THE CRISIS.The officers of the community are not to flinch from the duties imposed upon them, nor yet to perform them in any spirit of self-assertion. The laity, on the other hand, are to observe discipline. Indeed, mutual submission is the only safe-guard in the face of a common danger. An unbroken front must be presented, and the sense of brotherhood fostered.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Chapter 5

THE ELDERS OF THE CHURCH ( 1Pe 5:1-4 )

5:1-4 So, then, as your fellow-elder and a witness of the sufferings of Christ, as a sharer in the glory which is going to be revealed, I urge the elders who are among you, shepherd the flock of God which is in your charge, not because you are coerced into doing so, but of your own free-will as God would have you to do, not to make a shameful profit out of it, but with enthusiasm, not as if you aimed to be petty tyrants over those allotted to your care, but as being under the obligation to be examples to the flock; and when the Chief Shepherd appears, you will receive the unfading crown of glory.

Few passages show more clearly the importance of the eldership in the early church. It is to the elders that Peter specially writes and he, who was the chief of the apostles, does not hesitate to call himself a fellow-elder. It will be worth our while to look at something of the background and history of the eldership, the most ancient and the most important office in the Church. (i) It has a Jewish background. The Jews traced the beginning of the eldership to the days when the children of Israel were journeying through the wilderness to the Promised Land. There came a time when Moses felt the burdens of leadership too heavy for him to bear alone, and to help him seventy elders were set apart and granted a share of the spirit of God ( Num 11:16-30). Thereafter elders became a permanent feature of Jewish life. We find them as the friends of the prophets ( 2Ki 6:32); as the advisers of kings ( 1Ki 20:8; 1Ki 21:11); as the colleagues of the princes in the administration of the affairs of the nation ( Ezr 10:8). Every village and city had its elders; they met at the gate and dispensed justice to the people ( Deu 25:7). The elders were the administrators of the synagogue; they did not preach, but they saw to the good government and order of the synagogue, and they exercised discipline over its members. The elders formed a large section of the Sanhedrin, the supreme court of the Jews, and they are regularly mentioned along with the Chief Priests and the rulers and the Scribes and the Pharisees ( Mat 16:21; Mat 21:23; Mat 26:3; Mat 26:57; Mat 27:1; Mat 27:3; Luk 7:3; Act 4:5; Act 6:12; Act 24:1). In the vision of the Revelation in the heavenly places there are twenty-four elders around the throne. The elders were woven into the very structure of Judaism, both in its civil and its religious affairs. (ii) The eldership has a Greek background. Especially in Egyptian communities we find that elders are the leaders of the community and responsible for the conduct of public affairs, much as town councillors are today. We find a woman who had suffered an assault appealing to the elders for justice. When corn is being collected as tribute on the visit of a governor, we find that “the elders of the cultivators” are the officials concerned. We find them connected with the issuing of public edicts, the leasing of land for pasture, the ingathering of taxation. In Asia Minor, also, the members of councils were called elders. Even in the religious communities of the pagan world we find “elder priests” who were responsible for discipline. In the Socnopaeus temple we find the elder priests dealing with the case of a priest who is charged with allowing his hair to grow too long and with wearing woollen garments–an effeminacy and a luxury of which no priest should have been guilty. We can see that long before Christianity took it over “elder” was a title of honour both in the Jewish and in the Graeco-Roman world.

THE CHRISTIAN ELDERSHIP ( 1Pe 5:1-4 continued)

When we turn to the Christian Church we find that the eldership is its basic office. It was Paul’s custom to ordain elders in every community to which he preached and in every church which he founded. On the first missionary journey elders were ordained in every church ( Act 14:23). Titus is left in Crete to ordain elders in every city ( Tit 1:5). The elders had charge of the financial administration of the Church; it is to them that Paul and Barnabas delivered the money sent to relieve the poor of Jerusalem in the time of the famine ( Act 11:30). The elders were the councillors and the administrators of the Church. We find them taking a leading part in the Council of Jerusalem at which it was decided to fling open the doors of the Church to the Gentiles. At that Council the elders and the apostles are spoken of together as the chief authorities of the Church ( Act 15:2; Act 16:4). When Paul came on his last visit to Jerusalem, it was to the elders that he reported and they suggested the course of action he should follow ( Act 21:18-25). One of the most moving passages in the New Testament is Paul’s farewell to the elders of Ephesus. We find there that the elders, as he sees them, are the overseers of the flock of God and the defenders of the faith ( Act 20:28-29). We learn from James that the elders had a healing function in the Church through prayers and anointing with oil ( Jas 5:14). From the Pastoral Epistles we learn that they were rulers and teachers, and by that time paid officials ( 1Ti 5:17; the phrase double honour is better translated double pay). When a man enters the eldership, no small honour is conferred upon him, for he is entering on the oldest religious office in the world, whose history can be traced through Christianity and Judaism for four thousand years; and no small responsibility falls upon him, for he has been ordained a shepherd of the flock of God and a defender of the faith.

THE PERILS AND PRIVILEGES OF THE ELDERSHIP ( 1Pe 5:1-4 continued)

Peter sets down in a series of contrasts the perils and the privileges of the eldership; and everything he says is applicable, not only to the eldership, but also to all Christian service inside and outside the Church. The elder is to accept office, not under coercion, but willingly. This does not mean that a man is to grasp at office or to enter upon it without self-examining thought. Any Christian will have a certain reluctance to accept high office, because he knows only too well his unworthiness and inadequacy. There is a sense in which it is by compulsion that a man accepts office and enters upon Christian service. “Necessity,” said Paul, “is laid upon me; Woe to me, if I do not preach the gospel” ( 1Co 9:16). “The love of Christ controls us,” he said ( 2Co 5:14). But, on the other hand, there is a way of accepting office and of rendering service as if it was a grim and unpleasant duty. It is quite possible for a man to agree to a request in such an ungracious way that his whole action is spoiled. Peter does not say that a man should be conceitedly or irresponsibly eager for office; but that every Christian should be anxious to render such service as he can, although fully aware how unworthy he is to render it. The elder is to accept office, not to make a shameful profit out of it, but eagerly. The word for making a shameful profit is aischrokerdes ( G146) . The noun from this is aischrokerdeia, and it was a characteristic which the Greek loathed. Theophrastus, the great Greek delineator of character, has a character sketch of this aischrokerdeia. Meanness–as it might be translated–is the desire for base gain. The mean man is he who never sets enough food before his guests and who gives himself a double portion when he is carving the joint. He waters the wine; he goes to the theatre only when he can get a free ticket. He never has enough money to pay the fare and always borrows from his fellow-passengers. When he is selling corn (American: grain), he uses a measure in which the bottom is pushed up, and even then he carefully levels the top. He counts the half radishes left over from dinner in case the servants eat any. Rather than give a wedding present, he will go away from home when a wedding is in the offing. Meanness is an ugly fault. It is quite clear that there were people in the early church who accused the preachers and missionaries of being in the job for what they could get out of it. Paul repeatedly declares that he coveted no man’s goods and worked with his hands to meet his own needs so that he was burdensome to no man ( Act 20:33; 1Th 2:9; 1Co 9:12; 2Co 12:14). It is certain that the payment any early office-bearer received was pitifully small and the repeated warnings that the office-bearers must not be greedy for gain shows that there were those who coveted more ( 1Ti 3:3; 1Ti 3:8; Tit 1:7; Tit 1:11). The point that Peter is making–and it is ever valid–is that no man dare accept office or render service for what he can get out of it. His desire must ever be to give and not to get. The elder is to accept office, not to be a petty tyrant, but to be the shepherd and the example of the flock. Human nature is such that for many people prestige and power are even more attractive than money. There are those who love authority, even if it be exercised in a narrow sphere. Milton’s Satan thought it better to reign in hell than to serve in heaven. Shakespeare spoke about proud man, dressed in a little brief authority, playing such fantastic tricks before high heaven as would make the angels weep. The great characteristic of the shepherd is his selfless care and his sacrificial love for the sheep. Any man who enters on office with the desire for preeminence, has got his whole point of view upside down. Jesus said to his ambitious disciples, “You know that those who are supposed to rule over the Gentiles lord it over them, and their great men exercise authority over them. But it shall not be so among you; but whoever would be great among you must be your servant, and whoever would be first among you must be slave of all” ( Mar 10:42-44).

THE IDEAL OF THE ELDERSHIP ( 1Pe 5:1-4 continued)

One thing in this passage which defies translation and is yet one of the most precious and significant things in it is what we have translated “petty tyrants over those allotted to your care.” The phrase which we have translated those allotted is curious in Greek; it is ton ( G3588) kleron ( G2819) , the genitive plural of kleros ( G2819) which is a word of extraordinary interest. (i) It begins by meaning a dice or a lot. It is so used in Mat 27:35 which tells how the soldiers beneath the Cross were throwing dice (kleroi, G2819) to see who should possess the seamless robe of Jesus. (ii) Second, it means an office gained or assigned by lot. It is the word used in Act 1:26 which tells how the disciples cast lots to see who should inherit the office of Judas the traitor. (iii) It then comes to mean an inheritance allotted to someone, as used in Col 1:12 for the inheritance of the saints. (iv) In classical Greek it very often means a public allotment or estate of land. These allotments were distributed by the civic authorities to the citizens; and very often the distribution was made by drawing lots for the various pieces of land available for distribution. Even if we were to go no further than this, it would mean that the office of the eldership and, indeed, any piece of service offered to us is never earned by any merit of our own but always allotted to us by God. It is never something that we have deserved but always something given to us by the grace of God. But we can go further than this. Kleros ( G2819) means something which is allotted to a man. In Deu 9:29 we read that Israel is the heritage (kleros, G2819) of God. That is to say, Israel is the people specially assigned to God by his own choice. Israel is the kleros ( G2819) of God; the congregation is the kleros ( G2819) of the elder. Just as Israel is allotted to God, an elder’s duties in the congregation are allotted to him. This must mean that the whole attitude of the elder to his people must be the same as the attitude of God to his people. Here we have another great thought. In 1Pe 5:2 there is a phrase in the best Greek manuscripts which is not in the King James or the Revised Standard Versions. We have translated it: “Shepherd the flock of God, which is in your charge, not because you are coerced into doing so, but of your own free-will as God would have you to do.” As God would have you to do is in Greek kata ( G2596) theon ( G2316) , and that could well mean quite simply like God. Peter says to the elders, “Shepherd your people like God.” Just as Israel is God’s special allotment, the people we have to serve in the Church or anywhere else are our special allotment; and our attitude to them must be the attitude of God. What an ideal! And what a condemnation! It is our task to show to people God’s forbearance, his forgiveness, his seeking love, his illimitable service. God has allotted to us a task and we must do it as he himself would do it. That is the supreme ideal of service in the Christian Church.

MEMORIES OF JESUS ( 1Pe 5:1-4 continued)

One of the lovely things about this passage is Peter’s attitude throughout it. He begins by, as it were, taking his place beside those to whom he speaks. “Your fellow-elder” he calls himself. He does not separate himself from them but comes to share the Christian problems and the Christian experience with them. But in one thing he is different; he has memories of Jesus and these memories colour this whole passage. Even as he speaks, they are crowding into his mind. (i) He describes himself as a witness of the sufferings of Christ. At first sight we might be inclined to question that statement, for we are told that, after the arrest in the garden, “All the disciples forsook him and fled” ( Mat 26:56). But, when we think a little further, we realise that it was given to Peter to see the suffering of Jesus in a more poignant way than was given to any other human being. He followed Jesus into the courtyard of the High Priest’s house and there in a time of weakness he three times denied his Master. The trial came to an end and Jesus was taken away; and there comes what may well be the most tragic sentence in the New Testament: “And the Lord turned and looked at Peter…and Peter went out and wept bitterly” ( Luk 22:61-62). In that look Peter saw the suffering of the heart of a leader whose follower had failed him in the hour of his bitterest need. Of a truth Peter was a witness of the suffering that comes to Christ when men deny him; and that is why he was so eager that his people might be staunch in loyalty and faithful in service. (ii) He describes himself as a sharer in the glory which is going to be revealed. That statement has a backward and a forward look. Peter had already had a glimpse of that glory on the Mount of Transfiguration. There the sleeping three had been awakened, and, as Luke puts it, “they kept awake and they saw his glory” ( Luk 9:32). Peter had seen the glory. But he also knew that there was glory to come, for Jesus had promised to his disciples a share in the glory when the Son of Man should come to sit on his glorious throne ( Mat 19:28). Peter remembered both the experience and the promise of glory. (iii) There can surely be no doubt that, when Peter speaks of shepherding the flock of God, he is remembering the task that Jesus had given to him when he had bidden him feed his sheep ( Joh 21:15-17). The reward of love was the appointment as a shepherd; and Peter is remembering it. (iv) When Peter speaks of Jesus as the Chief Shepherd, many a memory must be in his mind. Jesus had likened himself to the shepherd who sought at the peril of his life for the sheep which was lost ( Mat 18:12-14; Luk 15:4-7). He had sent out his disciples to gather in the lost sheep of the house of Israel ( Mat 10:6). He was moved with pity for the crowds, for they were as sheep without a shepherd ( Mat 9:36; Mar 6:34). Above all, Jesus had likened himself to the Good Shepherd who was ready to lay down his life for the sheep ( Joh 10:1-18). The picture of Jesus as the Shepherd was a precious one, and the privilege of being a shepherd of the flock of Christ was for Peter the greatest privilege that a servant of Christ could enjoy.

THE GARMENT OF HUMILITY ( 1Pe 5:5 )

5:5 In the same way, you younger people must be submissive to those who are older. In your relationships with one another you must clothe yourselves with the garment of humility, because God opposes the proud but gives grace to the humble.

Peter returns to the thought that the denial of self must be the mark of the Christian. He clinches his argument with a quotation from the Old Testament: “Toward the scorners God is scornful, but to the humble he shows favour” ( Pro 3:34). Here again it may well be that the memories of Jesus are in Peter’s heart and are colouring all his thought and language. He tells his people that they must clothe themselves with the garment of humility. The word he uses for to clothe oneself is very unusual; it is egkombousthai ( G1463) which is derived from kombos which describes anything tied on with a knot. Connected with it is egkomboma, a garment tied on with a knot. It was commonly used for protective clothing; it was used for a pair of sleeves drawn over the sleeves of a robe and tied behind the neck. And it was used for a slave’s apron. There was a time when Jesus had put upon himself just such an apron. At the Last Supper John says of him that he took a towel and girded himself, and took water and began to wash his disciples’ feet ( Joh 13:4-5). Jesus girded himself with the apron of humility; and so must his followers. It so happens that egkombousthai ( G1463) is used of another kind of garment. It is also used of putting on a long, stole-like garment which was the sign of honour and preeminence. To complete the picture we must put both images together. Jesus once put on the slave’s apron and undertook the humblest of all duties, washing his disciples’ feet; so we must in all things put on the apron of humility in the service of Christ and of our fellow-men; but that very apron of humility will become the garment of honour for us, for it is he who is the servant of all who is greatest in the Kingdom of Heaven.

THE LAWS OF THE CHRISTIAN LIFE (1) ( 1Pe 5:6-11 )

5:6-11 So, then, humble yourselves under the mighty hand of God that in his good time he may exalt you. Cast all your anxiety upon him because he cares for you. Be sober; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Stand up to him, staunch in the faith, knowing how to pay the same tax of suffering as your brethren in the world. And after you have experienced suffering for a little while, the God of every grace, who called you to his eternal glory in Christ, will himself restore, establish. strengthen, settle you. To him be dominion for ever and ever. Amen.

Here Peter speaks in imperatives, laying down certain laws for the Christian life. (i) There is the law of humility before God. The Christian must humble himself under his mighty hand. The phrase the mighty hand of God is common in the Old Testament; and it is most often used in connection with the deliverance which God wrought for his people when he brought them out of Egypt. “With a strong hand,” said Moses, “the Lord has brought you out of Egypt” ( Exo 13:9). “Thou hast only begun to show thy servant thy greatness, and thy mighty hand” ( Deu 3:24). God brought his people forth out of Egypt with a mighty hand ( Deu 9:26). The idea is that God’s mighty hand is on the destiny of his people, if they will humbly and faithfully accept his guidance. After all the varied experiences of life, Joseph could say to the brothers who had once sought to eliminate him: “As for you, you meant evil against me; but God meant it for good” ( Gen 50:20). The Christian never resents the experiences of life and never rebels against them, because he knows that the mighty hand of God is on the tiller of his life and that he has a destiny for him. (ii) There is the law of Christian serenity in God. The Christian must cast all his anxiety upon God. “Cast your burden on the Lord,” said the Psalmist ( Psa 55:22). “Do not be anxious about tomorrow,” said Jesus ( Mat 6:25-34). The reason we can do this with confidence is that we can be certain that God cares for us. As Paul had it, we can be certain that he who gave us his only Son will with him give us all things ( Rom 8:32). We can be certain that, since God cares for us, life is out not to break us but to make us; and, with that assurance, we can accept any experience which comes to us, knowing that in everything God works for good with those who love him ( Rom 8:28). (iii) There is the law of Christian effort and of Christian vigilance. We must be sober and watchful. The fact that we cast everything upon God does not give us the right to sit back and to do nothing. Cromwell’s advice to his troops was: “Trust in God, and keep your powder dry.” Peter knew how hard this vigilance was, for he remembered how in Gethsemane he and his fellow-disciples slept when they should have been watching with Christ ( Mat 26:38-46). The Christian is the man who trusts but at the same time puts all his effort and all his vigilance into the business of living for Christ. (iv) There is the law of Christian resistance. The devil is ever out to see whom he can ruin. Again Peter must have been remembering how the devil had overcome him and he had denied his Lord. A man’s faith must be like a solid wall against which the attacks of the devil exhaust themselves in vain. The devil is like any bully and retreats when he is bravely resisted in the strength of Jesus Christ.

THE LAWS OF THE CHRISTIAN LIFE (2) ( 1Pe 5:6-11 continued)

(v) Finally, Peter speaks of the law of Christian suffering. He says that, after the Christian has gone through suffering, God will restore, establish, strengthen and settle him. Every one of the words which Peter uses has behind it a vivid picture. Each tells us something about what suffering is designed by God to do for a man. (a) Through suffering God will restore a man. The word for restore is difficult in this case to translate. It is kartarizein ( G2675) , the word commonly used for setting a fracture, the word used in Mar 1:19 for mending nets. It means to supply that which is missing, to mend that which is broken. So suffering, if accepted in humility and trust and love, can repair the weaknesses of a man’s character and add the greatness which so far is not there. It is said that Sir Edward Elgar once listened to a young girl singing a solo from one of his own works. She had a voice of exceptional purity and clarity and range, and an almost perfect technique. When she had finished, Sir Edward said softly, “She will be really great when something happens to break her heart.” Barrie tells how his mother lost her favourite son, and then says, “That is where my mother got her soft eyes, and that is why other mothers ran to her when they had lost a child.” Suffering had done something for her that an easy way could never have done. Suffering is meant by God to add the grace notes to life. (b) Through suffering God will establish a man. The word is sterixein ( G4741) , which means to make as solid as granite. Suffering of body and sorrow of heart do one of two things to a man. They either make him collapse or they leave him with a solidity of character which he could never have gained anywhere else. If he meets them with continuing trust in Christ, he emerges like toughened steel that has been tempered in the fire. (c) Through suffering God will strengthen a man. The Greek is sthenoun ( G4599) , which means to fill with strength. Here is the same sense again. A life with no effort and no discipline almost inevitably becomes a flabby life. No one really knows what his faith means to him until it has been tried in the furnace of affliction. There is something doubly precious about a faith which has come victoriously through pain and sorrow and disappointment. The wind will extinguish a weak flame; but it will fan a strong flame into a still greater blaze. So it is with faith. (d) Through suffering God will settle a man. The Greek is themelioun ( G2311) , which means to lay the foundations. When we have to meet sorrow and suffering we are driven down to the very bedrock of faith. It is then that we discover what are the things which cannot be shaken. It is in time of trial that we discover the great truths on which real life is founded. Suffering is very far from doing these precious things for every man. It may well drive a man to bitterness and despair; and may well take away such faith as he has. But if it is accepted in the trusting certainty that a father’s hand will never cause his child a needless tear, then out of suffering come things which the easy way may never bring.

A FAITHFUL HENCHMAN OF THE APOSTLES ( 1Pe 5:12 )

5:12 I have written this brief letter to you through Silvanus, the faithful brother, as I reckon him to be, to encourage you and to testify that this is the true grace of God. Stand fast in it.

Peter bears witness that what he has written is indeed the grace of God, and he bids his people, amidst their difficulties, to stand fast in it. He says that he has written through Silvanus. The Greek phrase (dia, G1223, Silouanou, G4610) means that Silvanus was his agent in writing. Silvanus is the full form of the name Silas and he is almost certainly to be identified with the Silvanus of Paul’s letters and the Silas of Acts. When we gather up the references to Silas or Silvanus, we find that he was one of the pillars of the early church. Along with Judas Barsabas, Silvanus was sent to Antioch with the epoch-making decision of the Council of Jerusalem that the doors of the Church were to be opened to the Gentiles; and in the account of that mission Silvanus and Judas are called leading men among the brethren ( Act 15:22; Act 15:27). Not only did he simply bear the message, he commended it in powerful words, for Silvanus was also a prophet ( Act 15:32). During the first missionary journey Mark left Paul and Barnabas and returned home from Pamphylia ( Act 13:13); in preparing for the second missionary journey Paul refused to have Mark with him again; the result was that Barnabas took Mark as his companion and Paul took Silvanus ( Act 15:37-40). From that time forward Silvanus was for long Paul’s right-hand man. He was with Paul in Philippi, where he was arrested and imprisoned with him ( Act 16:19; Act 16:25; Act 16:29). He rejoined Paul in Corinth and with him preached the gospel there ( Act 18:5; 2Co 1:19). So closely was he associated with Paul that in both the letters to the Thessalonians he is joined with Paul and Timothy as the senders of the letters( 1Th 1:1; 2Th 1:1). It is clear that Silvanus was a most notable man in the early church. As we saw in the introduction, it is most probable that Silvanus was far more than merely the scribe who wrote this letter for Peter and the bearer who delivered it. One of the difficulties of First Peter is the excellence of the Greek. It is Greek with such a classical tinge that it seems impossible that Peter the Galilaean fisherman should have written it for himself. Now Silvanus was not only a man of weight in the Church; he was also a Roman citizen ( Act 16:37) and he would be much better educated than Peter was. Most probably he had a large share in the composition of this letter. We are told that in China, when a missionary wished to send a message to his people, he often wrote it in the best Chinese he could achieve, and then gave it to a Christian Chinese to correct and put into proper form; or, he might even just tell the Christian Chinese what he wished to say, leaving him to put it into literary form for his approval. That is most likely what Peter did. He either gave his letter to Silvanus to polish into excellent Greek or else he told Silvanus what he wished said and left him to say it, adding the last three verses as his personal greeting. Silvanus was one of those men the Church can never do without. He was content to take the second place and to serve almost in the background so long as God’s work was done. It was enough for him that he was Paul’s assistant, even if Paul for ever overshadowed him. It was enough for him to be Peter’s penman, even if it meant only a bare mention of his name at the end of the letter. For all that, it is no little thing to go down in history as the faithful henchman on whom both Peter and Paul depended. The Church always has need of people like Silvanus and many who cannot be Peters or Pauls can still assist the Peters and Pauls to do their work.

GREETINGS ( 1Pe 5:13 )

5:13 She who is at Babylon, and who has been chosen as you have been chosen, greets you, and so does Mark my son.

Although it sounds so simple, this is a troublesome verse. It presents us with certain questions difficult of solution. (i) From whom are these greetings sent? The King James Version has “the Church that is at Babylon elected together with you, saluteth you.” But “the Church that is” is in italics, which means that there is no equivalent in the Greek which simply says “the one elected together with you at Babylon” and the phrase is feminine. There are two possibilities. (a) It is quite possible that the King James Version is correct. That is the way Moffatt takes it when he translates “your sister Church in Babylon.” The phrase could well be explained as being based on the fact that the Church is the Bride of Christ and may be spoken of in this way. On the whole, the commonest view is that it is a Church which is meant. (b) But it does have to be remembered that there is actually no word for Church in the Greek, and this feminine phrase might equally well refer to some well-known Christian lady. If it does, by far the best suggestion is that the reference is to Peter’s wife. We know that she did actually accompany him on his preaching journeys ( 1Co 9:5). Clement of Alexandria (Stromateis 7.11.63) tells us that she died a martyr, executed in Peter’s own sight, while he encouraged her by saying, “Remember the Lord.” She was clearly a well-known figure in the early church. We would not wish to speak dogmatically on this question. It is perhaps more likely that the reference is to a Church; but it is not impossible that Peter is associating his wife and fellow-evangelist in the greetings which he sends. (ii) From where was this letter written? The greetings are sent from Babylon. There are three possibilities. (a) There was a Babylon in Egypt, near Cairo. It had been founded by Babylonian refugees from Assyria and was called by the name of their ancestral city. But by this time it was almost exclusively a great military camp; and in any event the name of Peter is never connected with Egypt. This Babylon may be disregarded. (b) There was the Babylon in the east to which the Jews had been taken in captivity. Many had never come back and it was a centre of Jewish scholarship. The great commentary on the Jewish Law is called the Babylonian Talmud. So important were the Jews of Babylon that Josephus had issued a special edition of his histories for them. There is no doubt that there was a large and important colony of Jews there; and it would have been quite natural for Peter, the apostle of the Jews, to preach and to work there. But we do not find the name of Peter ever connected with Babylon and there is no trace of him having ever been there. Scholars so great as Calvin and Erasmus have taken Babylon to be this great eastern city but, on the whole, we think the probabilities are against it. (c) Regularly Rome was called Babylon, both by the Jews and by the Christians. That is undoubtedly the case in the Revelation where Babylon is the great harlot, drunk with the blood of the saints and the martyrs ( Rev 17:1-18; Rev 18:1-24). The Godlessness, Just and luxury of ancient Babylon were, so to speak, reincarnated in Rome. Peter is definitely connected in tradition with Rome; and the likelihood is that it was from there that the letter was written. (iii) Who is the Mark, whom Peter calls his son, and from whom he sends greetings? If we take the elect lady to be Peter’s wife. Mark might quite well be literally Peter’s son. But it is much more likely that he is the Mark who wrote the gospel. Tradition has always closely connected Peter with Mark, and has handed down the story that he was intimately involved with Mark’s gospel. Papias, who lived towards the end of the second century and was a great collector of early traditions, describes Mark’s gospel in this way: “Mark, who was Peter’s interpreter, wrote down accurately though not in order, all that he recollected of what Christ had said or done. For he was not a hearer of the Lord or a follower of his; he followed Peter, as I have said, at a later date, and Peter adapted his instructions to practical needs, without any attempt to give the Lord’s words systematically. So that Mark was not wrong in writing down some things in this way from memory, for his one concern was neither to omit nor to falsify anything he had heard.” According to Papias, Mark’s gospel is nothing other than the preaching material of Peter. In similar vein Irenaeus says that after the death of Peter and Paul at Rome, “Mark, the disciple and interpreter of Peter, also handed down to us in writing what had been preached by Peter.” It is the consistent story of tradition that Mark, the evangelist, was indeed a son to Peter, and all the likelihood is that these greetings are from him. So, then, we may gather up the possibilities. “She who is at Babylon, and who has been chosen, as you have been chosen,” may either be the Church or the wife of Peter, herself a martyr. Babylon may be the Babylon of the east but is more likely to be the great and wicked city of Rome. Mark might possibly be the actual son of Peter, about whom we know nothing else, but is more likely to be Mark, the writer of the gospel, who was to Peter as a son.

AT PEACE WITH ONE ANOTHER ( 1Pe 5:14 )

5:14 Greet each other with a kiss of love. Peace be to you all that are in Christ.

The most interesting thing here is the injunction to give each other the kiss of love. This was for centuries an integral and precious part of Christian fellowship and worship; and its history and gradual elimination, is of the greatest interest. With the Jews it was the custom for a disciple to kiss his Rabbi on the cheek and to lay his hands upon his shoulder. That is what Judas did to Jesus ( Mar 14:44). The kiss was the greeting of welcome and respect, and we can see how much Jesus valued it, for he was grieved when it was not given to him ( Luk 7:45). Paul’s letters frequently end with the injunction to salute each other with a holy kiss ( Rom 16:16; 1Co 16:20; 2Co 13:12; 1Th 5:26). In the early church the kiss became an essential part of Christian worship. “What prayer is complete,” asks Tertullian, “from which the holy kiss is divorced? What kind of sacrifice is that from which men depart without the peace?” (Dex Oratione 18). The kiss, we see here, was called the peace. It was specially a part of the communion service. Augustine says that, when Christians were about to communicate, “they demonstrated their inward peace by the outward kiss” (De Amicitia 6). It was usually given after the catechumens had been dismissed, when only members of the Church were present, and after the prayer before the elements were brought in. Justin Martyr says, “When we have ceased from prayer, we salute one another with a kiss. There is then brought to the president bread and a cup of wine” (1.65). The kiss was preceded by the prayer “for the gift of peace and of unfeigned love, undefiled by hypocrisy or deceit,” and it was the sign that “our souls are mingled together, and have banished all remembrance of wrongs” (Cyril of Jerusalem, Catechetical Lectures 25.5.3). The kiss was the sign that all injuries were forgotten, all wrongs forgiven, and that those who sat at the Lord’s Table were indeed one in the Lord. This was a lovely custom and yet it is clear that it was sadly open to abuse. It is equally clear from the warnings so often given that abuses did creep in. Athenagoras insists that the kiss must be given with the greatest care, for “if there be mixed with it the least defilement of thought, it excludes us from eternal life” (Legatio Christianis 32). Origen insists that the kiss of peace must be “holy, chaste and sincere,” not like the kiss of Judas (Commentaria in Epistolam B. Pauli ad Romanos 10: 33). Clement of Alexandria condemns the shameless use of the kiss, which ought to be mystic, for with the kiss “certain persons make the churches resound, and thereby occasion foul suspicions and evil reports” (Paedagogus 3: 11). Tertullian speaks of the natural reluctance of the heathen husband to think that his wife should be so greeted in the Christian Church (Ad Uxorem 2: 4). In the Church of the west these inevitable problems gradually brought the end of this lovely custom. By the time of the Apostolic Constitutions in the fourth century, the kiss is confined to those of the same sex–the clergy are to salute the bishop, the men the men and the women the women. In this form the kiss of peace lasted in the Church of the west until the thirteenth century. Sometimes substitutes were introduced. In some places a little wooden or metal tablet, with a picture of the crucifixion on it, was used. It was kissed first by the priest, and then passed to the congregation, who each kissed it and handed it on, each man to his neighbour, in token of their mutual love for Christ and in Christ. In the oriental Churches the custom still obtains; it is not extinct in the Greek Church; the Armenian Church substituted a courteous bow. We may note certain other uses of the kiss in the early church. At baptism the person baptized was kissed, first by the baptizer and then by the whole congregation, as a sign of his welcome into the household and family of Christ. A newly ordained bishop was given “the kiss in the Lord.” The marriage ceremony was ratified by a kiss, a natural action taken over from paganism. Those who were dying first kissed the Cross and were then kissed by all present. The dead were kissed before burial. To us the kiss of peace may seem very far away. It came from the day when the Church was a real family and fellowship, when Christians really did know and love one another. It is a tragedy that the modern Church, often with vast congregations who do not know each other and do not even wish to know each other, could not use the kiss of peace except as a formality. It was a lovely custom which was bound to cease when the reality of fellowship was lost within the Church. “Peace to all of you that are in Christ,” says Peter; and so he leaves his people to the peace of God which is greater than all the troubles and distresses the world can bring.

Barclay’s Daily Study Bible (NT)

FURTHER READING

1 Peter F. W. Beare, The First Epistle of Peter (G) E. Best, 1 Peter (NCB; E) C. Bigg, St. Peter and St. Jude (ICC; G) C. E. B. Cranfield, 1 and 2 Peter and Jude (Tch; E) E. G. Selwyn, The First Epistle of St. Peter (MmC; G) Abbreviations ICC: International Critical Commentary MC: Moffatt Commentary MmC: Macmillan Commentary NCB: New Century Bible Tch: Torch Commentary E: English Text G: Greek Text

Barclay’s Daily Study Bible (NT)

Fuente: Barclay Daily Study Bible

7. Exhortations to the elders, and also to the Church, 1Pe 5:1-9.

1. The elders Officially so, having pastoral charge in the local churches. In times of persecution, much depended on their prudence and fidelity. Tregelles and Alford insert here a therefore.

Also an elder Better, a fellow elder, holding a common office with them.

Witness To testify to the sufferings of Christ, as in 1Pe 4:1. The word does not mean eye-witness, as Alford puts it, although St. Peter doubtless did see his suffering Lord on the cross. Luk 23:49.

A partaker of the glory By virtue of the condition of his joint-heirship with Christ, “if so be that we suffer with him, that we may be also glorified together.” Rom 8:17.

Be revealed In heaven. Thus solemnly and tenderly does the apostle prepare the way for his exhortation.

Fuente: Whedon’s Commentary on the Old and New Testaments

The Responsibilities of the Eldership ( 1Pe 5:1-4 ).

‘The elders among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed,’

Peter now calls on the church leaders, in the light of coming anticipated suffering, to be faithful. He does it as a ‘fellow-elder’ who has a special right to speak because he himself was a witness of the sufferings through which Christ went, and is thus now able to bear witness of them (1Pe 2:23-24; 1Pe 3:18; 1Pe 4:1), recognising that God’s way is to be accomplished through suffering.

But this is also in the light of the glory of which he has partaken in limited measure at the Transfiguration, and which is to be revealed more fully in the future, a glory in which he knows that he will be a partaker (1Pe 5:1; 1Pe 5:4). So there is a reminder here that when they suffer it will be as partakers in Christ’s sufferings (1Pe 4:1), which for them also will lead on to glory, as it had for Jesus (1Pe 3:22).

‘I who am a fellow-elder.’ He is wanting them to accept the same responsibility as they saw him as having. Eldership was not seen by the Jews as anything other than the highest of statuses. Thus Peter is not demeaning himself by using this title rather than that of Apostle, but rather calling them to step up to where he is, not strictly as Apostles, but very much as being those who must now bear great responsibility along with him. (Papias later brings out that the Apostles were seen as the Elders supreme, giving them the title ‘the Elders’). Peter may well have had in mind here how Moses passed on some of his spirit to the seventy elders (Num 11:16-30). Now he is passing on some of his responsibility to them. Furthermore he does it as ‘a marturos of the sufferings of Christ’, as one who witnesses to Him in His sufferings, and has taken up the cross to follow Him, and is calling on them to be willing to be the same. Indeed he has know from the beginning of his ministry that martyrdom was already appointed for him (Joh 21:18).

We note that Peter humbly points to the fact that it is as a witness of the sufferings of Christ that he is able to speak. He makes no great claims for himself, and although he undoubtedly has what Jesus had said to him in mind (as 1Pe 5:2 demonstrates), he makes no reference to his appointment by Jesus Christ as an under-shepherd (Joh 21:15-17). Rather he is calling them to share with him in facing up to their responsibility as those who are following a suffering Saviour. That Peter did witness much of the suffering of Christ is unquestionable.

He had heard His constant statements, spoken in all solemnity, and no doubt sadness, that He would shortly suffer (Mar 8:31; Mar 8:34; Mar 9:12; Mar 9:31; Mar 10:45).

He had listened as Jesus had established the covenant, stressing that it was at the cost of His blood (Mat 26:27-28), and had spoken of a traitor among them.

He had been close to Him in Gethsemane as He had poured out His soul in prayer (Luk 22:39-46; compare Heb 5:7).

He had been present during His initial trials, full of apprehension, even though only observing from a distance, and it would have been unusual if news of the proceedings had not leaked out from the courtroom into the courtyard through servants. Thus he would have been aware of something of what Jesus was undergoing inside the palace.

He had been aware of the torn and bleeding figure Who towards the end of the farcical ‘trial’ had turned and looked at him (Luk 22:61; Joh 18:28 suggests that it was after the trial by Caiaphas).

And in view of his own behaviour it had all been too much for him. He had gone out and wept bitterly. He had taken more than he could bear.

And he had later seen the nail prints in the hands of the risen Jesus.

So he had certainly witnessed how Jesus had suffered. But his emphasis here is on the content of His witness. He not only saw His sufferings, but now bears testimony to them and what they signify.

But with that in mind he also speaks as one who anticipates being a partaker in the glory which is to be revealed. He remembers vividly his experience, along with James and John, on the holy mount of Transfiguration (Mar 9:1-8; 2Pe 1:16-18) when they had briefly partaken in His glory. What a contrast that had been with His warning about His coming sufferings. There he had experienced Christ’s coming in glory before its time. And now he was anticipating a fuller participation. For he wants them to know that for all of His true people, after suffering comes glory.

His description of himself as a fellow-elder, and his informing of his fellow-elders that they too were responsible for tending God’s sheep, is clear evidence that he did not see himself as some special figure and supreme authority to which they must be in subjection (contrast how bishops of later centuries puffed themselves up).

Fuente: Commentary Series on the Bible by Peter Pett

The Grand Finale ( 1Pe 5:1-13 ).

As Peter comes to the close of his letter the thought of suffering followed by glory continues:

In 1Pe 3:18-22 He had spoken of the sufferings of Christ which had led on to His exaltation at the right hand of God, and the submission of all things to Him.

In 1Pe 4:1-6 those sufferings were to be reflected in His people, resulting in their walking in accordance with God in their spiritual lives (1Pe 4:6), a walk which will result in their being raised to life beyond the grave in the spirit, becoming the spirits of just men made perfect (1Pe 4:6; Heb 12:23).

This walk is described in 1Pe 4:7-11, with the glorifying of God very much in view (1Pe 5:11).

In 1Pe 4:12-19 it is then emphasised that they are to rejoice in sufferings knowing that, if they suffer for His sake then it indicates that His glory and His Spirit rest on them, and all this in the light of the judgment that is coming on all in one way or another, in which they are to commit themselves to their faithful and mighty Creator.

Now Peter finalises his letter by preparing them for suffering in the light of the glory that is coming. As one who had witnessed the sufferings of Christ, which had totally transformed his own view on life, and as one who was bearing witness to them, so that as a result he was anticipating participation in the glory yet to be revealed, he gives his final admonitions to the churches (1Pe 5:1). Speaking to the under-shepherds of their responsibilities, he reminds them that they are under the eye of the Chief Shepherd, from Whom eventually they will receive a crown of glory, and he outlines their responsibilities (1Pe 5:2-3). They are to serve faithfully, humbly and well. And this in the light of the glory that is coming (1Pe 5:4).

He follows this up with a warning that there is a rampaging lion about, threatening the sheep with his roars (1Pe 5:7). Thus both the under-shepherds and the sheep (Who are both guarded by the Chief Shepherd – Joh 10:27-28) are to be in readiness so as to resist him, so that, even though he may tear at some of the flock, they will be able to stand firm, and this because it is the God of all grace Who will establish and strengthen them, and because they have been called into His eternal glory in Christ.

And how are they to resist this roaring lion? By walking humbly under the mighty hand of God and casting all their care on Him, recognising that their faithful Creator (1Pe 4:19), Who is the mighty God (1Pe 5:6), is the guarantee of their security, and by being steadfast in the faith that they have received. The picture of the Shepherd King delivering his sheep from the mouth of the lion would appear to be a clear reference to David’s experiences (1Sa 17:34-37), seen in the light of the coming David (Eze 34:23-24; Eze 37:24; Jer 23:4-6).

Note the continued emphasis on the glory that is coming:

‘I — who am also a partaker of the glory which will be revealed’ (1Pe 5:1).

‘You will receive the crown of glory that does not fade away’ (1Pe 5:4).

‘The God of all grace Who has called you into His eternal glory in Christ’ (1Pe 5:10).

Peter wants all eyes fixed on the glory that is coming as they face what now lies ahead.

Fuente: Commentary Series on the Bible by Peter Pett

Submission as Elders to the Chief Shepherd 1Pe 5:1-4 contains Peter’s charge to church leaders, giving them guidelines on how to rule over God’s flock so that they will receive a reward for their stewardship. His charge is reminiscent of Jesus’ charge to Peter in Joh 21:21-25 to feed His sheep.

Illustration – Note a similar charge by King David to those who rule over the people of Israel in his last prophetic words:

2Sa 23:3-4, “The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God. And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain.”

1Pe 5:1  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:

1Pe 5:1 “who am also an elder” Comments – Peter is called an “elder” by the early Church historian Eusebius.

“If, then, any one came, who had been a follower of the elders, I questioned him in regard to the words of the elders , what Andrew or what Peter said , or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord, and what things Aristion and the presbyter John, the disciples of the Lord, say. For I did not think that what was to be gotten from the books would profit me as much as what came from the living and abiding voice.” ( Ecclesiastical History 3.39.4)

1Pe 5:1 “and a witness of the sufferings of Christ” Comments – In 1 Peter 5 :1 Peter says that he was an eyewitness of Christ’s sufferings. This implies that Peter observed Jesus’ scourging and His crucifixion.

1Pe 5:2 Comments – The apostle Peter bases his plea upon (1) his authority as an elder and as an eyewitness of Christ’s sufferings, and (2) his partaking of the glories of His Second Coming.

1Pe 5:2  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;

1Pe 5:2 Comments Jesus Christ commanded Peter to shepherd God’s sheep (Joh 21:15-17). Peter now hands this same responsibility to those under him.

1Pe 5:3  Neither as being lords over God’s heritage, but being ensamples to the flock.

1Pe 5:4  And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

1Pe 5:4 Comments – 1Pe 5:4 implies that there is a special blessing for all those who are faithful stewards of the leadership offices in the body of Christ. This verse also reveals the underlying theme of this Epistle, which is the office and ministry of God the Father, who has elected us unto an eternal hope in glory.

Perhaps the best explanation that I have heard of what a crown represents comes from Marietta Davis’ book Caught Up Into Heaven, which says, “Their crowns represented the starry heavens, being miniature expressions of the wreathed universes that encircle the throne of the Infinite One.” [113] It represents the fact that we shall one day rule and reign with Christ Jesus in Heaven.

[113] Marietta Davis, Caught Up Into Heaven (New Kensington, Pennsylvania: Whitaker House, 1982), 126.

Fuente: Everett’s Study Notes on the Holy Scriptures

Submission to Authority within the Church – Peter then returns to his exhortation towards submission among the congregation and to God as Head of the Church (1Pe 5:1-9). He earlier dealt with submission to those in authority within society (1Pe 2:13 to 1Pe 3:7), followed by an exhortation to endure suffering from these unbelievers (1Pe 3:8 to 1Pe 4:19), since persecutions are often inflicted from a pagan society. Now Peter deals with submission within the body of Christ as an expression of the love walk.

Outline Here is a proposed outline:

1. Submission as Elders 1Pe 5:1-4

2. Submission as young people 1Pe 5:5 a

3. Submission to one another 1Pe 5:5 b, c

4. Submission to God to resist the Devil 1Pe 5:6-9

Fuente: Everett’s Study Notes on the Holy Scriptures

Final Exhortation (Application of Sermon) (Glorification): The Believer Can Rejoice in the Midst of Persecutions in Light of This Blessed Hope Once we have been enlightened to our blessed hope of the Heavenly Father (1Pe 1:3-12), and make the choice to sanctify ourselves by growing in the Word of God through the power of the indwelling Holy Spirit (1Pe 1:13 to 1Pe 2:10), and we are living obedient to Jesus Christ with good works by submitting to authority (1Pe 2:11 to 1Pe 4:11), Peter then shows us how to apply our blessed hope to this life. We are to make the final choice of fulfilling our duties through perseverance by learning to rejoice in the midst of persecutions (1Pe 4:12 to 1Pe 5:9). The basis of our joy is the blessed hope we have reserved in Heaven for us in our future glorification. On the basis of our future glory with Christ in Heaven we are exhorted to be willing to suffer like Him (1Pe 4:12-19), and serve others as He served us (1Pe 5:1-9).

Outline Here is a proposed outline:

1. Exhortation to Endure Suffering 1Pe 4:12-19

2. Submission to Authority within the Church 1Pe 5:1-9

Fuente: Everett’s Study Notes on the Holy Scriptures

Final Admonitions and Concluding Greetings.

An exhortation to pastors:

v. 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:

v. 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;

v. 3. neither as being lords over God’s heritage, but being ensamples to the flock.

v. 4. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fades not away.

v. 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.

Having referred to various stations among the Christians in the first part of his letter, the apostle here addresses words of precept to the pastors, or elders, of the congregations which this epistle would reach: Elders, therefore, among you I, a fellow-elder and witness of the sufferings of Christ, who am also a partaker of the glory which is about to be revealed, exhort. Therefore, since God expects from all Christians simple faithfulness and devotion in the midst of the sufferings, the persecutions of these latter days, they should be assiduous in the duties which their station demanded of them. In a threefold capacity Peter is addressing these elders, or bishops, or pastors, of the Christian congregations in Asia Minor. He is a fellow elder; although not a resident pastor, he belonged to those men whom God had made the teachers and leaders of the entire Church, and therefore had a right to give instructions in the individual congregations. But note that Peter does not assume absolute authority over these pastors, nor does he stress hierarchical power. He calls himself, in the second place, a witness of the sufferings of Christ. The redeeming work of Christ was the theme of Peter’s sermons; the Savior was the power which inspired him. Of this he had given evidence also in being a partaker of the sufferings of Christ, in imprisonments and stripes. But for this reason he is, lastly, certain of obtaining and enjoying the future glory, the glory which was soon to be revealed. Thus the designations which the apostle gives to himself, are in themselves a hearty encouragement to all pastors to base their preaching of the Gospel on the inspired writings of the apostles, to proclaim the redemption through the blood of Christ without fear, to bear any sufferings which may strike them without flinching, and confidently to expect the future glory.

The admonition itself is short and to the point: Be shepherds to the flock of Christ in your charge, not with constraint, but willingly, nor yet for sordid gain, but zealously, neither yet as lording it over your charges, but become patterns for the flock. The Greek word used by St. Peter to denote the work of the pastors is one which describes the entire labor of faithful shepherds, not only the feeding, but also the tending, the watching, all the duties which the pastors assume in accepting a charge. For the flock is not their own to rule and to handle as they please, but belongs to the great Lord and Shepherd above, to whom they will have to render an account on the last day. They should discharge the office of bishops, or shepherds, in the employ of the Lord, not with constraint, as being pressed to the work, performing only just so much as the situation absolutely requires, but willingly, with a true interest in, and with a cordial love for, the souls; not for the sake of gaining great temporal advantages, to come into possession of money and goods, making that the sole object of their labor, but freely, with a mind that has no other interest but just to serve to the best of ability; not in the sense that they should set themselves up as the lords and masters of God’s heritage, of the congregations which belong to the Lord alone, their duty rather being to be examples, patterns, to the souls entrusted to their care, in love, in the spirit, in faith, in purity. See 1Ti 4:12; Tit 2:7; 2Th 3:9; Php_3:17 . This is a short, but pastoral theology, which incidentally teaches also the members of the congregations the responsibilities which are attached to the pastoral office.

A splendid reward is held out to the faithful pastor: And when the supreme Shepherd has appeared, you will receive the unfading crown of glory. The chief Shepherd, the Lord of His Church, is Christ. His manifestation is imminent; we may expect at any time that He will return in glory, both for the Judgment and for the reward of those that have given evidence of their faith in a faithful discharge of their duties. It is He who will, on the last day, as a reward of grace, press upon the brow of all faithful shepherds, or pastors, an unfading crown, or wreath, of glory. The service, the battle here on earth, is but of short duration, but the reward will last throughout eternity. See Dan 12:3.

To the admonition addressed to the elders the apostle adds another: Likewise you younger, submit yourselves to the elders; but all bind upon yourselves toward one another humble mindedness, for God resists the proud, but to the humble He gives grace. This word is intended to curb the false idea of independence which is liable to take hold of the hearts of the younger members of the congregation. They should remember that they owe obedience to the office of the elders, that they should submit themselves to the teaching, to the instructions which the pastors give them from the Word of God. But in the final analysis it is the duty of all Christians to be humble-minded toward one another, literally, to bind around, to put upon themselves, humble-mindedness like a vestment, a part of a garment, Eph 5:21; Gal 5:13. All of them should at all times be mindful of the word which the Lord has recorded prove 3:24, saying that He will steadfastly resist the proud, and therefore finally bring all their pride down into the dust, but He gives grace to the humble, showing him such favor as will finally redound to his lasting benefit.

Fuente: The Popular Commentary on the Bible by Kretzmann

Expositions

1Pe 5:1

The elders which are among you I exhort. The Vatican and Alexandrine Manuscripts omit the article, and insert “therefore” (the Sinaitic gives both), reading, “Elders, therefore, among you I exhort.” The solemn thoughts of the last chapter, the coming judgment, the approach of persecution, the necessity of perseverance in well-doing, suggest the exhortation; hence the “therefore.” The context shows that the apostle is using the word “elder” (, presbyter) in its official sense, though its original meaning was also in his thoughts, as appears by 1Pe 5:5. We first meet with the word in the Old Testament (Exo 3:16, Exo 3:18; Exo 24:9; Num 11:16; Jos 20:4, etc.). Used originally with reference to age, it soon became a designation of office. Very early in the history of the Christian Church we meet with the same title. It occurs first in Act 11:30. The Christians of Antioch make a collection for the poor saints at Jerusalem, and send their alms by the hand of Barnabas and Saul to the elders of the Jerusalem Church. We read several times of these elders in Acts xv. as associated with the apostles in the consideration of the great question of the circumcision of Gentile Christians; they joined with St. James in the official reception of St. Paul at his last visit to Jerusalem (Act 21:18). It appears, then, that the Christian presbyterate originated in the mother Church of Jerusalem. It was soon introduced into the daughter Churches; the apostles Paul and Barnabas ordained elders in every Church during the first missionary journey (Act 14:23); and the various notices scattered over the Acts of the Apostles and the Epistles imply the early establishment of the office throughout the Church. Who am also an elder . St. Peter, though holding the very highest rank in the Church as an apostle of Christ, one of those who were to sit on twelve thrones judging the twelve tribes of Israel (Mat 19:28), claims no supremacy; he simply designates himself as a brother presbyter. So also St. John (2Jn 1:1; 3Jn 1:1). He exhorts the presbyters as a brother, and grounds his exhortation on community of office. The absence of any note of distinction between bishops and presbyters is, so far, an indication of the early date of this Epistle, as against Hilgenfeld and others. And a witness of the sufferings of Christ. This was his one distinction above those whom he addresses. Like St. John, he declared unto them that which he had heard, which he had seen with his eyes. He had seen the Lord bound and delivered into the hands of wicked men; probably he had watched his last sufferings among them which stood afar off. And also a partaker of the glory that shall be revealed. The thought of the sufferings of Christ leads on to the thought of the future glory. Perhaps St. Peter was also thinking of the Lord’s promise to himself, “Whither I go, thou canst not follow me now; but thou shalt follow me afterwards” (Joh 13:36).

1Pe 5:2

Feed the flock of God which is among you; rather, tend, as a shepherd tends his flock. The verb is aorist, as if St. Peter wished to concentrate into one point of view all the labors of the ministerial life. He is echoing the word so solemnly addressed to himself by the risen Lord, “Feed my sheep .” The word covers all the various duties of the pastoral office: “Pasce mente, pasce ore, pasce operc, pasce animi oratione, verbi exhortatione, exempli exhibitione” (St. Bernard, quoted by Alford). St. Peter lays stress upon the solemn fact that the flock belongs to God, not to the shepherds (comp. Act 20:28). Some understand the words rendered “which is among you ” as meaning” quantum in vobis est,” “as far as lies in your power.” Others as “that which is committed to you,” or “that which is placed under your care.” But the simple local meaning seems the best. Taking the oversight thereof. This word is not found in the Sinaitic and Vatican Manuscripts. Alford thinks that “it has, perhaps, been removed for ecclesiastical reasons, for fear should be supposed to be, as they really were, . It is in the Alexandrine and most other ancient manuscripts and versions, and there seems to be no sufficient reason for omitting it. It shows that when this Epistle was written, the words and , presbyter and bishop, were still synonymous (comp. Act 20:17 and Act 20:28 in the Greek; also Tit 1:5 and Tit 1:7). Not by constraint, but willingly. The word , by constraint, occurs only here. St. Paul says (1Co 9:16), “Necessity is laid upon me;” but that was an inward necessity, the constraining love of Christ. Bede, quoted by Alford, says, “Coacte pascit gregem, qui propter rerum temporalium penurium non habens unde vivat, idcirco praedicat evangelium ut de evangelio vivere possit.” Some good manuscripts add, after “willingly,” the words , “according to God,” i.e. according to his will (comp. Rom 8:27). Not for filthy lucre. The adverb occurs only here. It would seem that, even in the apostolic age, there were sometimes such opportunities of gain (see Tit 1:11; 2Ti 3:6) as to be a temptation to enter the ministry for the sake of money. St. Peter uses a strong word in condemnation of such a motive. But of a ready mind. This adverb occurs nowhere else in the New Testament; it has a stronger meaning than the preceding word , willingly; it implies zeal and enthusiasm.

1Pe 5:3

Neither as being lords over God’s heritage; rather, as in the Revised Version, neither as lording it over the charge allotted to you. The in the verb is not only intensive, it implies something of scorn and tyranny or even of hostility, as also in (Jas 2:6); comp. Mat 20:25. The literal rendering of the clause is, “lording it over the lots.” The Authorized Version, following Beza, supplies , “God’s heritage.” But if this were the apostle’s meaning, he would surely have used the singular, , “the lot or portion of God;” and it is very unlikely that he would have left the most important word to be supplied. Some commentators take in its modern sense, of the clergy, as if St. Peter was commanding the bishops not to tyrannize over the inferior clergy. But this view involves an anachronism; the word had not acquired this meaning in St. Peter’s time. It is clearly best to understand it of the lots or portions assigned to individual presbyters. The word originally meant a “lot” (Mat 27:35; Act 1:26), then portions assigned by casting lots, as the possessions of the tribes of Israel (Jos 18:1-28 and Jos 19:1-51), then any portion or inheritance however obtained; thus in Deu 10:1-22 : 9 the Lord is said to be the Inheritance of the Levites. In later times the word was applied to the clergy, who were regarded as, in a special sense, the Lord’s portion or inheritance, perhaps because God was pleased to take the tribe of Levi instead of the firstborn, saying, the Levites shall be mine (Num 3:12). But being ensamples to the flock; literally, becoming examples. They must imitate the great Example, the Lord Jesus, and, by gradual imitation of his blessed character, become examples themselves. Thus they will acquire a more salutary influence and a truer authority. “The life should command, and the tongue persuade” (Athanasius, quoted by Fronmuller).

1Pe 5:4

And when the chief Shepherd shall appear; rather, is manifested. The word rendered “chief Shepherd” occurs only here; it reminds us of the Lord’s description of himself as “the good Shepherd,” and of the “great Shepherd of the sheep” (Heb 13:20). Ye shall receive a crown of glory that fadeth not away. This is the true reward of the faithful presbyter, not power or filthy lucre. Literally, it is “the crown of glory,” the promised glory, the glory of the Lord which he hath promised to his chosen. “The glory which thou gavest me, I have given them” (Joh 17:22). The crown is the glory; the genitive seems to be one of apposition. The Greek word here rendered “that fadeth not away” is not exactly the same with that so rendered in 1Pe 1:4 (); taken literally, the words used here mean an amaranthine wreatha wreath of amaranth flowers; the general meaning remains the same, “unfading.” St. Peter is thinking, not of a kingly crown, but of the wreaths worn on festive occasions or bestowed on conquerors.

1Pe 5:5

Likewise, ye younger, submit yourselves unto the elder. Is St. Peter still using the last word in its official sense? or is he passing to its ordinary meaning? It seems impossible to answer the question with certainty. Some think that the word , younger, had also acquired an official meaning, and that it is used here, and in Act 5:6 of assistant-ministers who were employed to help the presbyters and apostles. Others think that it had a meaning nearly equivalent to our “laity” as distinguished from the presbyters. But, on the whole, it seems more natural to suppose that the word “elder,” when once used, led St. Peter on from one meaning to another, and that here he is simply speaking of the respect due to age. Yea, all of you be subject one to another. The word , rendered “be subject,” is omitted in the most ancient manuscripts. If their reading is adopted, the dative, , “one to another,” may be taken either with the previous clause,” Submit yourselves unto the elder; yea, all of you, to one another;” or with that which follows, “Be clothed with humility one towards another.” And be clothed with humility. The word rendered “be clothed” occurs here only, and is a remarkable word. It is derived from , a knot or band; the corresponding noun. , was the name of an apron worn by slaves, which was tied round them when at work, to keep their dress clean. The word seems to teach that humility is a garment which must be firmly fastened on and bound closely round us. The association of the slave’s apron seems also to suggest that Christians should be ready to submit to the humblest works of charity for others, and to point back to the lowliness of the Lord Jesus, when he girded himself, and washed the feet of his apostles (Joh 13:4). It may be noticed that the Greek word for “humility” is used only by St. Paul, except in this place. For God resisteth the proud, and giveth grace to the humble. St. Peter is quoting from the Septuagint Version of Pro 3:34, without marks of quotation, as in other places. St. James quotes the same passage (Jas 4:6), and with the same variation, substituting “God” for “Lord,” as St. Peter does. The Greek word for “resisteth is a strong one: God rangeth himself as with an army against the haughty.

1Pe 5:6

Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time. The Alexandrine Manuscript and some ancient versions add , “in the time of visitation,” probably from Luk 19:44. For “the mighty hand of God,” comp. Deu 3:24; Luk 1:51. St. Peter was doubtless thinking of the well-remembered words of the Lord, “He that humbleth himself shall be exalted.”

1Pe 5:7

Casting all your care upon him; rather, all your anxiety . St. Peter is quoting, with slight alterations, the Septuagint Version of Psa 55:22. We cast our anxiety upon God when we fulfill the Lord’s commandment, “Take no thought [rather, ‘be not anxious’], saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? For your heavenly Fat. her knoweth that ye have need of all these things.” God cares for us; therefore we must not be over-anxious, but trust in him. The participle is aorist, as if implying that we are to cast the whole burden of all our anxieties by one act of faith upon the Lord. For he careth for you. The Greek word is , quite different from the of the foregoing clause. The care which is forbidden is that anxiety about worldly things which harasses a man and distracts his mind, so that he cannot compose himself to prayer and holy meditation. God’s care for us is calm, holy, thoughtful providence. He “knoweth that we have need of all these things;” and he maketh all things work together for good to his chosen, to them that love him.

1Pe 5:8

Be sober, be vigilant. For the first word, , see note on 1Pe 4:7. The second , is the word so often and so emphatically used by our Lord. The imperatives are aorist, as in 1Pe 4:7; and, as there, either imply that the exhortation was needed by the readers, or are used to express vividly the necessity of instant attention. Because your adversary the devil. The conjunction “because” is omitted in the best manuscripts. The asyndeten, as in the last clause, increases the emphasis. The word rendered “adversary” means properly an opponent in a lawsuit, as in Mat 5:25; but it is also used generally for “adversary,” and so is a translation of the Hebrew word Satan. The word , devil, means “slanderer,” “false accuser.” As a roaring lion. He is called a serpent to denote his subtlety, a lion to express his fierceness and strength. The word rendered “roaring” is used especially of the cries of wild beasts when ravenous with hunger (see Psa 104:21; and comp. Psa 22:13, Psa 22:21). Walketh about, seeking whom he may devour (comp. Job 1:7; Job 2:2). The words express the restless energy of the wicked one. He cannot touch those who are kept by the power of God through faith unto salvation; but he walketh about, looking eagerly after any lost sheep that may have wandered from the fold. He roars in the craving of his heart for prey, like a hungry lion, seeking whom he may devour, or (for the reading here is somewhat uncertain) to devour some one, or simply to devour. The Greek word means literally “to drink down;” it implies utter destruction. It is the word in 1Co 15:54, “Death is swallowed up in victory.” Satan now seeks whom he may destroy: “The Lord will destroy him that hath the power of death, that is, the devil” (Heb 2:14).

1Pe 5:9

Whom resist steadfast in the faith; comp. Jas 4:7, where the same word, , is used; the close resemblance seems to indicate St. Peter’s knowledge of the Epistle of St. James; comp. also St. Paul in Eph 6:13, etc. The Greek word for “steadfast” is emphatic; it implies solidity, rocklike firmness. Only faith can give that steadfastnessfaith in Christ, the one Foundation, the Rock on which the Christian’s house is built. Faith here is trustfulness rather than objective truth. Therefore the rendering of the Revised Version seems preferable, “in your faith,” the article having, as often, a possessive meaning. Knowing that the same afflictions are accomplished in your brethren that are in the world; literally, the same (forms) of afflictions unusual construction with the pronoun, though common with adjectives, intended to give emphasis; the sufferings were the very same. The infinitive is present; it should therefore be rendered, “are being accomplished.” The persecutions were now beginning to break out. The word for “brethren” is the collective, , brotherhood, which we met with in 1Pe 2:17. The dative is that of reference”in” or “for” the brotherhood. (For the words, “in the world,” comp. Joh 16:33, “In the world ye shall have tribulation: but be of good cheer; I have overcome the world.”) There is another way of taking the clause. The unusual construction (in the Greek Testament) of the accusative and infinitive, which, indeed, occurs nowhere else with , has led Herman and others to take the verb as middle, and to connect the dative, “for the brotherhood,” with , the same. Thus the translation will be, “Knowing how to pay the same tribute of affliction as your brethren in the world.” This seems forced and unnecessary. Huther gives another possible translation, which he thinks preferable to all others: “Knowing [or better rather, ‘considering’] that the same sufferings are accomplishing themselves in the brethren.”

1Pe 5:10

But the God of all grace. St. Peter has finished his exhortations; he has told his readers what they must do; he now bids them look to God, and tells them where they will find strength. God will work within them both to will and to do of his good pleasure; for he is the God of all grace. All that grace by which we are saved, without which we can do nothing, comes from him as its Author and Source. Who hath called us unto his eternal glory by Christ Jesus; rather, who called you .. in Christ Jesus. All the best manuscripts read “you” instead of us. Two of the most ancient omit “Jesus” here. God called us “in Christ;” that is, through spiritual union with Christ; the glory is promised to these who are one with Christ; for the glory is Christ’s, and his members will share it. The very end and purpose of our calling was that we might inherit that glory. This is the apostle’s great topic of consolation. After that ye have suffered a while; literally, a little. The word may refer to the degree, as well as to the duration, of the sufferings. They are transient; the glory is eternal. They may seem very severe, but they are light in comparison with that “far more exceeding and eternal weight of glory.” Make you perfect, stablish, strengthen, settle you. The manuscripts vary between the future and the optative in these four verbs; the preponderance of evidence seems in favor of the future. The emphatic pronoun must not be omitted. Translate therefore, “shall himself make you perfect.” He only can “perfect what is lacking in our faith” (1Th 3:10, where the same verb is used); and he will do it. This is our hope and encouragement. The verb means “to finish, to complete, to repair.” It is the word used in the account of the calling of Peter and Andrew, James and John, by the Sea of Galilee, when the two last were in the ship with Zebedee their father, mending their nets. God will repair, bring to completion, what is lacking in the character of his chosen, if they persevere in prayer, if they are sober and vigilant. Stablish . The Lord had said to St. Peter, “When thou art converted, strengthen thy brethren” (Luk 22:32); Peter remembers his Master’s words. Strengthen . The word occurs only here. Settle ; literally, “shall ground you, shall give you a firm foundation.” “Digna Petro oratio, ‘Confirmat fratres sues,'” says Bengel (comp. Eph 3:17; 2Ti 2:19; 1Co 3:11). The word is omitted in the Vatican and Alexandrine Manuscripts; but it is found in the Sinaitic and other manuscripts and versions, and ought to be retained.

1Pe 5:11

To him be glory and dominion forever and ever. Amen. This doxology occurs also in 1Pe 4:11, where see notes. The best manuscripts omit the word “glory“ in this place. St. Peter has been directing the thoughts of his readers to the power of God. He will make them perfect, stablish, strengthen, settle them; he can, for “his is the might forever and ever.” The Christian may well say his “Amen“ with a thankful and adoring heart.

1Pe 5:12

By Silvanus, a faithful brother unto you, as I suppose, I have written briefly; rather, as in the Revised Version, by Silvanus, our faithful brother, as I account him, I have written unto you briefly. The preposition “by” has the same sense as in Act 15:23. Silvanus was the bearer of the Epistle; he may have been the amanuensis also. In all probability he is the Silas of the Acts of the Apostles, and the Silvanus whose name St. Paul associates with his own in the address of both Epistles to the Thessalonians; he is mentioned also in 2Co 1:19. As the companion of St. Paul, he must have been known to the Churches of Asia Minor. The word rendered in the Authorized Version “I suppose” does not imply any doubt (comp. Rom 3:28; Rom 8:18; Heb 11:19). The Christians of Asia Minor knew Silvanus as a faithful brother; St. Peter adds his testimony. Some connect it with the clause, “I have written unto you briefly,” as if St. Peter meant to say that he regarded his letter as a short one, the subjects being so important; but this does not seem natural. It is better to take the pronoun , unto you, with the verb “I have written,” than with the words, “a faithful brother,” as in the Authorized Version. The verb is the epistolary aorist, and may therefore be rendered “I write.” Exhorting, and testifying. The general tone of this Epistle is hortatory: St. Peter comforts his readers in the sufferings which were coming on them, and exhorts them to patient endurance. The word rendered “testifying” occurs only here in the New Testament. Bengel and others take the preposition in the sense of insuper, in “addition:” “Petrus insuper testatur;” he adds his testimony to that of Paul and others who have gone before; or, he not only exhorts, he also testifiesthe testimony is in addition to the exhortation. But more probably the is intensive, or expresses simply the direction of the testifying (comp. Act 1:1-26 :40, where the same words nearly; the Greek for “testified” is are used in describing St. Peter’s exhortations). That this is the true grace of God wherein ye stand; rather, as in the Revised Version, that this is the true grace of God: stand ye fast therein. The reading is supported by the oldest manuscripts. The construction involves a common ellipse, “Into which (having entered) stand fast.” Some think that it was St. Peter’s intention in these words to set the seal of his apostolic authority upon the truth of the teaching which the Christians of Asia Minor had received from St. Paul. It may be so. The whole Epistle corroborates the teaching of St. Paul, and shows St. Peter’s exact agreement with it. But it seems probable that, if St. Peter had thought it necessary to give a formal sanction to St. Paul’s preaching, he would have done so plainly, as he does at the end of the Second Epistle. Again, there are no traces in the Epistle of any doubts now existing in the minds of the Asiatic Christians, or of any opposition to St. Paul, such as there once had been in the Churches of Corinth and Galatia. And St. Peter does not say, “These are the true doctrines,” but “This is the true grace of God.” He seems rather to be giving the testimony o his knowledge and spiritual experience to the fact that the grace which they had received came indeed from God, that it was his true grace, that it was he who was working within them both to will and to do. They must stand fast in that grace, and by its help work out their own salvation.

1Pe 5:13

The Church that is at Babylon, elected together with you, saluteth you; literally, the co-elect in Babylon . The word “Church” is given in no manuscripts with the remarkable exception of the Sinaitic; the rest have simply “the co-elect.” We askWhat word is to be supplied, “Church” or “sister”? Some think that St, Peter’s wife (comp. Mat 8:14; 1Co 9:5) is intended, or some other well-known Christian woman. In favor of this view is the following salutation from Marcus. It is more natural to join together the names of two persons than to couple a Church with an individual. Also it scorns exceedingly improbable that such a word as “Church” should be omitted, and the ellipse left to be filled up by the readers. On the other hand, it is said to be unlikely that a humble Galilaean woman should be described as “the co-elect in Babylon.” This argument would have considerable weight if the apostle were writing from large and well-known Church, like that at Rome; but it is quite possible that “the co-elect” might be the only Christian woman, or the one best known among a very small number in Babylon. On the whole, it seems most probable to us that by “the co-elect” (whether we supply “together with you” or “with me”) is meant a Christian woman known at least by name to the Churches of Asia Miner, and therefore very possibly St. Peter’s wife, who, St. Paul tells us, was his companion in travel. The question now meets usIs “Babylon” to be taken in a mystic sense, as a cryptograph for Rome, or literally? Eusebius, and ancient writers generally, understand it of Rome. Eusebius is commonly understood to claim for this view the authority of Papias and Clement of Alexandria. But the historian’s words (‘Hist. Eccl.,’ 1. 15. 2) seem to claim that authority only for the connection of St. Peter with St. Mark’s Gospel; the identification of Babylon with Rome seems to be mentioned only as a common opinion in the time of Eusebius. It is said that there is n o trace o f the existence of a Christian Church at the Chaldean Babylon, and no proof, apart from this passage, that St. Peter was ever there. There had been a great Jewish colony at Babylon, but it had been destroyed in the time of Caligula. In answer to these arguments, it may be urged that the cryptograph of Babylon for Rome would probably not be understood; even if we assume the earliest date assigned to the Apocalypse, that book could scarcely be known very generally in Asia Minor when this Epistle was written. St. Peter at Babylon, like St. Paul at Athens, may have met with little success; the infant Church may have been quickly crushed. There may have been a second settlement of Jews at Babylon between A.D. 40 and the date of this Epistle. But it is quite possible that St. Peter may have been working as a missionary among the Babylonian Gentiles, for we cannot believe that he confined his ministrations to the Jews. On the whole, it seems much more probable that St. Peter was writing at the famous city on the Euphrates, though no traces of his work there remain, than that he should have used this one word in a mystical sense at the end of an Epistle where all else is plain and simple. And so doth Marcus my son. is the word used by St. Paul of spiritual relationship (see 1Ti 1:2; 2Ti 1:2; Tit 1:4). St. Peter has here. Still, it seems most probable that Marcus, mentioned as he is without any further description, is not a son of the apostle after the flesh, but the well-known John Mark of the Acts.

1Pe 5:14

Greet ye one another with a kiss of charity. St. Paul gives the same direction in four places (Rom 16:16; 1Co 16:20; 2Co 13:12; 1Th 5:26). The practice seems to have been universal in early times; it is mentioned by Justin Martyr, Tertullian, Chrysostom, Augustine, and other ancient writers (see Bingham’s ‘Antiquities,’ 15. 3. 3). It is now used only in the Coptic Church of Egypt. Rites and ceremonies may be changed “according to the diversities of countries, times, and men’s manners;” the sacred duty of brotherly love remains unchanged forever. Peace be with you all that are in Christ Jesus. Amen. The most ancient manuscripts omit the word “Jesus” here and the “Amen? St. Paul’s blessing at the end of his Epistles is usually “grace” (in the Epistle to the Ephesians he adds “peace”). St. Peter ends his Epistle with the benediction which he had so often heard from the Savior’s lips. That blessed gift of peace is granted to all who are “in Christ,” who is our Peace (Eph 2:14).

HOMILETICS

1Pe 5:1-4 – Charge to the elders of the Churches of Asia Minor.

I. WHAT HE IS WHO ADDRESSES THEM.

1. “Also an elder.” St. Peter is a beautiful example of that humility which should especially mark those who are called to high orifice in the Church, without which high office is a most dangerous temptation. He assumes no superiority; he does not remind them of the great trust committed to him by Christ (Mat 16:18, Mat 16:19); he does not even insist on his apostleship. He identifies himself with those whom he exhorts, calling himself simply “a brother elder.” The word “elder” should remind them of the dignity of their office. Most of them were probably elders in years as well as in official position; but sometimes younger men, as in the case of Timothy, would have special fitness for the work of the ministry. They must take care to let none despise their youth (1Ti 4:12); they must exhibit in their lives something of that thoughtfulness, that sobriety, that unworldliness, that sweet and holy wisdom, which the very name of their office suggests as necessary qualifications for its fulfillment.

2. “A witness of the sufferings of Christ.” St. Peter was an eye-witness, at least in part, of the sufferings of the Lord; he could say, like St. John, “That which we have seen and heard, declare we unto you.” If our exhortations are to have real influence, they must come out of the depths of personal experiences; if we would make Christ known to others, we must know him ourselves; we must be made conformable unto his death, and know what is the fellowship of his sufferings, if we are to bear witness to others of the blessed meaning of the cross.

“Who is God’s chosen priest?
He, who on Christ stands waiting day and night,
Who traced his holy steps, nor ever ceased,
From Jordan banks to Bethphage height:…
“Who both in agony
Hath seen him and in glory; and in both
Owned him Divine, and yielded, nothing loth,
Body and soul, to live and die,
“In witness of his Lord,
In humble following of his Savior dear!
This is the man to wield th’ unearthly sword,
Warring unharmed with sin and fear.”

3. “A partaker of the glory that shall be revealed.” St. Peter had the blessed promise, “Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.” Those who would teach and exhort like St. Peter, must have St. Peter’s faith and hope; we must know, not with the cold knowledge which may be gleaned from books, but with the warm, real knowledge of the heart, what is the deep value of religionits preciousness, the sweetness of its peace, the gladness of its hope; we must share that holy hope ourselves, if we are to kindle it in others; our words must have that reality, that energy, which only a living hope can give.

II. THEIR DUTY.

1. They must tend the flock. That touching figure of the relations between a shepherd and his flock covers all the duties of the ministerial office. The shepherd feeds, guides, protects, his flock. The presbyters of the Church must do the like; they must be faithful dispensers of God’s holy Word and sacraments; they must preach zealously, diligently, as dying men to dying men; they must teach privately, from house to house; they must care for the little ones, the lambs of Christ; they must do all that lieth in them to bring their people to the holy table of the Lord, there to feed on him in their hearts by faith with thanksgiving. They must guide the flock, themselves leading the way, setting a holy example, an example of humility, holy love, self-denying zeal. They must do all they can to protect their flock from the evil one, the lion who goeth about seeking whom he may devour; they must do their best by constant prayer for their people, by affectionate warnings, sometimes by faithful rebukes, to save the souls committed to their charge. And in all this they must set constantly before their eyes the Lord Jesus Christ, the good Shepherd, as the high Pattern for all under-shepherds to follow; they must seek daily to learn of him lessons of self-sacrificing love and lowliness and ardent zeal for the salvation of souls. They must remember always that the flock is his, the flock of God, “the Church of God, which he hath purchased with his own blood.” And they must watch for souls, as they who must give account; for the souls for which the precious Blood was shed are very dear in the sight of God. The care of his flock is a most solemn, a most sacred charge; those to whom that charge is entrusted must strive so to labor now that they may render their account with joy in the great day.

2. The spirit in which they must work.

(1) Willingly. The central thought here, the figure of the shepherd, implies loving care; those who care for the sheep will take the oversight of them willingly. They wilt need no constraint; they will not need to be urged to diligence by those set over them, for they will work, not for fear of censure, but for the love of souls. They will need no external constraint; for they have within them a constraint stronger than any worldly incentive, the strong compulsion of the constraining love of Christ.

(2) Zealously. The hireling cares not for the sheep, but only for his hire; he fleeth when there is danger, when there is need of hard work, of self sacrifice. Filthy lucre must not enter into the motives which actuate the minister of Christ; he must work for the love of the work, for the love of him whose work it is, and that zealously, with a holy enthusiasm, knowing the priceless value of immortal souls.

(3) Humbly. The Lord had once said to Peter, “I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.” He did not pride himself on the greatness of his charge; he did not make it a means of self-exaltation; he had subdued his natural forwardness and impetuosity, and had learned of the Lord Jesus Christ the blessed grace of humility. Those who have succeeded him in the work of the ministry must learn the same holy lesson; they must crush out of their hearts worldly ambitions, the lust of power and pre-eminence. They must not lord it over those committed to their charge, but must try to lead them by the power of holy example. They should ever study to imitate in all things the one great Example, and so reflecting in their lives something of the glory of his holiness, they should become themselves examples to the flock. Even in the apostles’ times there were presbytersthere was once an apostlewhose motives were unholy, who were covetous, self-seeking, proud. Example is better than precept; a holy life has more power over men than holy words; for a holy life proves with convincing evidence the presence and the energy of the good Spirit of God.

III. THEIR REWARD.

1. From whom it comes. Not from men. They must not look for it here; they must wait in patient expectation for the manifestation of the chief Shepherd. He is the Center of all pastoral work; the pastoral office comes from him. He first discharged it as the chief Shepherd, the good Shepherd; he cared for the sheep; he died for them. And he appointed under-shepherds to work under his eye. He still gives the pastoral spirit to those who are faithfully serving him in their sacred calling; zeal, self-denying charity, the strong love of souls, are his gift. For he is the chief Shepherd, and under-shepherds must gather round him, and learn of him, and imitate him, if they are to become in any true sense shepherds and bishops of souls. They see him now, by faith, “through a glass, darkly;” but in the time appointed of the Father he shall come nearer, he shall be manifestedthey shall see him face to face. “Behold, I come quickly, and my reward is with me.”

2. What it is. Not filthy lucre, not high place and rank, not the praise of men. But an amaranthine wreath; not a wreath that withereth, such as those worn at festive gatherings, or the wreaths so highly prized that were bestowed on victorious athletes. The wreath which the chief Shepherd giveth is of amaranth, imperishable; it is a wreath of gloryglory that cannot fade, for it is the Lord’s own glory, the glory which he had before the foundation of the world, which he giveth to his chosen. Eye hath not seen that glory; it hath not entered into the heart of man; it is the glory of the chief Shepherd. He shall bestow it in the great day upon those faithful shepherds of the sheep, who for his love have striven in patience and self-forgetfulness to fulfill the charge which was once given to St. Peter, and is given still to those who have succeeded the apostles in the sacred ministry of the Church: “Lovest thou me? then, feed my lambs, tend my sheep.”

LESSONS.

1. If we are to exhort others with success, we must live very near the cross; we must have the blessed hope of glory in heaven.

2. Presbyters must tend the flock, for it is the Lord’s; and to neglect it is to neglect him.

3. They must work out of love, willingly, zealously, humbly.

4. They must follow the chief Shepherd now, and look to him for their reward.

1Pe 5:5-9 – General exhortations.

I. TO HUMILITY.

1. In the case of the young. They must submit themselves to the elder. Young men are often tempted to despise their seniors, to regard them as antiquated, as obstructive; to be impatient to remodel everything according to their own devices; to put more trust in the impetuosity characteristic of youth than in the mellow wisdom of age. Therefore the Scriptures exhort young men to be sober-minded (Tit 2:6). They must learn to keep in check the extravagance of their aspirations, and to remember that the experience of years gives greater weight to the opinions and advice of their elders. They must submit themselves to the elder; for “the hoary head is a crown of glory, if it be found in the way of righteousness.” “A graceless old age,” Leighton says, “is a most despicable and lamentable sight. What gains an unholy man or woman by their scores of years, but the more scores of guiltiness and misery? Their white hairs speak of nothing but ripeness for wrath. But, found in the way of righteousness, the hoary head shines, and has a kind of royalty.” To such young men should submit themselves. Respect for age is graceful and becoming in the young, and has the sanction of Holy Scripture.

2. Generally. All should be subject one to another. “Honor all men,” the apostle has already taught us (1Pe 2:17). Respect is due to all men, whatever their outward condition; the true Christian will respect the feelings of his humblest dependents. For all men are the creatures of the one Father; all are redeemed with the precious blood of Christ; all are dear to the Savior; and he who loves the Lord who bought us must care for all those whom he bought with his blood. Therefore the Christian will in a true sense be subject to all men. He will make himself, like St. Paul, the servant of all; he will understand that he has duties even to the wicked and the most degraded; he will readily give up his own wishes, and submit sometimes to work and surroundings which are coarse and offensive and utterly distasteful to his feelings; he will be content to be “made all things to all men, that he might by all means save some” (1Co 9:22). Thus he will be clothed with humility. He will wear it like a close-fitting dress, firmly fastened on; for unless it is woven into the very character, it is quickly driven away and dissipated by the constant incitements to proud and self-seeking thoughts, which the varying circumstances of daily life continually suggest. It may be despised, it may be regarded as a garment fit for slaves; but he knows how precious it is; he will wrap it tightly round him, and will be careful not to let it go; for while he is covered with it, his inner soul is kept white and clean from many stains and spots which, but for the robe of humility, he would inevitably contract in the stir and bustle of everyday life. The Lord himself chose and wore that lowly garb. He girded himself; he washed his disciples’ feet, setting us an example that we should do as he hath done unto us; that as he, our Lord and Master, washed the feet of his creatures, so we should be willing to submit ourselves to humble works of Christian love for the lowliest of our brethren.

3. Its blessedness. “God resisteth the proud.” It is not out of envy, as the heathen falsely imagined, and as the serpent whispered to Eve; the greatness of men does not irritate God, as the Persian thought (Herod., 7. 10); man’s little greatness is nothing in comparison with the eternal majesty of the Most High. It is out of loving care for us; it is because pride means rebellion, and rebellion is the very essence of sin; and sin means misery, ruin, death. Therefore “God resisteth the proud;” he setteth himself in array against them; they must be brought low; they must sooner or later be humbled to the very dust: for how can they stand against the Lord God Almighty? “He that exalteth himself shall be abased.” But “he giveth grace to the humble.” The heart that is filled with pride hath no room for the blessed grace of God; thronging thoughts of self-drive out the holy thought of God. And the presence of God is the secret of holiness; without that presence there is no spiritual life. “Abide in me,” saith the Lord. It is only lowly-hearted men who can abide in Christ; they obey the calling of the Lord; they come out of themselves, so to speak, away from the bustling, restless pursuit of self-interest and self-exaltation into the quiet, solemn, hallowing sphere of the blessed Savior’s presence; they abide in that presence, because proud thoughts of self do not draw them away, because, through the absence of pride and self-assertion, they are enabled to concentrate their minds upon the gracious presence of Christ. And while they abide in the humble and reverent sense of his presence, he abideth in them; he makes his influence more deeply felt, more fully enjoyed. The spiritual life, which comes from him who is the Life, spreads itself throughout their whole being, bringing forth the fruit of holiness. Thus God giveth grace to the humble. Therefore we ought to humble ourselves under his mighty hand. His hand is mighty, almighty; it is vain to strive against the Lord; he brings down the proud and humbles them to the dust. But not all whom the Lord humbles with his chastisements learn to humble themselves; they are crushed, broken down, but they do not learn that sweet humility which recognizes its own unworthiness and submits in patient resignation. He doth not exalt all who are humbled, but all who humble themselves. Let us seek this precious grace of him who is meek and lowly in heart. “He humbled himself, and became obedient unto death, even the death of the cross.” He is exalted now above all heavens. He will exalt those who learn of him the grace of humility, who take up the cross, denying themselves. He will exalt them in due time; in his own good time: not yet, perhaps; but surely, sooner or later, when he sees it best for us; certainly at the great day, when those who have taken his yoke upon them shall sit with him upon his throne.

II. TO TRUSTFULNESS.

1. Description of Christian trustfulness. It consists in casting all our care upon God. This life is full of anxieties. They vary indefinitely with our position in life, our circumstances, our characters; but none are free from them. They throng in upon our thoughts and disturb our rest with their distracting presence. The Lord says, “Take no thought;” St. Paul echoes his words, “Be careful for nothing;” St. Peter, quoting the ancient Scriptures, bids us cast all our care upon the Lord. It is not thoughtfulness which our Lord and his apostles forbid; it is not carelessness and improvidence which Holy Scripture commends. The original word in each passage means “anxiety, distracting care.” We must do our duty, we must provide, as far as lieth in us, for ourselves and for those dependent on us, and then trust in God, casting all our anxiety upon him. If we have learned to humble ourselves under the mighty hand of God, we shall know that all our troubles and trials come from him; we shall know, too, that his fatherly hand is ever over his people, that they are in his hands always. Humility increases trustfulness; the sense of our own weakness deepens our confidence in God.

2. The grounds of it. “He careth for us.” His care is not like ours; it is not anxiety . It is calm, loving providence. He ordereth all things both in heaven and earth, and he cares for us , for he loves us. All things are known to himthe fall of every sparrow. He knows all our needs, difficulties, dangers, temptations, with the same fullness of knowledge and depth of sympathy as if there were no other beings in the world besides ourselves and our God. In all those troubles he cares for us, and guides them all for our eternal good. If we have faith in his love, we shall be able to cast all our care upon him. Hezekiah took the threatening letter of Sennacherib into the house of the Lord, and spread it before the Lord. So should we do with all our anxieties, great and small. “Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God.” If we do this, if we lay not only the great anxieties which come occasionally, but also the little daily trials of common life, before the Lord, then the peace of God shall keep our hearts and thoughts. “He careth for us.” The thought is full of deep sweetness and strong consolation. Only let us take it into our hearts, and we shall be able to roll away from ourselves the burden of anxieties and to cast it upon God.

III. TO WATCHFULNESS.

1. The need for it. We may cast all our care upon him; yet we must watch and pray. “This is the Scripture logic,” says Leighton. “It is he that worketh in you to will and to do. Then, would you possibly think, I need not work at all, or, if I do, it may be very easily and securely? No; therefore, says the apostle, ‘work out your own salvation;’ yea, and do it with fear and trembling. Work you in humble obedience to his command, and in dependence on him who worketh all in you.” We are bidden to cast our anxieties upon God for the very reason that we may have time and freedom of thought to care for our souls. There is need of watchfulness and of that temperance without which we cannot be watchful, for we have an adversary, an enemy, who seeks our ruin. That adversary is restless in his insatiable malice. He teeth to and fro in the earth; he walketh about. There is no corner of the earth, no human being safe from his assaults; not even the remote wilderness, not even the incarnate Son of God. He walketh about, impatient, eager, full of rage and bitter hatred, like a lion roaring from the pangs of unsatisfied hunger. The holy Lord Jesus Christ thirsted for the salvation of souls; this horrible lion hungers for their death and endless misery. He is always seeking whom he may devour. Therefore the Christian must be ever on the watch; temptations come when we least expect them. He must be strictly temperate; excess in meat and drink, self-indulgence in any form, prevent him from watching, and expose him to the wiles of the enemy.

2. Encouragements for it.

(1) The strength of faith. We are bidden to resist this roaring lion, to withstand him in all his fury. He is strong; but this is the victory that overcometh, even our faith. Faith is strong, because it lays hold upon God, and finds in him almighty strength. “Faith,” says Leighton, “sets the stronger Lion of the tribe of Judah against this roaring lion of the bottomless pit; that delivering Lion against this devouring lion.” Faith gives steadfastness, solid firmness, for it sets our feet upon the Rock, and that Rock is Christ. “They that trust in the Lord shall be as Mount Zion, which cannot be moved, but abideth forever.”

(2) The thought of community in suffering. “There hath no temptation taken us, but such as is common to man.” We must not suppose, as we are apt to do, that we are of all men the most sorely tried. The Lord Jesus Christ suffered being tempted. He endured for us that great agony of temptation in the wilderness. All our brethren in the faith are tempted too, and tried by various forms of suffering. Let us, seeing that we are encompassed about with a great cloud of witnesses, follow the faith of the saints and martyrs of the Lord; but, above all, let us look unto Jesus, the Author and Finisher of our faith, learning of him to endure the cross and to be faithful unto death.

LESSONS.

1. Self-confidence and presumption are among the great dangers of youth. Let the young learn to reverence the aged.

2. Humility is one of the most precious of Christian graces. Let us learn it of Christ the Lord, and practice it in our intercourse with men.

3. Humility must be woven into the white robe of righteousness. Let us wrap it closely round us.

4. God resisteth the proud. Herod Agrippa was eaten of worms because he gave not God the glory. Let us hate pride and crush it out.

5. The humble will be trustful. Let us remember always that God careth for us, and always strive to cast our care upon him.

6. Yet be watchful, for the devil is ever at work. “Resist him, steadfast in faith.”

1Pe 5:10-14 – Conclusion of the Epistle.

I. ENCOURAGEMENT.

1. The ground of confidence. St. Peter has finished his work of exhortation. He bids his readers look to God. Human teachers can only deliver their message; it is God himself who giveth strength to obey. They must look unto Jesus , Heb 12:2); they must look away from the troubles which were surrounding themtheir light affliction, which was but for a moment, to the Author and Finisher of their faith. And that because it is by grace that men are saved, and God is the God of all grace. All the various manifestations of gracepardoning grace, sanctifying grace, supporting graceall flow from him who is the Fountain of grace. That grace is sufficient for the Christian in all his trials, however great and many they may be. It is made perfect in weakness. It was God who began the good work, and he will complete it. He giveth more grace. The fountain of grace is ever open, ever flowing. “The Spirit and the bride say, Come…. And whosoever will, let him take the water of life freely.” We may come always, and come boldly; for it was God who first called us. And it was his own eternal glory to which he called us; not to a transient enjoyment of his presence, nor to a few feeble intermittent efforts, but to his own eternal glory. This was the very end and purpose for which he called us. But for this he would not have called us at all; for the God of truth doth not mock men with vain promises. The glory to which he called us is eternal; then he will not desert us in the midst of our course, but will complete his gracious work. It is his glory, true, real glory. “All here that is so named,” says Leighton, “is no more than a name, a shadow of glory; it cannot endure the balance, but is found light The glory above is true, real glory, and bears weight, and so bears aright the name of glory, the term for which in the Hebrew signifies ‘weight;’ and the apostle’s expression seems to allude to that sense; speaking of this same glory to come, he calls it ‘a far more exceeding weight of glory.’ It weighs down all and sufferings in the way, so far as that they are not worth the speaking of in respect of it. It is the hyperbole, . Other glory is over-spoken, but this glory is over-glorious to be duly spoken; it exceeds and rises above all that can be spoken of it.” It is this to which God hath called us, and he hath called us in Christ. The grace by which the spiritual life is given, sustained, strengthened, comes through union with Christ. That life flows from Christ, who is the Life, through all the members of his mystical body. As long as we abide in Christ we are safe, for then he abideth in us, and the life that comes from Christ dieth not; it will live on, growing from grace to grace, from strength to strength, till it reaches that eternal glory.

2. What God will defer us.

(1) He will make us perfect. There is much which is lacking in our faith; there are many stains, many rents, in what should be the white robe of righteousness. It is, alas! like filthy rags. But God will repair that which is torn, and cleanse that which is defiled. Our characters show many faults, many shortcomings, many stains of past sins. But let us not despair. It was God who began the work; he will complete it. Let us do our poor best to work out our own salvation, and he will work within us both to will and to do; for he is faithful.

(2) He will “stablish” us. We are unstable; we are easily driven this way and that by the changeful currents of temptation. Our course is marked by much wavering, much inconstancy. This is the reason why we make so little progress. If we are not to fall short of the glory of God, we must run, not as uncertainly, but with a firm and steadfast step, with our eyes fixed upon the prize of the high calling. It is that glory to which God hath called us. He will stablish us if we persevere and if we pray.

(3) He will “strengthen” us. Our adversary is strongstrong as a roaring lion; but the Lion of the tribe of Judah is stronger. He will bruise Satan under our feet. He is the Strength of his chosen; through him they can do all things. “He giveth power to the faint; and to them that have no might he increaseth strength.” For he does not leave his people to wrestle alone against the evil one; he endues them with power from on highthe power of the presence of the Spirit of God. With that presence there comes the gift of strengthpower and strength to have the victory, and to triumph against the devil, the world, and the flesh.

(4) He will “settle” us. He hath built his Church upon a Rock, and that Rock is Christ. He will build up each faithful Christian as a living stone upon that one Foundation once laid, “which is Jesus Christ” (1Co 3:11). That Foundation is “like Mount Zion, which cannot be moved, but standeth fast for ever.” The house built thereupon is safe. The rain may descend, the floods may come, the winds may blow; they may beat hard upon the house which is the shelter of the faithful Christian’s soul; but (thanks be to God through our Lord Jesus Christ) it cannot fall, for it is founded upon a Rock.

3. Thanksgiving for it. He can make us perfect, stablish, strengthen, settle us; for his is the might, and that for all the ages of eternity. His hand is mighty; all might is his. The Christian thankfully and joyfully acknowledges it. His hand framed the heavens; they declare his glory. His hand is over his elect; they set forth his praises. The same power that sustains the planets in their orbits as they circle round the sun orders the course of the humblest believer as he draws nearer and nearer to the Sun of Righteousness. His heart is filled with thankful adoration when he reflects on the power of God, and remembers that that power is exerted for his defense, and makes all things work together for his eternal good. Praise becometh saints; they must ascribe unto the Lord worship and power. In heaven they rest not day and night, saying, “Holy, holy, holy, Lord God Almighty.” The saints on earth are learning the new song, practicing the anthems of heaven. They delight in thanksgiving; they delight to contemplate with adoring love the majesty of God, and to add their “Amen” to the high chant of praise.

II. PERSONAL NOTICES.

1. Commendation of Silvanus. He was faithful; he had proved his faithfulness in his constant attendance on St. Paul. He had labored much in the good cause; he had been patient and even joyful, able to give thanks in suffering: “At midnight Paul and Silas prayed, and sang praises unto God” (Act 16:25). St. Peter gives his testimony to his faithfulness, and sends his letter by him. Good men will gladly recognize goodness in others.

2. Reason for writing.

(1) To exhort them. They needed exhortation and encouragement, for troubles were gathering fast around them. St. Peter points them to the example of Christ; he teaches them the blessed meaning of suffering; his letter breathes hope and consolation from beginning to end. If Barnabas was a son of prophesying or exhortation, Peter was a son of consolation.

(2) To testify. To give the weight of his apostolic authority and his great spiritual experience to the truth of their religion. Like St. John, he declared unto others that which he himself had heard and seen. He knew from the certain knowledge of actual experience the reality of the power of the grace of God. Men who can speak like this, with weight and authority, are very valuable in the Church. It is an authority which only real experience can give; it springs from the inner life of prayer and fellowship with God.

3. Salutations.

(1) From “the co-elect at Babylon .” If there was a Church at Babylon, that Church sends her greetings to the Churches of Asia Minor. But the words seem to indicate an individual. There was one Christian woman in great Babylon, in what had been once the mightiest city of the world, the center of a mighty empire, the very type of the world-power arrayed against the people of God. There, where Nebuchadnezzar had seen in vision the great image, whose brightness was excellent, and the form thereof was terriblein that very city the Stone that “was cut out without hands” was now beginning its conquering course; and the first agent in the great work was the apostle “called Cephas, which is by interpretation, A stone.” With him labored his wife, his partner now in holy work for Christ, as (we are told) she was afterwards in the blessed death of martyrdom. Then he bade her remember the Lord: . Here he calls her the co-elect; he had addressed his Epistle to the elect strangers of the dispersion; his wife also was elect, and she was now at Babylon. “The Lord knoweth them that are his;” wherever they are, his fatherly hand is over them; they are his chosen; he careth for them; at Babylon or at Jerusalem he is near them; strangers on earth, they are citizens of the heavenly country; there is their heart and their treasure.

(2) From Marcus. St. Peter calls him his son, as St. Paul calls Timothy his son in the faith (1Ti 1:2). St. Peter knew the mother of John whose surname was Mark (Act 12:12); he may have been the means of converting her son. Mark, like Silvanus, was one of the links between the two great apostles; he had been with St. Paul in his first imprisonment at Rome (Col 4:10). Then he was about to travel into Asia Minor; now, it seems, he had joined St. Peter at Babylon. He had once shrunk from hardships and dangers (Act 15:38); now he had learned steadfastness and Christian couragehe worked now with St. Peter among fierce heathen and fanatical Jews. St. Paul, who once “thought it not good to take him,” desired his help and sympathy (2Ti 4:11); he would be profitable for the ministry at Rome, as doubtless he was at Babylon. Rome and Babylon were the extreme points then reached by Christian missionaries. Christ’s Church is dispersed throughout the world; its center of unity is Christ the Lord; its members should be united in faith and love.

4. The kiss of charity. It was a touching custom dating from our Lord’s own time, and long practiced in the Church. Ceremonies “may be changed according to the diversities of countries, times, and men’s manners.” But that charity, of which the holy kiss was an expression, may not be changed; it is the very mark and badge of Christ’s disciples. Still they greet one another with looks and words and deeds of holy love.

5. St. Peter‘s greeting. “Grace unto you, and peace, be multiplied,” he had said at the opening of his Epistle; he closes it with the like holy farewell: “Peace be with you all that are in Christ Jesus.” We can express no better wish for our friends. The peace of God passeth all understanding; hut they only can have that blessed peace who are in Christ. Per it is his peace; he giveth it; it cometh to his chosen through intimate spiritual communion with the Lord. May we share that deep blessedness!

LESSONS.

1. God giveth more grace; let us come boldly to the throne of grace. He hath called us to his eternal glory; let us persevere in faith and hope.

2. He can make his people perfect; he can stablish, strengthen, settle them. Let us trust in him, living in constant thankfulness.

3. St. Peter’s friends were like-minded with himself. Let us seek our friends among faithful Christians.

4. St. Peter’s wife was co-elect. The marriage tie is most blessed when husband and wife are united “in the Lord.”

HOMILIES BY A. MACLAREN

1Pe 5:5 – (middle clause) The dress of a slave.

“Be clothed,” or, according to the Revised Version, “gird yourselves.” It is a remarkable word, occurring only here in the New Testament. It means to put on a certain article of dress which according to one view was a kind of “overall” worn by slaves above their other clothing, anti according to another was a white scarf which was part of the slave’s dress. In either case it was a mark of servitude; therefore the exhortation is not merely to wear the garment of lowly-mindedness, veiling all other graces, but specifically to put on the badge of menial service. There may be a still more touching allusion in the peculiar word. Did not Peter’s memory go back to that scene in the upper room, which he had understood so little then, but had, as his Lord promised, come to “know” in some measure in the “hereafter” of his many years of service? He recalls how the Master had girded himself with the towel, and stooped to the slave’s task of washing the disciples’ feet. Surely in this text, especially if we adopt the reading and translation of the Revised Version (“gird yourselves with humility to serve one another“), we trace a reference to that wonderful act of stooping love, and hear an echo of the solemn lesson which Christ himself taught in connection with it: “Ye also ought to wash one another’s feet.”

I. THE CHRISTIAN SLAVE‘S GARMENT. Whatever was the exact form of the article of dress referred to, it was worn by slaves, and was a badge of their condition. We, too, are slaves, bought and absolutely possessed by our Owner and Master, Jesus Christ. The fitting garb for us is that lowliness of mind which he himself manifested, and which Christianity has throned as in some sense the queen of all the virtues. It is purely a Christian virtue; the very name for it in the New Testament is a Christian coinage; for new things need new words, and this was a new thing. The modest grace of humility looks, by the side of the splendid virtues of Greece and Rome, like some homely brown bird among the gorgeously colored birds of the East, or a dove among eagles. The gospel has brought to us such a clear revelation of what we ought to be, and has so quickened the sensitiveness of men’s consciences as to their failures and sins, that a lowly estimate of one’s self is for a Christian the only possible one, and is felt to be for all men the only true one. The more clear our vision of what we may become, and the more ardent our enthusiasm after yet unattained stages of progress in character, the more lowly will necessarily be our estimate of ourselves. Whoever has seen himself as he really is will have no heart to blow his own trumpet, or to hear other men singing his praises. We do not need to affect to be ignorant of, or to depreciate, what we are or can do. It is no breach of humility to be conscious of power, but it is to be so conscious of it that we forget our Weakness, and forget that the power is a gift, or are ever expecting recognition from our brethren, and thinking more of ourselves and of our claims than either of our obligations or of our weaknesses. If we would obey this injunction, and be rooted in humility, we must seek to know ourselves as we are, and to that end must study our own fees in the glass of God’s Word and Christ’s example. These mirrors will show us what will put us out of conceit of ourselves. We must further reverse the favorite mode of comparison with others, and search into their good and our own evil. We must further remember that all on which pride or self-conceit can build their flimsy castles is God’s gift, and that therefore thankfulness anti not self-exaltation should be our temper. To wear this servile dress goes clean against the grain of human nature. It is the victory of unselfishness when we truly put it on. It is not pleasant to flesh and blood to go about in the garb which proclaims that we are slaves. But what true Christianity can there be in a man who has not learned that he is poor and blind and naked, and that all his wealth and sight and vesture he must owe to undeserved, unpurchased grace? And how can a man who has had to kneel before Jesus a suppliant penitent, and confess himself leprous and beggared and lost, get up from his knees and go out among his fellows, carrying his head very high and bearing himself as if he were somebody? If we are Christ’s, we must wear the dress that proclaims us slaves, and gird ourselves with humility, the livery of his household.

II. THE PATTERN WHICH WE HAVE TO FOLLOW. Our thoughts are carried back, as we have already suggested, to the memorable incident of the foot-washing. In that incident was condensed, and as it were presented in an acted parable, the spirit of Christ’s whole mission. The evangelist emphatically marks that supreme instance of condescension as being the outcome of our Lord’s clear consciousness of his Divine Sonship and of his universal authority. Just because he knew that he had come from God and went to God, and held all things in his sway, he bowed to serve us. And it was also the outcome of his ever-flowing love to his followers. So his whole work on earth, in every stage of its humiliation, is based on that unique consciousness of Divinity and imperial sway, and is animated by love. As he then laid aside his garments, so he has put off the glories which he wore or ever the world was; and as he then girded himself with the towel, so he has voluntarily assumed the coarse and lowly body of our humiliation, stooping to be a man. As he then assumed a menial garb in order that he might wash his disciples’ feet, so he has taken the form of a servant and become obedient to death that he might cleanse us all from our sins, by his own application to conscience and character of his own cleansing blood. In all these points we have to follow his example. Our humility must not only be a lowly estimate of ourselves, but it must be a practical stripping off of distinctions and prerogatives and an identifying of ourselves with the lowliest. It must lead to service. That service must have for its end our brother’s cleansing. Jesus is not only our Pattern, but also our Motive; and not only our Motive, but by his indwelling Spirit he is the Power which moulds our selfishness into the likeness of his perfect self-surrender. In the deepest sense of the words, the “mind which was in Christ Jesus” must be in us, if we are truly Christians. If we have not his Spirit, we are not his servants. If we have that Spirit, we too, like him, shall be girt with humility, and do for others what he has done for us.

III. THE PURPOSE FOR WHICH IT IS WORN. According to one view of the word, the piece of dress here referred to was, as we have said, a kind of loose “overall” put on in preparation for work, and, according to another, a scarf which served the purpose of a girdle. So this grace of humility may be regarded as keeping all the other virtues which robe the Christian character in their places. It adds luster to them all, as rich attire and flashing jewels are harmonized and beautified by some sober-tinted cloak thrown over them. Nay, more, it is their very life, for nothing more surely destroys the charm of all other excellences and withers them when they grow than self-gratulation and self-conceit. Moses was all unaware that his face shone. But the great purpose for which humility is enjoined on Christians is that they may be ready for service. The man who flaunts about in gay clothing of self-conceit is usually slow to put his hand to work in anything which will not advance his reputation, or will soil his bravery. Fine clothes and hard work do not go well together. He is generally more ready to insist upon his claims than to respond to his brother’s claims on him. We must put off that gaudy robe, and be content to hide our excellences with the wrapper of humility, as a servant puts on some coarse apron for coarse tasks, if we are to be rightly attired for the work we have to do. The humble mind thinks not of its claims on others, but of its duties to them. It is ready for the lowest service, and is kept by no false dignity from placing itself by the side of the feeblest and the foulest. Like the Master, it will take beggars by the hand, nor shrink from the touch of publicans and sinners. It will regard the meanest task done for Jesus as an honor and a mark of the Master’s favor. Diffident of its own power, it will depend, and not in vain, upon him for all its efficiency; and, so depending, it will be enriched with all necessary helps, while self-conceit, trusting in its own power, will do little, and that little mostly barren, for, as the next words tell us, “God resisteth the proud, but giveth grace to the humble.” The rains and dews run off the mountain crests, which are always sterile and often struck by the lightning. It is down in the valleys that the broad rivers glide and spread fruitfulness and smiling plenty – A.M.

1Pe 5:10 – (first portion) Why we may make sure of help in conflict from God.

These closing words of the Epistle, which have only some personal greetings after them, are best taken, not as a prayer, but as a full-toned assurance, like some grand swell of music at the end of an oratorio. The apostle has been speaking much about suffering and trial, especially in the latter part of his letter. He has just warned his readers of the adversary who seeks their destruction. And here against that grim figure he holds up the shield of the Name and purpose of God, and bids us be brave and jubilant amid all sufferings and in the presence of the enemy, because he is for us. We shall consider the rich significance of the various forms of the Divine help as expressed in the latter part of this verse, in another homily. For the present we confine ourselves to the former half of the verse, each clause of which sets forth a fresh ground on which a poor feeble soul may build its confidence, in spite of sorrow and Satan, that no harm will come to it.

I. THE GREAT FOUNDATION FOR THE TRIUMPHANT ASSURANCE WHICH FORESEES VICTORY IN THE MIDST OF THE SOREST CONFLICT IS THE INFINITE FULNESS AND LOVING HEART OF GOD. When surrounded by difficulties, crushed by sorrows, assaulted and battered by all the artillery of temptations, when faint of heart and conscious of one’s own weakness, when dull torpor seems to have taken all warmth of feeling out of us, and many defeats to have robbed us of hope,there is one strong tower into which we may run and be safe. The Name of the Lord, the thought of his revealed character as the God of all grace, is enough to scatter all the black-winged brood of cares and fears, and to bring the dove of peace into our hearts, though they be lonely as the ark, and all be one waste of waters around. For that great Name proclaims that his love is inexhaustible. Grace is love exercised to inferiors and undeserving persons; and, if he is the God of all grace, boundless love for the lowliest and foulest is in his heart. Anything short of such Divine fullness of love would be tired out by our slowness and repeated sin. Impatience steals into the most long-suffering heart, and the most liberal hand will shut fast at last when the ragged good-for-nothing comes for the hundredth time with the old story of shiftless improvidence and misery, and the old whining petition for help already so often given and squandered. But there is no wearying out his patient love, and no past misuse of his gifts can ever prompt him to deny us more. The God of all grace has grace for all. The Name, too, proclaims the infinite fullness of his resources. That great storehouse is inexhaustible, after all giving full. He works and is not weary. He bestows and is none the poorer. The stream has been pouring for ages with a rush like Niagara, and the flood to-day is as mighty as at the beginning. It is fed from the eternal fountains in the “mountains of God,” and cannot cease. Shall we fear drought whilst we are borne on its broad bosom? The coins in circulation, though enough to enrich the world, are as nothing to the masses of bullion stored in the depths. The sun itself will die by self-communication, and that great hearth-fire will grow cold, and all the family of worlds that move around it cease to be united and warmed by its beams; but the God who is our Sun burns and is not consumed. Shall we fear freezing or darkness while we walk in the light of his face? And that great Name implies an infinite variety of resources. All diversities of grace are his, that they may be ours. Grace is not only love in exercise to inferiors, but is also the gifts of that love, which are so inseparable from it that they are called by the same name. These take the shape of every man’s need, and of all the needs of every man. The bread-fruit tree to the South Sea Islanders is a storehouse from which they get all they require. Its fruit is their food, its juice their beverage, from its bark they prepare their clothing, from its wood they build their houses and fashion their weapons, its leaves make their thatch, its fibers their cordage. So the grace of God is all-sufficientProtean in its forms, fitting each necessity as it arises, and shaped so as to give to every one of us the very thing which character and circumstances at the moment require. Shall we fear to be ever left to fall before enemies or to be crushed by our sorrows, when we have such an ever-full fountain of various grace to draw from?

II. ANOTHER GROUND OF CONFIDENT ASSURANCE IS GOD‘S OWN ACT, WHICH WOULD BE STULTIFIED IF WE WERE NOT UPHELD. He “called us unto his eternal glory in Christ” Here the act of calling, and that to which we are called, and the Christ in whom we are called, are all alleged as a threefold cord on which we may hang the whole weight of our confidence. They make it inconceivable that God should not do for us all which the next clause assures us he will do. He will not leave his purpose half accomplished. Nobody shall ever have to point to his incomplete work, and say that he began to build and was not able to finish. His gifts and calling are subject to no change of his solemn purpose, He is not a son of man that he should repent. And if he wills an end, he wills the means to that end. He will assuredly provide for his children all that is needed to bring them to the glory to which he has called them. Does God summon men to his eternal glory, and forget to provide them grace? Will he call them to his own palace, and not give them an outfit for their journey? Does he send out his soldiers without ammunition or stores? “It is your Father’s good pleasure to give you the kingdom” was Christ’s great reason to his little flock why they should not fear; as if he had said, “Do you suppose that the Father who gives you a crown at last will not give you all you need on your way to it?” So a joyous temper of triumphant confidence in the face of all suffering and temptation should be ours; “for faithful is he that calleth you, who also will” carry out his purpose to the blessed end.

III. THE FINAL GROUND ON WHICH WE MAY BUILD OUR CONFIDENCE IS GOD‘S APPOINTMENT OF SUFFERING AND ITS MEANING. The words, “after that ye have suffered a while,” must be connected more immediately with the preceding. They teach that the way to the eternal glory is through transitory, brief suffering. The apostle comes back to the thoughts with which he began his Epistle about “for a season being in heaviness.” These sufferings, then, were included in the Divine purpose. They are as much a part of his scheme, are as much a fruit of his inexhaustible love, as the glory to which they lead. They do not break in upon the Divine plan. There is no fear of their threatening its fulfillment. They are not excrescences, but essential parts of that deep counsel of the unfathomable wisdom according to which all our circumstances are appointed by him. He will not, then, be taken at unawares by them, nor will any accumulation of sorrow or suffering be any hindrance to his Divine purpose of strengthening us. The electric spark finds no resistance to its passage in the deepest sea, and though all the waves and billows go over us, his sustaining grace can none the less make its way to our hearts. Nor are they only his appointment, but their direct purpose is to fit us for the eternal glory to which we are called. Joy alone would not do that. The heart needs to be refined by sorrow, and the experience of desolation, ere it can fully receive the grace now which leads to the glory hereafter. So we are not only strengthened for, but by, sorrow; and one of God’s ways of “stablishing” us is to cut away all other props, that we may lean all our weight upon him. Faith, then, out of the lion brings honey, wrings hope and assured triumph out of the very pains and foes that beset us, as if one should draw lightning to guide him on his road from the heavy thunder-clouds that frown above him. When sorrow comes, see in it a part of that Divine plan which issues in eternal glory, see in it one of the channels by which that plan shall be accomplished, that glory reached, and the grace of the God of all grace enter more abundantly into your heart. So good cheer will be born of sadness, as radiant morning from night, and your light affliction, which is but for a moment, will bring you even now a confidence in God and an enlarged strength, which are precursors and pledges of an eternal weight of glory – A.M.

1Pe 5:10 – (latter half) The manifold gifts for manifold need.

The apostle has so exalted an idea of the fullness and variety of the operations of God’s grace that he heaps together here all these terms which substantially express the same idea. The accumulation, however, is not empty tautology. It witnesses to the joyful emotion which fills his heart. It brings to view the completeness of the multiform help which our need in all its aspects may expect to receive. That great river of ever-flowing Divine communication parts into the four heads which water all the Eden of the renewed soul. Though the ideas be closely connected, yet we may distinguish between them, and may let our thoughts dwell on these words, in which the apostle seeks to breathe his own cheerful confidence into sorrowful and tried hearts, as illustrating both man’s manifold need and God’s manifold grace. The whole verse is best regarded, with the Revised Version, not as a prayer, but as an assurance: “God shall perfect, stablish, strengthen, settle you.”

I. OUR FAILURES AND IMPERFECTIONS WILL BE REPAIRED. The word here translated “perfect” properly means “to restore to a state of completeness.” It is used to describe the process of mending nets. It is used in its ethical sense (Gal 6:1) to express the Christian duty of restoring the brother overtaken in a fault. And so it is employed here for that great work of Divine grace by which our defects are made good, the rents which sin has made mended, the tarnished purity given back, the scars effaced. That form of the Divine help answers to the deepest of our needs, and, in its incipient stages, is the firstfruits of the great harvest of God’s grace which a believing soul reaps. We need first of all forgiveness and the removal of the guilt of our sins. All restoration of fallen men to the lost ideal of man, which is the likeness of God, must begin there, and then there follows a long process which the patient God carries on, mending us by slow degrees, and step by step supplementing this defect and repairing the results of that sin, till there be no gaps remaining needing to be filled and no flaws in character needing to be corrected. “‘Tis a lifelong task till the lump be leavened.” The restoring grace has to permeate all the crannies and corners of the soul. It must transform and expel, if it is to mend and restore. When we think of our own defects and see how much is lacking in our characters, we may well feel that nothing can ever fill up these. Then the confidence of this brave text may hearten us. It is the God of all grace to whom we look for our perfecting. No emptiness can be so vast and so empty that that “all“ cannot fill it. No man can have gone so far from the right way, or had his nature so lacerated by sin’s cruel fangs, that that “all” cannot heal and repair the damage. Therefore the more we sound the height, and length, and breadth, and depth of our imperfections and sins, the more joyfully should we think of the completeness of that power which overlaps them on all sides and surpasses them in every dimension, and the more confidently should we exclaim, “The God of all grace shall restore us and complete us.”

II. OUR FLUCTUATIONS WILL BE STEADIED. The God of all grace will stablish us. The assurance comes with special force from the life of the apostle whose earlier character had been marked by such extreme variations, and by such an enormous difference between high and low water. If ever there was a believer whose impulsiveness needed steadying, it was the man who is denying his Master from fear of a maidservant’s sharp tongue less than four and twenty hours after he had bragged that, whoever fled, he would stand by him. Such quick alternations of hot and cold fits indicate a character very lovable, no doubt, in its transparency and in its generous impulses, but needing much painful discipline, before it can be consolidated into “rock,” and Peter deserve his new name. There are many indications in this Epistle that the result had been attained, and that Peter’s assurance here is in some measure a transcript of his own experience. But however that may be, the operation of the grace of God is to give firmness and solidity of character, both as against our own vacillations, and as against outward oppositions which bring a constant pressure against us to move us from our foundation. So long as we are on this earth and in this body, we shall be subject to variations both in the clearness of our perceptions of religious truth and in the warmth of our religious emotions, but God’s grace is able to diminish the range of our thermometers, so that there shall not be so many degrees between the summer maximum and the winter minimum, and to bring about a gradual approximation to a uniformity in which emotion shall be converted into steadfast principle. If we are to be thus established, we must open our hearts for the entry of the grace which will steady us, and so we find, a verse or two before our text, that the apostle has bid his readers be “steadfast in the faith,” where he employs a word which is cognate with that here used. Faith knits us to God, anti sets wide the portals of the heart that the flood of his power may enter in. If we trust him, he will hold us up. If we set the Lord at our right hands, we shall not be moved. Our hearts are changeful, and our temperaments may be impulsive and fickle, but God’s grace is given us to help us to conquer our temperaments and change our dispositions. If we will let it work its work upon us, it will make us partakers of an inviolable and unshaken evenness of soul, which is a faint shadow of God’s own unchangeableness.

III. OUR WEAKNESSES WILL BE STRENGTHENED. Our manifold need may be contemplated in yet another aspect. We are weak, and we need strength. If we measure our power compared with what we have to do, still more as compared with what we have to resist and suffer, how disproportionate it is! Heavy tasks have to be done, hard battles to be fought, bitter sorrows to be borne and “who is sufficient for these things?” Our weakness is our misery, and often it is our sin. It comes partly from the natural limits of our powers, bat far more from the enfeebling influence of living to self, which, like fever, burns away energy and leaves us exhausted. What we are unfit by nature to do is not duty to do. It may be and often is duty to attempt what seems more than we can manage, and experience confirms faith in the expectation that power grows in the effort. But that which is plainly beyond our measure is not binding on us. God never bids us do what he does not strengthen us to do. And the feeblest Christian may cherish the triumphant assurance given to us all here that he will get all the power he needs for work, warfare, and sorrow. How will the strength come? It will be breathed into us by the communication of the mighty Spirit who dwells in all Christian souls. He is the Comforter, in the proper meaning of that wordthe Strengthener, by whose companionship all weakness is invigorated, and the whole nature quickened into higher energy. We shall be strengthened with might by his Spirit in the inner man. It will come by the increase of faith; for dependence on God of itself brings strength, and to be persuaded that we have him to lean on makes the weak strong. It will come from self-control and self-denial; for the life purged of that taint is strong.

“My strength is as the strength of ten,
Because my heart is pure.”

An indwelling God will be the glory of our strength, and, possessing his grace, “the weakest may be as David, and David as an angel of God.”

IV. WE SHALL BE FIXED ON THE FOUNDATION. The Revised Version omits the word “settle,” and is probably correct in doing so. In addition to the external evidence against it, we may notice that. it conveys an idea of a somewhat different order to those of the preceding verbs, inasmuch as it introduces the thought of a foundation external to us, while they pointed entirely to inward processes. That very difference in the point of view may have been the reason for the insertion of the word, which, even if it be spurious, conveys a very striking and important concluding thought. All the preceding assurances will only be realized in proportion as we are fixed and abide on the one foundation. This unmoved repose on it is expressed by that final word “settle.” All repair of our manifold imperfections and sins, all fixity of character and purpose, all strength for service or for suffering, comes from union with Christ the Foundation. Our organic oneness with him is not only like the resting of a building on the rock, it is like the rooting of a tree in the ground from which it draws nourishment; and, more wonderful still, is like the union of a branch with the stem from which it draws life. If we rest by faith on Jesus Christ, we have a basis for our thoughts, a foundation on which we can build holy, strenuous, and blessed lives. We have union with the personal Source of all completeness, of all resolute self-command and heroic persistence, as well as of all strength. If we keep near to Christ, his life will pass into our deadness, and all our needs will be supplied flora that fullness of which all who believe receive, and grace for grace – A.M.

HOMILIES BY J.R. THOMSON

1Pe 5:2-4 – The true pastorate.

The office of the Christian pastorthe bishop, the presbyter, the deaconwas something new in the history of mankind. The functions of the Christian pastor differ widely and radically from those of the heathen priest or philosopher; and they differ decidedly from those of the Jewish prophet or priest. The bonds uniting pastor and people together are more sacred, more tender, and more morally powerful than the official bonds which owe their efficacy merely to superior power or superior wisdom. It is only the religion of Christ which can furnish the basis for the pastoral relation, even among those who accept the great doctrines of man’s spiritual nature and the Divine redemption.

I. THE NATURE OF THE PASTORAL LIFE AND MINISTRY.

1. The personal spring of this ministry is the pure devotion of heart and energies to the welfare of those for whom Christ died.

2. The intellectual character of the pastorate is expressed in the vocation described by St. Peter as “feeding the flock.” The reference in this language is evidently to teaching, to wise and constant instruction in Divine and spiritual truth.

3. The moral work to be fulfilled is ruling in righteousness. It is not enough for the Christian minister to teach; he is called to guide in the way of virtue and piety, to exercise supervision over the character and the conduct of the members of the flock.

II. THE TEMPTATIONS AND PERILS OF THE PASTORAL LIFE AND MINISTRY. St. Peter deals very faithfully with his fellow-laborers; he reminds them that they are but men, and are subject to human infirmities, which must be guarded against by watchfulness and prayer.

1. It is possible for one to assume or to retain the pastoral office without a cheerful and cordial delight in it; as e.g. is the case with those who engage in the service of the Church, not by Divine summons, but through the influence of friends or through the force of circumstances. Such ministers lose the greater part of their power for good, because their heart is not in their work.

2. Mercenary service cannot be profitable to men or acceptable to God. He who for the sake of gain insincerely professes to seek men’s spiritual welfare is beneath human contempt.

3. A domineering spirit is contrary to the very nature and purpose of the pastoral relation. That proud and ambitious natures have made the Church the means of rising to high station and to vast power is plainly taught by the history of Christendom. But upon the work of such men the blessing of the chief Shepherd cannot rest; for he was “meek and lowly in heart.”

III. THE RECOMPENSE OF THE PASTORAL LIFE AND MINISTRY.

1. It is not present, but future.

2. It is not from man, but from God.

3. It is not perishable, but immortal.

For the faithful and the lowly servant of Christ there is reserved the amaranthine crown – J.R.T.

1Pe 5:5 – The rightful authority of experience.

Complaints are commonly made in our day that the authority of age, experience, and social and ecclesiastical position is little reverenced or even regarded. There have been times when such authority has been boldly asserted on the one hand, and readily acknowledged on the other. Owing to the growth of education and of democratic sentiment, a very different habit now prevails. There is no fear of harshness, of foul and arbitrary conduct, on the part of the older, or even on the part of the great, in human society. The danger is all in the other direction. Hence the urgent necessity, at the present time, of attention to the directions of St. Peter in this passage.

I. THE SCORE OF THE PRECEPT.

1. Children are required by Divine authority to be subject to parents.

2. The young and inexperienced in human society are enjoined to show respect and deference to those who have seen much of life, and who have acquired lessons of experience and wisdom.

3. In the Church of Christ, novices and recruits should place themselves under the guidance of veterans, and members of any congregation should submit to the judgment and authority of those who are placed in office. Probably this is the especial reference of the apostle in this passage, it would, indeed, be absurd to imagine that men can be trusted with absolute and arbitrary power, or that a blind, unreasoning obedience is required of intelligent beings. There are limits alike to authority and to submission. But the lessons of history teach us that, within such limits, deference, service, and submission may wisely and safely be rendered.

II. THE REASONABLENESS AND ADVANTAGES OF OBEDIENCE TO THIS PRECEPT.

1. Submission is for the good of those who are subject. A lawless spirit is a hopeless spirit. Where there is no modesty, no humility, there is little prospect of moral growth, of a mature, noble, and serviceable character.

2. Especially, obedience and subjection are the best preparation for the exercise of authority and command. As society is constituted, it is natural and necessary that, whilst generation succeeds generation, the younger should step into the places of those who have gone before them, and should wield the power which they formerly acknowledged and cheerfully obeyed.

3. Thus the order and happiness of society and of the Christian Church are secured and promoted. Insubordination is a curse alike to Church and state. True liberty and true order are not opposed, but harmonious. It is well with that community where the elder and the rulers exercise their power in the sight of God and for the public good; and where the younger and the subject submit themselves “to every ordinance of man for the Lord’s sake.”J.R.T.

1Pe 5:5, 1Pe 5:6 – Christian humility.

It is natural for men to think highly of themselves and depreciatingly of others. Pride was always reckoned by the old Catholic moralists among the seven deadly sins. It is a sin into which too many habitually fall, however it may seem to them anything hut a sign of degradation. Christianity attacks this habit, and seeks to substitute for it in human character the fair but often despised grace of humility.

I. THE SPHERE OF HUMILITY.

1. The Christian is humble before God. A just and scriptural conception of the Divine attributes is necessary to true humility. A man must compare himself with infinite greatness and excellence, with infinite power and wisdom, in order that he may form a proper estimate of himself. Such humility displays itself in reverential prayer, in scrupulous obedience, in patient submission, especially under disciplinary affliction.

2. The Christian is humble in his demeanor towards his fellow-men. This is a far more difficult exercise. And it must not he supposed that humility is expected, of the same kind and the same degree, in the attitude of man to man, as in the attitude of man to God. A wise man is not required to regard a fool as his superior in wisdom, or a virtuous man to regard a criminal as his superior in character. But the Christian is to guard against an overbearing and haughty spirit; he is to treat the lowly and the poor with due respect and consideration. Humility is best shown in the bearing of a man towards those who are his inferiors, and even towards those who are ungrateful for favors and services.

II. THE DISCIPLINE AND HABIT OF HUMILITY. The expression in the original translated “gird yourselves with humility,” is not without difficulty; yet it seems to imply both that an effort and resolution are required, and that humility is to become a vestment, a clothing, to be habitually worn for use.

III. THE MOTIVES TO HUMILITY. The need of powerful motives in order to overcome powerful temptations is obvious; and such motives are provided for the Christian’s benefit and aid.

1. The consciousness of our own feebleness and ill desert. None who truly knows himself can cherish pride. His frequent errors in the past, his liability still to err, must be too present to his mind. to allow of self-confidence and boasting.

2. The pressing necessity of the service of man. All around us are those who need help. It may not promote our personal advantage to minister to their needs; and such ministry may involve the sacrifice of self, the crucifixion of pride.

3. The prospect of the future exaltation of the lowly. This is a proper motive, for it is one presented by the inspired writers. The way of self-denial is the way to victory.

4. The precepts and example of the Lord Jesus himself must have great force with his affectionate followers; and he has shown us that it is right and admirable even “to wash one another’s feet”!J.R.T.

1Pe 5:7 – The cure of care.

The Christian religion is not simply a body of doctrine, it is a provision of grace. Its practical helpfulness has been proved by all who have accepted its guidance and put themselves under its authority. It is intended not merely to brighten this life, when dark, by the prospect of a better life to come, but to supply motives to service and to endurance, even when toil is hard and thankless and trials are many and oppressive.

I. THE ILL THAT CALLS FOR REMEDY. This is anxiety; and from the beginning human life has abounded in occasions of anxiety. No doubt the measure of this evil varies with the character and temperament of individuals, and with their needs and circumstances. The anxieties of some are personal; those of others are relative. Many are anxious because health is broken, or circumstances are narrow, or a vocation is uncongenial. Some are anxious concerning the prospects of their children, others concerning the state of their Church or their country. The anxieties of not a few arise from their spiritual statetheir temptations, doubts, and fears. These anxieties are distractions, and have a tendency to depress the spirits, to mar happiness, to cripple in the discharge of duty.

II. THE REMEDY PROPOSED FOR THIS ILL. It is, in the simple language of St. Peterlanguage prompted, there can be no doubt, by his own personal experienceto cast anxiety upon God. But how is this to be done? It is to be done by confession, i.e. where there is a consciousness of sin, where there has been distrust or murmuring. By prayer; in which deliverance is to be sought. “Roll thy burden,” said the psalmist, “upon the Lord.” By faith; in which the anxious Christian, convinced of God’s all-sufficiency, is content to leave all that concerns him in the wise and merciful hands of his Father and Savior. Whether the cause for anxiety be temporal or spiritual, great or small, personal or relative, the remedy is the same, and is equally efficacious.

III. THE ENCOURAGEMENT TO APPLY THE REMEDY TO THE ILL WITH A VIEW TO RELIEF AND CURE. The apostle assures us that God “careth for us.” By this we understand that he observes, being minded otherwise than the fabled Epicurean deities, who were deaf to human cries and indifferent to human affairs. And he takes a deep and sympathetic interest in the condition and the sorrows of his children upon earth. Nor is this all. There are ways in which God gives expression to his interest and care for his own. By his providence he guides and governs all human affairs for their good. And by his Spirit he brings their hearts into harmony with his will, and thus causes all things to work together for their good – J.R.T.

1Pe 5:8 – Watchfulness.

Peter may well have remembered the Lord’s appeal to him and his companions in the garden of Gethsemane, “Could ye not watch with me one hour?’ And his failure upon that occasion to exercise this virtue, connected as it was with the reproach of his Divine Friend, may well have deepened his sense of the importance of the Christian virtue which he in this passage inculcated upon his readers.

I. THE NEED FOR WATCHFULNESS.

1. The uncertainty of the future. No one can reckon upon events succeeding one another with even regularity, and therefore no one can make provision for time to come, and abandon himself to security and ease, assured that all things will continue as from the beginning. In our Lord’s discourses we find frequent warnings of changes and catastrophes, accompanied by exhortations to vigilance.

2. The certainty that every man will be called upon, and that before very long, to appear before the Divine Judge, to give an account of the deeds done in the body. How important that that day should not come upon us unawares and find us unprepared!

3. The temptations to unfaithfulness and indolence which beset us from without. Whether Christians are vigilant or not, they may be sure the adversary of souls is upon the alert, and ready to take advantage of every opportunity of attacking us by force or seducing us by craft.

4. The frailty of our own nature is prone to concur with the enemy’s activity in exposing us to spiritual danger. We have not only to watch against Satan, we have to watch against self.

II. THE METHODS AND SCOPE OF CHRISTIAN WATCHFULNESS. As the avenues by which danger approaches are many, it is necessary to set a guard against every one of them. More especially is it important:

1. To watch the thoughts. Out of the heart proceed evil thoughts and sins; accordingly the precept of inspiration is most appropriate, “Keep thy heart with all diligence; for out of it are the issues of life.”

2. To watch the lips. We are reminded by St. James that the tongue is a little member, hut that it may be set on fire of hell. How much misery is caused by unbridled speech!misery to the speaker himself, who regrets words spoken in sinful anger or passion of some other kind; misery to others, whose character may be blasted, whose usefulness may be crippled.

3. To watch the actions. It has been said that four-fifths of life consists of conduct. Certain it is that, unless the actions be watched, unless deeds of justice and mercy occupy the energies, all professions of religion are worthless. No man ought to be so confident of the stability and purity of his character as to deem himself exempt from the necessity of observing his conduct and consciously regulating it by the counsels of inspired wisdom.

III. THE MOTIVE TO WATCHFULNESS. The motive which will weigh most with the Christian will be the wish and authoritative command of his Lord. How deep an impression his frequent admonitions to spiritual vigilance produced upon his Church is apparent from the truly Christian names which were so frequently given or assumed by Christians; they took a pleasure in being called by such names as Gregory and Vigilantius, meaning “the Watcher.” The Lord has said, “I say unto all, Watch!” “Watch and pray, lest ye enter into temptation!”J.R.T.

1Pe 5:10 – The God of all grace.

This language, so natural coming from the pen of an inspired apostle, would have been almost impossible to a religious teacher ignorant of Christ. It is testimony to the moral revolution wrought by the Christian faith that such a description of the almighty and eternal power should seem to us just and by no means singular. For nowhere can we meet with language more glorious in itself, more comforting to feeble, sinful, needy men.

I. A SUBLIME DOCTRINE CONCERNING GOD. To some minds omnipotence or omniscience might appear the grandest attributes to be predicated of the Supreme. But to the Christian the moral attributes are the most majestic. That the Eternal is a God of grace is to him the peculiar revelation of Christianity, transcending in excellence every other representation of the character of Deity. And that “all grace” should be attributed to God enhances our conception of his glory. In fact, it is the manifestation of God in Christ which makes this declaration comprehensible and real to us.

II. A DOCTRINE MOST CONSOLATORY TO MEN. There is no one of us, at any moment of his life, who does not stand in need of gracepardoning grace, renewing grace, strengthening grace, enlightening grace, consoling grace. And when our Father in heaven is thus depicted by the inspired apostle, the Christian reader cannot but recognize, in such a delightful representation, abundant ground for gratitude, abundant encouragement to faith, abundant stimulant to prayer; whilst he who has offended against God’s righteous laws, and who repents of his transgressions, may find, in this representation, ground for approaching the Divine presence with the assurance of a favorable reception and of forgiving mercy – J.R.T.

HOMILIES BY C. NEW

1Pe 5:1-4 – The conduct becoming the elders of the Church

The work of the pastoral office is to be fulfilled also by the private members of the Church, according to their respective gifts and opportunities. So there are practical lessons here for them, as well as for the minister, it is to them the words are addressed, “Exhort one another daily,” and “Bishoping, lest any man fail of the grace of God.”

I. THE ELDERS OF THE CHURCH AND THEIR WORK. Church system is in itself worth nothing; its sole value consists in that it is a means of promoting the life of the Church and its mission to the world. But some system every Church must have; and it becomes us, in our reverence for inspired example, and our sense of the importance of the ends for which the Church exists, to endeavor to discover and adopt that system most in harmony with the Divine mind, as seen in the principles embodied in apostolic times. In the Acts of the Apostles and in the Epistles we find that the believers in any one place were called a “Church””what thou seest write in a book, and send unto the seven Churches which are in Asia.” These Churches were so many separate societies, each governing itself according to Divine instruction, without acknowledging the authority of sister Churches. Even the appeal of the Church at Antioch to the apostles and elders at Jerusalem was made of their own accord, not of necessity; and they received in response, not a command, but a recommendation only. The apostles endeavored to bind these Churches together in Christian affection; witness the greetings in different Epistles from members of one fellowship to those of others. The only unity of early Christians was that of spiritual life and love; of external unity there is no trace. Now, in these Churches we find mention of two permanent officersbishops and deacons. Timothy receives instruction as to the ordination of two classes of Church servants, called respectively bishops and deacons. Who, then, are the “elders” of whom we read? They were the same persons as the bishops. Paul, in writing to Titus, says, “For this cause left I thee in Crete, that thou shouldest… ordain elders in every city, as I had appointed thee: if any be blameless for a bishop must be blameless, as the steward of God;” or in the passage before us. “The elders which are among you I exhort… feed the flock of God which is among you, taking the oversight thereof” (literally, Greek , bishoping). The two terms (as also, we believe, the term “angel,” in Rev 2:1-29.) are designations of the same office, and used interchangeably; we never find them together. Each Church apparently had its own bishop, or elder, and deacons. When you have taken from the list of the public servants of the early Church such names as those of “apostles,” “prophets,” “workers of miracles,” none of whom were intended to be permanent, I think you will find but these two left besides the evangelists. The work of the elders.

1. To feed the flock of God. Just the words you would expect from Peter. They take us back to that early morning when his Master thrice bade him feed his sheep and lambs. To feed the flock is essentially the minister’s task. The Word of truth is the great sanctifying agency in the hands of the Divine Spirit, and it is the minister’s business so to present this that sanctification shall be the result. There never was greater need of plain practical Scripture teaching than now, when the pressure of business leaves, I fear, too little leisure for Scripture study. It should not be so, but so it is.

2. To take the oversight of the flock. “Let the eiders that rule well be counted worthy of double honor.” God’s Word shows that he regards the elders as the superintendents of the Churches committed to them, as the presidents of all the work of those Churches, and as having heavy responsibilities for their well-being. Of the Christian minister it is said, he shall “warn the unruly, comfort the feeble-minded, support the weak.”

3. To be examples to the flock. A minister’s personal spiritual life is the first essential in his work; he has to watch his character, lest it should be a shadow darkening his teaching. Many of you have your own smaller portions of the flock to feed and care for. Christian workers, remember that the shepherds of Christ’s fold must, like the great Shepherd, always go first. If you want to work for Christ successfully, the best part of that work will be done in your closet, ministering Christ to yourself. The work can never be better than the worker; the power of a lesson depends on the teacher seen behind it.

II. THE SPIRIT IN WHICH THIS WORK IS TO BE WROUGHT.

1. It is to be wrought from personal fellowship with Christ. Peter here says that he was an elder, because he had seen Christ suffer, and was a partaker of his glory. How we shall teach and preach when we look at the sufferings of Jesus, and at his glorified face! We must live with our unseen Lord, and then work for his flock will be no more a constraint, but a joy.

2. In subordination to Christ. “Neither as being lords over God’s heritage? It is “God’s heritage;” it is the “flock of God;” and there is a “chief Shepherd.” Christ has set shepherds over his people, but they are shepherds under him. The flock are never fed, or guided, or upheld, or restored by human ministry, but he does it. If the under-shepherds are not what they ought to be, Jesus remains, and the flock is his.

3. It is to be wrought with hope in Christ. “And when the chief Shepherd shall appear, ye shah receive a crown of glory that fadeth not away.” Whatever happiness awaits Christ’s faithful servants in another world, whatever forms the unfading crown may take, this at least will not be wantingthe presence there of those who have been redeemed through their instrumentality. Christian worker, when the chief Shepherd shall appear, and you with him, the first wondering glance at the autumnal fields you sowed will be your overwhelming recompense.

III. THE BEARING OF THE CALL TO THIS WORK ON THE CHURCH. Christ has called some of the elders in his Church to feed and oversee his flock, What of that to the Church?

1. It reminds us of the dependence of the people on the ministry. “The perfecting of the saints, and the edifying of the body of Christ,” are declared to be, in a very important sense, dependent on the ministry; then it must be a perilous thing to depreciate that ministry, to cast one’s self off from it willingly. “Feed the flock of God,” he says to the elders; then let the flock of God see that they are willing to be fed.

2. And this calls for the recognition by the people of the proper work of the ministry. It would be a great thing if the elders were able to lead in all the paths of lifein things political, things social, things literary, things scientific, things philanthropic; but spiritual work is essentially theirs, and if these lower things are attended to, the great thing will suffer; and, though the sheep may follow, they will be unfed.

3. The furtherance by the people of the work of the ministry. The Church can greatly help their minister to help them; they can let him know the help they need; they can speak freely of their spiritual difficulties; they can ask for prayer and sympathy, when other aid is unavailing; and in this way can give a joy as great as that they seek – C.N.

1Pe 5:5-7 – The conduct becoming Church members towards the elders of the Church.

The apostle is not thinking of those who are young in years when he writes, “Likewise, ye younger.” In the early Church the ministers were to he tried men, consequently they were more advanced in experience than most of the rest, and thus were called elders as their official designation; and those who are here addressed are the private members of the Church. He speaks of them as “younger,” a term corresponding to “elder.” “Ye younger, submit yourselves unto the elder.” All that Peter actually says of the conduct becoming the Church to its ministers is in that word “submit.” He then applies the principle on a much broader scale. From the fifth verse to the ninth the one idea is self-submission, and, having struck that key, he says, “Let there be the humility of subjection to one another; the humility of submission to God; and the humility of suspicion with regard to Satan.” Our subject isThe conduct becoming Church members towards the elders of the Church, and the principle applied generally. Self-suppression was not always Peter’s characteristic; the Peter of the Gospels almost always asserted himself and took the lead; the Peter of the Epistles, Peter the aged, has grown in gentleness by growing downwards.

I. THE DIVINE DEMAND FOR HUMILITY. “God resisteth the proud, and giveth grace to the humble.” It is probably correct to say that pride is wherever self is put first, and refuses to submit either to God or man. There is the pride of self-righteousness; the pride of self-glorification; the pride of self-reliance; the pride of self-will, etc.

1. Think of God‘s resistance of pride. The word really means, “God sets himself in battle array” against the proud. But can God be against man? May I use an illustration? God is like a river; his laws ever sweep to the great ocean of blessing his love desires for men, and those who submit to be carried by them where they will, ever find that God is wholly on man’s side; but let them set themselves against those laws, and try to make headway and reach success in opposition to them, when, then, they are beaten about and disappointed, and at last utterly ruined, are they at liberty to say that God is against them? No, and Yes. No, because they were against him, and it was not God resisting them, but-they resisting God. Yes, because in doing that they brought all the Divine force to bear against them. Think of having the whole of God, his purposes, his laws, his providences, yea, and his love, turned to fight against us.

2. “God giveth grace to tire humble.” Grace! what grace? All kinds of graceall the varied treasures which he designs for his children, and which Christ’s sacrifice has purchased for them. Grace according to the riches of Divine glory. Who can have it? The consciously empty heart, submitting itself to God, to be filled by him.

II. THE APPLICATION OF THIS DEMAND FOR HUMILITY TO THE MUTUAL RELATIONSHIP OF CHRISTIANS. “All of you,” ministers and people, “be subject one to another, and be clothed with humility.” The apostle hero uses a rare and curious word; in the Revised Version it is rendered, “Gird yourselves with humility.” Another instance of how Peter’s early life reproduces itself in this Epistle.

1. Humble subjection to one another is his demand. Forego for others something to which you may be entitledsome pleasure, or distinction, or convenience, which none could blame you for accepting, but which for the happiness of your brother you willingly give up. And this when you have to stoop to do it, when it involves a bringing down of your pride, when it is on behalf of the unworthy, possibly of an enemy, or one lower than you.

2. This must be a matter of personal discipline. Humility does not grow on us; it is foreign to our proud selfish nature; and the soul which sets out at the Divine bidding to acquire this spirit of humility to which God imparts all grace, will have to be much alone with itself and God, and not be in a moment’s doubt as to where lies one of the great battlefields of life.

3. This humble subjection to one another is greatly due to the keeping of Christ‘s example before us. If we are plagued with pride, with a spirit that stands aloof, that cannot bend, nor yield, nor serve, but that wants to lead and receive homage, that spirit from which God withholds his grace, let us set Christ before us. The mind that was in him will be in us only as we keep him in view; the taw of heaven fulfilled on earthlooking, we become like.

III. THIS DEMAND (FOR HUMILITY) STILL FURTHER APPLIED TO OUR ATTITUDE TOWARD GOD UNDER AFFLICTION. It is implied here that pride of heart is likely to manifest itself in affliction in two ways.

1. In rebellion against God, casting us down. Affliction may come through many means, but, let the means be what they may, it is “the mighty hand of God.” Now, our tendency is to rebel against him and his will, and this rebellion is the essence of pride; it is the soul lifting up its own judgment against the wisdom of the Most High. We call our murmuring at God’s will by much softer names than this, but this is what it is; let us shrink from it with all our might. Here is our Pattern. A Pleader in the dark grove of Gethsemane, pleading in his agony, “Father, if it be possible, let this cup pass from me;” but adding, in the utter humility of his faith, “The cup which my Father hath given me, shall I not drink it?”

2. In unwillingness to trust him. We think our affairs depend on us, and that, if we fail, they must fail. I say it is a subtle pride that is at the bottom of that, the soul unwilling to let God be everything. We must lose that; for God’s happiness and glory, we must lose it; we must be ready to confide in him absolutely, though we cannot see what he is doing, and cannot do anything more for ourselves. We must rely entirely on his love.

3. But whence comes this humility? “Know thyself.” Depend upon it, we shall be humble enough if we know ourselves. But we shall only know ourselves as we know Jesus; in his greatness we discover our littleness, in his goodness our sin, in his life our example, in his love our coldness, in his cross our doom – C.N.

1Pe 5:8-11 – Suspicion of Satan.

“Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour,” etc. Jesus had appointed Peter to the care of his flock, and here we have the cry of the wakeful shepherd, and also another instance in which Peter’s personal history reappears in the Epistle. The lesson of humility had been burnt into his heart on that dark evening when Jesus was betrayed; he had discovered then what he tells them here, that the hour of sorrow is Satan’s hour. No wonder that years after he wrote with emphasis, “Cherish that Christian humility which suspects Satan.”

I. THE CHRISTIAN‘S ADVERSARY. The fact of this adversary. Behind the forces antagonistic to the Church, Peter sees another, the master-force, the inspiring power of all, and, thinking of him as the one great foe, speaks of “your adversary the devil.” The doctrine of a personal Satan is regarded by some as a superstition. But even from the standpoint of human speculation it is not unreasonable. There are many grades of being between man and the rudimentary forms of life, and for aught we know we may be as far from the perfect creature state as from the least perfect; and as there are so many ranks between us and the one, why not also between us and the other? And if, in the highest forms of animal life, creatures begin to herd together under a chief till this becomes the invariable rule with man, why, as life rises higher into the unseen, should there not still be leaders and princes, one position above another, till all possible authority is vested in one who is called “the prince of the power of darkness.” Judging thus by analogy with what we know, the idea of a personal Satan is not without reason. But when we turn to Scripture, which of necessity is our only source of information in this matter, the teaching is very plain. We have the same evidence for the personality of Satan as of God. He is universally spoken of as a person; we are taught to pray, “Deliver us from the evil one.” It is said, when Scripture speaks of him thus, it is in a figurethe principle of evil personified. There can be no such thing as a principle of evil apart from mind; yet when Jesus, in whose mind was no evil, was in the wilderness, Satan was there; and in heaven, where from every mind evil has been expelled, the Book of Job tells us Satan was there. Satan appears before us in Scripture as an apostate angel, exalted above his associates, the great enemy of God and man, the first cause of sin here, the quickener of temptation in human minds, the “god of this world,” permitted under Divine restraint to “blind the minds of those who believe it;” that man in his freedom of will may elect the good, and attain that holiness which must always be voluntary, and rise to that purity and blessedness which are only possible through temptation’s discipline. The character of the adversary. “As a roaring lion” suggests the twofold idea of power and great cruelty. His work. “He goeth about,” etc. Satan is not omnipotent, neither is he omnipresent; but he probably has larger agencies under his control than we suppose, and wherever man is, there may be no moment when, by some instrumentality, he may not have access to our will. Every circumstance may conceal our deadly foe. Are you weak? or are you a leader? Be sure his eye is fixed on you; he thirsts to destroy your faith, your purity, your peace, your good name.

II. THE CHRISTIAN‘S RESISTANCE OF THE ADVERSARY. Safari tempts to cast us down; God permits him to tempt, in order to raise us up. Three ways in which we may resist him.

1. Sobriety; the opposite of intoxication. Anything that strengthens the lower principle of our nature, deadening us to conscience and reason, intoxicates. Business, love of the world, happiness, sorrow. Christian, be sober, let nothing engross thee till it masters thee.

2. Vigilance. “Be vigilant.” Victory is sure to no other attitude; but this attitude must be maintained till death brings the great discharge. Sometimes Satan so takes us by surprise that we hardly know we are sinning till we have sinned. Take heed that he come not upon you unawares; five minutes off your guard may be the loss of your most sacred treasure.

3. Steadfastness in the faith. Faith in God is the fort from which the adversary would dislodge us; driven from that, all is lost, unless God in his mercy bring us back again. Satan can do us no harm whilst we are shut up in the strong walls of faith in God. What does the word “afflictions” mean, coming in where it does? Peter was writing to the afflicted, and he knew that affliction is Satan’s opportunity; the afflicted know it too. It is then he whispers, “Is this a God of love? give up thy faith in him.” Afflictions are a family sign; of all the brethren it shall be said, “These are they who have come out of great tribulation;” and the sufferings of the eldest Brother, God’s Well-beloved, were the keenest of all.

III. THE CHRISTIAN‘S STRENGTH IN RESISTANCE. “And the God of all grace,” etc, Read this beautiful verse as it is in the Revised Version, and you will see that it is a Divine promise, and its position in the argument will be apparent. There is help enough in this one passage for any victory.

1. There is help in the title here ascribed to God. “The God of all grace”of every needed grace, of every kind of grace, of every means of grace. Here is the power that overcometh Satan. “My grace is sufficient for thee.”

2. There is help in the purpose here adopted by God. “Who hath called us unto his eternal glory,” etc. Then he will accomplish his purpose, and, though Satan does his worst, if in our resistance of him we bear the mark of the “called,” nothing shall prevent our reaching perfect victory when our “little while” of suffering shalt be forgotten in the eternal glory of the tearless land.

3. There is help in the promise here given by God. “He shall himself perfect, stablish, strengthen you.” The victory shall be his. As you resist the foe, he will gird you with strength. He will nerve your arm, he will “beat down Satan under your feet;” and in that day your humbled, grateful soul will recognize that it was all of him, and will cry, with the apostle, “To him the dominion for ever and ever.”C.N.

HOMILIES BY U.R. THOMAS

1Pe 5:1 – True office-bearers in the Church

(Artc. 1). “The elders therefore among you I exhort, who am a fellow-elder,” etc. With the word “well-doing” in the last sentence of the preceding chapter ringing in our ears, we easily understand why the apostle thus proceeds to exhort men to their duties as office-bearers in the Christian Church. We notice, as here indicated

I. THE SPIRIT OF OFFICE–BEARERS IN THE CHRISTIAN CHURCH. The word “elders,” according to Dean Alford, simply here means” leaders” in the Church. Subsequently it becomes clear that there were two orders of “eiders,” viz. bishops and deacons. But at this time these offices had not crystallized thus. All were included in the term here used. Their spirit is indicated by Peter’s use of the word “fellow-elders” as describing himself, and “exhort” as denoting his relationship to them. There is none of the spirit of an ecclesiastical princeling; no arrogance. But brotherliness permeates all the intercourse. That is the supreme spirit of true office-bearers.

II. THE QUALIFICATIONS FOR TRUE SERVICE IN THE CHRISTIAN CHURCH.

1. Fellowship in sympathy. “Fellow-elder;” burdened with the same cares, stirred with the same inspirations, etc.

2. Witness-bearing to most solemn realities. “Witness of the sufferings of Christ.” All through this Epistle those sufferings are conspicuous as the theme of thought, the constraint of will. The word “witness” implies that Peter felt he was, as regarded these sufferings,

(1) a spectator;

(2) a testifier. Ruskin says, “You look at marble which is the delight of the eyes, the wealth of the architecture of all civilized nations, and you find there is not a purple vein or flaming zone that is not the record of its ancient torture in raging fire and stormful convulsion.” So is it with the beauty of the Christ, our Foundation-stone, our Cornerstone.

3. Possession of a sublime inheritance. “Partaker of the glory,” etc.

(1) The glory of character.

(2) That glory at present partially hidden.

(3) Yet a Christian already possesses it. What wealth! what dignity! How unspeakably richer than the mere millionaire, and more honorable than the mere hero, is the true Christian worker!U.R.T.

1Pe 5:2-5 – True office-bearers in the Church (No. 2).

“Tend the flock of God which is among you,” etc. The apostle’s practical exhortation to leaders in the Church about well-doing opens up a view of

I. THEIR DUTY. “Tend”a completer word than “feed.” The word “flock“ suggests what tending is needful; e.g. feeding, leading, controlling, protecting, “exercising the oversight.” Keen and constant care. Of what sort of care he speaks, the word Peter coins to describe Christ, “chief Shepherd,” eloquently tells.

1. Receive instructions from him.

2. Imitate him.

II. THEIR MOTIVE.

1. This motive is dealt with negatively.

(1) Not constrainedlya warning against perfunctoriness.

(2) Not covetously. “Lucre” becomes filthy if it is a motive for spiritual work.

(3) Not ambitiously. Not “lording it.”

2. This motive is dealt with positively.

(1) Voluntariness. “Ready mind.”

(2) Sympathy. “Making yourselves ensamples.”

III. THEIR HOPE. “The crown”the symbol of dignity. “Of glory;” not tinseled or tarnished, but unalloyed. “That fadeth not away.” Amaranthine; imperishable. We are advancing to such a coronation if we are true workers for Christ.

IV. THEIR SPIRIT.

1. Mutual subjection. “Be subject,” etc.

2. Perfect humility. “Gird yourselves with humility;” persistent and constant lowliness of temper.

V. THEIR HELP. “God giveth grace.” Grace, the favor of God, the gentlest yet mightiest inspiration of souls – U.R.T.

1Pe 5:6-11 – Counsels for troubled Christians.

“Humble yourselves therefore under the mighty hand of God,” etc. Approaching the end of his letter, the apostle condenses into two or three almost electric sentences some most momentous practical directions for troubled Christian men. In these directions we learn

I. THE TRUE SPIRIT FOR CHRISTIAN MEN TO CHERISH IN LIFE‘S TRIALS. Here is:

1. Devout humility, and with it freedom from anxiety. The two are more closely ,associated than we sometimes imagine. Let us look at them separately, and then in their combination. “Humble yourselves.., under the mighty hand of God.”

(1) Self-humbling is true humility. To be crushed by others or by circumstances may be only humiliation.

(2) Humbling of self before God is true humility. Towards God first and chiefly the emotion is to be cherished, the attitude maintained.

(3) Humbling of self before a personal, great, and loving God is true humility. “Mighty hand of God.” Not a force, but a “hand”a hand as gentle as mighty.

(4) Humbling of self before, such a God will lead to exaltation “in due time he will exalt.” “Casting all your anxiety upon him, because he careth for you.” “Anxiety;” perplexing, dividing, cutting thought. “Cast;” by a brave and resolute and simple act of will. “For he careth.” Not anxiety now, but clear, loving, constant interest. Now, we can see how true humility leads to freedom from anxiety. The relationship and attitude of the soul towards God is the key to both.

2. Sober watchfulness, and with it stern conflict. “Be sober,” etc. Note the need for the watchfulness.

(1) An enemy. “Your adversary the devil.”

(2) An active enemy. “Walketh about.”

(3) A destructive enemy. “Whom he may devour.”

(4) An enemy who can be resisted. “Whom withstand.”

(5) An enemy whom others have contended with and conquered. “The same sufferings are accomplished in your brethren who are in the world.”

Into that trial and battle and storm all the brotherhood, even the great elder Brother, have gone.

II. THE FINAL PURPOSE OF GOD WITH REGARD TO MEN WHO CHERISH SUCH A SPIRIT‘ IN LIFE‘S TRIALS.

1. A destiny that is wonderful. “God of grace “compassion, favor, help. “Called.” God compels rivers, oceans, in their courses, etc., but calls souls to their high destiny. “Eternal glory in Christ;” such as is

(1) revealed in Christ;

(2) shared with Christ;

(3) inherited through Christ.

2. A trial that is transient. “Alter ye have suffered a little while.” Often it seems long. “Life, an age to the miserable, a moment to the happy.” But it is a “little while” comparatively to eternity, and absolute in itself.

3. A character that is complete. “Perfect;” no deficiency or defect. “Stablish;” all this to be made permanent. Not goodness like the early cloud and morning dew. “Strengthen;” inspire with force to overcome all hostile influences.

4. A character that calls for praise to God. “To him be the dominion for ever and ever. Amen.” Peter exulted that God reigned, and yearned for him to have empire that was universal and perpetual, and acknowledged by all with the “Amen,” not only of all men, but of all the powers in every man – U.R.T.

HOMILIES BY R. FINLAYSON

1Pe 5:1-11 – Concluding exhortations.

I. EXHORTATION TO ELDERS.

1. In what character Peter exhorts. “The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed.” The link of connection is “well-doing,” which is here given in detail. The first who are exhorted to do well are the elders, to be understood officially. These elders are referred to as among them, i.e. in the Churches in the various localities. Peter might have commanded even the elders, as an apostle; there was nothing derogatory to his apostleship, and there was a gain of influence, in his humbly exhorting them as a fellow-elder, who had the same duties of the eldership to perform. If he had superior authority, he would only derive it from the fact that he was “a witness of the sufferings of Christ.” He had seen Christ suffer in the garden and on the cross; he had, therefore, the advantage of proceeding on personal testimony in his preaching. An eye-witness of the sufferings of Christ, might he not claim to have a special title comfortably to exhort the suffering, the persecuted? Taking them back to the Crucifixion-scene, he does not leave them there, but points them forward. He was also “a partaker of the glory to be revealed,” i.e. future sharer with Christ when revealed in his glory, of which he had already enjoyed the foretaste in his having been a privileged witness of the Transfiguration. He does not say “fellow-partaker;” but we may suppose that this was in his mind for the comfort of the persecuted.

2. To what duty he exhorts.

(1) Shepherding. “Tend the flock of God which is among you.” Thrice Peter fell; thrice the Master laid on him his commission. Twice the word of the commission was feed, as if special attention was to be given to feeding of the flock, finding spiritual food for them; on the second occasion the word of the commission was more comprehensively shepherd, or, as it is translated,” tend.” It is that word which is used here, taken, we can believe, from the commission. The shepherd has to guide, guard, fold, as well as find food; so the minister (the elder chiefly, though not exclusively, to be thought of) has not only to teach, but also to do what is sometimes, with a limitation, called pastoral workattending to the sick, the aged, the anxious, the tempted. The elders were to tend the flock in their several localities in the consciousness of its being the flock of God, i.e. not belonging absolutely to them, but God.

(2) Character of the shepherding. First negative and positive. “Exercising the oversight, not of constraint, but willingly, according unto God.” Shepherding is of the nature of overseeing. This overseeing is not to be engaged in of constraint, i.e. from outward pressure such as the solicitation of friends, but willingly, i.e. from free choice, The remaining words introduced into the Revised Version seem unnecessary in thought. Second negative and positive. “Nor yet for filthy lucre, but of a ready mind.” Overseeing is not to be engaged in for filthy lucre, i.e. lucre which is not filthy in itself, but becomes filthy when made the determining consideration in the holding of a sacred office. On the contrary, it is to be engaged in of a ready mind, i.e. from love for the work. Support cannot be overlooked, but it will be a secondary consideration with a man who loves his work, is glad to have the abundant opportunity of doing good in the name of Christ. Third negative and positive. “Neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock.” Elders are to oversee; it is said that they are to preside; it is also said that they are to lead; but it is not said that they are to lord it, nor that they are to lord it against, as it is literally here, i.e. against the rights or interests of the people over whom they are placed. They are not to lord it over the charges allotted to them. On the contrary, they are to make themselves ensamples to the flock. Their ambition is to be to live what they teach. “Either teach not,” says Gregory Nazianzen, “or teach by living.”

3. Promise of reward for fulfillment of the exhortation. “And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away.” The pastoral wealth of the great Proprietor makes one flock, over which is placed the chief Shepherd. This is a very beautiful designation of our Lord. It is suggestive of shepherds under him. If these under-shepherds act from their own free choice, and from love of the work, and are exemplary, they shall not go unrewarded. The time of their reward is to be when the chief Shepherd shall be manifested, i.e. shall be disclosed in all the glory that belongs to him on account of what he has done for the flesh. The faithful under-shepherds are to be crowned with a crown of glory. Peter, who is Jewish in his imagery, may have had in his mind the wreath used by the Jews on festive occasions. They are to be crowned as with flowers, i.e. with all that is most beautiful in body and soul. The designation given to the crown of beauty is derived from a flower, to which Milton thus makes allusion.

“Their crowns inwove with amarant and gold;
Immortal amarant, a flower which once
In Paradise, fast by the tree of life
Began to bloom.”

As the lily is symbolic of purity, so the amaranth (being what we call an “everlasting”) is symbolic of immortality. What is at last to blossom forth in the faithful servants of Christ is never to lose its form or brightness.

II. EXHORTATION TO THE YOUNGER. “Likewise, ye younger, be subject unto the elder.” As there was what was suitable for the elders, in like manner there was what was suitable for the younger (people). By these we are to understand all in the congregations except the elders. The designation was not simply with reference to age (which held to a certain extent), but with reference to their being placed under the elders. We should therefore read” elders” here, as in the first verse. In accordance with former injunctions in regard to other relations, the word for the younger is “subjection” They were to be subject unto the elders. It is not said that they were to be subject in the Lord; but we are to understand the ground and conditions of the subjection to lie in the elders being representatives of Christ’s authority and administering Christ’s laws.

III. HUMILITY.

1. Humility in service of one another. “Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble.” Peter now turns to all of them, i.e. both the elders and the younger (people), and with a certain emphasis sums up their duties in humility. A recognized definition of it is “the esteeming of ourselves small, because we are so, the thinking truly, and, because truly, therefore lowlily, of ourselves.” The work for which Christ’s gospel came into the world was no less than to put clown the mighty from their seat, and to exalt the humble and meek. It was, then, only in accordance with this its mission that it should dethrone the heathen virtue great-souledness, and set up the despised Christian grace humility in its room, stripping that of the honor it had unjustly assumed, delivering this from the dishonor which so unjustly had clung to it hitherto; and in this direction advancing so far that a Christian writer has called this last not merely a grace, but the casket or treasure-house in which all other graces are contained. And, indeed, not the grace only, but the very word was itself a fruit of the gospel; “no Greek writer employed it before the Christian era, nor, apart from the influence of Christian writers, after” (Trench). What we are to do with humility is to gird ourselves with it, the reference being to the use of an apron (worn especially by slaves) for menial service. “Even if this were not the reference, it would be difficult to believe that Peter could have written this without remembering how the Lord washed his disciples’ feet, and what he said on that occasion, and specially to Peter himself. The Lord put on a servile garment for the occasionhe girded himself before he addressed himself to that menial, gracious task, which was a parable in action never to be forgotten. This being so, how much force, how much life, is given to Peter’s admonition! When his words come to us loaded with the loving, overwhelming remembrance, they bring to us all the weight of what our Savior aid and said on that sacred evening before the Crucifixion” (Howson’s ‘Horae Petrinae’). All of them, after the example of Christ, were to gird themselves to serve one anotherthe elders the younger (people), and the younger (people) the elders. The principle laid down in 1Pe 4:10 was that all giftsexperience, youthful energy, among themwere to be placed at the service of the community. The consideration by which humility is enforced here contains the principles according to which God withholds and grants his blessing. There is a certain disposition which is necessarily disowned, its opposite being that which is owned. The proud, i.e. those who are satisfied with themselves and who exalt themselves above others on account of advantages, God sets himself in array against them. The humble, i.e. those who have a sense of their needs and who do not think of comparing themselves with others, God giveth grace to them. He sends the rich empty away, while satisfying the poor with good things.

2. Humility before God. “Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.” Even in the persecutors Peter saw the mighty hand of God. In what they suffered at their hands there was a call to acknowledge their importance in the hands of might. There was also a call to acknowledge their sins. If they thus abased themselves individually and unitedly before God, he would exalt them in due time. He would certainly exalt them above their persecutors, and, without reference to their persecutors, on the day of judgment. He would then bring forth their righteousness as the light, and their judgment as the noonday. But the language may also be taken as holding out a promise that, whenever the ends of the Divine administration permitted, they would be exalted here above their persecutors. The hand that afflicted would also remove the affliction.

3. Accompaniment of humility before God. “Casting all your anxiety upon him, because he careth for you.” This does not stand by itself, but is participially connected with the foregoing. Whilst there is to be an abasing, there must be, if there is to be a lifting up, if there is to be a balanced condition in the spiritual life, also a casting upon God. What they were to cast was, not their care, but their anxious care. What was to become of them in the persecution? In the event of their being martyred, how would their families be provided for? how would their children be defended against worldly influences, which were worse than persecution? Let them be encouraged to cast all their anxious care upon God; for he most effectually cared for them. He was acquainted with all their anxious care in its length and breadth, in its height and depth, and he would not forget them or theirs in the present or in the future. When Peter penned this precept he had grown above his own restless energy into the calm of words which he had once heard from sacred lips. “For your heavenly Father knoweth that ye have need of these things. But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you. Take therefore no thought [have no anxious care] for the morrow.”

IV. THE ADVERSARY OF SOULS.

1. Watchfulness. “Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.” By the omission of connecting words, a nervous force is given to the language. In 1Th 5:6 it is said, “Let us watch and be sober.” The same verbs are used here, but the order is reversed. The stress is here upon be watchful, which is placed next the danger pointed to. Be sober, i.e. be free from the stupefying of meats and drinks, from all worldly excitement; from the disturbing influence of anxious care. Unless they were sober, they could not be watchful, i.e. have all their senses and powers wakened up, so as to be prepared like a sentinel against the approach of the enemy. The two words are like the ringing of an alarm-bell. Be in a fit and wakeful state; the enemy may any moment be here. There is raised an impression of the formidableness of the enemy named here. In respect of good qualitiesstrength, majestyChrist is compared to a lion. He is the Lion of the tribe of Judah. In respect of bad qualitiesfierceness, wonderful activity for rapacious endsthe devil is here compared to a lion. “As a roaring lion he walketh about, seeking whom he may devour.” This language has special application to times of persecution. When the fire of persecution is among the Churches, then there is, as it were, roaring, unwonted stirring-up of energy, in the expectation that, through unsteadfastness, one here and another there may tall into his power.

2. Steadfastness. “Whom withstand steadfast in your faith, knowing that the same sufferings are accomplished in your brethren who are in the world.” it is sometimes our duty to flee from the devil. We are to flee from the scene where we are strongly tempted. We are here exhorted not to flee from but to face the devil; and James adds the thought that, when we boldly face him, he will flee from us. There seems to be a connecting of the devil with the persecutions that were taking place. Paul says that Satan hindered once and again his going to the Thessalonians. So, through the persecutors who were under his influence, he was opposing the Christians; and they were not weakly to yield to him, but to stand up against him. They could only expect to be unwavering in their stand against him in their faith, i.e. in the strong conviction that they were not left to themselves, but that there was One with them stronger than their adversary. Let them be supported by the consciousness that they occupied no singular position. It was the destiny of the brotherhood in the world to suffer. The same sufferings were being accomplished in Babylon from which he wrote as in the Churches of Asia Minor to which he wrote.

3. Promise of support from God. “And the God of all grace, who called you unto his eternal glory in Christ, after that ye have suffered a little while, shall himself perfect, stablish, strengthen you.” They were to be steadfast in their faith; there was this promise on which their faith could rest. The God of the promise is designated the God of all grace, i.e. who could supply grace up to and beyond all their needs. The beginning of his grace was when he called them in Christ; but that beginning was connected with an end. He called them unto his eternal glory. The end was not to be reached, unless by means going before. The foregoing condition was suffering a little while. There is consolation in the manner of stating it, the shortness of the suffering being placed in contrast with the length of the glory. In and through the suffering God would support them, so that they would not fail of eternal glory. There being three words employed has the effect of giving increased force to the idea. The first word is a promise that God will supply all that is lacking in the elements of character upon which strength depends. The second word is a promise that God will keep from being overpowered in the actual assault. The third word is a promise that God will increase strength so as to turn successful resistance into victorious aggression. The God who called, he will support all through unto eternal glory.

4. Doxology annexed to the promise. “To him be the dominion forever and ever. Amen.” “Power” is a better word than “dominion.” When God promises us power or gives us to experience power, it becomes us to ascribe the power to him. As we shall be receiving accessions of power through the ages of ages, our ascriptions of power can never end. As our ascriptions are so defective at their best, we seek to have them intensified by adding our “Amen.”R.F.

1Pe 5:12-14 – Conclusion.

I. NOTICE REGARDING THE LETTER.

1. The bearer. “By Silvanus, our faithful-brother, as I account him, I have written unto you briefly.” Peter has written at considerable length, and yet, in comparison with the crowding of thoughts on his mind, briefly, being able to be brief because he had so qualified a messenger in Silvanus. This Silvanus or Silas is a link between Peter and Paul. He was associated with Paul in the writing of the two letters to the Thessalonians. He had assisted Paul in the founding of the Churches here addressed. This associate and assistant of Paul’s Peter accounted a faithful brother. As he had been faithful in past services to the Churches, he would also be faithful in this.

2. Aim. “Exhorting, and testifying that this is the true grace of God: stand ye fast therein.” “He proposed an exhorting and a testifying, both in close connection with each other, as- the immediate juxtaposition of the ideas shows. The occasion of them lay in this, that the readers, as professing Christians, had to endure severe afflictions through the slanders of the heathen. In view of the dangers lying therein, the apostle was careful, on the one hand, to exhort them to patience, by directing their minds to the future inheritance, as also to the continuance in holiness, and to a conduct towards each other and towards the heathen, such as would lead the latter to see how groundless their slanders were; and, on the other hand, that his exhortation might not be without a firm basis, to assure them that a state of suffering was the true Divine state of grace” (Huther). Having stated his aim, he also exemplifies it. Having testified to their standing in the true grace he exhorts them to stand fast therein.

II. SALUTATIONS.

1. The Church in Babylon. “She that is in Babylon, elect together with you, saluteth you.” It is significant of the widespread activity of Peter that he was at this time writing from Babylon. He was attracted to this city (changed from what it had once been) by the number of Jews that were resident there Christianity had found a congenial soil among them; and now, on the occasion of Peter writing to the elect Churches of Pontus, Galatia, Cappadocia, Asia, and Bithynia the co-elect Babylonian Church sends greeting to them.

2. Mark. “And so doth Mark my son.” As Timothy to Paul, so was Mark to Peter, his son, i.e. convert, companion, helper. It was to the house of Mary the mother of Mark that Peter went when he was miraculously delivered from prison; it is pleasing to see the old friendship kept up. Thus associated, we can scarcely think of Mark writing his Gospel without consulting with Peter.

3. Mutual salutation. “Salute one another with a kiss of love.” What Paul calls the holy kiss, Peter calls the kiss of love, i.e. Christian brotherly love. When this Epistle was read aloud in open assembly, at the close of the reading, the men were to kiss each other, and the women, sitting apart, were also to kiss each other.

“The fraternal kiss, with which every one, after being baptized, was received into the particular communitywhich the members bestowed on each other just before the celebration of the communion, and with which every Christian saluted his brother, though he never saw him beforewas not an empty form, but the expression of Christian feeling; a token of the relation in which Christians conceived themselves to stand to each other. It was this, indeed, which in a cold and selfish age struck the pagans with wonder; to behold men of different countries, ranks, stages of culture, so intimately bound together; to see the stranger who came into a city, and by his letter of recognition made himself known to the Christians of the place as a brother beyond suspicion, finding at once among them, to whom he was personally unknown, all manner of brotherly sympathy and protection” (Neander).

III. BENEDICTION. “Peace be unto you all that are in Christ.” Christ said, “Peace be unto you.” The addition made by Peter to the Master’s words defines the range within which he invokes peace. Let none that are in Christ want the peace of the Divine forgiveness, of the Divine keeping – R.F.

Fuente: The Complete Pulpit Commentary

1Pe 5:1. The eldersI exhort, St. Peter’s mode of address here, saying, I exhort, or entreat, who am also a fellow-elder, (, , ) is quite different from the high tone of the Pope, who, under pretence of being St. Peter’s successor and head of the church, commands with sovereign authority, like a lord, and not a fellow-elder, which all the apostles were with other elders, though every elder was not an apostle.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Pe 5:1 . New exhortations in the first place to the and the as far as 1Pe 5:5 ; then to all, without distinction, 1Pe 5:5-9 .

] are the presidents of the congregations. The name is employed here probably not without reference to age (“the elders”) (see 1Pe 5:5 ), though this is disputed by Hofmann, who, however, fails to give any reason for so doing. The article is awanting “because . is considered as definite of itself” (Wiesinger), and not “because Peter had not a more accurate knowledge of the constitution of the churches” (Schott). If the reading be adopted, these and the following exhortations connect themselves, as conclusions drawn from it, with the preceding conception , for the passages 1Th 4:1 and Mat 7:15 do not prove that expresses “only the continuance of the exhortation” (Hofmann). The reading , without , is opposed by the want of the article before .

. . .] Peter adds these designations of himself, in order thus to give the more weight to his . He calls himself because of his office. What the elders were for the individual congregations, that were the apostles for the whole church, since they had the superintendence of the entire system of congregations. [263] By this name Peter, in humble love (Gualter: nota humilitatem Petri qui minime jus primatus in se cognovit), places himself on an equal footing with the elders proper; Bengel: hortatio mutua inter aequales et collegas imprimis valet. It is less natural to assume, with Hofmann, that in thus speaking of himself Peter “would emphasize the share he had in responsibility for the weal and woe of the congregations.”

] By must not be understood the sufferings which the apostle had to undergo in following Christ, but those which Christ Himself endured; cf. chap. 1Pe 4:13 . Yet Peter calls himself a , not only because he was an eye-witness of them (cf. Act 10:39 ) (Aretius: oculatus testis, qui praecipuis ejus aerumnis interfui), but also because he proclaimed those sufferings which he himself had seen [264] (cf. Act 1:8 ; Act 1:22 ; Act 13:31 ). This he did, in the first place, by his words, but at the same time also by his sufferings (a fact which Hofmann should not have denied), in which he was a . (chap. 1Pe 4:13 ) (Wiesinger, Schott). What follows seems also to refer to this. [265]

De Wette thinks that whilst by “ .” Peter puts himself on an equality with the elders, he by the second designation places himself above them. But if this had been his intention, he would hardly have included both under the one article; the elders, too, were equally called to be . ., although Peter, as an eye-witness, occupied “a special position” (Brckner).

] Several of the older commentators incorrectly supply “ ” to ; it is not merely the glory of Christ which is meant, but the , which, at the revelation of that glory, shall be revealed in all those who are His; cf. Rom 8:18 ; Col 3:4 ; 1Jn 3:2 .

means simply the participation in that glory. Although it is not equivalent to (Phi 1:7 ), still the apostle has in his soul the consciousness of being a fellow-sharer with those to whom he is speaking.

The particle , “also,” unites the two ideas: and together; because the apostle is the former, he will also be the latter. Yet this does not compel the adoption, with Hofmann, of the reading “ ” (equal to , “wherefore”) instead of . Although , which is closely connected with , has no article, it does not follow that can have none either. The N. T. usage is opposed to the interpretation of by , Gal 2:10 ; cf. Meyer in loc. ; cf. also Winer, p. 135 [E. T. 178].

[263] Hofmann: “The apostles were the overseers of the universal church of Christ; each of them therefore in so far shared in the administration of all the single congregations, inasmuch as these were in the universal church.”

[264] It cannot be denied that, in accordance with its almost uniform usage in the N. T., the word possesses this secondary meaning (as opposed to Hofmann).

[265] Wiesinger: “The antithesis . . presupposes the . . .”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

1Pe 5:1-4

Analysis: Elders are exhorted in sufferings also to tend the flock of Christ aright and to be patterns to them

11The elders2which are among you I exhort, who am also an elder3, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:452Feed the flock of God which is among you,6 taking the oversight thereof, not by constraint,7 but willingly; not8 for filthy lucre,9 but of a ready mind;10 3Neither as being lords11 over Gods heritage,12 but being13 ensamples14 to the flock. 4And when the chief Shepherd shall appear,15 ye shall receive16 a crown of glory that fadeth not away.

EXEGETICAL AND CRITICAL

The final exhortation bears on the outward differences of position in the Church.

1Pe 5:1. Elders among you.. The word occurs for the first time in Exo 3:16; Exo 3:18. They were in Israel the heads of the twelve tribes, the chiefs or princes of the tribe, cf. Numb. ii. In the place of this primitive arrangement, at the instance of Jethro, representative elders were chosen, Exo 18:13, able men, such as fear God, men of truth, hating covetousness; and from their number a select committee (as we should say) of seventy elders was taken, Exo 24:9; Num 11:16. Elders are also mentioned in connection with particular communities, Rth 4:2; 1Sa 11:3; Jos 20:4. Christianity received these institutions as they existed; they were retained in Jewish-Christian Churches, and introduced into Gentile-Christian Churches. We find them at Antioch, Act 11:30, in the Church at Jerusalem, Act 15:2; Act 15:4; Act 21:18; Jam 5:14, and thus in our passage. They were not always (yet doubtless often) those oldest in years, but rather the most experienced and matured among the converted members of the Church. They are also called bishops=overseers, Act 20:17; Act 20:28; Tit 1:5; Tit 1:7; Php 1:1; 1Ti 3:1; 1Ti 3:8. They were chosen by the Apostles, with the concurrence of the Churches, Act 14:23; Tit 1:5; their functions were to oversee, to administer order and direct discipline, to watch over pure doctrine and even to teach, although the last was not their exclusive function, 1Co 12:28; Eph 4:11; Rom 12:7. After the Apostolic age, the office of bishop and elder were gradually separated. During the life-time of the Apostles, the supreme direction of the Churches was wielded by them, but they put themselves on a level with the elders, hence Peter calls himself , and John describes himself as , 2Jn 1:1; 3Jn 1:1. So, says Grotius, the Roman generals were wont to call their soldiers, comrades, commilitones. But the sense is different. The antithesis in 1Pe 5:5 shows that refers also to age. ., as Steiger supposes, has no particular significance as rendering more emphatic.

Iexhort.Gerhard says that Peter advances three grounds taken from his own person, on which he bases his exhortation. First, he calls himself a fellow-elder, as a brother in office rightly exhorts his brethren; he calls himself a witness of the sufferings of Christ, not only because he has preached the death and cross of Christ, but also because he had borne witness to Christ in very deed, in having endured various sufferings for Christs sake. But it is necessary to add the remark of Grotius, that Peter had seen Him bound, and probably had been a distant spectator of the crucifixion. The second ground is his Apostolical vocation, sealed by sufferings, cf. 1Co 1:23; Col 1:24-25; Gal 6:17. The evidently indicates that denotes also his actual testimony, cf. Heb 12:1; Act 22:20; Rev 2:13. He is also partaker of the future glory, because he was himself partaker of the sufferings of Christ. The readers of this Epistle were to look forward to the future glory with the same assurance in which he was expecting it. This is the third ground of his exhortation. [But compare Joh 13:36, to which the Apostle not improbably alludes.M.]. Gerhard:The heavenly glory, the reward of fidelity, will be common to you and me, if you also will manifest due zeal in the discharge of your duty. , cf. 1Pe 1:5; 1Pe 1:7; 1Pe 4:13-14.

1Pe 5:2. Tend the flock., as distinguished from , denotes: Lead it to the wholesome pasture of the Divine word, guard it from the poisonous weeds of false doctrine, and go before it by your own example in well-doing, 1Pe 4:19; cf. Joh 21:17; Jer 3:15; Jer 23:1-4; Eze 34:2; Joh 10:12; Act 20:28; Psa 23:1. Bernard:Tend (pasture) it with thy mind, with thy mouth, with thy work, tend it with prayer, with exhortation, and the exhibition of thy example. Let the Chief Shepherd be your pattern, Joh 10:11.

The flock of God which is among you.Know that it belongs not to you, but to God, to whom you will have to render account. , not, as Erasmus: as far as in you lieth [quantum in vobis est], but: the flock which is among you, with you, in your immediate region [in your parish, as we would say,M.], the section of the one Church which is committed to your charge, cf. 1Pe 1:18-21; Act 20:28; Joh 10:15; 1Pe 2:25; Luk 12:32. Do not imagine that the flock is yours, you are only servants. Of like import are the words of Jesus to Peter, Joh 21:15-16. [Gerhard says: qui vobiscum est, videlicet cum quo unum corpus, una ecclesia estis.M.].

Overseeing itbut zealously. (Lachmann and Tischendorf, sustained by many authorities, retain this word) defines , and denotes, looking after, overseeing, watching with great care something for some one, Heb 12:15; Act 20:28; 1Ti 4:16; Tit 1:9; Heb 13:17. Take heed that no wolves come to devour the sheep, avert, in general, all dangers from them, and watch with great care over every thing that belongs to their welfare.How must the flock be tended (pastured)? Peter cautions them against three sins of the pastoral office, and exhorts them to the practice of the opposite virtues. refers not to the flock, but to the shepherds, and respects at once the acceptance and the conduct of their office. In those days, persuasion, bordering on constraint, was probably necessary in order to induce one to accept or continue in the office of a presbyter. Gregory the Great confesses that he would never compel any one to accept the Episcopate. Steiger expounds: not only because it belongs to our office, but of free will, as God demands it. (Lachmann adds ). Those pastors are not without censure who, could they do as they would like to do, would rather be any thing than pastors. Bengel. [Coacte pascit gregem Dei, qui propter rerum temporalium penuriam non habet unde vivat, idcirco prdicat Evangelium ut de Evangelio vivere possit. Bede. Dum agimus ac necessitatis prscriptum, lente et frigide in opere progredimur. Calvin.M.].

Willingly.Cf. 1Co 9:17; Ps. 54:8; Exo 36:2. This willing spirit flows from the love we cherish for the Chief Shepherd and the flock, Joh 10:12; Joh 21:15-17.

Nor yet for the sake of sordid gain.Some turned religion into a trade, 1Ti 6:5; the Apostle cautions against that sin. Cf. Tit 1:7; 1Ti 3:8; 2Pe 2:13; Isa 56:11; Jer 6:13; Jer 8:10; Mic 3:11; Mic 3:5; Eze 13:19. Where the love of gain reigns, the shepherds are apt to become hirelings, yea, even wolves.Those who pamper their bodyseek the milk and wool of the sheep. Luther. denotes inward delight and zeal in the salvation and guidance of souls, in opposition to selfish motives. [Bede illustrates the word by the children of Israel, among whom even the workmen gave their services eagerly and gratuitously in the building of the tabernacle.M.].

1Pe 5:3. Nor yet as lording it over (the cure committed to them).[So the German.M.]., Mat 20:25; Mar 10:42; Act 20:29; cf. Jam 2:6; Rom 15:16. It denotes more than , Luk 22:25; 2Co 1:24, for carries the idea of hostility and pride. ; =lot, portion of inheritance, heritage, Act 26:18; Col 1:12; cf. Deu 4:20; Deu 9:29. So the people of Israel are called the heritage of God. In the New Testament the word was applied to those portions of the Christian Church which were assigned to individual elders as their lot. So Gerhard, Calov and others. It is altogether erroneous to expound as denoting the clergy in its orders, for it answers to , cf. Act 17:4; 1Co 7:35; 2Co 2:10.

[1. , in the sense of portion, is the meaning attached to this word, besides the Commentators already cited, by Erasmus (gregem qui cuique forte contigit gubernandus), Estius (gregis Dominici portiones, qu singulis episcopis pascend et regend uelut sortito, obtigerunt), Bengel, Wolf, Steiger, de Wette, Huther, Wiesinger, Alford; 2. , in the sense of heritage of God, is the meaning given by Cyril (on Isa 3:2), Calvin (quum universum ecclesi orpus hreditas sit domini, todidem sunt veluti prdia, quorum culturam singulis presbyteris assignat.), Beza, E. V., Grotius, Benson, al. The objections to this view are, according to Alford, that could not be taken for portions of , and that could in this case hardly be wanting; 3. , in the sense of the clergy, is the anachronistical meaning attached to the word chiefly by Roman Catholic Commentators; so even Oecumenius, Jerome, Lapide (jubet ergo S. Petrus Episcopis et Pastoribus, ne inferioribus clericis impericse dominari velint), Fenardentius, al.; 4. Bodwell arbitrarily explains the word of Church-goods, and is refuted by Wolf, Cur h. l.The correctness of the meaning of the text, namely, the first as given above, is evident from , the flock, which corresponds to .M.]

But (becoming) patterns. .Cornelius correctly remarks that Peter opposes this pattern to their lording. They must rule by example, not by ordering. Athanasius:The life should command, and the tongue persuade.

[Wordsworth:St. Peter happily uses the plural, ; for in Christian times, it is not one nation, as it had been of old, which is the chosen people and heritage of God, but all national Churches, all congregations of Pastors and People are heritages of the Lord; each Church and each congregation, which every Pastor serves, is, in a mystical sense, as the English Ordinal declares, The Spouse and Body of Christ. By the word , therefore, we may understand here the faithful people of Christ, distributed in regular order into various dioceses, parishes, churches, and congregations, like the companies to which our Lord distributed the loaves and fishes by the hands of His Apostles.

Here is another caution from St. Peters mouth, which may be commended to the consideration of those who call themselves his successors. The Apostle forbiddeth dominari in cleris. But they who claim to be his successors are not afraid to teach that their own judgments are infallible, and to make their definitions an universal Rule of Faith, and to require subjection to their laws and persons, as of necessity to salvation, and to be called Dominus Deus noster Papa, (Gloss, in Extrav. Pap Johann. 22, Tit. 14:4), etc., all which and much more is professed by the Popes and in their behalf. No modest man can deny that this amounts to as much as St. Peters dominari in cleris, even to the exercising of such lordship over the Lords heritage, the Christian Church, as will become none but the Lord Himself, whose heritage it is. Bp. Sanderson, 3, p. 283. Apposite are also the following quotations from Bernard: (Monstrosa res est gradus summus et animus infimus, sedes prima et vita ima, lingua magniloqua et vita otiosa, sermo multus et functus nullus), Gregory, (Informis est vita pastoris, qui modo calicem Dei signat, modo talos agitat: qui in avibus cli ludit, canes instigat etc.), and Gerhard (Pastor ante oves vadit).M.]

1Pe 5:4. And whenamaranthine crown of glory.Instead of sordid gain, and the empty honour of ruling, the Apostle shows to them noble gain and a true crown of honour. Besser. Cf. Dan 12:3; Mat 24:45; Mat 25:21; 2Ti 4:8., 1Pe 2:25; Heb 13:20; cf. Eze 34:15; Eze 34:23; Ps. xxiii.; Joh 10:11.=then also., like , relates to the visible return of Christ, 1Pe 1:5; 1Pe 1:7; cf. Col 3:4; 1Jn 2:28; 1Jn 3:2., see 1Pe 1:9.=, 1Pe 1:4. .The crowns (wreaths) with which warriors and the successful competitors in the games used to be adorned were made of flowers, herbs, ivy, laurel leaves, and olive branches. Holy Scripture speaks of a crown of righteousness, 2Ti 4:8, a crown of life, Jam 1:12; Rev 2:10, and here of a crown of glory. Instead of a crown of thorns, the Christian victor shall hereafter be adorned with a living, heavenly crown. Whether there is a difference between these crowns, or whether they are all one and the same crown, will only be disclosed in eternity. Besser explains it as a token of the royal dignity of believers, of which Zec 6:13 may be regarded the type, cf. 1Co 9:25. Hugo, Thomas Aquinas, Salmero understand by it a higher stage of eternal life. must not be diluted into the wreath which is gloryor a very glorious crown, but the crown which reflects the glory of God, cf. 1Pe 1:7; 1Pe 5:10. [The glory of Christ is probably this amaranthine crown, cf. 1Pe 5:1; 1Pe 4:13; 1Pe 1:7; 1Pe 5:10 below; also 1Jn 3:2, etc.M.]

DOCTRINAL AND ETHICAL

1. The title of Chief Shepherd which is here ascribed to Christ in relation to the under-shepherds, His servants, involves the Divine origin of the pastoral office. It describes Christ not only as superior in dignity to the other shepherds, but as their superior in power, in whose name and in whose stead they hold the pastoral office, to whom belong both the sheep and the shepherds, because He has given His life for them, Joh 10:11; Act 20:28, to whom the shepherds are consequently responsible, and from whom they have to expect the reward or the punishment of the conduct of their office, 1Co 4:5; so Calvin, Calov and others.

2. To give, as Schwegler does, 1Pe 5:4, a polemical reference to then existing hierarchical tendencies, and thence to argue against the genuineness of the Epistle, is a decided perversion of the right stand point.

3. The institution of the presbyterate is not stated explicitly, but it was already in existence before the death of the elder James, and before Pauls first missionary journey to Jerusalem, Act 11:30. It appears, says Weiss, to have everywhere originated with the founding and more independent establishment and organization of the Christian Church, especially in Jewish-Christian congregations, which followed the precedent of their mother Church. Paul on his first missionary journey ordained elders everywhere, Act 14:23.

4. This Epistle does not yet refer to different offices in the Church. We have before us the most simple form of Church-constitution, under which all other offices were as yet included in the Apostolate and the Presbyterate. As in 1Pe 2:25, the Lord is called the Shepherd and Bishop (overseer) of the Church, so the elders were to continue under Him these His functions, that is, on the one hand to teach and exhort, and to arrange Divine worship, and on the other to take care that all things should be done honestly and orderly, to administer the discipline and to provide for the support of the poor.

5. Peter considers self-sacrificing love and self-abasing humility the most essential qualifications of true spiritual pastors.

6. The declarations of Holy Scripture concerning the glory of the life to come, and its crowns of honour, ought to be dealt with as having more reality than common theology is wont to do. The full import of these crowns we shall never understand in our bodily life. But from their very names, we may conclude that they constitute a great glory, and indicate a title to live with Christ after death and royally to reign with Him after suffering, 2Ti 2:12; Rev 22:5. Roos.

7. [The Commentators justly observe that if Peter had been the prince or chief of the Apostles, as the Papists affirm, he would in this place and in the inscription of his two Epistles, have assumed to himself that high prerogative.Macknight.M.]

HOMILETICAL AND PRACTICAL

The pastoral office a gift of God to the Churches. 1. The extent of its duties; 2. the mind in which it must be administered.Preachers should give testimony drawn from their own experience.How to avoid the three capital faults of unfaithful pastors. Look through shame and death to the crown of honour and the crown of life prepared for those who overcome.

Starke:A lofty saying: Who would gladly neglect the flock and sheep of Christ? 1Co 4:2.We may be fully assured of our salvation: witnesses and testimonies of it abound, Rom 8:16.Rich cross-bearers! which are the riches, and where are they? They are more than those of earth, and well secured in heaven. Believe, hope and desire, and you will know it, 1Jn 3:2.A minister must lead his flock as a shepherd to wholesome pasture, rule it with the rod of his mouth, Isa 11:4, with the staves beauty and bands, Zec 11:7 (German, gentleness and pain), and in all respects be watchful, that they suffer no injury whatsoever, Isa 62:6.Hearers should possess the characteristics of good sheep to acquire the mind of Christ their Chief Shepherd and to hear His voice and that of faithful under-shepherds with ready obedience.No rule whatsoever belongs to the office of a preacher; preachers are servants, not rulers, Mat 20:25-26.Teacher, thou oughtest not only to teach rightly, but also to live rightly, lest thou do not build up with one hand and tear down with the other, 1Th 2:10. If all believers are indiscriminately a royal priesthood, this distinction is especially true of faithful teachers whose dignity is indicated by the erown, and although they possess this dignity already in the new man, it will increasingly appear at the revelation of Jesus Christ.

Roos:Let us belong only to those who, leading an honest life, may indulge the hope of receiving such crowns, although as yet we do not understand their nature.

Lisco:The Christian pastoral office: 1. Its duties; 2. Its motives; 3. Its reward.

Richter:Christian teachers and preachers must not rule by authority, but guide and direct by the power of truth and love and the force of example. Let no pastor be a pope. The pastors of a Church should seek their preminence in that they first keep the commandments of Christ, and thus incite others to emulation, Php 3:17; 2Th 3:9; 1Ti 4:12; Tit 2:7.

[Leighton:

1Pe 5:1. The blessing of a faithful pastor. Satius solem non lucere quam Chrysostomum non docere. 1Pe 5:2. Had I, says Bernard, some of that blood poured forth on the cross, how carefully would I carry it, and ought I not to be as careful of those souls that it was shed for?All believers are Gods clergy ().M.]

Footnotes:

[1]1Pe 5:1. [ without the article, simply elders.M.]

[2]1Pe 5:1. [Receptus omits after but supplies so K. L. (and Lachmann); on the other hand the important Codd. A. B. insert , so Alford; also Sinait.M.]

[3]1Pe 5:1. [ =the fellow-elder.M.]

[4]1Pe 5:1. [=the glory which is about to be revealed. Translate the whole verse; Elders therefore among you I, a fellow-elder and witness of the sufferings of Christ, also a partaker of the glory which is about to be revealed, exhort.M.]

[5]1Pe 5:2. [=tend, pasture better than feed which only expresses one office of a shepherd; the Greek denotes all his duties, and it is impossible to convey in English the force of .M.]

[6]1Pe 5:2. [, omitted in B. and Sinait.,=overseeing it. Those who remove this word do it perhaps for ecclesiastical reasons, for fear should be supposed to be as they really were, . (Alford). Ipsum episcopatus nomen et officium exprimere voluit. (Calvin).M.]

[7]1Pe 5:2. [=constrainedly.M.]

[8]1Pe 5:2. [=nor yet, stronger than not; it brings in a climax each time. (Alford).M.]

[9]1Pe 5:2. [=for the sake of sordid gain.M.]

[10]1Pe 5:2. [=zealously, eagerly.M.]

[11]1Pe 5:3. [=lording it over; see note below.

[12]1Pe 5:3. [ , =lot, portion. Simply the lots or portions committed to their care; that is, of the universal flock of Christ, subdivisions such as dioceses, parishes, etc. Erasmus: Cleros autem vocat non Diaconos aut Presbyteros, sed gregem qui cuique forte contigit gubernandus. Estius: Gregis Dominici portiones, qu singulis episcopis pascend et regand uelut sortito, obtigerunt. So Bengel, Wiesinger, de Wette, Alford, and others.M.]

[13]1Pe 5:3. [=becoming.M.]

[14]1Pe 5:3. [=patterns.M.]

[15]1Pe 5:4. [=when (the Chief Shepherd) is manifested.M.]

[16]

1Pe 5:4. [=the amaranthine crown, not=, but the adjective derived from it; the crown made of everlasting flowers. The literal translation might be retained with advantage: the expression is poetical and very beautiful and used by Pope and Cowper.

The only amaranthine flower on earth

Is virtue; the only lasting treasure, truth.Cowper.M.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

The Apostle closeth his Epistle with this chapter: and a blessed Close it is. As an Elder himself; he calleth upon the Elders, to feed Christ’s Flock; and both Elder and Younger to be in the Affection of Brethren. Peter speaks very delightfully on the God of all Grace, and ends with his Apostolic Blessing.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

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; (3) Neither as being lords over God’s heritage, but being examples to the flock. (4) And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

There is somewhat very affecting in the Apostle’s account of himself; at the opening of this Chapter, in that he calls himself an Elder, and a Witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed. We feel the expressions the more, because it is impossible but to connect with them our knowledge of what Jesus hath said to Peter, signifying what death he should die; and now behold the aged Apostle drawing nigh the time, Joh 21:19 . The Reader will not overlook, with what delight the hoary saint mentions his being a witness of Christ’s sufferings, and a partaker in all the communicable parts of Christ’s glory. And I mention this the rather, because it is one of the great points of faith. Men of a yea and nay gospel may, and indeed cannot but be, halting between two opinions. The peradventure life, must be a peradventure death. But not so the truly regenerated and faithful. Our father’s names would not have been handed down to us with such honorable testimony, had they so lived, and so died. Instead of being to us a cloud of witnesses, they would then have proved as the wife of Lot, pillars of salt: Heb 12:1 ; Gen 19:28 . Reader! do not too hastily pass this by, I say, and the word of God will bear me out in what I say, it is the faith of God’s elect, to know the truth, and the truth to make them free, Joh 8:31-32 . And, wherever God the Holy Ghost hath savingly called any of his children by grace, they are supposed to be justified freely, to have daily access in the grace wherein they stand, and to rejoice in hope of the glory of God, Rom 5:1-5 . Hence Paul founded his confidence, Phi 1:6 ; 2Ti 4:6-8 . Hence John his, 1Jn 5:19-20 . And hence Peter his. A witness for Christ, and having a sure hope of being a partaker of the glory that shall be revealed.

I hardly think it necessary to remark to the Reader, how much the words of Christ were in the mind of Peter, since he useth almost the same words which Jesus did to him, in recommending the most endeared attention to Christ’s flock, Joh 21:16 etc. It would form the substance of a distinct volume, to shew what may be supposed to be implied under the expression, of feeding Christ’s Church, which is called his flock, and in how many ways it is capable of being performed. Feeding is a comprehensive term, for the whole service of the ministry. To watch over the flock, to know their persons, have an acquaintance with their spiritual state and circumstances, to administer ordinances, to go in and out before the fold, to visit the sick, to comfort those that mourn, to pray with the people, and to pray for them; and, like Jesus himself, whose glorious example they are supposed to have always in view, to bear as our Great High Priest doth, the whole sheep-fold in the arms of faith and love before the throne, and watch in prayer for kind answers of peace; these are among the daily ordinary employments of the ministry. And, he that knows or considers the arduous and difficult nature of the employment would rather shrink from the call, than run unsent. To engage in it for filthy lucre sake must argue the most insensible mind, or the most hardened. And, as to the idea of rank and dignity in temporal distinction from the office; never, surely, could the Apostles of Christ have conceived the possibility of such a thing, who when receiving ordination from their Bishop, were taught to expect nothing but obloquy and reproach from men, for their services; and whose general precept was, when persecuted in one city, to flee to another, Mat 10:23 . Neither (saith he) being lords over God’s heritage. The Lord’s heritage or portion is his people: (we read, Deu 32:9 .) Jacob is the lot of his inheritance. And a most gracious instance of condescending love it is, in the Lord to consider his Church, his fold, in so endearing a manner. He is, indeed, the Lord of it. But it is a perversion of names, to talk of any other lord over it, among men, whose highest dignity, when found faithful, is to be servants to the household of faith, for Jesus’s sake, 2Co 4:5 .

The crown of glory the Apostle speaks of which the under pastors in the fold are to receive, when the Chief Shepherd shall appear; must not be considered under the idea of reward. All is of grace, free, rich, unmerited grace. And, indeed, if the Reader carefully observes the Apostle’s words he will find, that nothing like a recompense is mentioned. The highest and best servant in the Lord’s house, whether Apostles, Prophets, or Evangelists, Pastors, or Teachers, have no claim to reward: yea, from the multitude of errors and neglects which have mingled with their best performances, need pardon for all. And very blessedly Jesus hath taught as much, in one of his beautiful discourses: Which of you (said Christ) having a servant plowing, or feeding cattle, will say unto him by and by, when he is come from the field, Go, and sit down to meat? And will not rather say unto him, make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink. Doth he thank that servant because he did the things that were commanded him? I trow not. So likewise ye, when ye shall have done all these things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do, Luk 17:7-10 . Who that reads this statement of Christ with an understanding heart, will evermore talk of rewards from the Lord for services? But, on the other hand, who that reads what the same Lord hath said by his servant the Prophet, of neglect in the office of the ministry, and is conscious of coming under such an awful character, but must tremble for the eventual consequences? See Eze 34 throughout.

Great Shepherd of thy blood-bought sheep! What a relief is it to the mind of thy most diligent under-pastors in thy fold, that amidst all the negligence, and wretched services of men, thy flock shall not, in a single instance, be overlooked, or go unfed, of God. Jesus himself will feed his flock like a Shepherd! He himself is, and will be their pasture. He saith himself, Behold I, even I, will both search my sheep, and seek them out! Lamb of God! that art in the midst of the throne, do as thou hast said! Look on all thy fold here below. Surely they are equally dear to thee, everyone of them, with those that are above. And, as they are in a wilderness, they need thy care. Shortly the chief Shepherd will appear, and unite the whole in one beautiful flock, Jer 13:20 . And they shall then pass again under the hand of him that telleth them, Jer 33:13 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

St. Andrew’s Day

1Pe 5:4

St. Andrew’s Day has been set apart by the authorities of our Church for the consideration of the great subject of Foreign Missions, and I desire to bring it before you in the light of the Second Advent, for tomorrow, as you know, is Advent Sunday. ‘When the Chief Shepherd shall appear.’ As I hear that message it tells me three things.

I. There is a Chief Shepherd. First it tells me that there is a Chief Shepherd. As we think of our great cities and of the millions of souls living in them, some of them so sad, so lonely, so tempted, it should be everything to us to know that there is a Chief Shepherd Who knows and cares for every one of them; that even those whom we cannot reach ourselves, He knows and tries to protect and care for. When, again, we think of the 800,000,000 of heathen and 180,000,000 of Mohammedans, it is everything to know that this world is not left to itself. There is a Chief Shepherd, and the claim which He makes is ringing unto the ends of the earth. ‘All souls are Mine,’ saith the Lord of Hosts, ‘all souls are Mine’.

II. The Chief Shepherd is Near. And then, secondly, this message tells us that the Chief Shepherd is near. When you read your New Testament in the Revised Version you will find that all those passages which speak of His appearing are translated when He is ‘manifested,’ and the old idea, founded I suppose on the parable of the man who went into a far country, that Jesus is a long way off somewhere is shown by those passages to be entirely erroneous. He is in the midst of us. There is one standing in our midst Whom we see not but Who is close by, and the word ‘manifested’ means that at the Second Advent the veil will be taken from our eyes at a flash and we shall see Him Who is in the midst of us all the time. It is as if we came into this Church blindfolded, and suddenly, in a flash, the bandage is taken from our eyes and we see the Chief Shepherd Who was there all the time. The Chief Shepherd is not only alive, but near.

Closer is He than breathing,

Nearer than hands and feet.

III. We shall see the Chief Shepherd. And here is the third point, that the one certain thing about our lives, be they long or short, be they sad or merry, is that we shall see the Chief Shepherd. Our eyes shall see Him. The one certain truth is that the Chief Shepherd will see us and that we shall see Him, and the only question that will matter in life will be not ‘What do I think of Jesus Christ?’ but ‘What does He think of me?’

IV. A Message for Workers. I need hardly point out what a message that is for all who are working for God. If we forget that our sole task in life is to gather in the thousands of souls, not only here but throughout the whole world, we shall incur the displeasure of the Chief Shepherd, because we only live to gather in souls for whom He died, and whom He loves. ‘All souls are Mine,’ saith the Lord of Hosts. Then every day, every night, with every power we have, before He comes again and before we see Him, let us seek to gather that great flock in all parts of the world. All through the beautiful Ordination service for a priest, it is his pastoral work which is impressed upon him again and again.

(a) Can the Chief Shepherd rely upon you? He says, ‘Upon this rock I will build My Church; and the gates of hell shall not prevail against it’. He is building on you. The one hope of having a really missionary, loyal-hearted, honourable, God-fearing Church is on the laity who believe, and I want to ask you whether you are failing the Chief Shepherd in that place where He has placed you? In that warehouse or office, are you a man He can depend upon, a man of God, the one who witnesses, who is perfectly certain to be firm and will not have bad language used in the presence of boys or in his own presence, who stands up for truth and honesty in all dealings. Remember that Jesus Christ, the Chief Shepherd, Whom you have to see one day, and Who sees you now, looks to you as a rock man.

(b) Are you gathering. Then again, ‘He that is not with Me is against Me, and he that gathereth not with Me scattereth’. If that does not mean that a man is not a Christian who takes no part in missionary work, I do not know what it means. Jesus Christ said of the world, ‘All souls are mine’. He says of you, ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth’. When the Chief Shepherd shall appear, we shall find what He expected us to do. You dare not meet Him empty-handed. If in the spirit of pastoral work and pastoral service you live your life, when the Chief Shepherd shall appear you shall receive a crown of glory that fadeth not away.

1Pe 5:4

We know how it will be; to shepherds He will become the Chief Shepherd, to sailors the steersman, to travellers the guide, to soldiers the commander; He will bless the seed for the peasants, and He will sit at table with us, a daily invited guest, in the breaking of bread.

Adolf Deissmann.

References. V. 4. Expositor (4th Series), vol. ix. p. 4. V. 5. Christianity in Daily Conduct, p. 45. W. H. Evans, Short Sermons for the Seasons, p. 101. H. Alford, Quebec Chapel Sermons, vol. ii. pp. 15, 30. F. D. Maurice, Sermons, vol. ii. p. 171. A. Maclaren, After the Resurrection, p. 182. V. 6. Spurgeon, Sermons, vol xxix. No. 1733. J. M. Neale, Sermons Preached in Sackville College Chapel, vol. i. p. 134. Ibid. Readings for the Aged (4th Series), p. 26. V. 6, 7. T. Arnold, Sermons, vol. ii. p. 173. J. J. Blunt, Plain Sermons, p. 105. F. J. A. Hort, Village Sermons (2nd Series), p. 167.

Atra Cura

1Pe 5:7

Atra Cura Black Care was familiar to the light-hearted Roman poet. It was impossible to ride away from it; wherever the traveller went, it went with him.

After all these years of Christ the hard tyranny of circumstance is unloosened. Perhaps it never pressed so heavily as of late. Every morning there rises the great army of the careworn to take up the daily toils with sinking heart. Every day competition grows more savage, and success more difficult.

I. Atra Cura Black Care we find it everywhere even in the gatherings of Christians. How is it going, they ask too anxiously, with the cause of truth and righteousness? There are hours when all but the bravest are overborne for the moment by the fierceness of the conflict almost afraid to believe that the eternal summer draws nearer, and that the kingdom of God must come. When the grey clouds drift over the sky and the winds beat loudly and fiercely, there is no peace save for the soul that has learned to rise above the region of storms.

II. The argument against care, so frequently urged by our Lord and His Apostles, is always an argument for faith. When Christ began His ministry He pointed upward from the love that watched over the falling sparrow. If God was with the tiny dying bird, how much surer was His keeping of the children. And when at the last, under the shadow of the cross, Jesus sat reasoning with His disciples, He was still pleading for faith. Let not your heart be troubled… believe. He told them in slow, tender words that they were not to be afraid, for He was always to be with them. St. Paul argued downward from redemption to providence: God who spared not His own Son would not grudge bread. This then is the cure for care: a belief in the constant dumb tending of the Invisible.

III. This promise of unsleeping love does not mean that we are to escape the discipline of life. Rather, it signifies that we are to undergo it. Only the pain and darkness that may sometimes wrap us harshly round are not suffered to invade the central peace of the spirit. Such as they are, we are to have help in bearing them. Our Lord has never promised that we shall keep what money we have or that we shall gain more. He may see us to be too deeply involved in the complexities of living. In His wise love He may take us out of circumstances which make a true and spiritual life impossible, and set us in the great currents of humanity again. Perhaps Jesus never meant that life should grow all of one pattern and stuff. But if men come to think otherwise, true believers will have no temptation to resist them. Nothing material is to have supremacy over us. There is a deep sense in which Christians still must live outside their worldly possessions, and confess themselves to be strangers and pilgrims on the earth.

W. Robertson Nicoll, Ten-Minute Sermons, p. 27.

1Pe 5:7

Mr. A. C. Benson remarks on this text: ‘The strongest and best things in the world seem to me to be peace and tranquillity, and the same hidden power seems to be leading me thither; and to lead me all the faster whenever I try not to fret, not to grieve, not to despair. “Casting all your care upon Him, for He careth for you,” says the Divine Word; and the more that I follow intuition rather than reason, the nearer I seem to come to the truth.’

References. V. 7. Spurgeon, Sermons, vol. viii. No. 428. S. Gregory, How to Steer a Ship, p. 63. J. Keble, Sermons for the Sundays After Trinity, p. 474. G. B. F. Hallock, Christian World Pulpit, vol. lvi. p. 175. C. O. Eldridge, Preacher’s Magazine, vol. xvii. p. 315. F. Bourdillon, Plain Sermons for Family Reading, p. 197.

1Pe 5:8

Ruth was half-way towards the impatient Mr. Bellingham when her old friend called her back. He longed to give her a warning of the danger that he thought she was in, and yet he did not know how. When she came up, all he could think of to say was a text; indeed, the language of the Bible was the language in which he thought whenever his ideas went beyond practical everyday life into expressions of emotion or feeling. ‘My dear, remember the devil goeth about as a roaring lion, seeking whom he may devour; remember that, Ruth.’ The words fell on her ear, but gave no definite idea. The utmost they suggested was the remembrance of the dread she felt as a child when this verse came into her mind, and how she used to imagine a lion’s head with glaring eyes peering out of the bushes, in a dark shady part of the wood, which, for this reason, she had always avoided, and even now could hardly think of without a shudder. She never imagined that the grim warning related to the handsome young man who awaited her with a countenance beaming with love, and tenderly drew her hand within his arm.

Mrs. Gaskell’s Ruth (ch. iv.).

References. V. 8. W. F. Shaw, Sermon Sketches for the Christian Year, p. 83. J. Bunting, Sermons, vol. ii. p. 47. C. Bosanquet, Blossoms from the King’s Garden, p. 139. S. A. Brooke, Christian World Pulpit, vol. xlv. p. 16. Expositor (6th Series), vol. iv. p. 190. V. 8, 9. F. D. Maurice, Sermons, vol. i. p. 299. Spurgeon, Sermons, vol. vii. No. 419. H. M. Butler, Harrow School Sermons, p. 320. V. 9. J. Keble, Sermons for Sundays After Trinity, pt. i. p. 74. F. Bourdillon, Plain Sermons for Family Reading (2nd Series), p. 180. V. 10. J. J. West, Penny Pulpit, No. 1490, p. 57. Spurgeon, Sermons, vol. vi. No. 292, and vol. xxix. No. 1721. Expositor (4th Series), vol. i. p. 34. V. 10, 11. J. Vaughan, Fifty Sermons (9th Series), p. 326.

1Pe 5:12

This is Peter’s mature judgment on the character of his friend; it is no hasty certificate, signed in a moment of good-nature. He had learned, from his own experience, how responsible a thing it is to permit ourselves to drift into friendships or associations with other people promiscuously. Hence these deliberate words may serve as a text for a sermon upon our responsibility for the influence exerted by others upon us, as well as for the ties of friendship which we form, and which quicken us into an activity for better or for worse.

(a) Peter knew how disastrous it was to let any sudden or strong influence determine one’s actions. For the sake of personal safety he had allowed the maid-servant in the hall of judgment to control or at least affect his actions and utterances for the moment. For the sake of peace he had permitted the Jewish Christians at Antioch to divert him from the path of principle. (b) On the other hand, he had profited by the friendship of his brother Andrew (Joh 1:41 ), and by association with John and Paul, so that both the lapses and achievements of his life had been largely due to the influence of other people upon his character.

His personal history had thus made him careful and prudent by this time about human influence. Any impulsive, warm-hearted nature like his is too apt to admit the sway of other people from time to time without sufficient reflection, and this receptiveness may turn out fatally as well as happily. ‘The friends thou hast, and their adoption tried ‘ are the only ones who are, like Silvanus, to be held fast to the soul with hooks of steel. They must be judged trustworthy, and that judgment cannot rest upon the impression of the moment.

James Moffatt.

References. V. 12. A. Maclaren, Expositions of Holy Scripture Peter, p. 138; ibid. p. 146. Expository Sermons on the New Testament, p. 241. Expositor (7th Series), vol. vi. p. 287. V. 12, 13. Ibid. (5th Series), vol. x. p. 319. For an Exposition of the whole Chapter see Rev. Charles Brown’s Trial and Triumph, p. 172.

St. Mark’s Day

1Pe 5:13

The exact time when a religious festival was instituted in honour of St. Mark cannot now be positively determined; it is nevertheless generally thought to have occurred about the ninth century, for it has been annually observed since then by the Greek, Latin, and other Churches with profound reverence, and finally on 25th April, because then, according to tradition, St Mark suffered martyrdom at Alexandria in Egypt, where he fixed his chief residence.

But doubt does not end here: it attaches even to the Evangelist himself. Three other Marks are mentioned in Holy Scripture, while St. Mark changes his Hebrew name John to that by which he is now familiarly known in the Church. This was a common practice when Evangelists and Apostles were desirous of visiting the Gentile world on embassies of mercy; but it has generally added to the perplexity of deciding satisfactorily concerning some persons who have taken a leading part in sacred affairs. It is so in this instance. There are, however, some particulars respecting St. Mark which leave no room for doubt. His mother’s name was Mary; and it was at her house the Apostles and other Christian brethren were hospitably received, and to which St. Peter repaired after his deliverance from prison by the angel of the Lord (Act 12:5-17 ).

I. St. Peter makes special and interesting allusions to him as Marcus in his earlier Epistle. He was a good man. St. Peter calls him his ‘son,’ just as St. Paul calls Timothy his ‘son’ a phrase of Christian endearment which means that as St. Paul was the spiritual father of Timothy, so St. Peter was the spiritual father of Mark.

II. That he possessed a missionary spirit is clear. At first he was the devoted companion of St. Paul and St. Barnabas in some of their long journeys to propagate Christianity (Act 12:25 ; Act 13:5 ); but he withdrew himself in Pamphylia, because St. Paul contended with St. Barnabas about his going farther with them, and he, ‘departing from them, returned to Jerusalem’. Soon after this, he joined himself to St. Peter, for he loved him as Timothy loved St. Paul. We next read of him as being with St Peter in Babylon (1Pe 5:13 ). Subsequently he visited Rome, at the express wish of St. Paul, in company with Timothy (2Ti 4:11 ); but how long he remained in this famous city we cannot ascertain. Tradition says that he left it for Alexandria, where he planted a Church, and died and was buried. If all these things are true of him, and we can scarcely doubt them, then St Mark loved not only his spiritual father, but the souls of men, and especially Him Who died to save them from perishing.

III. Finally we think of him as the writer of the second Gospel. This he did between the years fifty-six and sixty-three. As he was for a long time the intimate acquaintance of St. Peter, he heard from his lips the chief events of the life of Christ, and also the substance of His wonderful discourses. The unbroken testimony of the Fathers is that St. Mark was the interpreter of St. Peter, and that he wrote under his eye and with his help. Another fact is equally certain the right of his Gospel among the inspired books has never been questioned, nor that he was the writer of it. He loved the truth as the truth was in Jesus, and therefore gladly penned it for the everlasting welfare of mankind.

The acts and memories of such a man are fragrant as Eden, and wholesome in their influences, albeit over such a man there hangs the thick veil of mystery, and consequently he will never be fully known, either in bodily presence or saintly virtue, until he is seen ‘face to face’ in heaven, and all mysteries are cleared away for ever.

Fuente: Expositor’s Dictionary of Text by Robertson

XXI

SANE THINKING ON THE SECOND ADVENT AND OTHER THINGS

1Pe 4:7-5:14

This section commences with 1Pe 4:7 : “But the end of all things is at hand.” It is an important thing to notice how every apostolic writer dwells upon the second advent, the end of the world, and the Judgment as contemporaneous. Some people place the advent a long ways this side of the end of the world and of the general judgment. But it is not so placed in the Bible. Certain things come together Christ’s advent, the resurrection of the just and the unjust, the general judgment, the winding up of earthly affairs.

Peter, like all others, makes an argument upon the end of all things as at hand, so that our next thought is: What does he mean by saying “at hand”? To teach that there is but a little period of time from his utterance of this saying until Christ comes again? We can’t find that to be his meaning, because in his second letter, where he discusses this subject elaborately, he shows that it will be quite a long time, so long that men will begin to say: “Where is the promise of his coming?” What he means, then, by “at hand,” and by “a little time,” is not in our sight, but in God’s sight. As he explains it in his second letter, a thousand years are with the Lord as one day and one day is as a thousand years.

Having established his meaning of “at hand,” we see how that form of expression is used elsewhere in the New Testament. Paul says in precisely the same way in Phi 4:5 : “The time is at hand,” and Jas 5:8 says: “It draweth nigh.” And we have already seen in Heb 10:37 it says: “Yet a little while and he that cometh shall come and will not tarry.” When we get a little further on, we will see that 1Jn 2:8 says: “It is the last hour.” And yet in his book of Revelation he shows a long series of events that must precede the advent, the end of the world, and the judgment.

But on the second advent Peter says, “Therefore, be ye of sound mind.” If any theme on earth calls for sanity of mind, it is the theme of the second advent. That is the very theme upon which people become unsound of mind. Take for example the church at Thessalonica. Paul preached there and spoke of the coming of Christ, and of that coming drawing near and how they should watch, whereupon they went wild, and were so sure that it was only a few days until Christ’s coming that it was not worth while to attend to the ordinary affairs of life, so they quit work and went around discussing the second advent. He had to rebuke them in his second letter, and tell them they misunderstood. We know that in the Reformation days the Mad Men of Munster became of unsound mind in regard to the doctrine of the second advent. They went to such extremes that the government of Central Europe called out their forces and almost destroyed them in what is known as the Peasant War. A similar case of affairs arose in the days of Oliver Cromwell and the English revolution. They were called Fifth Monarchy Men. Going back to Daniel’s prophecy about the four monarchies, and then the monarchy of God following it, they took up the idea that the time was at hand for establishing the Fifth Monarchy here upon earth. They were great enthusiasts and fanatics, and did a vast deal of harm.

In the United States there have been several periods of that unsoundness of mind upon the subject of the second advent the Millerites, for example. Eggleston wrote a great romance, The End of the World . He vividly portrays this great excitement. They set the day when the world was coming to an end, and made all their preparations for it. Many gave away their property, some beggared themselves, wives and children, deeding away everything they had, and according to an old saying, “Got their ascension robes ready.” Nothing to do but put on their white robes and glide up to heaven. When the predicted day came, a crowd of them assembled to go up together, but Christ did not come, and they went down just as fast as they had come up, and of course a wave of infidelity followed. They said, “You can’t believe anything that is said in the Bible upon the subject.” And so from fanaticism in one direction they turned to infidelity in another.

Peter says, “Be ye, therefore, of sound mind.” In every community there are excitable people whose thoughts lead them to despise the common everyday things of life and seek out novelties; they bite at things of this kind. The Seventh Day Adventist drops his hook among them and catches some; the Mormon comes along and catches others. About the second advent of our Lord, the important things are its certainty and purposes, not its time. We are sure it will come, but it cannot come until all the antecedent things shall take place, and our attitude toward it should be to be sure in our hearts of the fact that it will come, and not that the power of the advent consists in its suddenness.

He shows in what respect this soundness of mind should be manifest: “Be sober unto prayer.” “Drunk” is opposite to “sober.” One can be drunk unto prayer as well as he can be sober unto prayer. I remember once that an old lady came to me during a meeting I was holding, and said, “You will never get a feeling in you in this meeting, until you appoint a sunrise prayer meeting.” I said, “It is certainly a good thing to have prayer at sunrise or sunset, but you don’t mean to say that it is essential to the outpouring of the power of God that we should lay special stress upon any particular hour?” She said, “Yes, I do. You appoint a prayer meeting at midnight, another at sunrise, and you will see that the blessings will come.” That is superstition. God is ready to hear his children at any time.

I have seen the same fanaticism manifested with reference to prayer in a preacher insisting that one could not be converted, that his prayers would not be answered, and that God would not answer the prayers of his people for him, if he did not come up to the “mourner’s bench.” Whenever people make a fetish out of anything they are sure to go to the extreme. I believe very heartily that it does good in a meeting to call for expressions from the people, to take some step of some kind, and I have seen cases of those who came up to be prayed for and be instructed and were benefited by coming together, coming out of the congregation and taking a front seat (they may call it a mourner’s bench if they want to; it makes no difference), but whenever one takes the position that salvation is limited to a special spot, or to certain conditions, then he is getting fanatical. I would say to the man who limits God’s mercy to arbitrary conditions prescribed by himself that he had better surrender those conditions, and every other condition. One can go to an extreme in that way. “Be of sound mind, even in prayers, and above all things, be fervent in your love among yourselves.”

Christian sanity is manifested in brotherly love as well as upon any other point. A man who goes off half-cocked, at a tangent, upon some particular subject, and yet shows that he has no love for the brethren, has already advertised that he is a crank. The modest, most humble, and sweetest everyday Christians are the best. This applies to Christians as stewards of the manifold grace of God. One man has the gift of speaking with tongues. If he gets mentally unbalanced, he will want to be all the time speaking with tongues without any reference to the propriety of the case. Paul gives an account of that kind of people in 1Co 14:26 , where they turned the assembly into a bedlam. He says, “What is this, brethren? Everyone of you hath a tongue, a psalm, hath an interpretation,” which was well enough if exercised to edification. But all commence at once, here one speaking in Aramaic, another in German, another in Latin, and another in Greek, one singing a psalm, one offering a prayer, and the whole becomes a jumble of confusion. But “God is not the author of confusion.” Nothing that promotes discord is from God. “If any man speak, let him speak as the oracle of God. You show your sanity as a Christian. When you speak, let what you say in the name of God harmonize with the teaching of God’s Book.” There are many people who want to be “new lights.” They have gotten an entirely new theory about a great many things, and they are very anxious to put off these particular things upon an audience. “Remember,” says Peter, “to be of sound mind, and if you speak, speak as the oracle of God.” Let what we say be not noted for its novelty, but for its conformity to the general rule of the Scriptures, interpreting one scripture by another scripture.

In a previous chapter I have already discussed 1Pe 4:12-19 in connection with sufferings, but call attention to 1Pe 4:18 : “If the righteous is scarcely saved, where shall the ungodly and the sinner appear?” It has oftentimes been the theme of sermons. The old Dr. T. C. Teasdale, a great revivalist in his day, made that one of his favorite texts, that the righteous man is barely saved just saved, not a thing over. Peter’s thought here is that Christians are judged in this world and sinners in the world to come, and that on Christians in this life, in this world, God visits the judgment for sins, and the judgment is so heavy at times, that even life itself passes away under the afflictions of the judgment. It is a good deal like our Saviour said, that if these things be done in a green tree, what shall be in a dry one? If the fire is so hot it will make a green tree blaze, how quickly will it kindle a dead tree? Judgment, he says, must commence at the house of God; it commences there, but it does not end there. The preceding verse says, “And if it begin first at us, what shall be the end of them that obey not the gospel of God?” The thing is this, that our salvation comes through our Lord, so that we ourselves are full of faults, infirmities; we commit sin, we have to be chastised for it, and this judgment comes on us in this world. This is precisely Peter’s thought.

I will give an incident originally quoted by a great author in his book on infidelity. An old man, a very pious, true Christian, was deeply concerned because his two boys were infidels, and all through his life he had tried to illustrate the truth and power of the Christian religion before those boys, and it seemed to have no effect on them. They would not heed his precepts, nor follow his example. Finally, he got the idea in his head that he ought to pray God to make his death powerful in leading these boys to Christ, so when the time came for him to die, to his surprise, instead of everything being bright and he as happy as an angel and singing like a lark, he was in the most awful distress of mind. It was all dark to him. Promises, which, when he was well, seemed as bright as stars, were now darkness, and instead of being able to show his children the triumphant glory of a dying saint, he was showing his children that he was groping as he came to pass away, and so he died. The boys observed it very carefully. They had expected the old man to die a very happy death. They thought he was entitled to it. But when they saw a man that lived as righteously as he had, who when he came to pass away, had to go through deep water, one said to the other, “Tom, if our father had such a time as that, what kind of a time do you reckon we are going to have?” And it influenced their conversion. They had the thought of Peter: “If the righteous scarcely be saved, where shall the sinner and the ungodly appear?” If he had died very happy, they would have taken it as a matter of course, and would not have been disturbed in mind at all, but when they saw him go through such an ordeal as that, it began to shake them as to what would become of them.

He gives directions about how to shepherd the flock (1Pe 5:1-4 ). His exhortations are to those who have charge of the church. Let us look at every point, commencing with 1Pe 5:2 : “Tend the flock of God which is among you, exercising the oversight, not of constraint.” The first thought is to give attention to the flock. “If you are the pastor of the church, no one else is under such an obligation. Take care of that flock.” The shepherd that does not take care of his sheep, will find them scattering. I don’t care what the cause is, if he is so continually away from them and his mind upon other matters that he does not thoughtfully consider the needs of his congregation, then he has failed to attend to the flock. In Eze 33 what is meant by tending the flock is fully explained. If any have wandered away, they should be brought back; if any are weak, they should be protected from the strong; if any are wounded, they should be healed; if any are sick, they should be ministered unto. That is attention.

I sometimes read over again a book that is a romance, and which is worth anybody’s reading. I regard it as one of the greatest books ever written Lorna Doone. In that book there is an account of the greatest cold spell that had come within the knowledge of men up to the year 1640. The frost was terrific. Every night from the middle of December, or near the end of December, to the first of March, was a hard freeze. It froze until the trees would burst open with a sound like thunder. Millions of cattle died, and birds and deer. Deer would come right up to the house and eat out of the hand. In showing how to take care of the flock in such weather as that, we have a very felicitous account. John Ridd gets up and finds the whole world snowed under, and he goes out and can’t even find his flock of sheep at all. He goes to where they were placed and begins to dig down into the snow. He has his sheepdog looking for his lost sheep, and as be gets away down under the snow, he hears a sheep, “baa I” and he digs until he uncovers the whole flock, and he carries one under each arm, sixty-six times, carrying two at a time, through that deep snow to a place of safety. Now, that is tending the flock. That kind of concern must be in the heart of the pastor. If one has charge of a church and there come dangers to the congregation when they are likely to be swept away, then he ought to be there at the time, moving among his people, ministering unto them. As our Lord said to Peter, “Lovest thou me? Then, if you do, shepherd my sheep; take care of my sheep.” So Peter hands down the advice. He says, “The elders therefore among you I exhort, who am a fellow elder, a witness of the sufferings of Christ, also a partaker of the glory that shall be revealed, tend the flock.”

His next thought is: “exercising the oversight.” From that word, “oversight,” we get bishop, overseer, episcopos , bishopric; exercising the bishopric, or the oversight, not by constraint. When I was in Paris, Texas, holding a meeting, a Methodist preacher said to me, “You seem to be a good man, and just because I am a Methodist preacher, you won’t refuse to advise me?” I asked him what the trouble was. “Well, it is this: I am forced on this congregation. I know I ought not to stay any longer, and they don’t want me any longer, and they won’t pay me any longer, and my family is actually suffering. Now, what would you do under those circumstances?” I said, “Well, beloved, I wouldn’t be under those circumstances. You are put over these people by constraint. You don’t want to stay and they don’t want you to stay, and the Bishop is mad, and in order to show them that they nor you have a voice in things of this kind, he has sent the same man back over the double protest to show his authority.” I went among the Methodists and took up a collection for that preacher. I told him that if I had the power to correct his position, I would.

In other words, when we take charge of a flock, we should not go by constraint; never go except willingly. That is a thing above all others in the world, that calls for voluntary action. I had a Baptist preacher once, to bring this trouble to me. He says, “I feel impressed of God to do so and so, but I am just simply impelled to go home.” I said, “Who is compelling you?” “Well,” he says, “the people.” I said, “Who is the greater, the people or God?” and I quoted this very scripture to him and said, “Don’t take the oversight anywhere by constraint. If you go, go with your will, because you are willing to go there, only see to it that your will coincides with God’s will, and not the people’s will. Not of constraint, but willingly, according to the will of God, not for filthy lucre, but of a ready mind.”

We have the same thought presented from another point of view. First, it is an external constraint; now it is an internal constraint: “I don’t want to go to that place, but I have a very large family and they are at an expensive stage just now, and that church pays twice as much as this other place.” I said to him, “Which place now do you feel the easiest in when you get up to preach? In which place does your mind act more readily?” He answered, “That place, yonder.” “Well,” I said, “don’t go to the other place for filthy lucre’s sake.” I don’t say that one can’t have a ready mind in going to the church that pays him what he ought to have, but I do say that whenever two places are before him, and on the one side the argument is the amount of salary, and on the other side is the readiness of his mind, he might as well be constrained by a Methodist bishop as by the almighty dollar.

“Neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock.” When we take the oversight, we don’t take it as a lord, as we are not boss and master. That is opposed to the principle of Christian logic. Some preachers are imperious in disposition, impatient at suggestions from anybody else, wanting to run things with a high hand, and revolting against any mind but their own mind, in the way a thing is to be done. Peter says, “Don’t do it that way. God made you the leader; no other man can be the leader but the pastor. You are the leader, but don’t you lead like an overseer of slaves. Be sure to lead by a good example.”

Now comes the reward of the pastor: “And when the Chief Shepherd shall be manifested, ye shall receive a crown of glory that fadeth not away.” The Chief Shepherd is the Lord himself: “I am the Good Shepherd.” He has gone up to heaven, and he is coming back. When he shall appear, we will receive our reward. We won’t get it until then, but we will get it then.

In 1Pe 5:5-7 is the exhortation to humility. Here the question is asked: What is the difference between “ensamples” and “examples”? None, materially. Those words are used interchangeably. Let us read over at least what he says about humility: “All of you gird yourselves with humility, to serve one another.” That carries us back to the foot-washing lesson. “For God resisteth the proud, but giveth grace to the humble.” “Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time, casting all your anxiety upon him, because he careth for you.” It is not very difficult to become humble before God. Sometimes I am proud, but I get down off that ladder mighty quick. But here is a hard thing for me to do: “Casting all your anxiety upon him, because he careth for you.” The thing that eats a man up is anxiety. It seems to me to be the hardest precept in the Bible: “Be anxious for nothing; be not anxious for the morrow; be not anxious what ye shall eat or what ye shall wear, in everything he careth for you.” That is a very hard thing to do. Some people can do it beautifully.

I have already called attention to 1Pe 5:8 : “Be sober, be watchful; your adversary, the devil, as a roaring lion walketh about, seeking whom he may devour, whom withstand steadfast in your faith, knowing that the same sufferings are accomplished in your brethren who are in the world.” Now, Peter, after that sifting process, never doubts about a personal devil. There are some people who think there is no such thing as a personal devil, and just as long as the devil can make one think that, he has him just where he wants him. He has his goods, keeping them in peace, but it is when one begins to get out from under his influence that he stirs himself and lets him know he is there.

The most beautiful thing in the letter 1Pe 5:10 , which I have discussed under the question of suffering.

QUESTIONS

1. On 1Pe 4:7 , what the meaning of “the end of all things is at hand,” comparing with other New Testament passages?

2. Cite historical examples of “unsound mind” on Christ’s final advent and the end of the world.

3. Cite examples of the necessity of being “sober unto prayer.”

4. What the meaning and application of: “If the righteous scarcely be saved….”? Illustrate

5. State Peter’s several points of exhortation on shepherding the flock, Explain and illustrate each.

6. When, and from whom, does the faithful under-shepherd receive his reward?

7. What Peter’s lesson on humility? Illustrate.

8. What Peter’s experience with the devil and what his lesson here?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

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:

Ver. 1. Who am also an elder ] Gr. A fellow elder, not a commander, a lord paramount, a compeer and consort to the blessed Trinity, as Pope Leo I a and Nicolas III blasphemously said he was.

a Leo I Petrum in consortium individuae Trinitatis assumptum iactavit.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1 11 .] Last hortatory portion of the Epistle ; in which the word ending the former portion, , is taken up and spread over various classes among the readers: thus 1Pe 5:1-4 , he exhorts the leaders of the church ; 1Pe 5:5 , the younger members (see note there); 1Pe 5:6-9 , all in common . Then, 1Pe 5:10-11 , follows his general parting wish and ascription of praise to God .

Fuente: Henry Alford’s Greek Testament

1 .] Elders therefore among you I exhort (any who are in the situation of , anarthrous: the omission of after . is not surprising in St. Peter’s style, but has apparently led to the insertion of the art. by those who did not advert to this peculiarity. The designation here is evidently an official one ( 1Pe 5:2 ), but at the same time reference to age is included: cf. , 1Pe 5:5 . The takes up the above exhortation, ch. 1Pe 4:19 ) who am a fellow-elder (with you: “Hortatio mutua inter quales et collegas inprimis valet,” Beng.), and witness of the sufferings of Christ ( , not in the sense of Act 1:8 ; Act 1:22 ; Act 2:32 ; Act 10:39 , al. (De Wette, al.), a witness to testify to by words, nor as Heb 12:1 ; Act 22:20 ; Rev 2:13 ; Rev 17:6 , a witness, in bearing about in his own person (Luth., Calv., Huther), nor both of these together (“Petrus et viderat ipsum Dominum patientem, et nunc passiones sustinebat,” Bengel); but in the sense of an eye-witness , on the ground of which his apostolic testimony rested: q. d. I who say to you , say this of sufferings which my own eyes saw. Thus this clause links on the following exhortation to the preceding portion of the Epistle concerning Christian suffering, and tends to justify the . Observe that it is not , but . . are under the same art.: q. d. “the one among the who witnessed the sufferings of Christ”), who am also a partaker of the glory which is about to be revealed (I prefer to take this as an allusion to our Lord’s own words Joh 13:36 , , rather than regard it as alluding to the Transfiguration, as some (e. g. Dr. Burton), or to the certainty that those who suffer with Him will be glorified with Him (see above on this view of ). As bearing that promise, he came to them with great weight of authority as an exhorter having seen the sufferings of which he speaks, and being himself an heir of that glory to which he points onwards),

Fuente: Henry Alford’s Greek Testament

7 5:11 .] General exhortations with reference to behaviour within the Christian body, in contemplation of the approaching end . This portion of the Epistle falls into three sections: 7 11, Christian and social duties , in consideration of the end being at hand: 12 19, Christian bearing of suffering , in the same consideration: 1Pe 5:1-11 , ecclesiastical and general mutual ministrations : passing off into fervent general exhortations and aspirations .

Fuente: Henry Alford’s Greek Testament

1Pe 5:1 . , therefore since your suffering is according to God’s will and calls only for the normal self-devotion, which Christ required of His disciples go on with the duties of the station of life in which you are called. , not merely older men as contrasted with younger (1Pe 5:5 ), but elders , such as had been appointed by Paul and Barnabas in the Churches of Southern Asia (Act 14:23 ). The collective (1Pe 5:3 ) and the exhortation, shepherd the flock (1Pe 5:2 ) prove that they are the official heads of the communities addressed. Similarly St. Paul bade the elders of the Church (Act 20:17 ) at Ephesus take heed to themselves and to all the flock in which the Holy Spirit appointed you overseers . The use of the term in direct address here carries with it a suggestion of the natural meaning of the word and perhaps also of the early technical sense, one of the first generation of Christians Both Jews and Gentiles were familiar with the title which was naturally conferred upon those who were qualified in point of years; the youthful Timothy was a marked exception to the general rule (1Ti 4:12 ). . Peter does not address them as mere officials, your elders , but prefers a vaguer form of expression, elders who are among you; cf. , which also evades any impairing of the principle, ye are Christ’s . . This self-designation justifies Peter’s right to exhort them. He is elder like them, in all senses of the word. If their sufferings occupy their mind, he was witness of the sufferings of Christ; of his own, if any, he does not speak. He has invited them to dwell rather on the thought of the future glory and this he is confident of sharing. . Such experience was the essential qualification of an Apostle in the strict sense; only those who were companions of the Twelve in all the time from John’s baptism to the Assumption or at least witnesses of the Resurrection (Act 1:22 ) were eligible; as Jesus said, the Paraclete shall testify and do you testify because ye are with Me from the beginning (Joh 15:27 ). That he speaks of the sufferings and not of the resurrection which made the sufferer Messiah, is due partly to the circumstances of his readers, partly to his own experience. For him these sufferings had once overshadowed the glory; he could sympathise with those oppressed by persecution and reproach, who understood now, as little as he then, that it was all part of the sufferings of the Messiah. He had witnessed but at the last test refused to share them. . Peter will share the future glory which Christ already enjoys for it was said to him, Thou shall follow afterward (Joh 13:36 ). St. Paul has the same idea in a gnomic form, (Rom 8:17 ; cf. 2Co 4:10 ) which presupposes familiarity with the teaching of the risen Jesus that the Christ must suffer and so enter into His glory , Luk 24:46 ; cf. Luk 1:5 ; Luk 1:13 ; Luk 4:13 .

Fuente: The Expositors Greek Testament by Robertson

1 Peter Chapter 5

Now the apostle turns to such as took the lead in governmental care among the saints, as he had already exhorted gifted persons (1Pe 4:10 , 1Pe 4:11 ), after urging the more general call to fervent love and ungrudging hospitality (8, 9).

“Elders [therefore] that [are] among you I exhort that [am] fellow-elder, and witness of the sufferings of Christ, that [am] also partaker of the glory about to be revealed. Tend (or, shepherd) the flock of God that [is; among you, exercising oversight,* not by necessity but willingly,* not for base gain, but readily, nor as fording it over your allotments, but becoming models of the flock. And when the Chief-shepherd is manifested, ye shall receive the unfading crown of glory” (vers. 1-4).

* B here as remarkably omit as A P add after “willingly” . The Revisers follow the latter in their text, the former in the margin.

As the apostle’s heart may well have bounded in writing the early verses of 1Pe 2 which recalled the memorable passage in his life when the Saviour gave him his new name, did it not also swell with deepest gratitude and lowly praise in now writing to elders as he recalled the grace that before his brethren reinstated the one who had thrice denied Him? Feed My lambs; tend (or, shepherd) My sheep; feed My sheep (Joh 21:15 , Joh 21:17 , Joh 21:18 ). Yes, Peter was brought to feel and own that his love to the Saviour of which he once boasted had so utterly failed, that only the Lord who knew all things could see it at the bottom of his self-confidence. Notwithstanding all, the Lord did know that he dearly loved Him! To him then and there He confided what was dearest to Himself, His lambs and His sheep, to tend and feed His flock. In like love Peter in his measure appeals to elders as a fellow-elder. Though apostle he takes common ground as far as this was possible, as grace gladly does to further its unselfish purposes. True service, as well as rule, is founded on love; and the love of the servant flows from that of the Saviour. But self needs to be judged in its pride, vanity, and worthlessness, in order that love may be divine and pure.

Men soon perverted service into lordship, though our Lord took pains to anticipate and warn of the danger, and to implant the principle of grace which is suited if held in faith to guard from ill and form the heart according to God. So bold and inveterate was this evil that it followed the apostles themselves up to the last Passover and the Lord’s Supper. “There was also a contention among them which is accounted the greater. And he said to them, The kings of the Gentiles have lordship over them; and they that have authority over them are called benefactors. But ye [shall be] not so; but he that is greater among you, let him become as the younger; and he that is chief, as he that doth serve” Blessed Lord, Thou Thyself wert in the midst of them as He that serveth! then on earth, now in heaven, by-and-by in glory, not only in that day but for ever. When the kingdom is given up, all things having been subdued, even then wilt Thou the Son be subject to Him that subjected all things to Thee, that God should be all in all! This will be perfection in all fulness, as it is Thy grace to make it good without end.

But what corruption in Christendom, a loud contradiction of Christianity, to turn the service of the Lord into worldly rank and means, to emulate the pride of life with claim of superiority over rival grandees, in the name of the Crucified One, who here had not where to lay His head, and laid down that it is enough for the disciple to be as his teacher, and a bondman as his lord!

Nor was it only departure from scripture in worldliness; it is as plain ecclesiastically. For the accepted tradition among the ancient systems, Catholic and Protestant, is that to the bishop or overseer belongs the authority of ordination, consecration of persons and places, and excommunication. Now the written word is positive, that what is called ordination belonged solely to apostles, or an apostolic delegate, like Timothy or Titus, commissioned for definite action in a given time and place. Even when the church looked out God-fearing men for external or diaconal service, like the seven in Jerusalem, the apostles set them over this business (Act 6:3 ). But the church in scripture never chose elders; nor did elders, but only an apostle or an envoy by his authority. Hence we read (in Act 14:23 ) that the apostles Paul and Barnabas on their return to the gathered saints chose for them elders in every church. Is it needful to say that at a later day Timothy and Titus followed this model, when authorised to act similarly where Paul could not be? Their instructions are simple and clear, as we can see; and they were faithful. Even the competent advocates of Episcopacy acknowledged that in apostolic times there were elders in each local assembly, and that these elders were bishops, the distinction which is found in the second century being unknown in the first, not even a leader among equals. “The” bishop first appears in the letters of Ignatius, who (if not the inventor of that hitherto unknown official, nay in defiance of all scriptural facts and order) is the first to assume its existence and lofty position. His jurisdiction was limited to those in the city. The diocesan bishop later was another and considerable step away from scripture, as were other superior dignitaries, as the church lost its true character and sunk into, or rose in, the world, till the rivalry of the bishops of Rome and Constantinople became a struggle for primacy in honour of old or new Rome, as mistress of the earth, the office as set forth in God’s word being long forgotten and despised.*

*All are or may be aware of the effort to make capital out of the “angels” of the Apocalyptic churches. But this is not nor ever was a ministerial title save among Irvingites, though Episcopalians, Presbyterians, and Congregationalists have each and all striven (in honour and support of their opposed theories) to divert it from its exceptional place in that great prophecy. It was really such a representative man in each of the seven Asiatic churches as the Lord viewed as identified with the good or evil of these several communities. He might be an elder, or a teacher, or both, or perhaps neither; but he must somehow be responsible for the state of the assembly to be here addressed as its “angel”: a man, of course, and not an invisible being, any more than a new official.

For therein eldership is never confounded with gift, whether the of 1Co 12 , and 1Pe 4 , or the of Eph 4 . For this depends on Christ as the giver, and the Holy Spirit as the power, and never required human choice or appointment, as elders did. The Lord gave them direct. Neither evangelists nor pastors and teachers admitted of intermediate action, any more than apostles or prophets (who constituted the foundation, and therefore were not continued). Apostolic succession is a mere romance, conceived in honour of the bishop when elevated, after the apostles were gone, into an oversight of the overseers, to say nothing of all others, and in fact a creator of them. Thus is presented that three-fold singularity of which so many have been and are enamoured, the bishop, presbyters, and deacons, undergoing another transformation of presbyters into priests, a change still more opposed to Christianity and the church.

The claim to ordain like an apostle or his delegate would be soon made. To consecrate persons and places would and did follow ere long, although altogether foreign to the New Testament, and as clearly borrowed from the heathen rather than Judaism, which recognised but one sacred centre. The title to excommunicate was a bold contradiction of the Lord’s will and word in committing that solemn responsibility to the assembled saints judging in His name (1Co 5 ). The apostle Peter dealt personally with a husband and a wife who were guilty of a hypocritical lie to which both had agreed. The apostle Paul could and did deliver blasphemers or other great offenders to Satan. But we may be assured that neither would usurp the function of the assembly in putting away from itself those members that were guilty, after previous warning, of persisting unrepentant in sins incompatible with His presence. Hence we have the latter enjoining on the assemblies distinct action in clearing the saints of what was thus done to their defilement and His dishonour. He (though at a distance) had reliable testimony and quite enough to judge the deed; but he insists on the necessity of their judging such evils as he indicates. “Purge out the old leaven, that ye may be a new lump, even as ye are unleavened. For our passover hath been sacrificed, Christ; wherefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. . . . For what have I to do with judging those that are without? Do not ye judge those that are within? whereas those that are without God judgeth. Put away the wicked man from among yourselves.” Such is the Lord’s commandment to the assembly, not to “the bishops,” not to the elders, not to the gifts many as then were there, but to the entire church in Corinth. Who can deny it?

Elders then are here exhorted by him as fellow-elders; but one who was “witness of the sufferings of Christ, and also partaker of the glory about to be revealed.” It is a fitting and precise description of the facts, and exactly in keeping with his Epistle. He was truly one of “the apostles of the Lamb,” as we hear of them in Rev 21:14 . It has been well remarked, how distinct was the place which divine grace gave to Paul; for his it was in the sovereignty of God to be witness of the glory of Christ, and also partaker of His sufferings, beyond the lot of any other in both respects.

It was and is of all moment to regard “the flock” as God’s; and all the more, because it is the habitual way even of excellent souls to forget this truth and assume that the sheep whom they feed and tend are their flocks. Such a thought betrays an unwitting denial of God’s rights, and falsifies the relation of His sheep, and engenders erroneous interpretation of His word to the hurt of His servants themselves as well as of the saints. Take the common misuse of Heb 13:17 , implying that those that guide, or have the rule, have to give account of the souls who are exhorted to obey them. The truth is, that the guides are called to watch in their behalf as having to give account, not of the sheep, but of their own conduct toward them before the Lord. Again, the unity of the flock of God is undermined by not a few who talk without the least warrant of its consisting of many folds. The Lord on the contrary is showing in Joh 10 , not only that He quits the Jewish fold, and leads His sheep out, but that He has other sheep not of that fold, Gentile believers; both of whom were about to constitute the one flock, as He is the one Shepherd. There was to be no such thing henceforth as a fold, still less many folds, but His new flock. The one flock of Christ contains all Christians. The sheep might gather to His name here, there, and everywhere, with many an under-shepherd; but as He says, “They shall hear my voice; and there shall be one flock, one shepherd.” This is Christian truth.

“Tend the flock of God that [is] among you, exercising oversight, not by necessity but willingly, nor for base gain but readily.” It is not under law but grace, and the zeal of love brightened and cheered and strengthened by the crown of rejoicing in those tended, in the presence of the Lord Jesus at His coming, the contrast of base gain in this life.

Of another danger they are warned: “nor as lording it over your allotments, but becoming models of the flock.” If the property which flesh counts our own is not really so to the man of faith, but rather the goods of the Master entrusted to his stewardship, how much more have elders to beware of fording over the allotted charge as if it were theirs? No, they are to become models of the flock in the constant remembrance that it is God’s flock, and that they must render account to the Lord how they guided His sheep, as well as of their own walk day by day.

Who then, said the Lord, is that faithful and wise steward whom his lord shall make ruler over his household to give the portion of meat in due season? Blessed is that servant whom his lord when he cometh shall find so doing. Of a truth I say to you, he will make him ruler over all that he hath (Luk 12:42-44 ). So the apostle speaks here: “When the chief-shepherd is manifested, ye shall receive the unfading crown of glory.” Alas! ere long the blessed hope faded from their hearts, and the work of oversight was changed into a title of earthly honour and emolument, and the position a lordly installation if not an enthronement; so that Peter, if allowed to see things as they are now, could not recognise the office, as it was according to God, under what it is become according to man in Christendom. Is this to exaggerate, or to say the truth in love? How deep the fall really!

The apostle was fond of the word “likewise” in a spirit of grace where nature would never have thought of it but rather resented. Thus the latter part of 1Pe 2 is addressed to domestics; and as he had pressed on the saints in general submission to every human institution for the Lord’s sake, so he urges it on them particularly to their master in all fear, not only to the good and gentle but also to the crooked. For this is grace; and we are called, every one of us, to walk in it as we were saved by it. As law characterised Israel, grace should stamp the Christian, even as Christ was full of grace and truth; and who walked submissively as He? To endure when sinning and buffeted, what glory is it? But if when doing good and suffering ye shall endure, this is grace with God. And there too throughout His life Christ is the model, and above all in His death, where He Himself bore our sins in His body on the tree, that being dead to sins we might live to righteousness: an all-important issue, to convict those who misrepresent, hate, and deride grace. “Likewise, wives, be subject to your own husbands” (1Pe 3:1 ), says the apostle, and in ver. 7, “Ye husbands, likewise, dwell with them according to knowledge.” Such was the order in which the Holy Spirit appealed to each.

Here the exhortation was first on the apostle’s part as fellow-elder to the elders among them; and then he adds, “Likewise, ye younger, be subject to elders,” which evidently goes beyond those in official place to all whose years clothed them with title to moral respect if spent in faithful service to the Lord. Indeed it is to be noticed that among the Jewish saints, and in Jerusalem itself, we have no record of a formal introduction by apostolic authority as ruled in the Gentile assemblies (Act 14:23 , Tit 1:5 ). They are first mentioned as subsisting in Act 11:30 and recognised in their place by Barnabas and Saul. The fact is strikingly confirmed by Act 15 wherein they are repeatedly mentioned with honour. Yet the peculiarity alluded to is no less plain in the critical test of ver. 23, which is the opening sentence of the decree determined at the council. It runs, if we heed the Vatican MS., the Alexandrian, the Sinaitic, the Rescript of Paris, and Beza’s of Cambridge with other good support, not as in the A. V., “The apostles, and the elders, and the brethren,” but “The apostles and the elder brethren”; and this is adopted in the Revised Version, as by Alford, Lachmann, Tischendorf, Tregelles, Westcott and Hort, etc. The reading of the later copies, seems due to conforming the phrase with ver. 22. But this was implied here, as it was there expressly asserted to be “with the whole assembly.” Nor was it the least likely that the ecclesiastical copyists would have dared to introduce a phrase so alien to their habit of helping on hierarchical distinction. Even Luther, Calvin, and others down to our day have felt constrained to yield to the larger sense of elders and youngers in this context.

“Likewise, ye younger, be subject to elders; and all of you bind on humility to one another; because God setteth himself against haughty ones, and giveth grace to lowly” (ver. 5).

Both exhortations have fallen too often on deaf ears. When the apostles passed away, the presbyters easily persuaded themselves, that order called for one of their number to receive or take a chief place over his fellows in a city; especially as the angels of the seven Asiatic churches in the Apocalypse could by a ready mistake be thus construed, until it rose by degrees to be a diocese of any extent. A presbyter, says a grave commentator (in logo), is not called a bishop by ancient ecclesiastical writers, but a bishop is often called a presbyter. Had he overlooked the fact, that the Holy Spirit in Act 20:17 , Act 20:28 does call the elders of the church in Ephesus “bishops” ( )? Does not inspiration outweigh all ecclesiastical writers put together and demonstrate their unsoundness when they venture to differ? So the apostle addresses the saints “in Philippi with bishops and deacons.” Also Tit 1:5-7 is almost equally plain. No doubt it is as much opposed to Dissent as to Episcopacy, “the minister” being as antiscriptural as the traditional trio, bishop, priests, and deacons. After the death of the apostles the lawlessness secretly working before grew apace and became bold. The sole divine authority as to this attaches to what they authenticated in the scriptures.

As the elders by unbelieving development sunk into various sorts of clerical irregularity, so did the youngers lose all sense of their due place of subjection. It was an early error that they began to choose bishops on the plea that the multitude of the disciples were allowed to choose men full of the Holy Spirit and wisdom for the apostles to appoint over their diaconal work. For where elders or bishops were appointed among the Gentile churches, the disciples never chose, but the apostles for them, as in Act 14:23 ; or if an apostle could not go, he wrote (not to any church but) to an apostolic man like Timothy or Titus, to appoint elders. For the principle is as plain as it is important. As the church contributed its means, it was allowed to choose those it confided in for due administration. But apostles, not the church, had spiritual discernment of the qualities suitable to preside or rule; and they therefore chose elders. Besides, there were endowed with power men that were the gifts of Christ, such as evangelists, pastors, teachers, etc., who were never appointed (like elders locally), but acted freely in their work as they were led by the Spirit in the unity of Christ’s body, the church.

In our day both the clerical spirit and the democratic are so rampant that there is all the more need to heed the gracious appeals of the apostle. Let those who guide never forget that the flock is not theirs but God’s; and that they are to be models to the flock, not lords. Let the younger be subject to elders on principle, instead of seeking their own will or innovations so natural to youth. No doubt blind guidance ends in a ditch; but such direction is not of a Christian type, which is rather the seeing leading the seeing, with eye and heart fixed on Christ, who thus gives singleness of purpose.

“Yea, all of you bind on humility to one another.” The more numerous authorities read “all of you, being subject to one another, bind on humility,” but some of the best MSS. and versions drop “being subject,” which results in what has just been given. “Clothed” is too vague here. It is a word unique in N. T. usage, and occurs but rarely elsewhere. The figure is taken from the apron a slave girt on to do his work earnestly without soiling his dress. The Lord from a far different motive stooped lower still when He girded Himself with a linen towel to wipe the feet of His own which He washed clean from defilement. This was holy love; and this alone constrains us to bind on lowly-mindedness, to which we are all exhorted by the apostle who had not forgotten his sad ignorance and error on that memorable and touching occasion.

But he also fortifies the call with the solemn admonition, that God opposes Himself to haughty men, and gives grace to humble, the same quotation word for word as in Jas 4:6 . See Pro 3:34 , and Rom 12:16 . Thus indeed it is a moral principle on both sides which runs through scripture; and it is a lesson for every soul in the church from day to day which none can afford to overlook. It is the more needed, because there is a ready danger of being haughty under a misapplied idea of position and duty, and of losing the grace God is so willing to bestow through failure in cherishing that lowliness which is only found perfectly in Christ.

Humility is a precious quality in the saints; and like other virtues it is apt to be debased by the enemy, and mistaken by themselves according to their own thoughts. It is of moment that we should discover its real nature as made sure and clear by Christ. For He is the true light who makes all persons and all things manifest; without Him its Christian character is not realised. How often it is understood to consist in our being brought to see and detest our own evil! But this is far from the standard of Christianity. For we are thus occupied with ourselves, however right it be to bewail our manifold failures and grievous shortcomings. Certainly it is far better than to be deceived into the notion that we have attained a high stage of holiness, and to thank God that we are not as other men. In its grossest form the error is fed by recourse to a director of conscience, into whose ear we can pour our confessions and seek profit from his ghostly counsels, even if we go not on to the extreme of looking for authoritative relief by his absolution in the Lord’s name from time to time. Again, while souls cling to the invention of the weekly class and its leader to hear and advise on the rehearsed experience of good or bad, others who belong to an opposite pole strive to gather a scanty comfort from dwelling on their felt unworthiness, and to find lowliness in all manners and measures of self-condemnation.

Now the work of Christ, on which the awakened soul is brought to rest, is not only perfect in itself, but it perfects him; as Heb 10:14 explicitly declares with many other scriptures of differing form but similar import. By one offering Christ has perfected continuously – not merely for ever, but without an interruption – those who are sanctified, or set apart from the world to God by the faith of Christ. This was hard for an Israelite to accept, accustomed as he had been to fall back on his sin or trespass offering, and the priest’s action in sprinkling the blood, offering the fat, and eating his part of the victim, while burning the rest with fire unsparingly. It was so significant a type, identifying the offerer by his hand laid on the head of the offering, with Jehovah’s authority to the priest to atone for him and assure of forgiveness, that one can understand the need of the utmost certainty in order to relinquish the shadow for the substance. But herein are the expressed will of God the Father, the accomplished work of the Son, and also the applied witness of the Holy Ghost in Jer 31:33 , Jer 31:34 – a predicted remission of sins now so complete, that there is no more offering for sin.

The efficacious bearing of Christ’s sacrifice is as immense to faith, as the glory of His person and the depth of His suffering for sin. It is this which lays the ground for Christian humility; because it gives a purged conscience before God. Till then it was no more than an exercised conscience, and thereby a humbling process in the measure of our spiritual feeling. But in the work of Christ it is God who condemned sin in the flesh, not morally alone as in all that He was and did, but as a sacrifice for sin, that it might be utterly effaced in His sight, as indeed we become His righteousness in Christ. Hence the worshippers once purged have no more conscience of sins. They are entitled and meant to see themselves so clear in His light as to have done with themselves, and free with a pure conscience and a peaceful heart to enjoy the fulness of Christ. What a deliverance to have done with self! It was humbling to feel and have to own how vile we learnt ourselves to be. Is it not a truer deeper humility to know in His light, that our careless perhaps and certainly unworthy failure cost Him to be as it were consumed to ashes in God’s unsparing judgment of our iniquity laid upon Him? and that we are, that I am, not worth thinking or talking about? How easy this ought to make it for each to esteem the other as better than himself! Such is the basis of Christian lowliness of mind. It is through divinely given faith.

“Humble yourselves (or, Be humbled) therefore under the mighty hand of God, that he may exalt you in due time, having cast all your anxiety upon him, because he careth for you” (vers. 6, 7).

It was that mighty hand of God which made the sinless Jesus sin for us, when He was wounded for our transgressions, and bruised for our iniquities. So Israel will yet confess, the generation to come when this unbelieving and adulterous generation shall pass; and Christ’s words are more widely and manifestly verified than ever. We who now believe, whether Jew or Gentile, while He is unseen, delight to see the truth as before God; and blessed, as Himself said, are they that saw not and believed. We rest on the depth of that atoning work when darkness shrouded the cross, and His voice attested that God hid His face and forsook Him, the rejected Messiah, the Son of man giving His life a ransom instead of many, yea for all; that we who believe might be healed by His stripes, and made meet to share the portion of the saints in the light.

Under that mighty hand which has thus wrought and given us everlasting redemption are we called to be humbled. We fail alas! in the abiding sense of this marvellous light into which God called us. But therein it is our privilege to walk, as 1Jn 1:7 tells us; and it is our fault only if we do not walk consciously there. Thereby is that humility secured to which we are here exhorted. Would there be defect if our souls were ever realising that most solemn yet most gracious presence? Yet it is into this grace that faith in our Lord Jesus has brought us, and gives us to stand (Rom 5:2 ).

Nor is less than this the proper and constant standing of the Christian. It is our shame to forget or alight such favour. And those who deny the new privilege (out of a Puritan jealousy on behalf of the O.T. saints) are indifferent servants for the honour of Christ or the Christian faith. It may sound lowly for the believer to cry, “O wretched man that I am! who shall deliver me out of this body of death?” But this ignores that it was a passing state, and that “the law of the Spirit of life in Christ Jesus set me free from the law of sin and death.” Thus my confession now on failure becomes a deeper self-loathing. O blessed man that grace has made me, what shame to Him as well as to me that I should now defile my feet! that I, perfectly atoned for, should have sinned against grace as well as holiness, and need to be sprinkled with the water of separation to restore my communion! What agonies my sinful folly cost the Saviour!

In God’s blessed presence let us be ever humbled, and all the more because it is always open to us through the rent veil. We contributed nothing to Christ’s cross but our sins: the grace therein was God’s sovereign grace. The effect of Christ’s work is that divine righteousness which we became in Him; and we boast (for it is more than “rejoice”) in hope of the glory of God. And indeed He will exalt us in due time. For it will be the day when Christ shall be manifested, and we also shall with Him be manifested, in glory. While He our life is hidden, it is inconsistent and incongruous that we should now look for any glory in this world, least of all from that world whose princes crucified the Lord of glory. As loyal to the crucified One we wait for the appearing of His glory, in order to share it with Him. For did He not tell us, that the glory which the Father had given Him He has given to His own, that they may be one as the Father and the Son are one, that they may be perfected into one; that the world may know (not believe, as now) that the Father sent the Son, and loved the saints even as He loved the Son? Then the world shall behold Him and them in the same heavenly glory. Never will there be our perfection in unity till then, and only of that future day does the Lord say it. Truly God will exalt us in due time. Our call is to suffer meanwhile with Christ, and also for His name, that we may be also glorified together.

But of another privilege the apostle here reminds us in connection with being humbled now and waiting for His glory in the day of Christ. He says, “having cast all your care on him, because he careth for you.” He assumes this relegation, in faith, of our every anxiety on our God and Father, who loves to bear burdens too great for His weak ones, for whom He has joys and service which demand freedom of spirit for their right aim and end. How enfeebling is the unbelief that fancies it our duty to be weighed down outwardly and inwardly! Why, Christian, have you not rolled upon Him the weight that oppresses you? Is not His word to us plain and certain? Does He not care for you – He that gave His Son for your sins, He that numbers all the hairs of your head?

Here again the apostle exhorts to be vigilant and to watch. In his former injunction (1Pe 4:7 ) it was in view of the end of all as being drawn nigh; here it is because of danger from their great adversary.

“Be vigilant, watch: *your adversary [the] devil as a roaring lion walketh about, seeking whom he may devour; whom resist, steadfast in faith, knowing that the same sufferings are accomplished in your brotherhood that [is] in the world” (vers. 8-10).

*The best authorities do not support the “because” of the Text. Rec. followed by the A.V.

It is of interest to note how distinctly the enemy is presented as the power of evil with which we have to cope, no less than our God and the Lord Jesus to care for us. Here, as the apostle regards us, not as the Epistle to the Hebrews in view of the sanctuary, but as at the same time exposed to the peculiar stress of the desert, he appropriately sets forth our adversary, the devil, as a roaring lion walking about, and seeking whom he may devour.

To the Roman saints, exhorted to be wise for that which is good, and simple as to evil, the word is that the God of peace shall bruise Satan under their feet shortly, and the grace of Christ meanwhile with them. What a blessing had they so continued, instead of human wisdom and ambition, leaving room in time for the most loathsome system of impurity, imposture, pride, and bloodshed!

To the Corinthian assembly, not adequately weaned from philosophic wisdom and the persuasive words of excellent speech, the warning is, as the serpent beguiled Eve by his craft, lest their thoughts should be corrupted from simplicity as to Christ. False apostles can thus pass as ministers of righteousness, as Satan himself transforms himself into an angel of light.

The Ephesian saints, carried up to the highest plane, are characteristically reminded of the victory over the ruler of the authority of the air, the spirit that now works in the sons of disobedience now led captive, but having wiles, with towering pretensions in the heavenlies, against which we need the panoply of God. The Colossian saints have a somewhat similar reference, though much shorter.

Nor need we here dwell on the hindrance of Satan to the apostle, or on his temptation of the saints in Thessalonica, as spoken of in the First Epistle; nor on the awful prediction of his future power at the end of the age as in the Second.

We can passingly notice what more affects leaders, the fault and the snare of the devil endangering an overseer, as in 1Ti 3:6 , 1Ti 3:7 ; and the possible recovery from his snare, as in the Second Epistle (2Pe 2:22 , 26), for adversaries that repent.

In Heb 2:14 , Heb 2:15 , he is the one that has the might of death annulled through the Saviour’s death; and in the Revelation he is shown fully both as to the church and in the world to his utter ruin.

We are entitled to resist him as the Epistle of James (Jas 4 ) also urges, however loudly he may roar, and menace with destruction. He is a conquered foe, as faith knows; and the name of Him we confess is ample to terrify him. But confidence in our wisdom, or righteousness, exposes to inevitable defeat. Our strength is in Christ, whose grace suffices, and power is perfected in weakness. Therefore we are bid to resist, stedfast in faith. Some understand “in the faith;” but I question the strength in such an encounter of faith only viewed objectively. It appears rather to be encouragement given to our subjective faith in the Lord. Our apostle is eminently practical, however important it is that we be sound in the faith. It is no strange thing to be thus assailed. So he reminds us that we know that the selfsame sufferings are accomplished in the brotherhood that is in the world. They have like relationships to God which expose them to persecution through the spite of Satan against Christ, even more than against themselves.

If the apostle does not hide from the pilgrim the power and malice of the enemy in this desert world, what fervour characterises him when he sets God before us in that love which is above every danger and difficulty, turning all for good to those that love Him!

“But the God of all grace that called you unto his everlasting glory in Christ Jesus, after having suffered a little while, shall himself perfect, stablish, strengthen, ground: to him [be or, is] the glory and the might for the ages of the ages. Amen” (vers. 10, 11).

It is more than a closing prayer, a most confident assurance based on a full knowledge of God as revealed in Christ, and on the already accomplished work of redemption displayed in the power of His resurrection. As Peter began the epistle, so he concluded it. He, like Paul as to his beloved Philippian brethren, had confidence in this very thing, that He who began in them a good work would complete it until Jesus Christ’s day. Satan might roar and devour. But, as Paul wrote to the Roman saints, if God be for us, who against us? He that spared not His own Son but delivered Him up for us all, how shall He not also with Him grant us all things? Who shall lay accusation against God’s elect? God is He that justifies: who is he that condemns? Christ is He that died, yea rather that was raised, who is also at God’s right hand, who intercedes too for us: who shall separate us from the love of Christ? Tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? According as it is written, For Thy sake we are killed all the day long; we were accounted as sheep for the slaughter. Nay in all these things we more than conquer through Him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God that is in Christ Jesus our Lord.

The apostle of the circumcision followed the apostle of the uncircumcision in tracing all blessing to the God and Father of our Lord Jesus Christ, not rising to the height before us in Ephesians but alike pointing to the same source in his opening words. As the resurrection was the mighty key-note to the one, the ascension gave the heavenly mark to the other. Both were led of the Spirit to present the divine source flowing in the richest streams of goodness suited to the varying circumstances of the saints addressed. None is so characterised as Paul by revealing the eternal and immense counsels of God for the universe with the glorified Christ at the head of all things, heavenly and earthly, and the church, His body, above any question of Jew or Greek, the sharer as His bride of all given to Him.

Yet Peter was inspired here to speak of “the God of all grace'” a title of peculiar significance, and for all saints wherever and whatever they might be; but how divinely wise and suited to the Christian elect of the Jewish dispersion! Many of them had, no doubt, heard Paul and his companions who long laboured in their part of the East, as Peter had not. Paul indeed was called to write elaborately and powerfully to the believing Hebrews, and bring them definitely out of the old legal elements which had so straitened and hampered them, before judgment was actually accomplished on the earthly city and sanctuary. So on Peter devolved the task of feeding and tending by his epistles those sheep who needed comfort and confirmation, now that their great teacher was no more to see their face.

Thus, while there are the clearest tokens of identity between what Peter writes and his preachings in the Acts of the Apostles, he too teaches here, as we have already seen, much beyond what was then required or seasonable. This wondrously beautiful summary before us reflects that advance with all due meetness and forcible compression. Not the God of our fathers which glorified His servant Jesus, but “the God of all grace that called you unto his everlasting glory in Christ Jesus.” It is not merely the God of the promises to Abraham, Isaac, and Jacob, but the God of all overcoming love as manifested in Christ Jesus, superior to, not weakness and failure alone, but the hatred of the enemy seemingly successful to the uttermost in the cross, which His grace turned to be the ground of deep and righteous judgment of sin, yea, making them, the believers, now as spotless in His eyes as the Lamb, through His precious blood. Nor this only; for He called us, not to salvation of souls alone, great as this grace is, but to His everlasting glory in Christ. For it is a glory which far exceeds the earthly kingdom, with its thousand years of righteousness reigning, and Satan shut up, and creation rejoicing after its long thraldom of vanity and groan.

The God of all grace, who called saints to His everlasting glory in Christ Jesus, is the best security against all that creature can or cannot do meanwhile; and the more, because as Father He carries on a constant, watchful, and righteous government of His children all through the wilderness (1Pe 1:13-17 ). But there is another needed and weighty consideration. As Jews, they might associate with the Christ immunity from suffering and promotion to high honour; but as Christians, their portion is to share His sufferings for righteousness and love and truth. No mistake more common in Christendom than looking for present reward and distinction and ease through the gospel and the church. But it is a hateful lie of Satan. The Corinthian saints slipped easily into this snare, to the apostle Paul’s pain and horror (1Co 4:8-14 ); it was still more natural for such as had been Jews. So the apostle Peter seeks throughout to impress suffering as the necessary path of the Christian, and “after having suffered a little while,” as his beloved brother to the Hebrews (Heb 10:32-39 ), fortified by not a few even of old (Heb 11:35-38 ) but above all by His case who sums up all as our perfect exemplar (Heb 12:2 , Heb 12:3 ). It is through suffering in faith and patience that we are disciplined and bear fruit to Him who deigns thus to prune the branches of the vine.

And what more emphatic than the cheering declaration to which he that wrote put his seal, as one who had proved it so truly in his own experience that the God of all grace “Himself shall perfect, stablish, strengthen, ground.” Could those addressed, could we, lose one of these mighty encouragements? Could we allow them to lack the most definite meaning, or to be heaped together as a faggot deriving its virtue from the binding together of the weak? Are they not each strong and expressive, to give without bands the utmost possible confidence in His all-sufficient love to us? It is much that He will “perfect” those who in themselves lack all, in the sense of a complete furnishing and adjustment. It is more that He will “stablish” those who need to be turned inside out, as Peter once in his self-confidence, to lean on Himself and His word by faith. It is precious that He will “strengthen” those that know themselves as weak as water spilt on the ground, and changeable as the wind. It is if possible more, that on the Rock that never moves He will “ground” those who learn deeply their nothingness, and worse still.

Be it ours to join with his immediate object, in the apostle’s ascription of praise and thanksgiving, “to Him be (or is) the might unto the ages of the ages. Amen.” Assuredly “the glory” is His also; but the connection here seems to strengthen the testimony of the few witnesses (A B 23, ancient Latin copies, etc.) which express only His “might” in the race of the adversary. The great majority however read “the glory and the might,” which was a frequent phrase, as in 1Pe 4:11 , Jud 1:25 enlarged, and Rev 1:6 . But “dominion” answers to , rather than to as to which translators vacillate.

The Epistle thus concludes.

“By Silvanus, the faithful brother, as I account, I write to you in (by) few [words], exhorting and testifying that this is God’s true grace in which stand (or, ye stand). She that is in Babylon elect with [you] saluteth you, and Mark my son. Salute one another with a kiss of love. Peace to you that are in Christ” (vers. 12-14).

It is of interest to learn that Silas, or Silvanus, the fellow-labourer of Paul in Achaia and Macedonia was the messenger through whom Peter sent his first Epistle to the saints of the Dispersion. Once Peter had himself been far from faithful to the Christian truth of liberty for Gentile as for Jew that believed the glad tidings; and Paul withstood him to the face. For it was not to walk straightforwardly according to the gospel, but to compromise it to the Lord’s dishonour. Now Peter writes fearlessly to confirm with his apostolic testimony the yet bolder and deeper witness which the apostle of the uncircumcision had borne in Asia Minor, through one who was in his estimate as in Paul’s a faithful brother, a suited link between them. It was to hold fast the Head from whom all the body, ministered to and united together by the joints and bands, increaseth with the increase of God.

His words were few but weighty from one who was justly looked up to by Christian Jews who had already profited in those Gentile lands by him whose province lay there especially. But God took care that so conspicuous a pillar of the circumcision as Kephas should write without doubt and fervently in the same strain of grace to the sheep whom the Lord confided to his love and care. Who can fail to recognise an unjealous largeness which was quickly forgotten, or rather never known, in haughty Christendom with its little yet ever-growing fences, bound up by official pride, miscalled rights, far from the Lord’s mind as possible.

Nor can any description of the Epistle be more exact than “exhorting and testifying that this is God’s true grace in which” he calls them to “stand.” It is what every intelligent saint cannot fail to discern as distinguishing Peter’s letter beyond James, Jude, John, or even Paul, though each wrote from the heart, with solemn sense of divine authority, and in abundant love to the saints, each with his own distinctive excellency as a good steward of God’s various grace, and as of strength which God supplied. How earnestly Peter exhorted! How freely and pertinently he testified as from his Master, full of grace and truth, to the glad tidings of God’s true grace! Yes, in his glowing words is no exaggeration. He adhered to what he bore witness at a great earlier crisis (Act 15 ). He believed, and would have them to believe, “through the grace of the Lord Jesus Christ we shall be saved as they,” not merely they even as we then a noble testimony in Jerusalem above all.

He believed in the same grace still. It is not man conceding or yielding, it is not fearing nor yet pleasing man. It is God’s true grace, in which, he says, “Stand,” as he did not doubt they were standing. Nor was it needless so to exhort as a last call. What one of our own poets says of his imagined angel, a saint should here and now surely be,

“Unshaken, unseduced, unterrified;

His loyalty he kept, his love, his zeal.

Nor number, nor example, with him wrought

To swerve from truth, or change his constant mind.”

We owe it to God, and to our Lord Jesus; but His grace can alone make us thus stand.

The subjoined salutation is strikingly instructive. Not from the Apocalyptic Babylon did Peter write, but from the great ruined city in the East, to which Jews strangely clung, when the natives migrated elsewhere. Many Jews still lived there as they did for hundreds of years after as before, and there had a famous school of Rabbinical lore, which issued in their most copious Talmud completed about 500, A.D. There, it appears, Kephas led about a sister wife, like the other apostles and the brethren of our Lord (1Co 9:5 , 1Co 9:6 ); as scripture fails not to inform us, and thus gives the lie to the false and demoralising tradition which Romanism prefers to the plain and holy word of God. For this seems the real bearing of “the co-elect * [sister] in Babylon” who salutes those addressed, no less than does Mark his son.

*It is interesting and fair to note that the Sinaitic Uncial does read here , or “church.” In this it stands alone among primary authorities: a thing almost impossible, if true; but easily accountable, if spurious. Old versions in such a question count little or nothing, as probably but expressing an ellipse.

The apostle, we see, was careful not to speak of “the church” as such in either of his Epistles: they are essentially individual in their character. It was an oversight, therefore, to interpolate “the church,” even in italics. We have no ground to think there was an assembly there, and can readily conceive that the apostle (with his wife, and Mark caring in love for them both in advanced age) should yearn to impart the gospel to the benighted Jews, so dear to him in that distant quarter, far away from the fabulous Episcopate of which tradition dreamt in the West. How forced and unnatural to borrow from the future symbol of John in Rev 17 for an epistle so simple, fervent, and matter of fact, as this of Peter unquestionably is!

Assuredly, too, one likes to think of Mark in happy and devoted service, as none other than he whose early failure is recorded when he ventured in zeal beyond his then faith to accompany Barnabas and Saul on their first circuit among the Gentiles. If he then so soon grew weary or discouraged, he at a later day, when it was peculiarly sweet to the apostle of nations, became serviceable to him for ministry (2Ti 4:11 ), and even before this had won back his confidence (Col 4:10 ). As his mother’s house had been a house of prayer, when his spiritual father’s life was in extreme danger, he is now the attendant on those so long dear to him, and shares their visit of love for the gospel’s sake as well as the saints, where of old their forefathers had been sent in captivity. Any other Mark, like any other Silas, we might expect to be distinguished from each of those familiar to us in scripture; whereas those we have already known appear in this new phase with natural propriety.

It was meet in this world of selfishness and sin for the apostle Paul to invite the saints in Rome, Corinth, and Thessalonica to salute one another with a holy kiss; and not less so that Peter should bid the Christian Jews, scattered in lands devoted to dark paganism, salute one another with a kiss of love. The affections are apt to grow cold, as the world’s spirit prevails; and Jews needed the intimation as well as Greeks and Romans.

And how precious is “peace” as the suited portion to us all that are in Christ! How unseemly among such is difference and dispute, self-seeking and strife! Were Christ the object as He is entitled to be, these things could not be. Peter had not forgotten His words, so welcome to their hearts on the resurrection day, “Peace to you; and having said this He showed them His hands and His side. The disciples rejoiced therefore, having seen the Lord. He said therefore again to them, Peace to you: as the Father sent me forth, I also send you.”

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: 1Pe 5:1-5

1Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, 2shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 3nor yet as lording it over those allotted to your charge, but proving to be examples to the flock. 4And when the Chief Shepherd appears, you will receive the unfading crown of glory. 5You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for God is opposed to the proud, but gives grace to the humble.

1Pe 5:1 “elders. . .fellow elder” There is a play on the term elder (presbuteros) in 1Pe 5:1; 1Pe 5:5. The term is apparently used as a title of leadership (cf. 1Pe 5:1) and a designation of age (cf. 1Pe 5:5). The use of this term is surprising considering that it is basically the Jewish tribal designation of leadership, while “bishop” or “overseer” (episcopos) was the Greek city-state designation for leadership. 1 Peter uses Jewish terms to address Gentile believers.

Peter calls himself a “fellow elder,” the term presbuteros plus the preposition syn, which implies “joint participation with.” Peter does not assert his Apostolic authority (cf. 2Jn 1:1 where another Apostle calls himself “elder”), but admonishes (i.e., “I exhort,” a present active indicative) the local leaders to act and live appropriately in the light of

1. Christ’s example

2. nearness of His return

The early churches did not have paid positions of leadership, but recognized the God-given gifts of ministry and leadership within each local church. This affirmation of giftedness had to be balanced with the cultural reverence for “aged-wisdom,” especially among the Jewish believing community. Therefore, Peter addresses both types of leadership.

Also notice that “elders” is plural. This may refer to (1) a number of house church leaders (cf. Act 20:17) or (2) the different spiritual gifts among a body of leaders (cf. Eph 4:11), which clearly states that ministry belongs to all believers. This is parallel to the concept of “a kingdom of priests” (cf. 1Pe 2:5; 1Pe 2:9).

“witness of the suffering of Christ” This is an affirmation of Peter’s eyewitness recollection of the life of Jesus (cf. Act 3:15; Act 10:39). It may also reflect Peter’s memory of Jesus’ words in Act 1:8. The term “suffering” refers to the crucifixion. Peter uses the term suffering often (cf. 1Pe 1:11; 1Pe 2:19-21; 1Pe 2:23; 1Pe 3:14; 1Pe 3:17-18; 1Pe 4:1[twice],13,15,19; 1Pe 5:1; 1Pe 5:10). This discussion about Jesus’ suffering as both redemptive and as an example believers are to emulate, forms a major theme in 1 Peter.

“partaker also of the glory that is to be revealed” This is not only a future reference to the Second Coming (cf. 1Pe 1:5; 1Pe 1:7; 1Pe 4:13; 1Pe 5:4), but possibly a backward eyewitness (flashback) reference to the Transfiguration (cf. Matthew 17; Mar 9:2-8; 2Pe 1:16-18). See Special Topic: Glory at Mar 10:37.

1Pe 5:2 “shepherd the flock of God” This is an aorist active imperative. “Shepherd” is an OT metaphor for God (cf. Psa 23:1; Psa 100:3). It became a title for leaders (cf. Eze 34:7-10). Sheep needed constant care, protection, and attention. Jesus is called the “Good Shepherd” in John 10 and He tells Peter to be a pastor to His sheep in John 21.

In the NT there are several titles for local church leaders.

1. elders

2. overseers or bishops

3. shepherds or pastors

These seem to be used interchangeably (cf. Act 20:17; Act 20:28 and Tit 1:5; Tit 1:7).

NASB”exercising oversight”

NKJV”serving as overseers”

NRSV”exercising the oversight”

TEV-omits-

NJB-omits-

Several ancient Greek manuscripts (i.e., P72, cf8 i2, A, P, and the Vulgate) include the verbal form (present active participle) of “overseer” used in conjunction with the work of elders. Some ancient manuscripts omit the participle (i.e., * and B). It is uncertain whether the omission is purposeful by scribes uncomfortable with mixing the offices or roles of elders and overseers.

1Pe 5:2-3 This begins a series (cf. 1Pe 5:2-3) of contrasting qualifications for church leaders.

PositiveNegative

1. voluntary 2. with eagerness 3. as an examplenot under compulsion not for sordid gain not lording it over

One wonders how much these negatives reflect actual conditions of the leadership of some of the house churches related to the false teachers (cf. 2 Peter).

“according to the will of God” This phrase is present in many ancient Greek manuscripts (i.e., P72, cf8 i2, A, and P), but it is omitted in MSS B, K, and L. It is present in most modern English translations, but absent in the KJV. Peter uses this phrase often in 1 Peter (cf. 1Pe 2:15; 1Pe 3:17; 1Pe 4:2-3; 1Pe 4:19). Therefore, it was probably original.

“examples” See Special Topic following.

1Pe 5:4 “the Chief Shepherd” Peter’s terminology for Christ as Shepherd (cf. 1Pe 2:25) may have come from his conversation with the resurrected Lord recorded in Joh 21:15-17. Here Peter calls Christ by the compound term archi plus poimen, meaning the high or first shepherd (cf. Joh 10:1-18). In Heb 13:20 Christ is described as “the great Shepherd.” All other leaders ( “elders” or “overseers”) are under-shepherds.

It is possible that Peter is alluding to Isa 63:11, where Moses is called “shepherd.”

“appears” This is another reference to the Second Coming (cf. 1Pe 5:1; 1Pe 1:5; 1Pe 1:7; 1Pe 4:13).

“unfading crown of glory” In context (i.e., 1Pe 5:1-5) this refers to the “under shepherds.” Peter mixes an athletic metaphor (cf. 1Co 9:23) with a floral metaphor. This unfading crown of glory may refer to the believer’s inheritance guarded by God in 1Pe 1:4. It is parallel to

1. Paul’s “crown of righteousness” in 2Ti 4:8

2. James’ “crown of life” in Jas 1:12

3. Jesus’ “crown of life” in Rev 2:10; Rev 3:11

It is a symbol of the believer’s victory in the battle against sin, self, as well as their patient, faithful suffering for Christ’s sake.

1Pe 5:5 “you younger men” In Jewish society a man was considered young until forty years of age. There was to be no generation gap or warfare within the believing community, but mutual respect (i.e., “likewise” of 1Pe 5:5).

“be subject to your elders” This is an aorist passive imperative describing a settled manner of life. The context implies that the “elders” of 1Pe 5:1 are the same as the “elders” of 1Pe 5:5. However, “younger” must reflect an age contrast (cf. 1Ti 5:1, which refers to an older person, while 1Ti 5:17 refers to a church leader). See Special Topic: Submission at 1Pe 2:13.

“and all of you” Peter is moving from admonitions to church leaders and other men of the congregation to all members of the church (cf. Eph 5:21). It is crucial that believers understand their personal responsibility for peace and unity in the fellowship (cf. Eph 4:2-3).

“clothe yourselves” This is an aorist middle imperative. Putting on and taking off clothing is a biblical idiom for believers’ ethical lifestyles (cf. Job 29:14; Psa 109:29; Isa 61:10; Eph 4:22; Eph 4:24-25; Eph 4:31). They are to put on the characteristics of God and strip themselves of any competitive spirit.

The Greek term for “clothe” is literally “gird.” It is possible that Peter is reflecting on Jesus’ actions in the upper room, recorded in Joh 13:2-11 (Jesus girds Himself with a slave’s apron and washes the disciples’ feet). Peter had seen true humility and now calls on believers to emulate Christ (cf. Php 2:8; Jas 4:10).

“humility” This is a compound term of “humility” and “mind.” See note at 1Pe 3:8.

“toward one another” This is an emphasis on community (cf. 1Pe 3:9; Eph 5:21). Believers are given (and gifted, cf. 1Co 12:7) for one another. We stand or fall together!

“for God is opposed to the proud, but gives Grace to the humble” This is a quote from Pro 3:34 (cf. Jas 4:6). The term “grace” is used in its OT sense of “favor.”

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

elders. App-189.

among. App-104.

exhort. App-134.

who, &c. = the fellow-elder. Greek. sumpresbuteros. Only here.

Christ. App-98.

a = the.

partaker. See 1Co 10:18.

glory. See p. 1511.

that shall = about to.

revealed. App-106. Compare 1Pe 4:13.

Fuente: Companion Bible Notes, Appendices and Graphics

1-11.] Last hortatory portion of the Epistle; in which the word ending the former portion, , is taken up and spread over various classes among the readers: thus 1Pe 5:1-4, he exhorts the leaders of the church; 1Pe 5:5, the younger members (see note there); 1Pe 5:6-9, all in common. Then, 1Pe 5:10-11, follows his general parting wish and ascription of praise to God.

Fuente: The Greek Testament

Chapter 5

Now the elders [the overseers] which are among you I exhort, because I am also an elder [or an overseer, an older man], and I am a witness of the sufferings of Christ, and I’m also a partaker of the glory that shall be revealed ( 1Pe 5:1 ):

Peter witnessed the death of Jesus Christ. I was a witness, he said. And also he was a partaker of the glory. On the mount of transfiguration, he saw Jesus transfigured, Moses and Elijah talking with Him of the things of the kingdom. And Peter was so stoked by this experience. He said, Oh Lord, you know, let’s just build three tabernacles, let’s just stay right here. You know, let’s not go down from this place. This is beautiful. Let’s live in the kingdom. I don’t want to get back to that old world. Let’s just live here in the kingdom, the glory. I was a partaker of the glory that’s going to be revealed. The Lord sort of took him in a time machine on out to the future, the glory of the kingdom and he was a partaker for a time in it. His exhortation,

Feed the flock of God which is among you ( 1Pe 5:2 ),

When Jesus confronted Peter in the twenty-first chapter of John, after His resurrection, He told the disciples to meet Him in Galilee. And they came up to Galilee and Jesus didn’t show up, and Peter said, Well, I’m going to go fishing. The others said, Ah, we’ll go with you. And so they went out and they fished all night and caught nothing. And on the morning, Jesus was standing on the shore and He called out, He said, Catch anything? Nah. Why don’t you throw your nets out on the other side? And so they threw their nets out on the other side and immediately the nets were full of great fish, so heavy they couldn’t even pull them into the boat. Now when John saw that they couldn’t pull in the nets because of the multitude of fish, he said to Peter, It’s the Lord.

And so Peter grabbed his fishing coat because he was naked, he dove in and swam ashore. The other disciples got in a little rowboat and they rowed on into shore dragging the net with them. And when they got to shore, they found that Jesus already had a fire built, there were coals, bed of coals, and He had some fish on them. And He said, Come on and eat. And then He said to Peter, “Peter, do you love Me more than these?” Now the “these” is a problem. Was Jesus talking about the fish, or was He talking about the disciples?

You see, the last time before His death that He was having a conversation with His disciples, He said, All of you are going to be offended tonight because of Me. And Peter said, Lord, though they are all offended, I will never be offended. So basically Peter was saying, Lord, I love You more than they do. Though they’re all offended, I’ll never be offended. He’s bragging. And Jesus said, Peter, before the cock crows, you’ll deny Me three times. They could kill me and I’ll never deny You. And so he’s, in a sense, saying I love You more than them.

And so Jesus could have been indicating the disciples, Do you love Me more than these, Peter? Or He could have been talking about those fish because they represented the old life, the life from which you’ve been called. And catching 153 great fish with one toss of the net is pretty much the epitome of success in your old chosen field. Peter, do you love Me more than the epitome of success in your chosen field? Either one is a very probing question. And (Jesus said), Lord, you know that I, I’m very fond of You. And Jesus said then, Feed My sheep. Three times He asked the question and it could be because Peter denied Him three times that He was giving him three times an opportunity to say, Yes, Lord, I love You. But each time Jesus responded, Feed My sheep.

Jesus had said to Peter one time, Peter, Satan has desired you that he might sift you as wheat. But I have prayed for you. And when you are converted, strengthen your brethren. Feed My sheep. That was the calling that God gave to Peter. And that is the peak, the calling that Peter now passes on to the elders. And I do feel that this is one of the most important exhortations to any and all ministers is to “feed the flock of God which is among you.”

I think that that is the perennial call of God to every minister, to feed the flock of God. And I think one of the greatest tragedies in the church today is that there are so few pastors who really feed the flock of God with the Word of God that will nourish their souls unto eternal life. You know the flock of God gets fed all kinds of hodgepodge. You know you can go to church and get good doses of psychology, and philosophy, but to really just be fed the Word of God is a rare thing. “Feed the flock of God which is among you.”

taking the oversight, not by constraint ( 1Pe 5:2 ),

That is, not under pressure.

but willingly; and not for filthy lucre’s sake, but of a ready mind ( 1Pe 5:2 );

He’s warning against professionalism in the ministry. Warning against an emphasis upon money. Warning against really the prostituting of the gifts of God for your own enrichment. “Not for filthy lucre, but of a ready mind.”

Neither as being a lord over God’s heritage ( 1Pe 5:3 ),

The Shepherding doctrine concept; warning against that.

but be an example to the flock ( 1Pe 5:3 ).

That was Paul’s exhortation to Timothy, wasn’t it? “Be thou an example unto the believer” ( 1Ti 4:12 ). And the minister should indeed be an example of that which he declares to the people.

And when the chief Shepherd [that is, Jesus Christ] shall appear, you will receive a crown of glory that fades not away ( 1Pe 5:4 ).

Now there are promises of the crown of life in the scripture and here is the promise to those who minister to the body of Christ, a crown of glory.

Likewise, ye younger, submit yourselves to the older men. Yes, all of you be in subjection to each other, and be clothed with humility: for God resists the proud ( 1Pe 5:5 ),

Now you want God to be resisting you? It’s interesting how that throughout the whole Scriptures, God has such an abhorrence towards pride. And yet pride is such a common thing among men. “God resists the proud.” Six things God hates: yes, there are seven that are an abomination unto him: “A proud look” ( Pro 6:16-17 ). God hates it; it’s an abomination. “Pride goeth before destruction, a haughty spirit before a fall” ( Pro 16:18 ). Be clothed with humility for God resists the proud but He,

gives grace to the humble. Humble yourselves therefore under the mighty hand of God, and he will exalt you in due time ( 1Pe 5:5-6 ):

“Humble yourselves in the sight of the Lord, and he shall lift you up” ( Jas 4:10 ). “He that exalteth himself shall be abased; but he that humbleth himself shall be exalted” ( Mat 23:12 ). So much is said concerning our attitudes towards ourselves, which is reflected in our attitudes towards others.

Casting all your care on him; for he careth for you ( 1Pe 5:7 ).

Two different Greek words. The first one should be translated perhaps anxiety. Casting all your anxieties upon Him. The second Greek word is used as of a shepherd watching over his flock. For he is watching over you with concern, loving concern. So “casting all of your anxieties on him; because he watches over you with loving concern.”

Be sober, be vigilant; [On guard.] because your adversary the devil, as a roaring lion, is walking about, seeking whom he may devour ( 1Pe 5:8 ):

The sons of God were appearing before God in the book of Job, chapter one, and God –Satan also came with Him; and God said to Satan, Where have you been? And he said, Going to and fro throughout the earth, walking up and down in it. Here Peter tells us that your adversary, the devil, walking around like a roaring lion, just looking for whom he can devour. You have to be on guard. Be sober, be on guard and resist him.

Whom resist stedfast in the faith ( 1Pe 5:9 ),

Remember in our lesson in James, “Resist the devil, and he will flee from you” ( Jas 4:7 ).

Now there’s an interesting thing about our own mental attitudes. And we can be defeated before we ever get to a problem because we’ve taken that kind of a mental attitude towards it. And with Satan, we think of his power and his cunning and all and we think, Oh man, Satan’s attacking me. You know, we just sort of melt. You know, thinking, What can I do, you know; he’s so tough, he’s so powerful. And we don’t resist.

When I first moved from Ventura down here to the Santa Ana area, went to Santa Ana High School, and I was just in high school when we moved down and we had a fellow in high school his name was Bill Duffy, great guy, tremendous football player.

And I went out for football and I was playing full back and we were having intersquad scrimmages and it was thirty-eight on two. And I was the number three back, and so that was my call to carry the ball around the right end. And I was headed down for a touchdown and Bill Duffy, man, and you know, he’s ooh, Bill Duffy, everybody’s just terrified at this guy, you know. And as he comes charging over and hits me and I just sort of just Oh, Bill Duffy, pleasure to be tackled by this guy. I mean, he’s sort of, you know, he’s really great. And I just –and the coach called me over and he really read me over. He said, you know, you didn’t even resist; you just folded. What’s the matter with you, Smith? You know and really read me the riot act for not trying to bowl him over. Well, you know, I was so awed by the name and by this guy. Of course, after I played awhile with him, I found out that he’s human just like anybody else. And so you do your best to smash him just like you do everybody else, you know.

But sometimes with the devil, we’ve got that same thing. Oh, the devil, we just crumble instead of resisting. “Resist steadfast.” Hey, he’s no match for you when you’ve got the power of the Spirit on your side. “Greater is he that is in you, than he that is in the world” ( 1Jn 4:4 ). As Martin Luther wrote in his song, The prince of darkness grim, we tremble not at him. One little word will wipe him out. The name of Jesus. Hey, you got authority and power over him and he is no match for you in Christ. So “resist him steadfastly.” Don’t just give in. “Resist the devil and he will flee from you.” Going about like a roaring lion, he scares us to death with his roar. But “resist steadfast in the faith,”

knowing that the same afflictions are accomplished in your brethren that are all over the world. But the God of all grace, who hath called us unto his eternal glory ( 1Pe 5:9-10 ).

Oh, I love that. The God of all grace, He has called you unto His eternal glory. Paul tells us that in the ages to come, He might be revealing unto you what is the “exceeding riches of his love and his kindness towards you in Christ Jesus” ( Eph 2:7 ). He’s called you unto the eternal glory. Paul prayed for the Ephesians that they might know what is the hope of their calling. God has called you to eternal glory. He’s called you to share His eternal kingdom with Him in that glorious kingdom, world without end; kingdom of righteousness and love and peace and blessing. Joy eternal. “But the God of all grace, who has called us unto his eternal glory,”

by Christ Jesus, after you have suffered for a little while, make you mature ( 1Pe 5:10 ),

And that’s the effect of suffering. It has a way of causing us to grow up. It has, as its effect, the maturing of our lives in Christ.

Stablishing you, strengthening you, and settling you ( 1Pe 5:10 ).

That’s our traits of maturity.

To him be glory and dominion for ever and ever. Amen ( 1Pe 5:11 ).

And so he ends his little epistle with this doxology. And now the rest is just sort of personal notes.

By Silas, a faithful brother unto you, as I suppose, I have written ( 1Pe 5:12 ),

So Silas, who was the companion of Paul on many of Paul’s missionary journeys, is now a companion of Peter. Perhaps Paul is in prison at this time and so Silas has gone with Peter, and he is the one who writes, does the actual writing of this epistle that was dictated to him by Peter. And Silas was known to a lot of these people because he had traveled with Paul. Peter had not known many of these people, but Silas, having been around with Paul, he’s “a faithful brother unto you, as I suppose, and I have written briefly,”

exhorting, and testifying that this is the true grace of God wherein you stand. The church that is at Babylon, that is elected together with you, greets you; as does Mark my son ( 1Pe 5:12-13 ).

And this is probably John Mark who was also a companion of Paul and of Barnabas and now is working with Peter. Peter at this time is writing probably from Babylon, his epistle.

And greet one another with a kiss of love [agape]. Peace be with you that are in Christ Jesus. Amen ( 1Pe 5:14 ).

So, Peter’s first epistle. Next week, we’ll study the second epistle written about six years later. A lot of good exhortation in this epistle. The purpose is to bring us into spiritual maturity, into a life of strength and blessing and hope in Christ Jesus. And may we now be doers of the Word and not hearers only because that’s self-deception. You’ve got to put it into practice for it to have any value in your life.

And I encourage you, read again this first epistle of Peter having now the background of the study. Let the Spirit of God now minister to you its truth as He brings to your remembrance those things that we have studied, and He enriches you in your walk and in your faith and in your life in Christ.

May the Lord be with you and bless you, give you a good week. In Jesus’ name. “

Fuente: Through the Bible Commentary

1Pe 5:1. 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:

Here again, as in the first chapter, Peter links the sufferings of Christ with his glory.

1Pe 5:2-9. 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; neither as being lords over Gods heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. 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. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: casting all your care upon him; for he careth for you. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.

This exposition consisted of readings from 1 Peter 1, and 1Pe 5:1-9.

Fuente: Spurgeon’s Verse Expositions of the Bible

1Pe 5:1. , elders) A title of office, in 1Pe 5:2; and of age, in 1Pe 5:5.-, a fellow-elder) Mutual exhortation has great weight among equals and colleagues. With propriety and modesty does the first of the apostles thus speak of himself.- , and a witness) Peter had both witnessed the sufferings of the Lord Himself, and he was now enduring sufferings.-, of glory) 1Pe 5:4; 2Pe 1:16.-, a partaker) Apocalypse Rev 1:9. An incentive to good shepherds.

Fuente: Gnomon of the New Testament

1Pe 5:1-4

3. DUTIES OF ELDERS

1Pe 5:1-4

1 The elders therefore among you I exhort,—“Therefore” logically associates the present exhortation with the sequence of thought at the end of the preceding chapter. There, the saints were admonished to continue in “well-doing” and to prepare them ; selves for the “judgment” impending (1Pe 4:17; 1Pe 4:19); and here, the elders are instructed to encourage them in the one, and to assist them in preparing for the other.

The word “elder” is translated from the Greek presbuteros, a presbyter. Originally, it had reference to age, but it later came to be the most common designation of those empowered by the Holy Spirit to exercise oversight of the churches. (Act 20:28.) Each congregation of the apostolic age had a plurality of men so functioning, their duties being to feed the flock (Act 20:28), to administer discipline (1Th 5:12), and to watch for the souls of the saints committed to their care (Heb 13:17). They are thus variously styled “bishops” (Act 20:28), “pastors” (Eph 4:11), “teachers” (Eph 4:11), and “presbyters” (1Ti 4:14), in keeping with the functions required of them. Their activities, in the functional capacities above designated, were limited to the congregations in which they held membership, and the foregoing designations are descriptive of the same men–the distinctions between elders, bishops and pastors which later developed and which are currently used in the denominational world being without New Testament sanction. Qualifications of elders are listed in 1Ti 3:1-7; Tit 1:5-16.

The word “exhort” is a term of persuasion; and far from supporting the Romish view that Peter exercised supremacy over the other apostles, the word is a common one to the sacred writers and the duty involved a fitting one for all saints. (Heb 3:13; Heb 10:25.) The exhortation to the elders was based on three considerations (1) Peter was also an elder; (2) he was a witness of the sufferings of Christ; and (3) he shared with the saints to whom he wrote the hope of ultimate glory.

Who am a fellow-elder,–(ho sumprebuteros, the fellow-elder). Though one of the apostles, he chose to base his exhortation on the fact that he, too, was an elder, and thus on the same level in this respect as those to whom he wrote.

And a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed:–Though Peter had seen–from afar–the agony of Christ on the cross, and was, in this manner, a “witness” of the suffering of Christ, the word “witness” here (martus) signifies “testimony,” and the meaning is that Peter was chosen to testify regarding the sufferings he had seen. The Lord had said he was to do this (Act 1:8), and Peter, on more than one occasion, alluded thereto (Acts 3:15; 10:39). Here, as in 1Pe 1:11; 1Pe 4:13, the thought of these sufferings led the apostle to make mention of the glory which awaits those who patiently and faithfully endure.

2 Tend the flock of God which is among you,–The verb “tend” (poimaino, to shepherd; to care for sheep) points to the similarity which obtains between the work of a shepherd and the duty of elders in the church. The word includes more than simply preaching or teaching; in it are all the varied duties which we sometimes, and properly so, style the “pastoral” office. The noun form of the verb “tend” is translated “pastors” in Eph 4:11. A shepherd and his sheep have long served as a figure of teachers and those committed to their care. When David was taken from the sheepfolds of his father it was that he might feed Israel, “the flock of Jehovah.” “So he was their shepherd according to the integrity of his heart, and guided them by the skillfulness of his hands.” (Psa 78:70-72.) One of the many charges leveled against the disobedient kings and rulers of Judah was that they did not tend the flock but scattered and destroyed it. (Jer 23:1-4.) It is the flock of God, and not of the shepherds; a reminder that elders serve under the “Chief Shepherd” to whom they, also, must some day give an account. The words “which are among you” identifies the ones for whom the shepherds are responsible:those of their own flock, or congregation.

Exercising the oversight, not of constraint, but willingly, according to the will of God; –The words “exercising the oversight” translate the Greek participle episkopountes, derived from episkopos, the usual word for “bishop” or “overseer.” (Act 20:28.) An episkopos is a superintendent, or overseer; and in exercising oversight of the flock of God, bishops or elders are obligated to superintend and direct the affairs of the congregation committed to their care. (Heb 13:17.) To fail to do so is to be remiss in duty and recreant to the trust imposed; and for the congregation to refuse to recognize this oversight when properly exercised and by duly qualified and appointed elders, is to be in rebellion against God himself.

This oversight the elders are to exercise “not of restraint,” i.e., not in forced service and through a burdened sense of duty, but “willingly,” and in harmony with the will of God who requires it.

Nor yet for filthy lucre, but of a ready mind; –“Filthy lucre” is from the compound adverb aischrokerdes, and occurs only here, though an adjectival form of the word is in 1Ti 3:8 and Tit 1:7. The word describes gain that is base and dishonorable. This statement is significant beyond the instruction which it contains in revealing that in the apostolic age elders were supported financially by the congregation in the work in which they were engaged. Despite the troublous times which then prevailed and the comparative poverty of the congregations in most parts of the world, there was sufficient money available to make the work lucrative. Paul provided that the elders who ruled well should be accorded a double stipend–“especially those who labor in the word and in teaching.” (1Ti 5:17.) The duties of elders are so varied and pressing that the church will never make the growth it should until this practice–of supporting elders fully that they may devote their entire time to the work of the church–is adopted. These words of warning were necessary because there was always the possibility that some would be tempted to use their position in the church for base ends and personal gain. It is noteworthy that the term used to describe the character of money obtained in this manner is that which the Greek writers commonly used of one who sought gain in a sordid way. Thus an elder (or, for that matter, any spiritual teacher) who obtains money as the result of the misuse of his position is as base and disreputable as the extortioner, the trafficer in the bodies of women, and the seller of slaves. Then, as now, some turned religion into a trade and commercialized the gospel of Christ, “supposing that godliness is a way of gain.” (1Ti 5:5.) In contrast with all such is the faithful elder who serves with a “ready mind,” his service being a willing one, i.e., eagerly and with earnest desire to please the Father.

3 Neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock.–In verse 2, Peter forbade the elders to exercise their functions from base and sordid motives of avarice and greed; here, he warns them against the unseemly ambition and abuse of power in the same work. Such ambition and abuse of power was, in the apostle’s view, as wrong as that condemned in the preceding verse; and the history of religion from the apostolic age to the present is a demonstration of the correctness of this claim., Warnings against such a disposition recur in our Saviour’s teaching. (Mat 20:25-28 Luk 22:24-26; Mar 9:34-35.) The words “lording it over” (from katakurieuo, to rule over other highhandedly and autocratically) suggests an arrogant, domineering spirit, and is here positively forbidden to those who would serve acceptably as elders or bishops. That such a spirit early manifested itself in the church may be seen from 3Jn 1:9.

The “charge allotted” to the elders was the congregation in which they served. These words are translated from kleron, plural of kleros, a lot or portion. In the Greek Septuagint, the word designated a portion assigned by lot. (Deu 10:9; Deu 12:12.) Jehovah is there declared to be the “portion” or “lot” of the Levites, the priestly tribe. The word as here used is applied to that portion of the church which the elders have assigned to them as their lot or portion over which to exercise superintendency–i.e., the congregations in which they hold membership. It is significant that our English word clergy derives from kleros, the lot or portion over which elders are to exercise watchful care. In this, as in many other instances, the denominational world has abandoned the New Testament usage; and instead of applying the word . to the members of the church as Peter did, they use it as a special designation for preachers!

Elders, far from manifesting a spirit of arrogance and autocracy in their work, are to serve as “ensamples” to the flock, the church. The word “ensample” is from tupos, type; the print or mark left from the impression; thus, an example or pattern. Elders are to serve therefore as patterns or models for the emulation of those committed to their care, even as they follow the pattern of Christ, the “chief shepherd.” (Verse 4.) It is important to note that in the foregoing verse that which Peter forbids is the abuse of authority and not its proper use. To cite this passage as proof that elders are vested with no authority in directing .the affairs of the congregation is utterly to misapprehend the apostle’s teaching. It is not the exercise of spiritual authority as such which is here condemned; it is its excesses and abuses; and in doing this, the apostle directed attention to the fact that the power of a good example is much more effective than the mere exercise of authority, and that to seek for such influence is the best guarantee against its improper use. It is not to be forgotten that to deny to elders the proper exercise of authority in the oversight of the church is as much a perversion of New Testament teaching as it is for the elders to abuse their rights and privileges through improper seizure of authority. There is in the church today tendencies toward both extremes; each of them should be, and must be strictly curbed.

4 And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away.–The words “chief Shepherd” occur nowhere else in the New Testament, and were, therefore, coined by Peter, perhaps in memory of the Lord’s allusion to himself as the Good Shepherd in the parable of the sheepfold. (Joh 10:14.) The Hebrew writer in similar fashion referred to “the great shepherd of the sheep.” (Heb. 13 20.) Elders are thus to regard themselves as under-shepherds, deriving their powers and exercising their functions by the will of the “Chief Shepherd,” Christ. The manifestation of Christ will be at his second coming, at which time the under-shepherds, here particularly addressed, will “receive the crown of glory that fadeth not away.” Instead of striving for material gain or popular applause elders are to serve in such fashion that the unfading crown of glory reserved for such will be there. The words “that fadeth not away” are from amarantinos, not subject to withering; a flower that never fades, hence, the symbol of perpetuity and immortality. See a similar use and, further explanation of the term in 1Pe 1:4. “Of glory” is in apposition to “crown” and it is, therefore a glorious crown. The crown (stephanos) is the wreath or chaplet worn by heroes or conquerors, and not the diadems of sovereignty or royalty. It designates the reward which is bestowed for faithful and valued service. And it is an amaranthine wreath, not subject to fading as were the wreaths fashioned for, and bestowed on, the popular heroes of the day. The thought and word occur in one of Milton’s finest passages

“Immortal Amaranth, a flower which once In Paradise, hard by the tree of life, Began to bloom, but soon, for man’s offence

To heaven removed, where first it grew, there grows And flowers aloft, shading the fount of life;

And where the river of bliss through midst of heaven Rolls o’er Elysian flowers her amber stream

With these, that never fade, the spirits elect

Bind their resplendent locks, inwreathed with beams.”

Commentary on 1Pe 5:1-4 by N.T. Caton

1Pe 5:1-The elders which are among you.

These elders were the bishops or overseers of the churches situated in the provinces named in the first chapter. This is evident from the duties imposed upon this office, as the same appears in second verse. Paul sent to Ephesus, and called the elders of that church to meet him at Miletus, and, among other things, he said to them: “Take heed, therefore, unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he purchased with his own blood” (Act 20:28). These officers were of like kind. Peter says he was one also; that is, he was both an elder and an apostle. I can not here avoid remarking that no pre-eminent claim is here by the apostle asserted, such as is claimed for him by some in the religious world. It was an opportune time to so claim if any such pre-eminence existed. He simply says he was an elder and witness.

1Pe 5:2-Feed the flock of God.

I, a fellow-elder and a witness of the sufferings of Christ, am apostle chosen by him, exhort you to feed the flock. In doing this you are exercising the bishop’s office by teaching and exhorting them, and praying with and for them, and watching for their souls, not because you are overpersuaded by men to do so, but willingly and not for gain for the money to be given you for your services, but because of your love for God and his cause, and the salvation of your fellows.

1Pe 5:3-Neither as lords over God’s heritage.

In your service be not arrogant and despotic. Macknight says: “This is a strong word, denoting tyranny, which the men of this world often exercise when they have obtained offices of power.”

1Pe 5:3-But being ensamples to the flock.

If the elder must not be despotic, but the reverse, then they must show a kindly, humble and charitable disposition. Their unselfish devotion becomes then easy of imitation. They are then proper ensamples, patterns, models to be followed by the flock.

1Pe 5:4-And when the chief Shepherd shall appear.

You elders, you shepherds, for thus faithfully performing the duties of your office, when the chief Shepherd shall come, will receive your reward. It will be a crown, but not such as is worn by the victor in races run by men in their human sports; such a crown will fade, but your crown will be one of glory that shall never wither.

Commentary on 1Pe 5:1-4 by Burton Coffman

This chapter concludes the epistle with exhortations concerning the eldership and the general attitude of submission and obedience for all (1Pe 5:1-11), ending with salutations and benediction (1Pe 5:12-14).

1Pe 5:1 –The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed: (1Pe 5:1)

In this verse, “There is neither self-exaltation nor disparagement, nor any hint of primacy, such as some have claimed for Peter.”[1] The storm of persecution coming upon the church naturally focused Peter’s mind upon “the need for adequate leadership.”[2]

The elders which are among you … Since these men are those exercising the oversight of the church (1Pe 5:2), the church officials of that name are meant here. Significantly, in some of the older manuscripts “exercising the oversight” is omitted, probably for the purpose of denying the eldership the same authority which came, in time, to be attributed to “bishops” only. However, as Hunter noted, “In New Testament times the government of the local church was in the hands of a body of men called almost indifferently elders or overseers (bishops).”[3] Other New Testament synonyms for the same office are presbyters, pastors, shepherds and stewards. See more on this under 1Pe 5:2.

Which are among you … As Zerr noted, “Elders have no authority over disciples among whom they are not residing.”[4] This is the reason that the apostles commanded elders to be ordained in “every church” (Act 14:23;Tit 1:5).

Whom am a fellow-elder … The authority of the eldership is in the group sharing the office and is not to be exercised individually, each elder himself being subject, as is the whole church, to the eldership. Zerr noted that “Thayer defines the word elder as a fellow-elder.”[5]

Who am a witness of the sufferings of Christ … Primarily, this is a reference to Peter’s apostleship; for as Hart said:

The qualifications of an apostle in the strict sense limited the office only to those who were companions of the Twelve in all the time from John’s baptism to the Assumption, or at least witnesses of the resurrection (Act 1:22).[6]

Construing “witness of the sufferings” as meaning an eyewitness of the crucifixion, however, some are “inclined to doubt this, for we are told that after the arrest in the garden, ‘all the disciples forsook him and fled’ (Mat 26:56).”[7] But there is no validity to the view that Peter did not actually see the crucifixion. He could well have been among the number mentioned by Luke who beheld the event “from afar” (Luk 23:49); for Mark, shortly after saying that all the apostles forsook him and fled, placed Peter in the courtyard as an observer of the trials (Mar 14:50-54); and even beyond this, there is the fact that Peter witnessed the agony in Gethsemane.

Who am also a partaker of the glory that shall be revealed … Selwyn thought this clause has reference to the transfiguration which Peter, along with James and John, had witnessed during the Lord’s ministry, saying:

Peter had experienced and was known to have experienced the special revelation of the glory that had been restored to Jesus at the Ascension … and would be manifested to all when he came again at the End.[8]

[1] Roy S. Nicholson, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 299.

[2] David H. Wheaton, New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1247.

[3] Archibald M. Hunter, The Interpreter’s Bible. Vol. XII (New York and Nashville: Abingdon Press, 1957), p. 147.

[4] E. M. Zerr, Bible Commentary, 1Peter (Marion, Indiana: Cogdill Foundation, 1954), p. 265.

[5] Ibid.

[6] J. H. A. Hart, Expositor’s Greek Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 76.

[7] William Barclay, The Letters of James and Peter (Philadelphia: The Westminster Press, 1976), p. 268.

[8] E. G. Selwyn, The First Epistle of St. Peter (London: Macmillan and Company, 1946), p. 229.

1Pe 5:2 –Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to the will of God; nor yet for filthy lucre, but of a ready mind;

Tend the flock of God … The flock does not belong to the elders, but to God. The word here is exactly the same “that Jesus used when he admonished Peter to tend his sheep (Joh 21:16).”[9]

Exercising the oversight … See under preceding verse. As Dummelow, and many others, stressed, “Elders were not then distinguished from bishops as they soon afterward were.”[10] This is plain from the word [@episkopos] from which “oversight” is translated. This, of course, requires a date for the epistle prior to A.D. 70. Very soon, however, the elevation of so called “bishops” to a rank and dignity they did not have in the New Testament began to appear; and “The omission of this clause from the Vatican and Sinaitic manuscripts was prompted by ecclesiastical reason,”[11] for the fear that elders might be supposed to have equal authority with bishops, which was of course true. Incidentally, the close kinship of the Vatican and Sinaitic Manuscripts is evident in a thing like this, accounting for the fact of their correspondence in the treatment of Mar 16:12-20. For more on this, see the Introduction to my Commentary on Mark.

Not of constraint, but willingly … “In times of persecution, lukewarm elders might regret their prominence,”[12] thus Peter admonishes elders not to quail under the pressure of the time. Such a fact is also possibly behind Paul’s words, “If any man desire the office of a bishop” (1Ti 3:1).

According to the will of God … Peter had just spoken of them as “partakers of Christ’s sufferings” (1Pe 4:13), and this clause shows that all Christians, elders included, are called to suffer for the cause of the Lord. As Paul put it, “If we suffer with him, we shall also reign with him” (2Ti 2:12). Many Christians fail because they do not properly discern the nature of the life to which they are committed. It is not one unending “high,” comparable to a stroll along some flower-lined pathway to the accompaniment of sweet music. It is a fight (2Ti 4:7); it is like being a soldier (2Ti 2:4), subject to disagreeable and difficult assignments; it is like training for an athletic contest (2Ti 2:5), involving all kinds of austerity, self-discipline and hard work; it is called “taking up one’s cross” (Mat 16:24), etc.

Nor yet for filthy lucre … This shows that, “Even in the earliest times, the elders received money in payment for such services as they rendered to the other brethren.”[13]

Another thought based upon this verse was given by Zerr who wrote:

These principles disprove a popular notion that a person can be a member of a congregation even though he is too far away to be among the elders and the other members. The idea that a person can live in one community and “have his membership in another one” has no Scriptural authority.[14]

[9] Raymond C. Kelcy, The Letters of Peter and Jude (Austin, Texas: R. B. Sweet Company, 1972), p. 98.

[10] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1047.

[11] B. C. Caffin, The Pulpit Commentary, Vol. 22,1Peter (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 206.

[12] J. H. A. Hart, op. cit., p. 76.

[13] James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 587.

[14] E. M. Zerr, op. cit., p. 265.

1Pe 5:3 –neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock.

This verse is somewhat difficult; for, as Mason said, “The English version here is somewhat too strict for the Greek and for the sense.”[15] The New Testament clearly teaches that in a sense (limited, of course), the elders are “lords” or rulers over their congregations; and what is prohibited here is not the exercise of their lawful authority, but the improper exercise of it. Zerr has this:

The Englishman’s Greek New Testament renders it: “Not as exercising lordship over your possessions.” … If a man considers the church as his own, then he is indeed likely to rule in an improper manner.[16]

Thus it is not to be thought here that “Peter was commanding the bishops not to tyrannize over the inferior clergy.”[17] It is from the word here rendered “lots” or “charge allotted” that the English word “clergy”[18] is derived; but the passage carries no such meaning.

The power motive is present in every church, and there is “no corruption so odious as that which in public purports to be benevolent and disinterested.”[19] The desire for power is an ever-present threat to every congregation on earth.

[15] A. J. Mason, Ellicott’s Bible Commentary, Vol. VII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 433.

[16] E. M. Zerr, op. cit., p. 266.

[17] B. C. Caffin, op. cit., p. 207.

[18] J. R. Dummelow, op. cit., p. 1047.

[19] Elmer G. Homrighausen, The Interpreter’s Bible, Vol. XII (New York and Nashville: Abingdon Press, 1967), p. 151.

1Pe 5:4 –And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away.

The chief Shepherd … is a reference to the Lord Jesus Christ who called himself the “Good Shepherd” (Joh 10:11). See more on this under 1Pe 2:25.

Crown of glory that fadeth not away … “The Greek words here mean literally an amaranthine wreath.”[20]Amaranth is the name of a flower which, like our “immortelles”, does not lose its color or form.”[21] However, Peter here used the word as the best figure available for describing the eternal glory of the heavenly reward, thus providing another example of the extensive use of such figurative language throughout 1Peter. It is partially because of things like this that “Babylon” in 1Pe 5:13 is understood as meaning “Rome.”

[20] B. C. Caffin, op. cit., p. 207.

[21] A. J. Mason, op. cit., p. 433.

Fuente: Old and New Testaments Restoration Commentary

Finally, the apostle proceeded to strengthen his brethren for conflict. The first matter dealt with was the general orderliness of the Church. He enjoined the elders that they care for the flock. Their office is twofold, to attend or feed, and to keep watchful oversight. They are not to lord it over the flock, but are to serve the flock, not, indeed, as under the authority of the flock, but under that of the Lord and Master, the Chief Shepherd. The younger are to be in subjection, and that is ever in the Church of God the place of honor. Let there be humility, and beyond that no anxiety, for “God careth.”

Having thus dealt with the orderliness of the Church, the apostle turned to the conflict. The adversary is named, and his method is described. He is neither careless nor neutral. His business is the destruction of all good. He is seeking whom he may devour. The attitude of the Christian toward this foe is to be soberness, and watchfulness, actual conflict, steadfastness in faith. The soldier must never be off duty. Seeking the enemy must be answered by watching the saint. Moreover, there must be actual fighting, and that can be only as the soldier stands firm and strong in faith.

A very beautiful incentive to fighting is given in conclusion. We are not alone. Our brethren in the world are all fighting. Our battle is not our own merely. It is theirs also. They fight for us, and we for them. Our defeat harms them as well as ourselves. The epistle closes with some personal words, and the final benediction of peace.

Fuente: An Exposition on the Whole Bible

Serving One Another

1Pe 5:1-7

According to these words Peter, though he stood at a distance, must have been an eyewitness of the Saviors death. He is careful to speak of the glory in the same breath as the sufferings, because if we endure the one, we shall share the other. Positions of influence in the Church in those days involved grave risks, but the Apostle believed that love to Christ would induce men to take the place of under-shepherds to the flock of God, and that they would use their power with gentleness, humility and holy consistency.

The younger men may include the deacons, but the all, 1Pe 5:5, refers to the entire membership. They were to gird on humility, as a slave his towel, that they might serve one another, Joh 13:4. Those who humble themselves in the profoundest loyalty toward God stand as rocks before their fellows. Remember Luthers-Here I stand, I can do no other. You cannot say, Nobody cares what becomes of me. God cares, and with an infinite tenderness. He cared before you cast your care on Him! God is linked to your little life by His tender regard and care for you.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter Five – The End Of The Way

The path of suffering, both for Christ and for His followers, ends in glory. Peter has a special word for his fellow-elders, to whom was committed the care of the flock of God, and who were, as we know, specially exposed to the assaults of the enemy.

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: 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; neither as being lords over Gods heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away (1Pe 5:1-4).

Note the expression, the elders which are among you. There is no suggestion here of a clerical order ruling arbitrarily over the laity. These elders were mature, godly men, upon whom rested the responsibility of watching over the souls of believers, as those for whom they must give an account (Heb 13:17). Peter links himself with them, who am also an elder, or who am a co-presbyter. If Peter was ever a Pope he never knew it! He took his place as one with his elder-brethren in sharing the ministry for the edification of the saints, even though he was one of the original twelve, and so a witness of the sufferings of Christ; and he was yet to be partaker of the glory that shall be revealed at the Lords second advent.

He admonishes the elders to feed, not fleece, the flock of God which is among you. They were to feed the people by ministering the truth of God as made known in His holy Word. What a grievous thing it is when men, professing to be servants of Christ, set before the sheep and lambs of His flock, unscriptural teachings which cannot edify but only mislead!

Not as pressed unwillingly into a service which was a hard, unwelcome task, were these elders to take the oversight; nor yet for what money was to be gained thereby, but as serving the Lord with all readiness of mind. Neither were they to become ecclesiastical lords, dominating over Gods heritage. Think of the hierarchy that has been developed in the professing body, with its priests, lord-bishops, cardinals known as princes of the church, and all the other dignitaries who rule as with an iron hand those under their jurisdiction! Could anything be more opposed to what Peter teaches here? Yet some call him the first Pope!

Whatever authority the elders have springs from lives of godliness and subjection to the Lord. They are to be examples to the flock, those whom the sheep of Christ may safely follow.

Their reward will be sure when they reach the end of the way. Then they shall give account of their service to the Chief Shepherd at His glorious appearing, and His own blessed hands will bestow upon each faithful under-shepherd an unfading victors wreath of glory-the token of His pleasure in the service they have done as unto Him.

Grace Operative On The Journey

We have seen that throughout this Epistle Peter dwells on the grace of God as that which enables the believer to triumph in all circumstances. He stresses this most definitely in the concluding section of this Epistle.

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. Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time: casting all your care upon Him; for He careth for you. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. 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. To Him be glory and dominion for ever and ever. Amen. 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. The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son. Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen (1Pe 5:5-14).

It is as we walk in subjection to Him who is meek and lowly in heart that we can appreciate the preciousness of that grace which He gives to the humble. Pride is a barrier to all spiritual progress. In the Christian company it should have no place. None should ever be puffed up against others. All are to be submissive to one another, not only the younger to the elder, as is befitting, but each to his brethren, and all clothed with humility; for God sets Himself against the proud and haughty, but ministers all needed grace to enable the meek to overcome, no matter what difficulties they are called upon to face.

Verse 6 (1Pe 5:6) Humble yourselves therefore that He may exalt you in due time. We are to take the lowly place of unquestioning submission to the will of God now, knowing on the authority of His Word that in the day of manifestation He will take note of all we have endured for His names sake, and He will then give abundant reward.

Verse 7 (1Pe 5:7) He careth for you. It is of all-importance to realize that Gods heart is ever toward His own. He is no indifferent spectator of our suffering. He feels for us in all our afflictions and bids us cast every care upon Him, assured that He is concerned about all we have to endure. Weymouth has rendered the last part of this verse, It matters to God about you. How precious to realize this!

Verse 8 (1Pe 5:8) Your adversary the devil walketh about. Satan is a real being, a malignant personality, the bitter enemy of God and man. But when we refuse to give place to the Devil, standing firmly at the cross, he flees from us, and his power is broken.

Verse 9 (1Pe 5:9) Whom resist. We are to stand against all the Devils suggestions, steadfast in the faith, battling for the truth committed to us. Nor are we alone in this: our brethren everywhere have the same enemy to face.

Verse 10 (1Pe 5:10) After that ye have suffered a while. We grow by suffering. Only thus can Gods plan of conformity to Christ be carried out. But all is ordered of Him. He will not permit one trial too many. When His purpose is fulfilled we shall be perfected and stablished in His grace.

Verse 11 (1Pe 5:11) To Him be glory and dominion for ever and ever. The victory will be His at last. All evil will be put down; Satan will be shut up in his eternal prison-house. Suffering then will be only a memory, and God will be glorified in all His saints, and His dominion established over all the universe.

In verse 12 (1Pe 5:12) Peter mentions the name of his amanuensis, Silvanus, whom Peter regarded as a faithful brother to them and to himself. He may be the same Silas, or Silvanus, who accompanied Paul on his second missionary journey; or he may have been another of the same, not uncommon, name. The theme of the entire Epistle is here declared to be the true grace of God wherein ye stand. As intimated in our introduction, while these words are much like those of Paul in Rom 5:2, This grace wherein we stand, the meaning is different. Paul writes of our standing in grace before God; Peter testifies to the power of grace which enables us to stand in the hour of trial, neither giving place to the devil nor disheartened by suffering and persecution. There are abundant stores of grace from which we may draw freely for strength to meet every emergency as we pursue our pilgrim way.

This Letter was written at Babylon, which Romanists claim was pagan Rome, but it seems more likely it was, as the Nestorian Church has held from the beginning, Babylon on the Euphrates, where many Jews dwelt to whom Peter ministered; or as the Coptic Church holds, with apparently less evidence, a new Babylon in Egypt, near to the present city of Cairo. Wherever it was, the church there joined Peter in salutations to the scattered Christians throughout Asia Minor. Mark, too, participated in this. He is identical with the John Mark who was the companion for a time of Paul and Barnabas, and who, though unfaithful at first, became accredited later to Pauls own satisfaction (2Ti 4:11). According to some very early writers Mark accompanied Peter in later years and wrote his Gospel in collaboration with the venerable apostle, under the Holy Spirits guidance.

The Epistle closes with a benediction quite different from those which bring Pauls letters to an end. Paul always wrote of grace: Peter bids the saints greet one another with a kiss of love, and prays that peace may be with all that are in Christ Jesus. These three final words are significant. We ordi- narily think of them as characteristic of Pauls writings. He uses the expressions in Christ and in Christ Jesus with great frequency. Peter joins with Paul in speaking of the saints in this blessed relationship. They are no longer in the flesh or in Adam; they are new by new birth and the gift of the indwelling Spirit in Christ Jesus, and so a new creation.

Fuente: Commentaries on the New Testament and Prophets

1Pe 5:5

Who was so fit to communicate this command to man as the once self-confident, arrogant Peter? We can fancy, as he wrote the words, how his mind would go back, with blushing memories, to many a passage in his earlier history; and as he thought of the painful processes through which, by the grace of God, he had unlearned the impetuosity, the egotism, and the pride of his youth, he would say it with all the earnestness and the force of one who had felt the power and the subjugation of a besetting sin, “Be clothed with humility.”

I. “Humility,” to be “humility” indeed, cannot see itself. It hides itself in Christ; it lets nothing be seen but Christ. The best “humility” is Christ; it makes itself humility by losing itself in the humility of Jesus. Now, if it be asked, “Of what material is this clothing of humility made?” I should take you for the answer to that marvellous scene when, upon the margin of heaven, Jesus denuded and emptied Himself of the prerogatives of Deity, and put off His glory, and put on shame and weakness, that He might be a Brother to the people whom He came to save. I would bid you collect from all the humilities of the Redeemer’s history the real fabric of the “humility” that you are to copy and to follow.

II. I am persuaded that the first way to grow humble is to be sure that you are loved. The education of almost any child will teach you that if you treat that child harshly, you will make his little heart stubborn and proud; but if he feels that you love him, he will gradually take a gentler tone. So it is with the education through which we are all passing to the life to come. The first thing God does with His child is to make the child feel that He loves him. He shows him that he is forgiven. He gives him many tokens of His remembrance; He heaps tendernesses upon him, like the angels’ food, that was to “humble them in the wilderness.” There is nothing which will stoop a man into the dust like the gentle pressure of the feeling, “I am loved.” No heart will resist it. The forgiven David; the woman at Jesus’s feet; Peter under the look; John in the bosom; the gaoler, first rushing to suicide, and then casting himself at the feet of the Apostles when he heard a kind word-“Do thyself no harm; we are all here”-all witness to that one universal law love, makes humility.

III. There is a false “humility,” than which none can be more unlike Christ’s or destructive to the character. It is of three kinds. There is “humility” of external things in a mortification of the body-a thing which nature likes to do, and which men generally admire, and call saintly. But it is a cloke, not a robe; a look, a posture, a ceremony. There is a great deal of self-applause, self-righteousness, conscious goodness. Self is denied on one side to break out, gratifying itself on the other side. The body is more vile, but the spirit is full of self-consequence. There is another counterfeit which Satan makes and calls “humility” (for there is never a work of God’s but Satan is ready to counterfeit it); it is what St. Paul calls, in his epistle to the Colossians, “a voluntary humility,” people thinking themselves unworthy to come to God. They put in other matters that God hath not required, and therefore “worship angels.” And there are those who do not know it, but who, like Peter, are, under an appearance of “humility,” indulging contemptuous pride. “Thou shalt never wash my feet.” “I am not good enough to be saved. I am not worthy to come to the Lord’s Supper. I cannot believe God loves me.” What is that but the worst form of pride, giving God the lie and setting up worthiness as a condition to receive the free gift of God? True humility is to cast yourself so low that you just take, as a poor, helpless sinner, without a question, all that God is, and all that God gives, and all that God undertakes for you, as all your life, and all your peace, and all your salvation. For remember that this is the grace to which God has promised everything else.

J. Vaughan, Fifty Sermons, 12th series, p. 13.

Clothed with Humility.

I. Humility-what is it? It is a gracious gift of the Holy Ghost. So far as it has respect to God, it is that docility which is willing to learn what God teaches; that conscious penury which is willing to accept whatever God proffers; that submissiveness which is willing to do what God desires, and to endure whatever God deems needful. And, so far as it has respect to man, it is that self-oblivion which is not indignant at being overlooked; that modesty which is not aware of its own importance; that considerateness which, in reproving sin and in trying to rescue the sinner, recognises a brother or sister in the same condemnation: and in this development it is near of kin to that charity which envieth not, which vaunteth not herself, which is not puffed up, doth not behave herself unseemly, seeketh not her own, is not easily provoked, thinketh no evil.

II. Humility is the conscious penury which is willing to accept whatever God offers. And there are two things which in the Gospel He more particularly offers: righteousness and strength. Perhaps, if those who have never got the full comfort of the Gospel would look narrowly into it, they might find that the hindrance is a want of humility. By the door of the Gospel a God of love invites you to come into His peaceful presence; but though a wide door, it is wonderfully low, so low that no one can enter who does not stoop.

III. Finally, humility is that submissive and acquiescent mood of mind which is willing to do, to undergo, and to become whatever may be God’s good pleasure. If a haughty spirit cometh before destruction, God giveth grace to the humble. Affable, contented, obliging, grateful humility grows in favour with God and with the people around, and never lacks the materials of a continual feast.

J. Hamilton, Works, vol. vi., p. 389.

1Pe 5:5

I. The humble man must be a spiritual man-a believer in Christ Jesus. Other men may be modest, may be retiring, may be unselfish; but the Christian alone can be humble. They want the great source, the central point, of humility. They know perchance that they are weak, erring, inconsistent; but only the Christian knows that he is a sinner. No man knows this in the inner depths of his heart until God’s Holy Spirit has wrought there-has opened his eyes to see that in him which Christ came to save him from, and has brought him in abasement to the foot of Christ’s cross. Nothing can lead a man to humility except God’s blessed Spirit, breaking up the hard and fallow ground within, showing a man what he himself is and what Christ is. Two truths of which the natural man is ignorant: (1) What he himself is. The humble man must know himself. The self-examination we need is a habit, becoming at length, like other habits, a second nature. (2) And what Christ is. In true humility, faith is absolutely necessary.

II. “God giveth grace to the humble.” There is no difficulty now in seeing that this is so. For it is the humble who are ever seeking that grace. The proud have no sense of their need of it; but it is the daily bread of the humble. Prayer for it is to them not an irksome duty, not a prescribed form to be got through, but the work of the heart, the struggle of the whole man for more strength to walk in God’s ways. It is to the humble, then, that the promises are made, “Seek, and ye shall find”; “Ask, and ye shall have”; “Knock, and it shall be opened unto you.”

H. Alford, Quebec Chapel Sermons, vol. ii., p, 30.

1Pe 5:5

I. Who are the proud? One has the pride of birth. A long line of honoured ancestry has preceded him; he boasts of the blood of heroes and of princes. Fair indeed is his portion, and truly noble, if he be like the servants of God of old, perfect in his generation, not disgracing his descent by meanness of spirit, but rather striving, in the highest sense, to be the best of his line. But this is not pride of birth in the offensive sense. It is the pride of birth to stand aloof in thought from the poor and lowly-born, to deny in practice the universal brotherhood of mankind, to depreciate God’s gifts and God’s people. This pride of birth God resisteth.

II. Another is proud of his wealth. Here also it is none the less true that God by His promises resisteth the proud. The mere pride of the possession of this world’s means-how does it make discord in all the course of God’s government and God’s redemption of the world. There is the day of God’s final victory, when the rich man also dieth, when all his revenues cannot keep his spirit here on earth, nor all the splendour of his tomb preserve the spirit’s cherished tenement from decay.

III. Another is proud of his power. But here too God fights against pride. The pride of another is his talent, of another still his character. “God resisteth the proud.” As long as the heart dwells in a fair habitation of its own, it has no place in God’s spiritual temple; self-satisfaction is an insuperable barrier to the reception of the Gospel of Christ.

H. Alford, Quebec Chapel Sermons, vol. ii., p. 15.

References: 1Pe 5:5.-C. Kingsley, Town and Country Sermons, p. 323; Clergyman’s Magazine, vol. ii., p. 10; F. D. Maurice, Sermons, vol. ii., p. 171; J. Edmunds, Sixty Sermons, p. 268.

1Pe 5:5-6

Humility and its Greatness.

I. Let us examine the source and ground of humility. This is drawn from the knowledge of God. Hence, where the knowledge of God is absent, the exercise of humility becomes impossible. It is in His presence and before the light of His majesty that the lesson is to be learned, not in the rude conflicts of the world, nor in the eager strifes of man with man, not in the heat of human passion, interest, or ambition; but in worship and devotion, the uplifting of the heart God ward, and the flashing of the light of God into the darkened human intellect. Humility begins with the knowledge of God, and advances to the knowledge of ourselves.

II. Consider the practical outgoing of humility. (1) It produces an absorbing and unmeasured admiration. For the worse we think of ourselves, the more adoring must be our sense of the sovereign love and grace, the infinitely perfect and effectual righteousness, of the God who has redeemed us. The greatness of God first abases pride, and then the knowledge of ourselves magnifies the greatness of God. (2) From praise and trust combined there will arise also implicit obedience. For admiration and trust exalt to the highest degree the glory of the Being admired and trusted. If obedience be hard, trust in God makes it easy, for trust goes out and up in prayer, and prayer, rising like a messenger, comes down again like an angel from the Divine presence laden with blessings, and bearing the gifts of grace and peace.

III. These three sentiments of adoration, trust, and obedience necessarily affect our relation towards our fellow-men. Let us picture to ourselves a man who is thus humbled, and say if he is not a strong man, and noble and honourable in his strength. The strength is all of God; the gift is of God; the knowledge is of God; the character in its appropriate relations is the character of God.

E. Garbett, Experiences of the Inner Life, p. 223.

Reference: 1Pe 5:6.-Spurgeon, Sermons, vol. xxix., No. 1733

1Pe 5:6

Christian Work and Christian Rest.

I. Half, and more than half, of the practical faults in the world arise from looking upon life in a false view, and expecting from it what God does not mean us to find in it. It may be that many persons, when reading attentively our Lord’s life and studying His language, are greatly surprised at the absolute unworldliness of both of them. He to whom all things future are as present suited both His life and His words to what He knew would be ever the chief error of mankind. He knew that social and civil activities were sufficiently natural to man to need no encouragement. He knew that knowledge would be pursued, and arts and sciences cultivated. But He knew that the kingdom of God and His righteousness would not be sought after. He knew that men would look carefully enough on the things of this life, but would care for little beyond it.

II. For ourselves then, and for our children, life is before us as a trial-time of uncertain length, but short at the longest, in which we may fit ourselves, if we will, for the eternal life beyond it. This is life to each of us, and this is our proper business; all the rest that we do or can do, however splendid, however useful, is, or should be, done only subordinately. It is not true that our great business or object in the world is to do all the good we can in it; our great business and object is to do God’s will, and so to be changed through His Spirit into His image that we may be fit to live with Him for ever. This, then, is Christ’s daily lesson to us: not to be idle and slothful in our work, and to sanctify it by doing it as to Him, and not as to men; not to be idle as those who have mere bodily faculties, who live only to eat, to drink, to sleep; not to be too busily and carefully engaged in our own labour, and still less for its own sake, as those who live only for themselves and for this world, and to whom God, and Christ, and eternal life have never been made known. Let us work earnestly, for so did Christ; but let us work also as doing God’s will, and for the improvement of our own souls, or else our work will not be such as He will acknowledge at His coming.

T. Arnold, Sermons, vol. ii., p. 173.

1Pe 5:7

The Sympathy of the Divine Care-bearer.

Nothing can be more beautifully true to the real meaning and intention of this passage than this translation. It conveys exactly what St. Peter means it to convey. Its rhythm is perfect. But we must be upon our guard that we do not run into a confusion of thought from the repetition of the word “care.” “Care” can never be to God what it is to us. To a Being infinite in power, love, and leisure, “care” can never attach in its inferior “and baser sense. The very reason why we should “cast” our “care” is that God cannot be made unhappy or weary by it. The fact is that, in the original of this verse, the word “care” is not repeated. It is quite a different expression which is applied to God from the one which is used concerning us. We may write it, “Casting all your anxiety upon God, for to God all that concerns you is dear.” Nevertheless our version is admirable, and infinitely better than any other. It exactly carries the thought and the comfort which God meant it to do, “Casting all your care upon Him, for He careth for you.”

I. “Care” is a word which is used both in a good and bad sense in the Bible. “Care chokes the word.” Yet we are to “have care one to another.” Quite literally, the word used for “care,” in the beginning of my text, is the same which Christ employs when He says, “Take no thought for the morrow”: and it is, “Do not split your mind; do not have a divided heart.” “Cast all your corroding thought upon Him, for He careth for you.” It is a delightful thing to do-to “cast care.” It leaves life so light! But never think it is an easy thing. Here again the word God uses, both in the Greek and in the English, is very discriminating, for to throw, to hurl, to “cast,” is not easy. It involves a great effort. Every one who has tried it has found it so. It is a very rare thing, and a very difficult thing, to do what we have to do, and then have no “care” about it. No words can say how blessed a thing it is when it is done. But it is no light thing to do. We do not lay these things; we “cast” them.

II. You must begin with the fundamental truth that Christ is both “the Sin-bearer” and “the Care-bearer” of His people. I do not mean that these two things are really different. Sin is the heaviest of all “cares.” Nobody who has ever felt its burden will question that. But, strange as it may appear, it is often more difficult to “cast” our “cares” than it is our sins, else why are so many Christians so burdened with daily life and depressed with so many anxieties? Why is it that men who are sure of their salvation yet are not sure of their constant provision? The fact is that in some respects it is a higher religion to trust God and leave all with God about temporal things than it is about spiritual things. We may easily deceive ourselves about our spiritual faith, and think we trust when we do not, because the subject is far away out of sight; but temporal things are visible, and real, and close; and we can scarcely make a mistake whether we trust God about them or not. They are daily tests of faith. And many fail here who think that their spiritual faith is strong. Yet could that be the case? Can we really believe in a God of grace when we do not rest in a God of providence?

III. But now the important question is, What shall we do that we may “cast”? How shall we fulfil this kind and hard command? (1) Realise, and take a large estimate of, the God of your life and of your providence. See His hand in everything. Feel His eye always upon you, and believe in His fondness for you. Never think of this world as being ruled by general, universal laws. It is. But think of what is as true, and much better for us to think of, though we may not be able to see the reconciliation between the two: that there is a particular and special providence in every little thing, and that God overrules everything for His own; that you are a centre round which the universe of providence circles. (2) When you say your prayers, pray about the small things-the things which are upon your mind at the moment. Pray about the things, whatever they be, concerning which at that time you are most interested. Do not pray vague prayers, the prayers that will suit everybody, but your own personal prayer, just as much about your worldly trial as about your heavenly one. (3) Live in the day: in the day’s duties; in the day’s trials; the day’s strength; the day’s joys. Live inside the day. “The morning and the evening”; “the evening and the morning”; and tomorrow heaven!

J. Vaughan, Sermons, 13th series, p. 197.

References: 1Pe 5:7.-Spurgeon, Sermons, vol. viii., No. 428; Ibid., Morning by Morning, p. 6; E. Blencowe, Plain Sermons to a Country Congregation, p. 297; W. C. E. Newbolt, Counsels of Faith and Practice, p. 149; W. J. Knox-Little, Church of England Pulpit, vol. vi., p. 17; W. Arnot, Good Words, vol. iii., pp. 122, 124; E. White, Christian World Pulpit, vol. ii., p. 40; H. VV. Beecher, Ibid., vol. xxx., p. 177; Preacher’s Monthly, vol. iv., p. 343; J. Keble, Sermons for Sundays after Trinity, Part II., p. 474. 1Pe 5:8.-E. Blencowe, Plain Sermons to a Country Congregation, vol. ii., p. 375; J. Vaughan, Christian World Pulpit, vol. xviii., p. 36; F. W. Farrar, In the Days of thy Youth, p. 297.

1Pe 5:8

Companionship in Temptation.

I. St. Peter evidently thought that the conviction of companionship in temptation was meant by God to be a source of strength. We are hourly and daily assailed by sore temptations. Let us then remember that our case is not an isolated one. Other persons, our fellow-Christians, are being tempted in like manner, not, indeed, all by precisely the same temptations-for the tempter understands character and knows how to adapt and adjust his snares-but still in the like manner, by the engine best fitted to break down each individual’s attempts at defiance.

II. Regard a man as suffering in the same way that you suffer yourself as labouring under the same illness, disabled by the same accident, wounded in the same battle. How the heart opens to him! What an entirely different interest he inspires! He is no more a man merely, nor an acquaintance merely, but a brother. Suffering creates families. It is the great adopter. And does not the analogy hold in spiritual suffering? Some biographies which tell us of religious struggles that have been very terrible move us to a certain awe. We recognise the sufferer as greater than ourselves, because he has suffered more. And that which we do instinctively feel of the very greatest spiritual wrestlers, we ought to feel in due degree of all those among whom we live. What a sacredness will they thus acquire in our eyes! Our temptations are their temptations, and a tempted soul cannot be uninteresting. Christ died for it. Christ’s death gives once for all a solemnity to all human lives.

III. The thought that others are being tempted like ourselves leads us (1) to render justice to them and (2) to be ourselves upon our guard. The recollection that we are not alone in temptation, but that others are yielding to it and causing unhappiness by yielding to it, may well warn us of the great power, the widely extended domain, of the common enemy.

H. M. Butler, Harrow Sermons, p. 320.

References: 1Pe 5:8, 1Pe 5:9.-Spurgeon, Sermons, vol. vii., No. 419; F. D. Maurice, Sermons, vol. i., p. 299. 1Pe 5:9.-W. Arnot, Good Words, vol. iii., pp. 125, 127; A. P. Stanley, Christian World Pulpit, vol. xviii., p. 292; J. Keble, Sermons for Sundays after Trinity, Part I., p. 74. 1Pe 5:10.-Homiletic Magazine, vol. ix., p. 65; Spurgeon, Sermons, vol. vi., No. 262; vol. xxix., No. 1721; Ibid., Morning by Morning, p. 193; H. J. Wilmot-Buxton, The Life of Duty, vol. ii., p. 26. 1Pe 5:14.-W. Peacock, Christian World Pulpit, vol. xxii., p. 153.

Fuente: The Sermon Bible

V. EXHORTATIONS CONCERNING SERVICE AND CONFLICT

CHAPTER 5

1. As to Christian service (1Pe 5:1-7)

2. Conflict and victory (1Pe 5:8-11)

3. The conclusion (1Pe 5:12-14)

1Pe 5:1-7

Peter now speaks in great tenderness exhorting to service. The exhortation is addressed to the elders and he speaks of himself as a fellow-elder. Does he mean by this an official title or does he mean simply his age and experience? He is not writing in any official capacity, but the word elder has the meaning of old in years. He assumes no ecclesiastical authority to dictate, but speaks out of a ripe experience and a heart of love. How different from what ritualism has made him to be. He takes his place among the other elders and calls himself a fellow-elder, not claiming any authority or superiority whatever. He was a witness of the sufferings of Christ; he knew he would be a partaker of the glory which shall be revealed. The Lord had given him this assurance (Mat 19:28-29).

He gives some important exhortations. We give it in a better rendering. Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly; not for filthy lucre, but readily; neither as lording it over the charge allotted to you, but being ensamples to the flock. Believers here are called the flock of God. In Joh 10:16 the Lord had given the announcement that there should be one flock (not one fold, as the Authorized Version). The flock of God is the Church, the body of Christ. The language so frequently heard in Christendom when preachers and pastors speak of those to whom they preach as my flock or my people, is unscriptural and should be avoided. Gods children do not belong to anybody but the Lord. As the Lord had commissioned Peter: Feed My sheep, and Feed My lambs, so Peter writes to the elders to tend the flock of God. It is the same Greek word used here which we find in Joh 21:16 and is really shepherd–shepherd the flock of God. It is not to be done for filthy lucres sake, on account of gain, for money considerations.

All is prophetic, for exactly that which was not to be done is being done in Christendom today, hence many of those who claim to be shepherds of the flock are in reality nothing but hirelings; and often it happens that the hireling for the sake of better financial conditions will exchange his flock for another. Furthermore, there is to be no lording over the allotted charge (or over your allotments). The elder who has the oversight of the flock, called to shepherd the flock, minister to the flock as a servant, is not to take a place of superiority or spiritual dignity, claiming authority. This also is done in Christendom with its Lord Bishops and other titles of ecclesiastical authority. The word translated in the Authorized Version with heritage is in the Greek kleros, and means an allotment. From this word comes our English clergy. There is no such thing in the body of Christ as a clergy and a laity.

Instead of lording over their allotted charge, the elders are to be ensamples to the flock, in a godly life. Then comes the promise, when the chief shepherd is manifested, ye shall receive a crown of glory that fadeth not away. The sheep of Christ for which He laid down His life are very precious to Him, and those who serve His sheep, who minister to their need, will be honored by Him and rewarded with the crown of glory in the day of His manifestation. There is to be submission by the younger to the elder, that is, the younger in years are to be subject to those older in years. The same rule of loving submission extends to all the flock of God, be subject one to another.

Humility is to be the right clothing for the saints of God. They are to gird themselves with humility in this way, humility being that which will keep everything rightly adjusted, as the girdle the robe, and which would thus enable for such activity as all are called to; for humility is a grand help against discouragement by the difficulties of the way, and necessarily against all that would search out any remnant of pride in us (F.W. Grant). Self-exaltation is the very essence of sin. God cannot tolerate it in His people. The example of Christ, who made of Himself no reputation, forbids it. God resisteth therefore always and in every way the proud, while He giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time. How little these great exhortations are considered in our times! Even among those who have the truth and believe in the revelation of God, while there is much increase in knowledge, there is little evidence of true humility. Humility will never leave us ashamed. We do not need to exalt ourselves; the Lord will do it for us.

Then there is the sweet comfort: Casting all your care upon Him, for He careth for you. All means all–all cares, whatever they are; all burdens, all anxieties we can roll upon Him, with the perfect assurance that He does care. Alas! our anxieties, our heavy feelings, our worry and our hurry, all speak the same language of unbelief. Lord, dost Thou not care? Well, it is if we look upon all burdens He permits to be laid upon us, as tokens of His love, by which we may learn His faithfulness afresh. Instead of murmuring then, we should sing and rejoice, being anxious for nothing, knowing He carries us and our burdens and cares as we can never do.

1Pe 5:8-11

Once more we hear His exhortation: Be sober, be watchful! Why? Because there is an adversary and a conflict. In those days of persecution he was the roaring lion; in our days he sneaks about as an angel of light. No longer is it the persecution of the church; it is the corruption of the truth which is the work of the adversary today. But in Peters day the enemy was engaged in active persecution, seeking to devour Gods people. Once more he will assume this character during the coming great tribulation, the time of Jacobs trouble. Then the faithful Jewish remnant, like this remnant to whom Peter wrote, will have to face the roaring lion, as we read so frequently in the book of Revelation.

Then follows Peters benediction, quite a different thing from the fraudulent benedictions, which come from the counterfeit successors of Peter. But the God of all grace, who hath called you unto His eternal glory in Christ Jesus, when ye have suffered a little while, Himself shall perfect, stablish, strengthen and settle you. To Him be glory and dominion for ever and ever.

1Pe 5:12-14

The Epistle was sent to them by Silvanus. It is the same Silvanus whose back had been lacerated in the prison of Philippi, whose feet had been in stocks, and who sang the praises of the Lord with beloved Paul in that night of pain and suffering. He knew what suffering with Christ meant and could equally sympathize with his brethren.

There is greeting from the other elect ones in Babylon, as we have shown in our introduction, in literal Babylon on the banks of the Euphrates. Salutation from Marcus is also given. This is John Mark, the cousin of Barnabas, whose failure in the book of Acts is recorded, and on account of whom the Apostle Paul had a falling out with Barnabas; it is the same Mark who wrote the Gospel which bears his name. The kiss of love is mentioned (Rom 16:16; 1Co 16:20; 2Co 13:12; 1Th 5:26). It was universally observed for centuries. Peace be with you all in Christ Jesus. Amen.

Fuente: Gaebelein’s Annotated Bible (Commentary)

elders: Act 11:30, Act 14:23, Act 15:4, Act 15:6, Act 15:22, Act 15:23, Act 20:17, Act 20:28,*Gr: Act 21:18, 1Ti 5:1, 1Ti 5:19, Tit 1:5

who: Phm 1:9, 2Jo 1:1, 3Jo 1:1

also: [Strong’s G4850], a fellow-elder, one on a level with yourselves.

and a: 1Pe 1:12, Luk 24:48, Joh 15:26, Joh 15:27, Act 1:8, Act 1:22, Act 2:32, Act 3:15, Act 5:30-32, Act 10:39-41

a partaker: 1Pe 5:4, 1Pe 1:3-5, Psa 73:24, Psa 73:25, Rom 8:17, Rom 8:18, 2Co 5:1, 2Co 5:8, Phi 1:19, Phi 1:21-23, Col 3:3, Col 3:4, 2Ti 4:8, 1Jo 3:2, Rev 1:9

Reciprocal: Exo 3:16 – elders 2Sa 7:7 – feed Jer 3:15 – And I Jer 23:4 – I Mat 16:17 – Blessed Mat 24:45 – to give Luk 1:2 – which Luk 12:37 – Blessed Luk 12:42 – to give Joh 19:35 – he that Joh 21:15 – Feed Act 15:32 – exhorted Rom 3:23 – of Rom 12:7 – ministry 1Co 2:7 – unto 1Co 3:14 – General 1Co 9:23 – that 1Co 9:26 – not 1Co 12:28 – God 2Co 5:6 – we are always Eph 4:11 – pastors Phi 1:7 – partakers of my Phi 4:19 – glory Col 1:12 – partakers 1Ti 6:2 – partakers Phm 1:17 – thou count Heb 2:10 – glory Heb 3:1 – partakers Heb 3:14 – we are 1Pe 4:13 – ye are 2Pe 1:1 – an apostle 1Jo 1:2 – and bear 1Jo 1:3 – ye also

Fuente: The Treasury of Scripture Knowledge

WHEN CHRISTIANS ARE passing through times of persecution and suffering, so much depends upon there being a right and happy condition amongst themselves. The Apostle Peter, therefore, supplements his warnings as to the persecution with some words of admonition addressed respectively to the elder and the younger amongst the disciples. Between such friction may easily develop, as we know right well.

The tendency to develop friction has always existed but never more so than now, inasmuch as the rapidity with which world changes have occurred has never been as pronounced as in the last few decades. The consequence of this is that great changes in thought and habits and outlook have supervened within the limits of a single generation; and hence children look upon their parents as behind the times and their grandparents as thoroughly antique, and the older people look upon the younger as revolutionary in their ideas. If verses 1Pe 5:1-7 of our chapter be observed and obeyed, all friction would cease and harmony reign inside the Church of God whatever conditions prevail without.

Peter addresses himself first to the elders as being the more responsible. These were men recognized as holding the office of an elder, and not mercy Christian men advanced in years. He claims a right to exhort them as being an elder and more than an elder-a witness of Christs sufferings. To those sufferings he could render testimony since he had seen them, having been with Him in the days of His flesh. Once he thought that he could easily share in those sufferings, even to prison and death, and we all know the painful breakdown in which his self-confidence involved him. If, however, he then failed, the Lord in His grace indicated to him that he should partake in some measure before his course was finished (see, Joh 21:18, Joh 21:19). Here he simply speaks of himself as a partaker of the coming glories as the fruit of grace.

His one exhortation to the elders is, Feed, or Shepherd the flock of God. The Holy Ghost thus gives exactly the same injunction to the elders by the lips of Paul in Act 20:28, and by the pen of Peter here. The elders should extend towards their younger brethren all the care which a shepherd takes of his sheep. Nothing but the outflow of divine love in their hearts will produce the watchful oversight which such care demands, and it is well for the younger believers to see in the care of their older brethren an expression of the love of Christ the Chief Shepherd, which He will richly reward at His appearing.

It is most important that the elder should exert his spiritual authority in the right way and spirit, hence the three things stipulated in verses 1Pe 5:2-3.

He is to take up his service willingly, readily, and as himself a model to the flock. The Holy Ghost who inspired these words foresaw what a tendency there would be to take up such work, either from compulsion, or for love of gain, or for desire for power and influence. How much these words were needed is borne witness to by church history, which tells us how the simple elders or bishops of apostolic days were gradually magnified into princes of the church, who forded it over Gods people as though they were their own possessions. It is, indeed, remarkable with verse 1Pe 5:3 before us, that anyone professing to be a Christian bishop should call himself, or suffer himself to be called, lord.

Those of us who rank amongst the younger believers, have to pay special attention to verse 1Pe 5:5. The elder may indeed be willing and ready in the exercise of oversight, and also may himself carry out what he enjoins on others, so as to be an example himself; all will be in vain if the younger are not prepared to listen to him and be subject. We beg every young Christian to remember that though there may be much advance in certain branches of human discovery and knowledge, so that the older generation may in these things easily fall behind the times, there is no such advance in the revealed truth of God. Consequently, spiritual maturity is still only to be gained as the fruit of years well spent in the school of God-and by that we mean, the study of His Word, supplemented by Christian life, experience and service. The younger Christian may indeed have superior zeal, energy, endurance, and possibly superior mental equipment, even so he will more effectually serve his Master if he is subject to the mature and wise guidance of the elder, who may be in most other respects decidedly his inferior.

All this will be easy if the humble spirit prevails. All are to be clothed with humility in their dealings with each other. The person of humble mind is not uppish, and hence does not readily come into collision with others. Better still, he does not come into collision with God; for God sets Himself against the proud, whilst He gives grace to the humble. The mighty hand of God is upon His people in the way of training, and often in very painful dealings, as was the case in the persecutions of these early Christians, yet under it we are to bow and in due time we shall be exalted. Meanwhile, we are to cast all the cares, which this painful state of things might produce, upon Him in the full assurance that He cares for us.

Although as believers we are privileged to take all our trials, even our persecutions, as connected with the mighty hand of God, yet we are not to overlook the fact that the devil has a hand in them. The case of Job in the Old Testament illustrates this, and the fact is recognised here. In the persecution of saints the devil moves about as a roaring lion, aiming thereby at breaking down our faith. If faith be a mere matter of mental enlightenment, mere head-conviction and not heart-trust, it fails and he devours us. We are therefore to be sober and watchful. We must recognize that the devil is our adversary, and that he is to be resisted in the energy of a live faith which cleaves to the faith made known to us in Christ, remembering also, that if we taste suffering we are only sharing what is the common lot of our brethren in the world.

The But that opens verse 1Pe 5:10 lifts us in the most glorious way out of the murky atmosphere of the world with its persecutions and trials and the power of Satan. We are suddenly transported in thought into the presence of the God of all grace. Are we conscious of needing grace in an infinite variety of ways? Well, He is the God of all grace. The powers of the world and the devil may be against us, but He has called us unto His eternal glory by Christ Jesus, and nothing shall frustrate His purpose. He will permit us to suffer for a little while, but even that He will overrule. He will, as it were, take up the suffering and use it as material which He weaves into the pattern and design of His own choice as regards our characters and lives; and thus make it contributory to the perfecting, the establishing, the strengthening, the settlement of our souls.

As to His purpose for us, He has called us to His eternal glory. As to His disciplinary ways with us, He overrules even the activities of the adversary against us, for our spiritual perfecting and establishment. Grace, all grace, shines out in both His purposes and His ways. Who would not ascribe glory and dominion to the ages of ages to such an One as this?

The last three verses give us Peters closing words. It is interesting to find Silvanus (or, Silas) and Mark mentioned, both of them brethren who had intimate relations with the Apostle Paul, since the latter part of verse 1Pe 5:12 is evidently an allusion to the Apostle Pauls labours.

These scattered Jewish Christians had been evangelised, be it remembered, by Paul and his companions. If they stood in grace it was the fruit of his labours, and the grace in which they stood had been opened out to them through his ministry. Now Peter is led to write to them, in fulfilment of his commission as Apostle to the Jews, testifying as to the grace of God, and thus confirming that the grace in which they stood was the true grace of God. When we remember how once at Antioch, Peter and Paul came into pretty sharp collision over questions concerning law and grace, and how Paul had to exclaim, I do not frustrate the grace of God (Gal 2:21), for Peter was committing himself to a line of action which threatened to do this very thing, we can rejoice in noting how thoroughly now they are in accord. We find a similar happy spirit of accord at the close of the second epistle (2Pe 3:15, 2Pe 3:16).

Let us never forget that we stand in grace-the true grace of God. All our relations with God are on the basis of grace. He began with us in grace at our conversion to Himself. He continues with us on the footing of grace through all the vicissitudes of our Christian life and service. With grace He will end-only, there is no end-for we shall enter His eternal glory as called to it and brought into it by the God of all grace, as verse 1Pe 5:10 has told us.

We are not so likely to overlook the start and the finish as we are the course between. It is now, amidst the failures and difficulties of our pilgrimage that we need an abiding sense of the grace that carries us through, the grace in which we stand. Soon, as we sometimes sing,

Grace all the work shall crown,

Through everlasting days;

It lays in heaven the topmost stone,

And well deserves the praise.

Fuente: F. B. Hole’s Old and New Testaments Commentary

1Pe 5:1. Elders which are among you. This phrase harmonizes with the form of government that was established for the church by the apostles. To be among the brethren means to be in their midst and a part of the same community. Elders have no authority over disciples among whom they are not residing. That is why we read that they “ordained them elders in every church” (Act 14:23; Tit 1:5). Also an elder is defined “a fellow-elder” by Thayer. As an apostle Peter would have more authority than an elder, but he humbly leaves out that dignity and makes his exhortation as one of them. His experience as a witness of the sufferings of Christ would add weight to his plea. Partaker of the glory. As Peter not only witnessed the sufferings of Jesus, but also endured much of the same kind of persecution, he expected to share in the glory that will come at the last day.

Fuente: Combined Bible Commentary

1Pe 5:1. Elders, therefore, among you I exhort. Instead of the elders, which the A. V. and R. V. both (though probably for different reasons) adopt, the better supported reading is simply elders. The omission of the article perhaps generalizes the statement, as if Peter had said, Such as are elders among you I exhort. The best authorities also insert therefore, which the A. V. omits. This implies that what is to be said of the duties of elders is to be urged specially on the ground of the considerations with which the previous chapter has closed, and as involved in that well-doing which is to accompany fearless trust in God under the pressure of fiery trial. The next verse makes it clear that the term elders, or (to reproduce the Greek word itself) presbyters, is used in the official sense. The New Testament gives no account of the rise of this office in the Christian Church. When it first mentions Christian elders, it simply refers to them as the recognised persons in the Church of Jerusalem to whom the contributions of the Church of Antioch for the relief of the brethren which dwelt in Judaea, were sent by the hands of Barnabas and Saul (Act 11:30). When it next mentions them, it is to state that Paul and Barnabas ordained elders in every church in the course of the first missionary journey in Asia (Act 14:23). It has been a question, therefore, whether the Apostles proceeded from the first on the definite plan of organizing the Christian Church on the model of existing institutions, and at once took over this office and others from the synagogue, or whether, without setting out with any definite plan, they simply adopted the various offices as circumstances and experience from time to time made it wise or necessary to do so (on which see Neander, Hist. of the Planting of Christianity, vol. i. p. 30, etc., Bohn). On the term exhorta term with a fulness of meaning (covering persuasion, entreaty, admonition, consolation, etc.) which no single English word can reproducesee on 1Pe 2:11.your fellow-elder: or, co-presbyter. This compound word occurs only here. So John calls himself simply the elder (2Jn 1:1; 3Jn 1:1). Any claim to primacy is far enough removed from Peters meek association of himself with the men of these scattered Asiatic churches as simply an elder like themselves. Even apostolic authority is waived for the time.

and witness of the sufferings of the Christ. One distinction, and only one, is alluded to. It is that of having seen what Christ suffered. Among all these fellow-elders he was the one who had witnessed that. The distinction did not give him lordship over them, but it did give him a title to speak to Christians who were to suffer, and who were tempted to think their trial a strange thing. This word witness is used in the N. T. not only in the simple sense of spectator (e.g. Act 10:41, etc.), in the extended sense of one who testifies of what he has seen (e.g. Act 1:8, etc.), and in the forensic sense of one who gives evidence at law (e.g. Mat 26:65), but also in the ethical sense of one who seals his faith in Christ by suffering, or martyr (Act 22:20; Rev 2:13; Rev 17:6). Hence some think that in designating himself a witness of the sufferings of the Christ, Peter means here that he was a sharer in Christs sufferings. But the expression is to be understood rather in the light of what the Apostles were declared to be to the Churcheye-witnesses of what they preached. It is the nearest approach, therefore, which Peter allows himself to make at resent to an appeal to his apostolic authority.

the partaker also of the glory destined to be revealed. The glory is presented here in the same large and inclusive sense as in Rom 8:18; Col 3:4; 1Jn 3:2. Peter speaks of himself as heir of that. But in so doing he also suggests that those associated with him in faith have the like honour. If for a moment, therefore, he distinguished himself from them, he at once places himself again on common ground with them. Neither here, nor in what follows, is there any allusion even to the distinction so solemnly given him by his Lord (Mat 16:18-19). Having engaged the interest and sympathy of the elders by the threefold designation of himself, he now speaks freely and emphatically of their duties and dangers.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. The persons exhorted, The elders that are amongst you, the guides and governors of the church: elders by age and office, who were both to rule well, and also to labour in the word and doctrine; and for doing both faithfully, were to be accounted worthy of double honour.

Observe, 2. The person exhorting, I exhort, who am also an elder.

Mark, he says not, “I who am the universal Head of the church, Christ’s vicar upon earth; but I, who am an elder by age, and by apostleship, who have been long the minister of the circumcision, I exhort, beseech, and entreat you, as my brethern, fellow-labourers in our Lord’s vineyard.”

Observe, 3. The humble testimony which St. Peter gives of himself: he doth not say, “I command, who am the chief of the apostles, with whose confession of faith Christ was so well pleased, that he said, Thou art Peter, and upon this rock will I build my church;” but, “I exhort, who am a witness of the sufferings of Christ, an eye-witness of what our dear Lord and Master suffered in the faithful discharge of his office, both in his life and at his death; and also a partaker of the glory that shall be revealed; I was also an eye-witness of Christ’s glory in his transfiguration here on earth, and hope to be partaker of that glory which shall hereafter be revealed in heaven.”

Learn hence, That such exhortations to duty are likely to be most effectual and successful, which are propounded in the humblest manner. St. Peter was placed in an high degree above these elders, being an apostle, a chief apostle; yet he gives himself no such title, but says, The elders I exhort, who am also an elder; not an apostle, much less the head and chief of the apostles.

Fuente: Expository Notes with Practical Observations on the New Testament

Shepherds Over the Flock of God

In the New Testament church the name “elders,” which literally means older, came to stand for the leaders of local congregations ( Act 11:29-30 ; Act 14:23 ; Act 15:2-3 ; Act 15:6 ; Act 15:22 ; Act 16:4 ; Act 21:18 ; 1Ti 5:17-20 ). Since the word “elder” is used interchangeably with the word bishop ( Act 20:17 ; Act 20:28 ; Tit 1:5-7 ), it is clear that both words describe the same office. Peter exhorts them as a fellow elder. He also was one who saw the suffering of Christ as he was crucified and looked forward to the glory that will belong to all Christians when they get to heaven. Peter, of course, was one who witnessed Christ’ s suffering and was to carry his testimony to all the world ( 1Pe 5:1 ; Luk 24:46-48 ).

Peter said elders have the very important task of shepherding, which includes the whole work of a shepherd, God’s flock ( Act 20:28 ). The shepherd rarely fed his flock, but he did pasture them. In his book, A treatise on the Eldership , J. W. McGarvey says, “Their duty was to guide them from place to place, to protect them from wild beast, and to keep them from straying.” He went on to give some insight into the shepherds of that day, by saying, “The Jewish shepherd was at once the ruler, the guide, the protector, and the companion of his flock.” He emphasizes the way they handled their flocks, when he says, “He did not drive them to water and to pasturage; but he called his own sheep by name, so familiar was he with everyone of them, and he led them out, and went before them, and the sheep followed him, for they knew his voice. Joh 10:3-4 .”

Heb 13:7 talks about “those who rule over you.” McGarvey says the word actually means lead, as in leading one to a conclusion, an idea also found in 1Ti 5:17 . The word translated “rule” in that verse is the same one used to speak of the father’s position in relation to his family in 1Ti 3:4-5 .

Notice that Peter says the elders are to be bishops, or overseers, of the flock. Also note that it is God’s flock, not the elders’ flock. They are stewards over God’s possession. It is the flock among them, or in their own congregation ( Tit 1:5 ). Since God gave elders the oversight, Christians should yield to them as long as their actions do not contradict the will of God. Obedience is especially important because the elders are responsible for the members’ souls ( Heb 13:17 ). They will be made to rejoice if a soul is saved and grieve if it is lost. The members will thus not have to be forced, or constrained, to serve, but will willingly follow. Neither should elders serve because of the personal gain that might arise from such service. This verse and 1Ti 5:17 clearly indicate elders were paid to work in the first century church. Misuse of the position to obtain more money would be wrong. Instead, he should eagerly serve with his ultimate desire being to please God ( 1Pe 5:2 ).

Peter warned elders not to become power mad and rule with a domineering attitude ( Mar 10:42-45 ; 3Jn 1:9-11 ). Instead, he encouraged them to lead lives that would be a clear pattern to follow ( 1Co 11:1 ). They should ever be mindful of the fact that they work under Jesus Christ who is the Chief Shepherd ( Joh 10:14 ; Heb 13:20 ). Elders should not serve with thoughts of earthly, temporary rewards that will perish. Instead, they should know that faithful service will bring an imperishable reward when Jesus comes the second time ( 1Pe 5:3-4 ).

Fuente: Gary Hampton Commentary on Selected Books

1Pe 5:1. The elders which are among you I exhort This was a name of office belonging to those who were appointed to feed and oversee the flock of Christ. They are indifferently called bishops, pastors, or rulers. The apostle addresses them here particularly, because the knowledge and good behaviour of the people depend, in a great measure, upon the kind of instruction which they receive from their teachers, and upon the care which their teachers take of them: who am also an elder Or rather, a fellow- elder, as signifies. So Peter, the first, and one of the chief, though not the head, of the apostles, appositely and modestly styles himself. Commentators justly observe, that if Peter had been the prince of the apostles, as the Papists affirm, he would in this place, and in the inscription of his two epistles, certainly have assumed to himself that high prerogative. And a witness of the sufferings of Christ Having seen him suffer, and now suffering with him. One of the purposes for which Christ chose twelve of his disciples to be with him always was, that, having heard his discourses, and seen his miracles and sufferings, they might be able to testify these things to the world as what they themselves heard and saw. Wherefore , a witness, in this passage, signifies not only one who was present at a transaction, but who testifies it to others. These two circumstances of Peters being a fellow-elder and a witness of the sufferings of Christ, are mentioned by him to give weight to his exhortation. And also a partaker That is, hoping to be a partaker; of the glory that shall be revealed When he shall appear the second time, in circumstances so different from those in which he appeared before; a glory which shall be bestowed on all faithful pastors, in different degrees; yea, and on all his genuine followers.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

1 Peter Chapter 5

The apostle returns to Christian details. He exhorts the elders, himself an elder; for it appears that among the Jews this title was rather characteristic than official. (Compare 1 Peter5:5.) He exhorts them to feed the flock of God. The apostle designates himself as one who had been a witness of the sufferings of Christ, and who was to be a partaker of the glory that shall be revealed. It was the function of the twelve to be witnesses of the life of Christ (Joh 15:1-27), as it was that of the Holy Ghost to testify of His heavenly glory. Peter places himself at the two ends of the Lords history, and leaves the interval devoid of all except hope, and the pilgrimage towards an end. He had seen the sufferings of Christ; he was to share His glory when He should be revealed. It is a Christ who puts Himself in relation with the Jews, now known only by faith. During His life on earth, He was in the midst of the Jews, although suffering there and rejected. When He shall appear, He will again be in relation with the earth and with that nation.

Paul speaks differently, while at the same time confirming these truths. He only knew the Lord after His exaltation; he is not a witness of His sufferings; but he seeks for the power of His resurrection and the fellowship of His sufferings. Pauls heart is bound to Christ while He is in heaven, as united to Him above; and, although he desires the Lords appearing, for the restitution of all things of which the prophets had spoken, he rejoices to know that he shall go with joy to meet Him, and shall return with Him when He is revealed from heaven.

The elders were to feed the flock of God with a ready mind, and not as by constraint, nor for gain, nor as governing an inheritance of their own, but as ensamples to the flock. Loving care was to be lavished upon it, for the sake of Christ, the chief Shepherd, with a view to the good of souls. Moreover it was the flock of God which they were to feed. What a solemn as well as sweet thought! How impossible for anyone to entertain the notion of its being his flock, if he has laid hold of the thought that it is the flock of God, and that God allows us to feed it!

We may observe that the heart of the blessed apostle is where the Lord had placed it. Feed my sheep was the expression of the Lords perfect grace towards Peter, when He was leading him to the humiliating but salutary confession that it needed the eye of God to see that His weak disciple loved Him. At the moment that He convinced him of his utter nothingness, He entrusted to him that which was dearest to Himself.

Thus we see, here, that it is the apostles care, the desire of the heart, that they should feed the flock. Here, as elsewhere, he does not go beyond the Lords appearing. It is at that period that the ways of God in government-of which the Jews were the earthly centre-shall be fully manifested. Then shall the crown of glory be presented to him that has been faithful, that has satisfied the chief Shepherds heart.

The young were to submit themselves to those who were older, and all to one another. All were to be clothed with humility: for God resists the proud, and gives grace to the humble. These are still the principles of His government. Under His hand they were therefore to humble themselves; they should be exalted in due time. This was to commit themselves to God. He knew what was needful. He who loved them would exalt them at the right time. He cared for them: they were to rest on Him, commit all their cares to Him.

On the other hand, they were to be sober and vigilant, because the adversary sought to devour them. Here-whatever may be his wiles, however he may lie in wait for Christians-it is in the character of a roaring lion, one who excites open persecution, that the apostle presents him. They were to resist him, steadfast in the faith. Everywhere the same afflictions were found. Nevertheless the God of grace is the Christians confidence. He has called us to participate in His eternal glory. The apostles desire for them is that, after they had suffered for a time, the God of grace should make them perfect, complete-should stablish and strengthen them, building up their hearts on the foundation of an assurance that cannot be shaken. To Him, he adds, be glory and dominion.

We see that the Christians to whom he wrote were suffering, and that the apostle explained these sufferings on the principles of the divine government, with regard especially to the relation of Christians with God, as being His house, whether those sufferings were for righteousness sake or for the name of the Lord. It was but for a time. The Christians hope was elsewhere; Christian patience was well-pleasing to God. It was their glory, if it was for the name of Christ. Besides which, God judged His house, and watched over His people.

Fuente: John Darby’s Synopsis of the New Testament

ARGUMENT 23

THE PASTORS RESPONSIBILITY AND CORONATION

This paragraph is Peters powerful appeal to the shepherds in charge of the Lords flocks, i.e., the pastors in charge of the churches.

1. In this verse Peter enforces his importunate appeal by reference to his Apostolical seniority and his wonderful experience with Jesus on the Mount of Transfiguration, where he actually beheld the wonderful glory destined to be revealed and actually participated in by the transfigured saints when the Lord appears.

2. Shepherd the flock of God which is among you. Poimanate means not only to feed the flock, but take care of them in every respect, protecting them from Satans wolves, i.e., the very approach of sin and appearance of evil. Not by constraint but willingly for Gods sake. Thus it is the positive mandate of God that the pastor shall delight to look after every member of his flock, not for money or respectability, but for the sake of God who bought them with His blood. Not for filthy lucre, but with a ready mind. Here Peter corroborates Jesus in His denunciation and even anathematization of a hireling ministry, certifying that they can not be relied on to take care of the flock. When the wolf cometh, then the hireling fleeth because he is a hireling. Oh, how true do we find the words of Jesus and Peter in reference to a hireling ministry. Suppose all ministerial salaries were this day discontinued. Would not thousands of pastors abandon their flocks and go into secular employments? Yet not one would go whom God wants to stay. Every one whom God has called would abide with his flock, true to his trust, if his salary were eliminated. Truly a hireling ministry is the blighting curse of the fallen churches at the present day, Satans wolves, i.e., dancing, card-playing, theater-going, liquor-drinking, horse-racing, and other vices too dark to mention, send church members to hell by wholesale, right under the eye of the pastor,

who keeps his mouth shut, like a dumb dog, while he ought to be barking at the wolves and running them off. What is the solution? They pay him money. Therefore he lets them slip through his fingers into hell. Judas sold Jesus for money. Myriads of preachers have done the same and gone down to join Judas in hell. I doubt whether any other Apostle had a larger ministerial following than Judas. I have been preaching forty-three years. Good Lord, deliver me from a preachers hell! I would rather have any other. Oh, the momentous responsibility of the preacher when he meets his congregation before the great white throne!

3. Not as domineering over the heritages. This sweeps away ecclesiastical tyranny, which has been the crying sin of the clergy in all ages. They rule with a rod of iron, thus forgetting that this is the prerogative of God alone. Their ipse dixit has burnt millions, and would still burn Gods saints if the civil arm would enforce their autocratic edicts.

But being examples of the flock. Here we see the pastors prerogative. He is to rule by his godly precept and example. He is to lead the way in holiness doctrinal, experimental, and practical. Of course, excommunication is the legitimate ultimatum of all incorrigible wickedness. But, alas, ecclesiastical tyrants in all ages have given themselves a notoriety by their interdictions, decapitations and martyrdoms, inflicted on the godly members of their flocks. Meanwhile the worldly and wicked receive their smiles and approval.

4. Indeed the chief Shepherd appearing you shall receive a crown of glory which shall never fade away. We are on the constant lookout for our chief Shepherd to ride down on a cloud. There are the unsalaried, toiling pastors in all lands, leading the people by their godly teachings and example, amid suffering; poverty and persecution. Be patient, O ye shepherds, in your daily toils and nightly vigils! Behold the chief Shepherd with His mighty angels descendeth on the throne of His glory! Lift up your weary heads, and receive from His hands that crown of glory which will never fade away, but accumulate new luster through the flight of eternal ages, while the souls you have rescued from sin and Satan and safely led through these dark valleys of sorrow and probation will forever rise up to call you blessed.

Fuente: William Godbey’s Commentary on the New Testament

1Pe 5:1. Who am also an elder. See the note on Act 20:28, and on Php 1:1. Let the bishops, says Jerome, know that they are greater than other presbyters, rather by custom than by virtue and reality of the Lords ordinance. Cap. 1. supra Sirum.

1Pe 5:2-5. Feed the flock of God, by all assiduity in preaching, and in pastoral care. Green pastures must be prepared for the flock, that the whole church may grow in knowledge and in grace. But in doing this be as gentle shepherds, not as absolute lords over the heritage of God, proud, austere, and vindictive. is used in Mat 20:25. The princes of the gentiles exercise dominion over them but it shall not be so among you. The church must not be governed as they govern their legions. In the church, love is the impulsive cause of duty, but in military bodies, fear commands obedience. A minister of Christ should take the peoples hearts along with him, in love and affection, just as the mind moves all the members of the body to unity of action. That minister is a Rehoboam, who thinks to enforce obedience without affection. With the paternal pastor it is far otherwise: the people know and love, and willingly obey his voice.

1Pe 5:6-7. Humble yourselves under the mighty hand of God. During the present fiery trial of persecution, cast your care upon him, using all prudent means to avoid calamity, Rely on his promises, trust his providence, and all shall work for good. Though exposed to trials and difficulties, the Lord cares for you with the most tender solicitude.

1Pe 5:10. But the God of all grace, the fountain of deity, the liberal giver of all good, according to the riches of his grace, after that ye have suffered awhile, make you perfect. Sanctification is attained by a growth in every active and suffering grace, that we may be refined as gold in the crucible. It is to be attained by faith and prayer. We must enquire for covenant blessings, and pray that the God of peace may sanctify us wholly. Eze 36:37, 1Th 5:13. Establish, strengthen, settle you. These words belong to architecture; they designate a building settled on a rock that can stand when the winds blow, when the rains descend, and when the floods beat against this living temple. It stands because it is founded upon a rock. And when the mind is thus confirmed in the faith, and the heart established with grace, we can in the strength of the Lord, resist the roaring lion who goes about to devour unwary souls.

1Pe 5:13. The church that is at Babylon, elected together with you. Dr. Lightfoot has a sermon on these words, for critics in his age would preach on hard texts, pulpit eloquence not being sufficiently reformed. They did it to enlighten the people against popery. The doctor endeavours to prove that Babylon means the old Babylon in Chaldea; yet his arguments are not conclusive. Beza, Alley, Stillingfleet, and Dupin however concur with him in opinion. Others contend that St. Peter had not the same reasons for calling Rome by the mystical name of Babylon, as St. John had. Rome, and not Babylon, was undoubtedly the place from which St. Peter wrote.

1Pe 5:14. Greet ye one another with a kiss of charity. This was a custom in the east. Moses kissed Jethro his father-in-law; the wicked Joab kissed Abner, and kissed Amasa, and afterwards assassinated them. The women at the close of worship often embraced one another. Happy days of simplicity, when love and brotherhood reigned in every heart.

REFLECTIONS.

The charge to the presbyters of Asia, who were afterwards called bishops, is remarkably apostolic and paternal. It is their first duty to feed the flock with sound doctrine, and with every instructive motive to piety and holiness. He who can amuse a congregation with a mere dry morality is ignorant of the worth of souls. The moral precepts may be worked in at proper places, as the apostles do in their epistles, or occasionally made the subject of a sermon. Ministers must not aim at more than bread from the ministry. Filthy lucre corrodes more conspicuously in the sanctuary than in any other place.

Ministers must not be tyrants in the flock, beating the menservants and the maidens, as our Saviour says, but fathers in the house of God, willingly superintending the family. So it was with Christ. Thy law is within me. I delight to do thy will, oh God. The grand aim of ministers is to be approved when the chief shepherd shall appear. His approbation will be a greater reward than the villa and the coach, which are only sometimes acquired by commerce.

The prayer of this apostle for the sanctification of the church is equal to the charge. He addresses himself to God, the fountain and giver of all grace. He fixes his eye on our call to eternal glory by Christ Jesus. He prays, catarlisai, as in the Greek, that after our sufferings we may be installed into all favour with God, and consummated in the enjoyment of his love. 2Co 13:9.

How different are the sources of relief and consolation to a believer in times of trouble, from those of other men, who have no hope beyond the grave, and no refuge to which they can flee in the hour of distress. The apostle here suggests to these jewish strangers, suffering persecution for Christs sake, that their sorrows were only for a while, and soon would all be over. They were in heaviness, but it was only for a season, for a moment only, in comparison of the boundless ocean of eternity. 2Co 4:17.

They are also what the God of all grace sees good to lay upon us. They come not from the hands of an enemy, though the wicked may be his sword, but from Him who is pleased in this way to exercise the faith and patience of his people. In his hands afflictions are also intended to make us perfect, and give embellishment to the christian character; it is in this school we learn wisdom by experience, are taught humility, and like Hezekiah to go softly all the days of our life.

Hereby the believer becomes established in the faith, more settled and confirmed in his attachment to the leading truths of the gospel, and encreasingly sensible of his need of a Saviour, causing him to cry out with Peter, Lord to whom should we go? Thou hast the words of eternal life. The most eminent christians are generally such as have passed through a series of trials, ordained and sanctified by the God of all grace.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

1Pe 5:1-7. The writer, himself a presbyter, gives wise and loving counsel to his fellow-presbyters and to their flocks. Sincerity, humility, and love are to mark all their intercourse, and continual subjection to the will of God. If the author is the apostle Peter we cannot fail to trace the extreme appropriateness of his language in light of the interview recorded in John 21. He does not lay stress on his apostleship, but this may be an evidence of the very humility to which he exhorts them. The phrase a witness of the sufferings of Christ certainly denotes a disciple who knew Him in the days of His flesh; and a partaker of the glory may have reference to promises made to the Twelve (cf. Mat 19:28). The full force of the exhortation gird with humility seems again reminiscent of the scene in John 13, and may indicate the sense in which the exhortation of Jesus there given was understood. The passage culminates in the statement because He careth for you. In these few words, says Masterman, is the central truth that Christ was manifested to reveal.

Fuente: Peake’s Commentary on the Bible

Consistently with Peter’s subject of governmental order, he now address elders in v.1, and those younger in v.5. Proper balance in this relationship is always deeply important, for on either side friction can too easily arise, and the elder lose the valuable help of the younger, and the young lose the wisdom and counsel of the elder. To the elder Peter speaks as being himself an elder, not only experienced, but also an actual witness of the sufferings of Christ. And he adds to this the future certainty of his being a partaker of the coming glory at the revelation of Christ. Experience, observation, and participation are the three matters Peter stresses concerning himself. His actual observation of the suffering of Christ would have permanent, deep effect upon his soul, to which other elders should pay serious attention. But suffering and glory are again put together, and the anticipation of such full participation in Christ’s coming glory is another powerful influence over the soul.

“Feed the flock of God,” he tells them, or more correctly, “be shepherds over the flock of God.” It involves a character of consistent care and watchfulness, preserving the flock from harm and danger, as well as feeding them. But it is God’s flock, not theirs: they are only under shepherds. Yet they are to take the oversight, not to allow things to drift, but to maintain godly order. Nor let them do so merely because they are virtually forced into it, but willingly, expecting nothing in return except the approval of God. Nor are they to do this as lording over their own possessions. How much better than such an authoritative attitude is the lowly grace of being examples to the flock.

In this respect Christ Is spoken of as the Chief Shepherd; for the Church of God is His flock, and He will fully reward all true shepherd work done for love to His Name and in genuine care for the sheep. The reward of the crown of glory is connected with His appearing: at his manifestation His saints too will be manifested. Now the younger are told to submit themselves to the elder. Today such instruction is not only ignored, but by many greatly resisted. But it is the word of God. Of course this is not to be a mere servile obedience without spiritual exercise, but a healthy, vital appreciation of the experience and counsel of elders, a recognition that in governmental matters their judgment should be fully respected.

But this principle is widened to include the subjection of every believer to each other, a most striking and instructive admonition. This is the spirit of honest service one to another, the willingness to forego personal preferences for the sake of unity and spiritual prosperity. The elder may well be an example to the younger in this gracious virtue. “And be clothed with humility” Is a precious complement of this, in contrast to the pride that God resists, and which cannot therefore prosper. To the humble however He gives grace, for humility is actually only facing the. truth as it is .

What are we in comparison to the mighty hand of God? Under that hand we should be thankful to utterly humble ourselves: it Is the right place for us. And eventually God Himself will exalt, us. Marvelous grace indeed!

If we feel this place of humiliation will increase our problems, this is fully provided for. We need only cast our care upon Him, instead of ourselves bearing the burden of it. “For He careth for you. “This is true whether or not we cast our care on Him, He cares anyway: therefore we might as well take advantage of His unfailing kindness.

Being sober is not being gloomy, but using wise discretion. And vigilance is watchful awareness. These things are of vital importance, for the devil, a determined adversary, As constantly on the move, ready to attack the unwary, and as a roaring lion to frighten them into a state of helpless paralysis. Let us not be caught. It is Satan’s devouring character here seen, not his subtlety as a serpent. He was using persecution with the object of intimidating souls, and they needed the courage of firm faith to protect themselves from this.

Facing the enemy with the steadfast resistance of faith is here necessary. David’s resistance of Goliath is a pointed example in this matter. And it is a real encouragement to know that others of God’s saints are daily facing the same afflictions in a hostile world, and finding grace from God to overcome.

And God is “the God of all grace,” calling us “unto His eternal glory.” The sufferings then are only brief, and not unwelcome, for the Object of that glory is “Christ Jesus.” And meanwhile the sufferings accomplish the precious ends of perfecting establishing, strengthening, and settling the saints, that is, bringing permanent, valuable results. Well does He deserve “glory and dominion.”

In closing Peter speaks of Silvanus as his penman, a brother known to his readers, though evidently not so well known to Peter as to speak more positively of his faithfulness. He calls his epistle brief, and as emphasizing exhortation and testimony rather than teaching. But he has presented the true grace of God, grace which is able to produce suited response: in such grace believers stand.

V.13 is unusual: “She that is elected with you in Babylon salutes you, and Marcus my son.” (JND Trans.) Whether this was Peter’s wife, or another sister well known, we do not know. But Mark had evidently been converted through Peter. He writes evidently from the literal Babylon. And He ends with encouraging the affections of saints one for another, wishing them peace in Christ Jesus.

Fuente: Grant’s Commentary on the Bible

9.

The Christian Circle

(1Pe 5:1-7)

The apostle returns to the Christian circle with special exhortation to two classes, the elder and the younger. The fact that he addresses the younger would clearly indicate that he uses the term elder, not in an official sense, but as characteristic of those who by age and experience are elder brethren.

(Vv. 1-3). Peter himself was an elder, and in addition had the marks of an apostle, for he had been a witness of the sufferings of Christ, and a partaker of the glory about to be revealed (Act 1:21; Act 1:22). He can thus exhort us with the experience of an elder, combined with the authority of an apostle.

The elders are exhorted to shepherd the flock of God. Shepherding is more than feeding; it implies guidance, and every form of care that is needed by the sheep. It is evidently the Lord’s mind that His people should be visited and cared for. When on earth He was moved with compassion as He beheld the sorrowful condition of His earthly people, scattered abroad, as sheep having no shepherd (Mat 9:36). Alas! It is still evidence of the low and weak condition among the people of God that there is so little of this shepherd care.

It is the flock of God that is to be shepherded. Scripture knows nothing of an elder speaking of any of God’s people as his flock. What a privilege for an elder brother to be allowed, in any little measure, to care for God’s flock! How solemn if the privilege is abused and the flock, instead of being shepherded, is used for selfish ends. The exhortations imply that it is possible to take up oversight as an irksome necessity, or for base gain, or in a domineering spirit, as if dealing with our own possessions. The elders are, therefore, exhorted to exercise this privilege with a ready mind, as models for the flock, rather than as lords of the flock.

The apostle is passing on to the elders the Lord’s own word to himself, for had not the Lord said to Peter, Shepherd My sheep? (Joh 21:16). Moreover, this was said at the very moment the apostle had been brought to realise his own weakness and utter dependence upon the Lord. One has remarked, At the moment that the Lord convinced him of his utter nothingness, He entrusted to him that which was dearest to Himself. It is evident that the one who attempts to take up oversight for gain or in a domineering spirit has never learnt his own nothingness. It is only as we have learnt by experience our weakness, and therefore our need of dependence on the Lord, that we can in any true sense take the oversight of others. Age and experience are needed for oversight of the flock of God. Moses must spend forty years in the desert to learn his own weakness and the greatness of God before, at the age of eighty, being sent to shepherd the people of God.

(V. 4). For the encouragement of all who take up this happy service, we learn that faithfulness in its performance will have its reward. It is a service that may not bring the servant into prominence down here, and oftentimes meets with little appreciation from the Lord’s people, but at the appearing of the Chief Shepherd will receive the unfading crown of glory. The apostle has been speaking of the sufferings of Christ, and of the glory that shall be revealed, so he implies that the spirit of self-sacrifice, with the necessary measure of suffering that shepherding the flock brings, will be rewarded with a crown of glory. Other Scriptures speak of a crown of righteousness in answer to a walk of practical righteousness, but glory is ever presented as the answer to suffering and self-denial.

(Vv. 5, 6). The younger are to be subject to the elder, and all are to bind on humility towards one another. The working of pride that would lead us to exalt ourselves, and seek a place of prominence amongst the people of God, is destructive of true fellowship in the Christian circle. The allowance of pride leads to strife and division, but humility binds the saints together. Humility would keep the elder saints from lording it over God’s flock, and hold the younger in subjection to the elder.

The proud man will ever find that, in the governmental ways of God, he is opposed, for God resisteth the proud. In taking a low place the humble will find that they have the support of the grace of God. The flesh loves to assert itself and seek a prominent place. If, however, we humble ourselves under the mighty hand of God, He will exalt us in due season.

(V. 7). In the Christian circle God would have us free of care. This can only be as we cast all our care upon Him in the blessed consciousness that He careth for us. We, alas, may fail in our shepherd care of one another, but the compassions of God will not fail; they are new every morning (Lam 3:22; Lam 3:23). If the under shepherds fail, and the sheep feel they are neglected, let each take comfort from this word, He careth for you.

10.

Suffering from the Opposition of the Devil

(1Pe 5:8-14)

(Vv. 8, 9). The last form of suffering to which the apostle alludes is suffering from the opposition of the devil. He is the adversary and slanderer of God’s people, but the Son of God was manifested that He might destroy the works of the devil. Though the devil’s power has been annulled at the cross, he is not yet cast into the lake of fire. As a restless and roaring lion he is still going to and fro in the earth . . . walking up and down in it (Job 1:7; Job 2:2). His aim as ever is to destroy. With God’s people his efforts take the form of seeking to destroy their faith in God. Peter can speak from experience, for the time was when Satan desired to have Peter. He was, indeed, allowed to sift Peter as wheat, but was not able to touch his faith, for the Lord said, I have prayed for thee that thy faith fail not. Now Peter can tell others that the secret of resisting Satan is found in being steadfast in faith.

This opposition of the devil is not exceptional, or confined to the believers from amongst the Jews. In some form or other all the Lord’s people while in the world are exposed to this form of suffering.

(Vv. 10, 11). Whatever the opposition of the devil, we have the God of all grace to sustain us, and eternal glory lies before us. The devil may oppose, but grace has called us to glory by Christ Jesus, and no power of Satan can thwart the call of God. Grace will surely end in glory, though in the meantime we may have to suffer for a while.

The devil by his opposition may seek to destroy the faith of the saint. Nevertheless, as in the case of Peter, God uses the attacks of Satan to perfect, stablish, strengthen and settle the saint. His efforts are thus not only frustrated, but are used for the blessing of the saint and the glory of God: To Him be glory and dominion for ever and ever. Amen.

Throughout his Epistle, the apostle presents the glory as the answer to the suffering, whatever form that suffering may take. In chapter 1 the suffering from trials allowed of God will have an answer in glory (1Pe 1:7); in chapter 2 suffering for conscience’ sake carries glory with it (1Pe 2:19; 1Pe 2:20); in chapter 4 suffering for the Name of Christ will have its reward in the day of glory (1Pe 4:13; 1Pe 4:14); and in this last chapter suffering from the opposition of the devil will only strengthen the saint in view of eternal glory.

(Vv. 12, 13). The apostle, in concluding his Epistle, reminds us that his object in writing this brief letter is to testify to the true grace of God in which believers stand. Silvanus, who carries the letter, was apparently but little known to the apostle. He is, however, credited with being a faithful brother. He writes from Babylon, sending greetings from some well-known sister.

(V. 14). The Epistle closes with a final appeal that love may mark the Christian circle, and with the desire that peace may be found in their midst.

Fuente: Smith’s Writings on 24 Books of the Bible

5:1 The {1} elders which are among you {2} 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:

(1) He describes peculiarly the office of the Elders, that is to say, of them that have the care of the Church.

(2) He uses a preface concerning the circumstance of his own person: that is, that he as their companion communes with them not of manners which he knows not, but in which he is as well experienced as any, and propounds to them no other condition but that which he himself has sustained before them, and still takes the same trouble, and also has the same hope together with them.

Fuente: Geneva Bible Notes

B. The Church under Trial 5:1-11

Peter concluded the body of his epistle and this section on encouragement in suffering with specific commands so his readers would understand how to live while suffering for Christ.

"An intimate personal note runs through this section, the author alluding to himself and his own experience and standing more directly than heretofore, and addressing his readers, especially those in the ministry, with primary regard to their pastoral relationship to one another in the Church. Earlier themes, such as the need for humility and wakefulness, and the promise of grace to stand firm in persecution and of glory at the last, are repeated." [Note: Selwyn, p. 227.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. The responsibility of the elders 5:1-4

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

In view of the inevitability of trials and God’s judgment Peter gave a special charge to the elders (overseers) of the congregations of his readers. Peter himself was an elder as well as an apostle. As an elder he spoke from experience.

"As an apostle he could have ordered them to follow his instruction, but he did not take this approach. His appeal is based on the fact that he was one of them and thus understood their problems." [Note: Louis A. Barbieri, First and Second Peter, pp. 82-83.]

He himself had participated in sufferings for Christ’s sake. "Witness" (Gr. martys; cf. Act 3:15; Act 10:39) does not just mean that he observed Jesus suffering, which he did. It means he shared Jesus Christ’s sufferings and bore testimony out of that experience (1Pe 4:13). As his readers, Peter also shared the glory that God will yet reveal (1Pe 4:14).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 16

HOW TO TEND THE FLOCK

1Pe 5:1-4

ST. PETERS last lesson was full of consolation. He showed that it was from Gods hand that judgments were sent upon His people to purify them and prepare them for His appearing. With this thought in their minds, he would have the converts rejoice in their discipline, confident in the faithfulness of Him who was trying them. He follows this general message to the Churches with a solemn charge to their teachers. They are specially responsible for the welfare of the brethren. On them it rests by the holiness of their lives and the spirit in which they labor to win men to the faith. “The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed: Tend the flock of God which is among you. Therefore”-because I know that the blessed purpose of trial is not always manifest, and because the hope of the believer needs to be constantly pointed to the faithfulness of God-I exhort you to tend zealously those over whom you are put in charge. “Elders” was the name given at first to the whole body of Christian teachers. No doubt they were chosen at the beginning from the older members of the community when the Apostles established Churches in their missionary journeys. “They appointed for them elders in every Church”; {Act 14:23} and it was the elders of the Church of Ephesus that Paul sent for to Miletus. {Act 20:17} And St. Peter here contrasts them very pointedly with those of younger years, whom he addresses afterwards. But after it became an official title the sense of seniority would drop away from the word.

It is clear from this passage that in St. Peters time they were identical with those who were afterwards named bishops. For the word, which follows presently in the text and is rendered “exercising the oversight” is literally “doing the work of bishop, or overseer.” And in the passage already alluded to {Act 20:15-28} those who at first are called elders are subsequently named bishops: “The Holy Ghost hath made you bishops to feed the Church of God” (R.V.). As the Church grew certain places would become prominent as centers of Christian life, and to the elders therein the oversight of other Churches would be given; and thus the overseer or bishop would grow to be distinct from the other presbyters, and his title be assigned to the more important office. This had not come about when St. Peter wrote.

The humility which he is soon about to commend to the whole body the Apostle manifests by placing himself on the level of those to whom he speaks: “I, who am a fellow-elder, exhort you.” He has strong claims to be heard, claims which can never be theirs. He has been a witness of the sufferings of Christ. He might have made mention of his apostleship; he might have told of the thrice-repeated commission which soon supplies the matter of his exhortation. He will rather be counted an equal, a fellow-laborer with themselves. Some have thought that even when he calls himself a witness of Christs sufferings he is not so much referring to what he saw of the life and death of Jesus, as to the testimony which he has borne to his Master since the Pentecostal outpouring and the share which he has had of sufferings for Christs sake. If this be so, he would here too be reckoning himself even as they, as he clearly intends to do in the words which follow, where he calls himself a sharer, as they all are, in the glory to which they look forward. Thus in all things they are his brethren: in the ministry, in their affliction, and in their hope of glory to be revealed.

He opens his solemn charge with words which are the echo of Christs own: “Feed My sheep”; “Feed My lambs.” Every word pictures the responsibility of those to whom the trust is committed. These brethren are Gods flock. Psalmists and prophets had been guided of old to use the figure; they speak of Gods people as “the sheep of His pasture.” But our Lord consecrated it still more when He called Himself “the good Shepherd, that giveth His life for the sheep.” The word tells much of the character of those to whom it is applied.

How prone they are to wander and stray, how helpless, how ill furnished with means of defense against perils. It tells, too, that they are easy to be led. But that is not all a blessing, for though docile, they are often heedless, ready to follow any leader without thought of consequences. But they are Gods flock. This adds to the dignity of the elders office, but adds also to the gravity of the trust, a trust to be entered on with fear and trembling. For the flock is precious to Christ, and should be precious to His shepherds. To let them perish for want of tending is treachery to the Master who has sent men to His work. And how much that tending means. To feed them is not all, though that is much. To provide such nurture as will help their growth in grace there is a food store in Gods word, but not every lesson there suits every several need. There must be thoughtful choice of lessons. The elders of old were, and Gods shepherds now are, called to give much care how they minister, lest by their oversight or neglect- “The hungry sheep look up, but are not fed.”

But tending speaks of watchfulness. The shepherd must yield his account when the chief Shepherd shall appear. Those who are watchmen over Gods flock must have an eye to quarters whence dangers may come, must mark the signs of them and be ready with safeguards. And the sheep themselves must be strengthened to endure and conquer when they are assailed; they cannot be kept out of harms way always. Christ did not pray for His own little flock of disciples that they should be taken out of the world, only kept from the evil. Then all that betokens good must be cherished among them. For even troy germs of goodness the Spirit will sanctify, and help the watchful elder, by his tending, to rear till they flourish and abound.

To this general precept St. Peter adds three defining clauses, which tell us how the elders duty may be rightly discharged, and against what perils and temptations he will need to strive: “exercising the oversight, not of constraint, but willingly, according unto God.” How would the oversight of an elder come to be exercised of constraint in the time of St. Peter? Those to whom he writes had been appointed to their office by apostolic authority, it may have been by St. Paul himself: and while an Apostle was present to inspire them enthusiasm for the new teaching would be at its height: many would be drawn to the service of Christ who would appear to the missionaries well fitted to be entrusted with such solemn charge and ministry. But even an Apostle cannot read mens hearts, and it was when the Apostles departed that the Churches would enter on their trial. Then the fitness of the elders would be put to the test. Could they maintain in the churches the earnestness which had been awakened? Could they in their daily walk sustain the apostolic character, and help forward the cause both by word and life? Christianity would be unlike every other movement whose officers are human if there were not many failures and much weakness here and there; and if the ministrations of elders grew less acceptable and less fruitful, they would be offered with ever-diminishing earnestness, and the services, full of life at the outset, would prove irksome from disappointment, and in the end be discharged only as a work of necessity.

And every subsequent age of the Church has endorsed the wisdom of St. Pauls caution, “Lay hands hastily on no man.” Fervid zeal may grow cool, and inaptitude for the work become apparent. Nor are those in whom it is found always solely responsible for a mistaken vocation. As St. Pauls words should make those vigilant whose office it is to send forth men to sacred ministries, so St. Peters warning should check any undue urging of men to offer themselves. It is a sight to move men to sorrow, and God to displeasure, when the shepherds work is perfunctory, not done willingly, according to God.

In some texts the last three words are not represented, nor are they found in our Authorized Version. But they have abundant authority, and so fully declare the spirit in which all pastoral work should be done that they might well be repeated emphatically with each of these three clauses. To labor “according to God,” “as ever in the great Taskmasters eye,” is so needful that the words may be commended to the elders as a constant motto. And not only as in His sight should the work be done, but with an endeavor after the standard which is set before us in Christ. We are to stoop as He stooped that we may raise those who cannot raise themselves; to be compassionate to the penitent, breaking no bruised reed, quenching no spark in the smoking flax. The pastors words should be St. Pauls, “We are your servants for Jesus sake, his action that of the shepherd in the parable: When he findeth it, he layeth it on his shoulders rejoicing.” Such joy comes only to willing workers.

“Not yet for filthy lucre, but of a ready mind.” We do not usually think of the Church in the apostolic age as offering any temptation to the covetous. The disciples were poor men, and there is little trace of riches in the opening chapters of the Acts. St. Paul, too, constantly declined to be a burden to the flock, as though he felt it right to spare the brethren. The lessons of the New Testament on this subject are very plain. When our Lord sent forth His seventy disciples, He sent them as “laborers worthy of their hire”; {Luk 10:7} and St. Paul declares it to be the Lords ordinance that they which proclaim the Gospel should live of the Gospel. {1Co 9:14} To serve with a ready mind is to seek nothing beyond this. But it is clear both from St. Pauls language {1Ti 1:7} and from this verse that there existed temptations to greed, and that some were overcome thereby. It is worthy of note, however, that those who are given up to this covetousness are constantly branded with false teaching. They are thus described by both the Apostles. They teach things which they ought not, {Tit 1:2} and with feigned words make merchandise of the flock. {2Pe 2:3} The spirit of self-seeking and base gain (which is the literal sense of St. Peters word) is so alien to the spirit of the Gospel that we cannot conceive a faithful and true shepherd using other language than that of St. Paul: “We seek not yours, but you.”

“Neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock.” This too, is a special peril at all times for those who are called to preside in spiritual offices. The interests committed to their trust are so surpassingly momentous that they must often speak with authority, and the Churchs history furnishes examples of men who would make themselves lords where Christ alone should be Lord. Against this temptation He has supplied the safeguard for all who will use it. “My sheep,” He says, “hear My voice.” And the faithful tenders of His flock must ever ask themselves in their service, is this the voice of Christ? The question will be in their hearts as they give counsel to those who need and seek it, what would Christ have said to this man or to that? The same sort of question will bring to the test their public ministrations, and will make that most prominent in them, which He intended to be so. Thus will be introduced into all they do a due proportion and subordination, and many a subject of disquiet in the Churches will thereby sink almost into insignificance. At the same time the constant reference to their own Lord will keep them in mind that they are His servants for the flock of God. While he warns the elders against the assumption of lordship over their charges, the Apostle adds a precept which, if it be followed, will abate all tendency to seek such lordship. For it brings to the mind of those set over the flock that they too are but sheep, like the rest, and are appointed not to dominate, but to help their brethren.. “Making yourselves ensamples to the flock.” Christs rule for the good shepherd is, “He goeth before them, and the sheep follow him”. {Joh 10:4} The weak take in teaching rather from what they see than from what they hear. The teacher must be a living witness to the word, a proof of its truth and power. If he be not this, all his teaching is of little value. The simplest teacher who lives out his lessons in his life becomes a mighty power; he gains the true, the lawful lordship, and “Truth from his lips prevails with double sway.”

The Apostles knew well the weight and influence of holy examples. Hence St. Paul appeals continually to the lives of himself and his fellow-workers. We labor, he says, “to make ourselves an ensample unto you that ye should imitate us”; {2Th 3:9} Timothy he exhorts, “Be thou an ensample to them that believe,” {1Ti 4:12} and Titus, “In all things showing thyself an ensample of good works”. {Tit 2:7} Nothing can withstand the eloquence of him who can dare to appeal to his brethren, as the Apostle does, “Be ye imitators together of me, and mark them which walk so as ye have us for an ensample,” {Php 3:17} and “Be ye imitators of me, even as I also am of Christ”. {1Co 11:1} Such pattern shepherds have been the admiration of every age. Chaucer, among his pilgrims, describes the good parson thus:-

“The lore of Christ and His Apostles twelve He taught, and first he followed it himself.”

Such are the lives of shepherds who remember that they are even as their flocks: frail and full of evil tendencies, and needing to come continually, in humble supplication, to the source of strength and light, and to be ever watchful over their own lives. These men seek no lordship; there comes to them a nobler power, and the allegiance they win is self-tendered.

“And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away.” For their consolation the Apostle sets before the elders their Judge in His self-chosen character. He is the chief Shepherd. Judge He must also be-when He is manifested; but while He must pass sentence on their work, He will understand and weigh the many hindrances, both within and without, against which they have had to fight. Of human weakness, error, sin, such as beset us, He had no share; but He knows whereof we are made, and will not ask from any of us a service beyond our powers. Nay, His Spirit chooses for us, would we but mark it, the work in which we can serve Him most fitly. And He has borne the contradiction of sinners against Himself. In judging His servants, then, He will take account of the willfulness of ears that would not hear and of eyes that would not see, of the waywardness that chose darkness rather than light, ignorance rather than Divine knowledge, death rather than life.

Therefore His feeble but faithful servants may with humble minds welcome His appearing. He comes as Judge. “Ye shall receive.” It is a word descriptive of the Divine award at the last. Here it marks the bestowal of a reward, but elsewhere {2Pe 2:13} the Apostle uses it for the payment to sinners of the hire of wrongdoing. But the Judge is full of mercy. Of one sinners feeble efforts He said, “She hath done what she could. Her sins are forgiven.” And another who had labored to be faithful He welcomed to His presence: “Enter into the joy of thy Lord.” To share that joy, to partake of His glory, to be made like Him by beholding His presence-this will be the faithful servants prize, a crown of amaranth, unwithering, eternal.

Fuente: Expositors Bible Commentary