Exegetical and Hermeneutical Commentary of 1 Peter 5:5

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.

5. Likewise, ye younger, submit yourselves unto the elder ] The question meets us, whether the words refer to age only, or to office as connected with age. In either case we have, of course, a perfectly adequate meaning. In favour of the latter view we have the facts (1) that in Luk 22:26, “he that is younger” in the first clause corresponds to “he that serveth” or “ministereth” in the second; (2) that in Act 5:6 the term is obviously used of those who were discharging duties like those of the later deacons, sub-deacons or acolytes; (3) that it is hardly likely that the same writer would have used the word “elder” in two different senses in such close juxtaposition. On the whole, therefore, there seems sufficient reason for adopting this view. St Paul’s use of the term, however, in the precepts of 1Ti 5:1, Tit 2:6 is, perhaps, in favour of the other.

Yea, all of you be subject one to another ] The words which answer to “be subject” are wanting in some of the best MSS. and have the character of an insertion made to complete the sense. If we omit the participle, the words “all of you, one to another” may be taken either with the clause that precedes or with that which follows.

be clothed with humility ] The Greek verb ( ) for “clothe yourselves” has a somewhat interesting history. The noun from which it is derived ( ) signifies a “knot.” Hence the verb means “to tie on with a knot,” and from the verb another noun is formed ( ), denoting a garment so tied on. This, according to its quality, might be the outer “over-all” cloak of slaves, or the costly mantle of princes. The word may have well been chosen for the sake of some of the associations which this its history suggests. Men were to clothe themselves with lowliness of mind, to fasten it tight round them like a garment, so that it might never fall away (comp. the same thought as applied to hatred in Psa 109:17-18), and this was to be worn, as it were, over all other virtues, half-concealing, half-sheltering them. It might present, from one point of view, the aspect of servitude. It was, in reality, a raiment more glorious than that of kings (Act 12:21), or those who live in kings’ houses (Mat 11:8). In the case of slaves, probably in all cases, the garment so named was white. (Poll. Onomast. 4:119.) This also probably was not without a suggestive significance. In Col 3:12 we have, though not the word, a thought very closely parallel.

for God resisteth the proud ] We have here another passage quoted from the Old Testament (Pro 3:34, from the LXX. version with “God” substituted for “the Lord”) without the formula of quotation. It is interesting (1) as taking its place in the list of passages from the Book of Proverbs, which St Peter quotes both in the First and Second Epistles; and (2) as being quoted also by St James (Jas 4:6). The parallelism which we have already traced between the two writers (see notes on chap. 1Pe 1:6-7; 1Pe 1:24) makes it probable that St Peter may have derived his quotation from his brother Apostle of the circumcision. In Jas 4:6 the promise is cited with more special reference to the grace which gives men strength for the combat against evil, here in its wider and more general aspect.

Fuente: The Cambridge Bible for Schools and Colleges

Likewise, ye younger – All younger persons of either sex.

Submit yourselves unto the elder – That is, with the respect due to their age, and to the offices which they sustain. There is here, probably, a particular reference to those who sustained the office of elders or teachers, as the same word is used here which occurs in 1Pe 5:1. As there was an allusion in that verse, by the use of the word, to age, so there is in this verse to the fact that they sustained an office in the church. The general duty, however, is here implied, as it is everywhere in the Bible, that all suitable respect is to be shown to the aged. Compare Lev 19:32; 1Ti 5:1; Act 23:4; 2Pe 2:9.

Yea, all of you be subject one to another – In your proper ranks and relations. You are not to attempt to lord it over one another, but are to treat each other with deference and respect. See the Eph 5:21 note; Phi 2:3 note.

And be clothed with humility – The word here rendered be clothed ( egkombomai) occurs nowhere else in the New Testament. It is derived from kombos – a strip, string, or loop to fasten a garment; and then the word refers to a garment that was fastened with strings. The word engkomboma refers particularly to a long white apron, or outer garment, that was commonly worn by slaves. See Robinson, Lexicon; Passow, Lexicon. There is, therefore, special force in the use of this word here, as denoting an humble mind. They were to be willing to take any place, and to perform any office, however humble, in order to serve and benefit others. They were not to assume a style and dignity of state and authority, as if they would lord it over others, or as if they were better than others; but they were to be willing to occupy any station, however humble, by which they might honor God. It is known that not a few of the early Christians actually sold themselves as slaves, in order that they might preach the gospel to those who were in bondage. The sense here is, they were to put on humility as a garment bound fast to them, as a servant bound fast to him the apron that was significant of his station. Compare Col 3:13. It is not unusual in the Scriptures, as well as in other writings, to compare the virtues with articles of apparel; as that with which we are clothed, or in which we are seen by others. Compare Isa 11:5; Isa 59:17.

For God resisteth the proud … – This passage is quoted from the Greek translation in Pro 3:34. See it explained in the notes at Jam 4:6, where it is also quoted.

Fuente: Albert Barnes’ Notes on the Bible

1Pe 5:5-7

Likewise, ye younger, submit yourselves.

Counsels to the younger

I. Submission.

1. The younger are to submit to the elders. Are you young in years, or in the experience of the Christian life? Be not wise in your own conceit, but be willing to receive the advice of your superiors.

2. All are to be subject one to another.

II. Humility. And be clothed, or rather, clothe yourselves with humility.

1. Humility is a garment to be put on. And what garment is more beautiful than humility?

2. A reason is assigned.

(1) God resisteth the proud.

(2) But to the humble-the lowly minded-God gives grace, or favour, pouring it down upon them in richest plenty.

3. Humble yourselves, therefore, says the apostle, and this shall be the result: He will exalt you in due time.

III. Trust in God; casting all your care upon Him, for He careth for you. Humility is closely allied with confidence.

1. Let us look at the import of this exhortation. It is to trust our heavenly Father with ourselves and all our concerns.

2. And here is our warrant for the great privilege: He careth for you. (Thornley Smith.)

All of you be subject one to another.–

Mutual respect

There is a general complaint in our day that reverence is rapidly becoming extinct. The sentiment of respect is gone; each one stands upon his own powers and his own right. I suppose all of us, in a certain degree, recognise the truth of this charge against our own time. We may ask ourselves whether this feeling of personal independence is not in itself a good which may make amends for many losses that accompany the acquisition of it. But any consolation which we might derive from this last reflection is checked by another. Can we claim this sentiment of personal independence as at all characteristic of ourselves? Is it not fading along with the one which appears to contend with it? Is there not less of self-reliance than there was?

I. But a sentence like this, if we felt it to be indeed a command, All of you be subject one to another,-would not that be something more than these speculations about the decline of reverence in an age or a country? That speaks to me. It tells me of a temper which ought to exist in society, which would preserve it; but of a temper which is first of all to be cultivated in myself-which cannot by possibility be diffused through a mass, except as it is formed in the heart of a man. We may look at once to the root of the matter and see whether our respect is merely the effect of the circumstances and accidents in which we live; whether it depends on some external conventional witness of propriety; whether it has been merely taught us by the precept of men; or whether it proceeds from an under source, and is kept alive by springs within, which the Spirit of God Himself is renewing continually. The Bible and Christianity are continually forcing this thought upon us, that nothing can stand which has not a foundation; that if we wish any social edifice to bear the winds and rain, we must dig deep and build it upon a rock; that the passion of the heart for external things and forms, though it looks strong, is not a safe one-not one upon which we can depend. To this point then the apostle brings us. He recognises the relation of younger to elder as a very deep relation, involving duties, calling for subjection. With this natural relation he connects others equally real, though not equally acknowledged. But he has no hope that his admonitions will be heeded unless the principle which lies beneath them is apprehended. All of you be subject one to another. This reverence is not one grounded ultimately upon differences of position or differences of age. Unless each man cherishes it toward every other man; unless he feels that there is a grandeur and awfulness in the fellow creature who is not distinguished from him by any external signs of superiority at all, who has all the external signs of inferiority-unless he feels that there is (the word is a strong one, but it is St. Peters and we cannot change it) a subjection due to every such man, that a positive deference is to be paid him-he will not keep alive the other kind of respect, it will assuredly perish. The old oriental notion that royalty is mysterious, and that when it casts away mystery it ceases to obtain respect, is unquestionably grounded on a great truth. St. Peter does not deny the mystery, but he finds this mystery in the being of man himself; every one he meets is the shrine of it; every beggar carries in him that which an archangel cannot look into, which can be described in no words, measured by no human standards. Try to think of that man as having a whole world within him, unknown to you, unknown to him, which is yet a more wonderful world than this which his eyes and yours look upon; nearer to the centre from which this external one receives its light and heat. Try to think so! But will the trial succeed? Is there any chance of forcing ourselves into so strange a state of feeling? Is not this sympathy with people utterly different from ourselves a special gift to a few individuals, commonly women rather than men? And is it not more properly called pity than reverence?

II. St. Peter meets these questions in the second part of the text: Be clothed with humility. St. Peter knew-no one better-that it is not in station nor in mere example to make a man humble. He was a fisherman, yet he was proud. He conversed with our Lord for three years. He was low, but he aspired to be high. He might be spurned by the people of Judaea as a Galilean, or by the Romans as a Jew; but perhaps he should set his foot upon the necks of both; he should have some goodly place in his Masters kingdom, if not the highest place of all. The self-confidence was brought to the test and fell. What darkness closed in upon him then and shut out all the past and the future! What light was really coming to him through that darkness-a light that illuminated past, present, and future! Such phrases as these, then, which occur so often in the New Testament, Put on Christ, Having the mind of Christ, Be clothed with humility, which are often cast aside as mere figures of speech, oriental modes of thought, were the most accurate, the most exactly corresponding to his inward experience, which the apostle could use.

III. It introduces and explains the third clause of the text, For God resisteth the proud, but giveth grace to the humble. How shall I be rid of this pride, it is so natural, so ingrained? This must have been St. Peters question very often; it must be ours. At last he found the answer. It was a terrible one. It was an everlasting one. When he was proud he was not sinning against a rule, a precept; he was resisting God. Every act of pride was nothing more than doing battle against Him; refusing to be ruled and moved by Him. And all humility meant nothing else but yielding to His government-but permitting the Spirit of Christ to hold that spirit which He had redeemed, and claimed for His own. And when a man is once bowed to the conviction that he is not meant to be what his Master and King refused to be, that it is not condescension in him to be on a level with those to whom the Prince of the kings of the earth levelled Himself, God giveth grace. All the powers of the universe are then conspiring with him, not pledged to crush his wild Titanic ambition.

IV. St. Peter then could transfer his own hardly won experience to the Church, and could say in his Catholic Epistle to the dispersed of that time, to the dispersed through all time, All of you be subject one to another. So he asserted the true condition of a society while he took down the conceit of its separate members; so he exalted each of these members in the very act of depressing him.

V. Generally this rule of being subject one to another, when applied to a society, implies that we should respect the opinions, habits, individual peculiarities, hereditary prepossessions of every man with whom we have to do; that we should take it for granted he has something which we need; that we should fear to rob him of anything which God has given him. This respect for him does not come from our caring more for him than for truth. It is part of our homage to truth. There is a danger of making him less true, of alienating him from truth, through our desire to attach him to ourselves. And therefore that same subjection one to another must make us resolute to maintain all truth so far as we have grasped it; vehement in denouncing all the habits of mind which, we know from ourselves, are unfavourable to the pursuit of truth, and undermine the love of it. And so this submission to man, which is in very deed submission to God, will preserve us from all servility; from that kind of deference to the judgment of individuals or of multitudes which is incompatible with genuine manliness, because it is incompatible with genuine reverence. (F. D. Maurice, M. A.)

Seniors should not be over-exacting

There are occasions when it is very helpful to our composure and equanimity to look at our debtor account, and not merely at the credit side. We may have a real claim to anothers deference, and still may be in many respects inferior to him. It is right that the younger should defer to and honour the elder; but it is equally right that the elder should not insist too much upon bare seniority. For others may be in their best bloom and vigour, while we are already in the decline of both. And let us not forget that with all our eldership we are but of yesterday. (J. A. Bengel.)

Be clothed with humility.

Humility illustrated and enforced

I. Humility illustrated.

1. When St. Austin was asked what was the first grace of a Christian, he answered, humility: what the second, humility: what the third, humility. This grace is more fundamental to the nature of all true religion than any other grace whatever. The foundation of repentance is laid in an abasing sense of our guilt. The reason why men are not humble is, that they do not see the greatness of God. It is the effect of all knowledge to humble us, by producing a sense of our distance from the object which we contemplate: the farther we advance in knowledge, the more this distance widens on our view: hence where an Infinite Being, God, is the object of contemplation, there must be infinite scope for humility in His worshippers. The gospel is peculiarly adapted to produce this feeling: this is its very end and effect: no flesh shall glory in His presence; the Lord alone shall be exalted in that day. This effect arises from the very constitution of the gospel; as it is a revelation of the free grace of God to sinners, without any respect to moral or natural differences of character.

II. The motive by which such a temper is recommended.

1. God resisteth the proud. The expression is very emphatic; He sets Himself in battle array against him; marks him as an object of peculiar indignation. It is not so said of any other temper. When the heart is filled by pride, nothing but spiritual barrenness and hardness can ensue. In a word, the proud are equally disqualified for the duties of Christianity here, and for the blessings of glory hereafter.

2. But, as it is added, He giveth grace to the humble. The same words are used by the apostle James, with the additional expression, He giveth more grace. The humble feel their poverty, and pray for grace; and their prayers are heard.

III. Let us, then, seek and cherish this grace, the only temper that can make us shine before God, the only one that can render us blessings to each other. The apostle exhorts us to be clothed with humility. Men always use and wear their clothing, and we are to be clothed with this grace as a permanent vesture. It should pervade every part of our character; all the faculties of the mind: it should regulate the understanding, the will, and the affections. And then all other graces will shine the brighter through the veil of humility: it will shed a cheering influence on all. (R. Hall, M. A.)

The loftiness of humility

This is St. Peters command. Are we really inclined to obey it? For, if we are, there is nothing more easy. Whosoever wishes to get rid of pride may do so. Whosoever wishes to be humble need not go far to humble himself. But how? Simply by being honest with himself, and looking at himself as he is. The world and human nature look up to the proud successful man, One is apt to say, Happy is the man who has plenty to be proud of. Happy is the man who can divide the spoil of this world with the successful of this world. Happy is the man who can look down on his fellow men, and stand over them, and manage them, and make use of them, and get his profit out of them. But that is a mistake. That is the high-mindedness which goes before a fail, which comes not from above, but is always earthly, often sensual, and sometimes devilish. The true and safe high-mindedness, which comes from above, is none other than humility. Better to think of those who are nobler than ourselves, even though by so doing we are ashamed of ourselves all day long. What loftier thoughts can man have? What higher and purer air can a mans soul breathe? The truly high-minded man is not the proud man, who tries to get a little pitiful satisfaction from finding his brother men, as he chooses to fancy, a little weaker, a little more ignorant, a little more foolish, than his own weak, ignorant, foolish, and perhaps ridiculous, self. Not he; but the man who is always looking upwards to goodness, to good men, and to the all-good God; filling his soul with the sight of an excellence to which he thinks he can never attain; and saying, with David, All my delight is in the saints that dwell in the earth, and in those who excel in virtue. And why does God resist and set Himself against the proud? To turn him out of his evil way, of course, if by any means he may be converted and live. And how does God give grace to the humble? Listen to Plutarch, a heathen; a good and a wise man, though; and one who was not far from the kingdom of God, or he would not have written such words as these: It is our duty, he says, to turn our minds to the best of everything; so as not merely to enjoy what we read, but to be improved by it. And we shall do that by reading the histories of good and great men, which will, in our minds, produce an emulation and eagerness which may stir us up to imitation. We may be pleased with the work of a mans hands, and yet set little store by the workman. Perfumes and fine colours we may like well enough: bat that will not make us wish to be perfumers, or painters: but goodness, which is the work, not of a mans hands, but of his soul, makes us not only admire what is done, but long to do the like. And therefore, he says, he thought it good to write the lives of famous and good men, and to set their examples before his countrymen. And having begun to do this, he says in another place, for the sake of others, he found himself going on, and liking his labour, for his own sake; for the virtues of those great men served him as a looking glass, in which he might see how, more or less, to order and adorn his own life. Indeed, it could be compared, he says, to nothing less than living with the great souls who were dead and gone, and choosing out of their actions all that was noblest and worthiest to know. What greater pleasure could there be than that, he asks, or what better means to improve his soul? By filling his mind with pictures of the best and worthiest characters, he was able to free himself from any low, malicious, mean thoughts, which he might catch from bad company. If he was forced at times to mix with base men, he could wash out the stains of their bad thoughts and words, by training himself in a calm and happy temper to view those noble examples. So says the wise heathen. Was not he happier, wiser, better, a thousand times, thus keeping himself humble by looking upwards, than if he had been feeding his petty pride by looking down, and saying, God, I thank Thee that I am not as other men are? If you wish, then, to be truly high-minded, by being truly humble, read of, and think of, better men, wiser men, braver men, more useful men than you are. Above all, if you be Christians, think of Christ Himself. (C. Kingsley, M. A.)

On humility

I. I shall mention some of the cases in which humility of soul will show itself.

1. The natural powers of the human mind will be spoken of with modesty.

2. When he thinks of his graces and attainments, the Christian is clothed with humility.

3. Another genuine expression of humility is a ready acknowledgment of our constant dependence.

II. I shall recommend the practice of humility.

1. That he who humbleth him self shall be exalted, holds good with regard to our connections amongst our fellow men,

2. The advantages of this grace are not confined to temporal consequences; they extend to a future and eternal state.

3. The inhabitants of heaven are celebrated for this grace; and any who are unfurnished with it cannot be members of their society.

4. To recommend the cultivation and practice of this grace, remember our blessed Lord exemplified it in the whole of His conduct.

III. I shall direct to an improvement of this discourse.

1. Though the language of the text speaks of humility as something that is external, Be clothed with humility, nevertheless, if the heart is not humbled, all is empty show.

2. Let it be remembered that this grace is needful in every rank and condition of life.

3. Consider the exhortation, Be clothed with humility, as given by the apostle Peter; and it will direct us to a very particular improvement. Be clothed with humility. This grace is not only a robe of ornament, but a shield of defence. When it adorns the heart and life, it defends the head also in the day of battle. (Robert Foote.)

Humility

I. The nature and the effects of humility.

1. Humility, as it relates to our own private thoughts and judgment, requires that we should entertain no better an opinion of ourselves than we deserve. To judge too severely of ourselves, and to fancy we are guilty of faults from which we are free, cannot be humility, because there can be no virtue in mistake and ignorance. Only as we have all a propensity to extenuate our defects, and to overrate our good deeds, it is safest to correct this bent by forcing the mind somewhat towards the contrary way, and frequently to review our failings, and the many causes which we have of rejecting all conceited thoughts. The imperfections common to human nature are these: Mortality; a stronger propensity to evil than to good; an understanding liable to be frequently deceived, and a knowledge which at the best is much confined. The infirmities peculiar to ourselves are those defects either in goodness, or in knowledge, or in wisdom, by which we are inferior to other persons. To be sensible of these faults, is humility as it relates to ourselves: to overlook them is pride.

2. True humility, as it influences our behaviour towards our Maker, produces a religious awe, and banishes presumption and carelessness and vainglory.

3. Between an unmanly contempt and disregard of ourselves, with an abject fear and blind reverence of others, which is one extreme, and a conceited, overbearing insolence, which is the other extreme, true humility proceeds, always uniform and decent. The humble person never assumes what belongs not to him; he desires to possess no more power, and to receive no more respect from others than is suitable to his own character and condition, and appointed by the customs of society. He is not a rigid exacter of the things to which he has an undoubted right; he can overlook many faults; he is not greatly provoked at those slights which put vain persons out of all patience.

II. The motives to the practice of it.

1. Humility is a virtue so excellent that the Scriptures have in some sort ascribed it even to God Himself. Humility consists principally in a due sense of our defects, our transgressions, our wants, and the obligations which we have received. Therefore such humility cannot be in God, who possesses all perfections. But there is a part of humility, as it relates to oar behaviour towards men, called condescension; and this is sometimes represented in Scripture as a disposition not unworthy of the Divine nature.

2. The example of our Saviour is an example of every virtue, particularly of humility.

3. In the behaviour of the angels, as it is revealed to us in the Scriptures, we find that part of humility called condescension, or a cheerful submission to any offices by which the good of others may be promoted. Hence we learn to think it no disgrace to be, as our Lord says He was, the servant of all. In truth, we cannot be more creditably employed.

4. It is affirmed in many places of Scripture, that humility secures to us the favour of God, and will bring down His blessing upon ourselves and our undertakings.

5. Humility usually gains the esteem and love of men, and consequently the conveniences, at least, the necessaries of life. Since all love themselves, they will probably favour those who never provoke, insult, deride, or injure them, who show them civility, and do them good offices. The humble person, therefore, takes the surest way to recommend himself to those with whom he is joined in society, to increase the number of his well-wishers and friends, and to escape or defeat the assaults of detraction, envy, and malice.

6. The most certain present recompense of humility is that which arises from its own nature, and with which it repays the mind that entertains it; and a very valuable recompense it would be, though it were the only one allotted to this virtue. A humble person neither hates nor envies anyone; therefore he is free from those very turbulent vices which are always a punishment in themselves. He is not discomposed by the slights or censures of others. If he has undesignedly given some occasion for them, he amends the fault; if he deserves them not, he regards them as little. He is contented with his condition, if it be tolerable; and, therefore, he finds satisfaction in all that is good, and overlooks, and in some measure escapes, all that is inconvenient in it. He has a due sense of his unworthiness and defects; by which he is taught to bear calamities with patience and submission, and thereby to soften their harsh nature, and to allay their violence.

7. Lastly: from the account which we have given of humility, we may draw this conclusion, that it is not, as the haughty are inclined to imagine, an unmanly and sordid disposition. It is indeed a virtue so remote from meanness of spirit, that it is no bad sign of a great and exalted mind. On the contrary, if we would know what meanness of spirit is, and how it acts, let us look for it amongst the proud and insolent, and we shall not lose our labour. (J. Jortin, D. D.)

Christian humility

–

I. Wherein consists the grace of Christian humility.

1. Humility is directly opposed to pride. As pride consists in having high thoughts of oneself, so humility consists in having low apprehensions of ourselves. Pride is the child of ignorance, humility the offspring of knowledge. They are not opposite errors, between which truth and goodness lie, but the former is a vice, the latter is a virtue; the one is the feeling generated by the belief of a lie, the other is the temper of mind produced by the reception of the truth. Humility may be considered in a twofold point of view, as it respects God and as it respects our fellow creatures, but in these different aspects it is not two virtues, but the same correct estimate of our character and condition influencing our conduct towards God and man. Humility consists in a due sense of our dependence. Pride can only exist in a fancied state of independence; a feeling of obligation wounds; that of constant dependence mortifies pride. Yet man is entirely a dependent being. We derive everything from God: In Him we live and move, and have our being. If we are humble, it will be a pleasing thought to us, that God has unlimited control over us, that we owe everything to Him, and that He has an indisputable right to order our affairs according to the good pleasure of His will. In the discharge of duty, in prosperity and adversity, in circumstances of perplexity, or in all our plans for the future, we shall not lean to our own understanding, nor rely upon our own strength, but rather trust in the Lord with our whole hearts, we shall acknowledge Him in all our ways, and look up to Him for the direction of our steps. But we are not only dependent on God, we are so in a subordinate sense on our fellow creatures. While society is formed of different ranks and orders, there is an intimate union between them, and a constant dependence of the parts on each other. The higher cannot do without the lower ranks, and the latter are almost equally dependent on the former.

2. Humility consists of a proper estimate of our relative importance. As it respects God we are as nothing before Him; He is the high and lofty One who inhabiteth eternity; from everlasting to everlasting He is God; boundless in might, infinite in all His perfections. Humility towards men will consist very much in a due estimate of our relative importance, not only to each other, but in the view of the Divine Being. Whatever nominal distinctions are recognised in the world, humility will feel that God has made of one blood all nations that dwell upon the earth. What are the mole hills of distinction, the little elevations of human society, when we contemplate it in the mass? or what are they in the estimation of God, who is no respecter of persons? Humility will not put an extravagant value on the distinctions of earth; it will be kind and courteous to all, and in all the suffering and misery it may be called to contemplate in others, it will feel the irresistible force of the appeal, Am I not a man and a brother? It will be ready to render to all their due, tribute to whom tribute is due, fear to whom fear, honour to whom honour.

3. Humility will also consist in a low estimate of our knowledge. Be not wise, says the apostle, in your own conceit. In all the distinctions of society there are none in which vanity and self-conceit are so cherished as in that of human literature. Now humility will moderate our estimate of what we know; it will teach us that literary distinction arises far more from adventitious circumstances, over which we have no control, than from any native superiority of mind; and that many of those whom the providence of God has precluded from the cultivation of their minds would, with equal advantages as ourselves possessed, have far outstripped us in the acquisition of knowledge. Humility will cherish a conviction of the imperfection of our faculties. It will feel on every side the bounds of human knowledge: the voice of God saying, So far shalt thou go and no farther.

4. Humility consists in a correct estimate of our moral condition.

(1) We are not only subjects of the Divine government, but we are guilty creatures, under the condemnation of the law of God. Whatever the pride of man may suggest, we are all gone out of the way, we are altogether become filthy, there is none that doeth good, no not one. Humility rightly estimates this moral desolation. It thus prepares the mind for the revelation of Gods mercy, to welcome the glad tidings of a Saviour, and to submit to the Divine method of forgiving sins. And if through grace we are brought to depend on Christ for salvation, humility will characterise every subsequent estimate of ourselves.

(2) A proper estimate of our moral condition will express itself appropriately towards our fellow men.

II. We must enforce the cultivation of humility upon you by various considerations.

1. It is in its own nature necessary to a reception of Christianity.

2. Humility is also an essential part of religion. Our hearts cannot be right with God until we apprehend His majesty and our own meanness-until we realise our entire dependence on Him-until, with humble and imploring faith, we are looking to the Saviour for salvation, and disposed to say, Lord, I believe, help Thou mine unbelief. Humility is equally necessary to our perseverance in the Divine life: the dependence on God it generates is the vitality of our religion; the self-diffidence it creates is our best security.

3. God has put peculiar honour on humbleness of mind, while He has expressed His detestation of the opposite spirit. Every one proud in heart is an abomination to the Lord. A high look, and a proud heart, and the plowing of the wicked, is sin. But, on the contrary, He everywhere commends an humble spirit; it is the disposition of mind He delights to favour. Though the Lord be high, yet hath He respect unto the lowly.

4. This virtue is enforced by the conduct of our Lord.

5. Humility is an undying grace; it will flourish more perfectly in heaven. All the saints and angels are clothed in this appropriate garb of a creature. Let us, then, cultivate a quality of character which will abide with us through eternity, which will constitute a portion of the bliss of heaven; it will enlarge our happiness on earth, and eminently meeten us for future glory. (S. Summers.)

Humility

The word itself and its history are interesting. There are cases, says Coleridge, in which more knowledge, of more value, may be conveyed by the history of a word than by the history of a campaign. Now take this word humility. It was not a new word when the New Testament was written. It had been used for years. Only it is striking that almost without exception the word humility, used before the time of Christ, is used contemptuously and rebukingly. It always meant meanness of spirit. To be humble was to be a coward. Where could we find a more striking instance of the change that the Christian religion brought into the world, than in the way in which it took this disgraceful word and made it honourable? To be humble is to have a low estimation of ones self. That was considered shameful in the olden time. Christ came and made the despised quality the crowning grace of the culture that He inaugurated. Lo! the disgraceful word became the key word of His fullest gospel. He redeemed the quality, and straightway the name became honourable. Think what the change must have been. Think with what indignation and contempt men of the old school in Rome and Athens must have seen mean spiritedness, as they called it, taken up, inculcated and honoured, proclaimed as the salvation of the world, and Him in whom it was most signally embodied made the Saviour and King of men. Ah, it seems to me more and more that it must have been very hard for those early disciples to have believed in Christ. But let us see, if we can, what the change was that Christianity accomplished, and how it came about. The quality that Christianity rescued and glorified was humility. Humility means a low estimate or value of ones self. But all values are relative. The estimate we set on anything depends of course on the standard with which we compare it.

1. Now Christianitys great primary revelation was God. Much about Him it showed men, but first of all it showed them Him. He, the Creator, the Governor, became a presence clear and plain before mens hearts. His greatness, His holiness, His love-nay, we cannot describe Him by His qualities, for He is greater than them all-He, by the marvellous method of the Incarnation, showed Himself to man. He stood beside mans work. He towered above, and folded Himself about mans life. He entered into mens closets and took possession of mens hearts. And what then? God in the world must be the standard of the world. Greatness meant something different when men had seen how great He was; and the manhood which had compared itself with lesser men and grown proud, now had a chance to match itself with God, and to see how small it was, and to grow humble about itself. Just imagine that when you and I were going on learning our lessons, doing our work, exercising our skill here on the earth, and proud of our knowledge, our strength, and our skill-just suppose that suddenly Omniscience towered up above our knowledge, and Omnipotence above our strength, and the Infinite Wisdom stood piercing out of the sight of our ignorant and baffled skill. Must it not crush the man with an utter insignificance? What is the use of heaving up these mole hills so laboriously close by the gigantic mountainside? But if the revelation is not only this; if it includes not only the greatness but the love of God; if the majesty that is shown to us is the majesty of a father, which takes our littleness into his greatness, makes it part of itself, honours it, trains it, does not mock it, then there comes the true graciousness of humility. It is not less humble, but it is not crushed. It is not paralysed, but stimulated. The energy which the man used to get out of his estimate of his own greatness he gets now out of the sight of his fathers, which yet is so near to him that, in some finer and higher sense, it still is his; and so he is more hopeful and happy and eager in his humility than he ever used to be in his pride. This is the philosophy of reverence and humility as enrichers of life and mainsprings of activity.

2. This is one, then, of the ways in which Christ rescued and exalted humility. He gave man his true standard. He set mans littleness against the infinite height of God. The next way that I want to speak of is even more remarkable. He asserted and magnified the essential glory of humanity. He showed us that the human might be joined with the Divine. Thus He glorified human nature. Ah, if a man must be humbled, and is exalted by his humility, when he sees God, surely when he sees the possibility of himself, there is no truer or more exalted feeling for him than to look in on what he is, and think it very mean and wretched by the side of what he might be, what his Lord has shown him that he was made for. Christ makes us humble by showing us our design. There is nothing more strange, and at the same time more truthful, about Christianity than its combination of humiliation and exaltation for the soul of man. If one wants to prove that man is but a little lower than the angels, the son and heir of God, he must go to the Bible. If he wants to prove how poor and base and Satan-like the soul of man can be, still to the Bible he must go. If you want to find the highest ecstasy that mans spirit ever reached, it is the Christian saint exulting in his God. Do you want to hear the bitterest sorrow that ever wrung this human heart? It is that same Christian saint penitent for his sin. I think we cannot but see the beauty of a humility like this if it once becomes the ruling power of a changed mans life, this humility born of the sight of a mans possible self. It has in it all that is good in the best self-respect. Nay, with reference to the whole subject of self-respect this seems to be true, that the only salvation from an admiration of our own present condition, which is pride, is to be found in a profound respect for the best possibility and plan of our being, which involves humility. So it is the sight of what God meant us to be that makes us ashamed of what we are. And it is the death of Christ for us, the preciousness that He saw in our souls making them worthy of that awful sacrifice, it is that which lets us see our own soul as He sees it in its possibility, and so lets us see it in its reality as He sees it too, and put our pride away and be humble. (Bp. Phillips Brooks.)

Clothed with humility

The image of the clothing-a word which is used only in this place in the Bible-is thought to have reference to a particular kind of white vestment which used to be worn by slaves. And it was made very long and large, that it might cover not only all the other dress, but the whole figure; and so it may be considered that the believer, remembering well that he is the follower of Him who came not to be ministered unto but to minister, should place all he has and all he is under the folds of a mantling humility, and array himself in a servile robe. But let me caution you not to think that the clothing of humility has anything to do with that robe of which the Bible speaks as the wedding garment. It has nothing to do with it, except that God invariably makes this the lining for that. That is something from without a man; this is from within. That is saving; this is evidential. Now 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. There is nothing which will stoop a man into the dust like the gentle pressure of the feeling I am loved. The forgiven David, the woman at Jesuss feet, Peter under the look, John in the bosom. Let me advise you further. If you desire to cultivate that posture of mind, accustom yourself, force yourself to do acts of humiliation-whatever is most against your natural taste. There is a still deeper feeling without which you will never have on that robe of humility-you must often sit and receive the droppings of the Holy Ghost. You must meditate with open eye on the meek, humble face of Jesus. You must be in union with Christ. There is a false humility than which none can be more destructive to the character. It is of three kinds. There is humility of external things-in a mortification of the body. But it is a cloak, not a robe-a look, a posture, a ceremony. There is another counterfeit which Satan makes and calls humility. It is what St. Paul calls in his Epistle to the Colossians a voluntary humility-people thinking themselves unworthy to come to God. 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 Lords Supper. I cannot believe God loves me. (J. Vaughan, M. A.)

Humility explained and enforced

Humility is that Christian virtue without which no other can exist, and by which every other is beautified, for, whilst the flowers of all the Christian graces grow in the shade of the Redeemers Cross, the root of them is humility.

I. Humility becomes us as creatures. It may also be remarked that the temptation to pride, and consequently the exercise of humility, has very much to do with a comparative view of ourselves and others. It is not in the superiority which we possess over the inferior creatures that we are apt either to exaggerate the difference or to forget that it is from God, but it is in the little advantage which one man may happen to possess above another, whether in mental endowments, bodily powers, or worldly wealth. It is this minor distinction, the comparative difference between man and man, which excites envy in one party and creates haughtiness in another. But the judgment of humility is according to truth. This is the spirit of humility which, like the flower blooming in the valley, delights the eye of the contemplative, who, forgetting the gaudier plants of the garden, finds nothing to charm him so much as the simple beauties of nature.

II. Humility becomes us as sinners.

III. Humility becomes us as disciples of Christ.

1. They must retain a humbling remembrance of past sins. Those sins, though forgiven by Jehovah, must not be forgotten by them, that they may see what they are in themselves, and understand how much they owe to redeeming love.

2. The Christian must also continually watch the state of his heart.

3. Whatever measures of holiness the Christian attains to, he must always remember that by the grace of God he is what he is. Thus all boasting is excluded, for he has nothing but what he has received.

4. There will always, whilst we are on the earth, remain much to be done, much to be attained. Every grace will be defective in measure and mixed with infirmity. The most faultless disciple will here find cause for humiliation. Conclusion:

1. What a delightful character is the man of distinguished humility. He may not have the glory in which the patriot, the hero, or the martyr is enshrined, but he is adorned with the beauties of holiness; he carries about with him the majesty of goodness, if not the dominion of greatness.

2. Learn from this subject to beware of false humility. True humility is diffident and retiring; it is not like the scentless flower, which turns its face to the sun throughout his course, as if for the purpose of being seen, but it is rather like the modest violet, which hides itself in obscurity, and sends forth fragrance from its deep retirement. It employs no herald, it unfolds no banner, it blows no trumpet, but, whilst conferring substantial benefits, it desires to be like the angels, who, while ministering to the heirs of salvation, are unseen and unknown by the objects of their attention.

3. Learn also, while you avoid false humility, to labour for that which is real. Let the young labour for this. Christian humility will teach you the most willing obedience, the most genuine affection, the most respectful demeanour towards your parents, and it will excite you to the most anxious endeavours for the promotion of their happiness. Let not the old neglect this spirit of humility. Do not aggravate the sorrows of your evil days by pride, by peevishness, or by discontent. When almost every leaf is gone from the rose of life, let not its thorns remain. Let parents manifest much of this temper in the treatment of their children. Always endeavour to persuade before you attempt to compel. This is the way to grow in grace, for God resisteth the proud, but giveth grace unto the humble. (T. Gibson, M. A.)

Christian humility

In looking into the nature of humility, we discover that it does not involve meanness or servility. It is not pusillanimity. It contains no element that degrades human nature. It is not the quality of a slave, but of kings and priests unto God. It is a necessary trait in all finite character, and therefore it is perfectly consistent with an inviolable dignity and self-respect.

I. In the first place, humility is becoming to man, because he is a creature. Shall a being who was originated from nonentity by almighty power, and who can be reduced again to nonentity by that same power, swell with haughtiness?

II. In the second place, humility is becoming to man, because he is A dependent being.

1. All his springs are in God. He is dependent for life, health, and all temporal things. He is dependent, above all, for spiritual life and health and all the blessed things of eternity.

2. Man is dependent not only upon his Creator, but also upon his fellow creature.

III. In the third place, man should be humble because he is a sinful being. Considering the peculiar attitude in which guilty man stands before God, self-abasement ought to be the main feeling in his heart, for, in addition to the infinite difference there is originally between himself and his Maker, he has rendered himself yet more different by apostasy. The first was only a difference in respect to essence, but the last is a difference in respect to character. How strange it is that he should forget this difference, and, entering into a comparison of himself with his fellow men, should plume himself upon a supposed superiority. The culprits are disputing which shall be the greatest at the very instant when their sentence of condemnation is issuing from the lips of their Judge! There is still another consideration under this head which strengthens the motive for humility. We have seen that the fact of sin furnishes an additional reason for self-abasement because it increases the distance between man and God; it has also made him still more dependent upon God. Nothing but pure and mere mercy can deliver him. But nothing interferes with the exercise of mercy like pride in the criminal. A proud man cannot be forgiven. It involves a self-contradiction. If there be self-asserting haughtiness in the heart, God can neither bestow grace nor man receive it.

IV. A fourth and most powerful reason why man should be clothed with humility is found in the vicarious suffering and atonement of Christ in His behalf. Feeling himself to be a condemned sinner, and beholding the Lamb of God made a curse for him and bearing His sins in His own body on the tree, all self-confidence and self-righteousness will die out of his soul. (G. T. Shedd, D. D.)

Humility with the fruits of it

I. To explain the nature of humility. Humility consists in a low opinion or esteem. Now the opinion which we form of ourselves is either absolute or comparative, and whichever way we judge it is very certain that a low opinion best becomes us, and is most suitable to our nature and state.

1. First, if we judge of ourselves absolutely, without comparing ourselves with any others, humility and truth too requires that our opinion should be very moderate and low. We know but little, and we live, alas! to little good purpose. What a mixture of corruption is there with every grace, and what a sully of sin in every duty! Again, as to the happiness of our state, what mortal does not feel that he is miserable? Pains and diseases afflict our bodies, crosses and disappointments perplex our circumstances, the gloom of melancholy gathers about the heart, and sorrows overspread the whole world.

2. Humility consisteth in having a low opinion of ourselves as compared with others, whether with God or with our fellow creatures.

II. To set before you the good fruits of humility. To this grace we may apply these words of the prophet, It taketh root downward and beareth fruit upward (Isa 37:31), and the deeper the root is laid, the larger and fairer will the fruit be.

1. Meekness is one pleasant fruit which grows upon humility, and to this we may join the kindred grace of peaceableness or quietness of spirit (1Pe 3:4).

2. Patience is another good fruit of humility, with which we may join the kindred grace of submission. Now patience has respect either to God or man.

(1) Patience in respect to God consisteth in a quiet submission to His afflictive providences without murmuring.

(2) If we further consider patience as it respects men, as it is opposite to fretfulness at their faults and follies, this also is the fruit of humility; for if we were as sensible of our own follies as we should be, we should more patiently bear with the faults and follies of others.

3. Self-denial is another good fruit of humility, and how necessary a duty that is you will learn from those words of Christ (Luk 9:23). We surely esteem the body at too high a rate when we pamper it to the hurt of the soul.

4. The last good fruit of humility which I shall here speak of is contentment. The humble man remembers that, be his worldly condition what it will, it is unspeakably better than he deserves.

III. To urge upon you the exhortation in our text by a few motives. Be ye clothed with humility. For-

1. Consider how high an approbation God has expressed of this grace, and how hateful pride is to Him.

2. Consider what a lovely and engaging example of humility Christ hath set us.

3. Let me recommend humility as a necessary part of your preparation for heaven. (D. Jennings.)

Humility and its greatness

I. Let us examine the source and ground of humility. This is drawn from the knowledge of God and from the relation in which we stand to Him. Hence, where the knowledge of God is absent, the exercise of humility becomes impossible. Humility begins with the knowledge of God, and advances to the knowledge of ourselves. Thus we see at our first step that it consists of something we gain, not of aught we lose. The humble man is rich in his humility, for he has gained that which the proud man has not. Pride is the instinct of ignorance. But we must take another step, and ask how it is that the knowledge of God, instead of puffing a man up with the conceit of an acquisition, only produces humility and the most prostrate lowliness of mind. It might be answered, because the knowledge itself is but a gift freely bestowed; it is a revelation, not a discovery, and therefore implies in itself the obligation of a receiver towards a donor. This is true, but a more complete reply is, that humility is produced by the impressiveness of the majesty and greatness of the Divine Being as revealed to us in His matchless perfections and infinite glory. This knowledge of the glory of God is not a work of nature but a gift of grace. This new knowledge becomes a test whereby we measure ourselves. We cannot help this self-application, since, in knowing God, we have gained a new idea altogether. And it is in the immense difference between what God is and what we are that Christian humility originates and grows. Then, when we read the inspired history of man, lowliness is increased. For there we are told not alone of the immortal spirit breathed into man, but of the Divine likeness in which we were first created, even in the image and similitude of God. And now, standing amid these wonders of revelation, with the wretched experience of ourselves as we are fresh and full upon us, there is not a truth which does not deepen our awe by the very wonderfulness of the realities to which we find ourselves related, and with which we stand in daily contact. For here is the wonder, that true humility grows out of self-respect. No man living has so high a conception of the dignity of human nature as the Christian.

II. From the source and nature of Christian humility let us consider its practical outgoing. Here, again, we must take the side turned towards God first; otherwise we shall be out of order. What are the characteristic feelings and what the corresponding acts which a profound humility produces in our intercourse with God? In the first place, it produces an absorbing and unmeasured admiration. In speaking of so great a being as God, adoration may perhaps be the better word, so long as it is understood to be the adoration not of fear but of love-the adoration of desire, of grateful affection, and of fervent praise. And then, out of adoring praise to the redeeming God by whom we live, arises simple trusting faith in Him. 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. Then how can God be wrong in any way? and if right, then every word of His must be kept as a seal of our acceptance. And now we shall see how these three sentiments of adoration, trust, and obedience necessarily affect our relation towards our fellow men. Gentle manners, gentle looks, gentle words ever considerate of other mens feelings, make the true Christian a natural gentleman, and invest him with an intuitive politeness which is but the outgoing of the Divine life within. (E. Garbett, M. A.)

Be clothed with humility

I. Let us be clothed with humility before God. God delights in it; it is the ornament which in His sight is of great price. A lady applied to a celebrated philanthropist on behalf of an orphan child. When he had bidden her draw on him for any amount, she said, As soon as the child is old enough I will teach him to thank you. Stop (said the good man), you are mistaken; we do not thank the clouds for rain-teach the child to look higher and thank Him who gives both the clouds and the rain. That was being clothed with humility before God.

II. Let us be clothed with humility before the world-the proud and gainsaying world. This is the way in which we are to be lights to it add salt in it. Humility does more than argument. If it irritates, it impresses and convinces. An aged patriarch was tauntingly asked by a boastful young Pharisee, Do you suppose that you have any real religion? None to speak of, was the dignified answer, and it went sharp as a javelin into that young Pharisees bosom.

III. Let us be clothed with humility before each other. Yea, all of you be subject one to another. This is hardest of any-this wants more humility than either of the preceding. Mr. Newtons favourite expression to his friends was, I am not what I ought to be, I am not what I wish to be, I am not what I hope to be, but by the grace of God I am not what I once was. (James Bolton.)

The garment of humility

No garment sits so well on human nature, and no ornament so gracefully conceals its deformity, as humility. Yet there is no dress which we find it more difficult to assume. There is something in our imperfect and unsanctified nature which revolts at the very idea of submission, condescension, and inferiority.

I. What is meant by being clothed with humility. To cultivate this grace we need only contemplate ourselves as we really are, examine out true condition, look at our selves in the mirror of truth and righteousness, and we shall come away humbled to the dust.

II. Some advantages to be secured by being humble. Gods commandments have nothing arbitrary about them. Whatever He ordains is for our good.

1. Humility is the great qualification for the reception of knowledge and for entrance into the kingdom of heaven. A proud man will neither learn anything from his neighbour nor receive anything from his God. If a man thinks he knows enough already upon any given subject, he is not likely to learn much more. Humility opens the pathway to all knowledge. By it our minds become docile so that they are prepared to receive every new form of truth. And if we cherish this spirit, may we not learn from all around us? Humility also prepares for the reception of the Divine kingdom into the heart.

2. Humility is essential to the growth of the soul in holiness and grace. All true spiritual progress is the work of God. If he do not yield to the power and grace of God, how can He fashion him after His own will? Humility, then, prepares us to feel our inability to do any good thing of ourselves, and to look for all in God. Humility opens the pathway to honour and glory (Isa 57:15).

4. Humility is associated with the purest happiness. Humility in man helps him to maintain a serenity and calmness amidst all the storms of life. (Harvey Phillips, B. A.)

Two kinds of clothing

A new suit of clothes! Thats a subject in which you all take an interest. When a boy enters the army or navy he puts on a new suit of clothes, blue or red, and that reminds him that he is bound to serve his queen and country, and that he must not disgrace his uniform. I am going to speak to you today about some different kinds of clothing, some good, others bad. First of all, let us think of the clothes which God makes for His beautiful world. He clothes the grass of the field. Every tree has a different shaped dress and a different shade of colour. Even in the winter, when the trees look so bare and cold, they are still clothed by God. Trees have two sets of leaves, one set for the summer, the other for the winter. And God clothes the beasts and birds and gives each exactly the sort of dress which he re quires. You have all seen the mole hills in a field, and sometimes you have caught a glimpse of the mole himself. Well, God has clothed him in a dress like black velvet, which is just fitted for his home underground. The animals which live in cold regions have a warm clothing of fur, and those which live among snow and ice are white, so that their enemies may not easily see them. Now let us think about ourselves. In the Bible we hear of two kinds of clothing, the best and the worst. St. Peter says, Be clothed with humility; thats the best clothing. In the hundred and ninth Psalm we are told of a wicked man who clothed himself with cursing as with a garment; thats the worst clothing. Now I have noticed that very often when children are growing up into big lads and girls, there is a great change in their manners. Did you ever hear the old fable of the donkey who found a lions skin? The donkey covered himself with the skin, and tried to play the lion and frighten the people. But some of them spied his long ears, and recognised his well-known voice, and he was soon stripped of his lions skin and driven away. Now, my boys, if you are tempted to put on a suit of clothes which does not become you, if while still boys you put on the habits of a man, and of a bad man into the bargain, remember the fable of the ass in the lions skin. But when a child has outgrown the good clothing of humility and put on a full suit of pride, there comes another evil from it. He often gives up his prayers and his Bible. I told you that the Bible speaks of the worst kind of clothing; it tells us of a man who clothed himself with cursing as with a garment. I take cursing there to mean all sorts of bad language. The old Greeks tell us a story about the death of Hercules. That strong hero had shot his enemy, Nessus, with a poisoned arrow, and the garment of the slain man was all stained with poisoned blood. Before he died Nessus gave his clothing to the wife of Hercules, telling her that it would make her husband love her always. It came to pass after a time that she gave the fatal garment to her husband, and no sooner had he put it on than the poison seized upon him, and when, in his agony, he tried to put off the clothing, it clung all the tighter, and so he died, killed by his own poison. So it is with the man who clothes himself with a garment of cursing or bad talk; it clings to him and poisons him, body and soul. There are several other kinds of clothing of which I might warn you. One of these is self-righteousness. I have seen a man with a very glossy black suit of clothes, very carefully buttoned up, and at first sight he looked most clean and respectable. But when I came to look more closely, I found that his linen was anything but white and clean. His respectability was all outside. If your clothes are old and worn out or do not fit you, what must you do? You must get a new suit. Well, there are some kinds of clothing which we should cast off as soon as possible. If any of you have put on bad habits, filthy clothing, such as pride, or falsehood, or bad talk, you must change your clothes. Cast off the old garment, and go down on your knees, and ask God for Jesus Christs sake to give you a new dress. (H. J. Wilmot-Buxton, M. A.)

Work tends to humility

I cannot but think that one of the truest ways in which Christianity has made humility at once a commoner and a nobler grace has been in the way in which it has furnished work for the higher powers of man, which used to be idle, and only ponder proudly on themselves. Idleness standing in the midst of unattempted tasks is always proud. Work is always tending to humility. Work touches the keys of endless activity, opens the infinite, and stands awe struck before the immensity of what there is to do. Work brings a man into the great realm of facts. Work takes the dreamy youth who is growing proud in his closet over one or two sprouting powers which he has discovered in himself, and sets him out among the gigantic needs and the vast processes of the world, and makes him feel his littleness. Work opens the measureless fields of knowledge and skill that reach far out of our sight. Is not this what you would do for a boy whom you saw getting proud-set him to work? He might be of so poor stuff that he would be proud of his work, poorly as he would do it. But if he were really great enough to be humble at all, his work would bring him to humility. He would be brought face to face with facts. He would measure himself against the eternal pillars of the universe. He would learn the blessed lesson of his own littleness in the way in which it is always learned most blessedly, by learning the largeness of larger things. And all this, which the ordinary occupations of life do for our ordinary powers, Christianity, with the work that it furnishes for our affections and our hopes, does for the higher parts of us. (Bp. Phillips Brooks.)

Humility

There are some sins which have resisted every influence but that of Christianity, and over which even the gospel itself seems to obtain a precarious triumph. One of these is pride. To be proud is not only to be what Christianity condemns, but something essentially inconsistent with the first principles of its teaching, and with the special type of character which it seeks to create. Heathenism showed it no such antipathy. Unless it made itself specially ridiculous by trading on obviously false pretences, it was considered a becoming and reasonable tiring. It is not difficult to understand how this should have been so. Pride, to be seen in its objectionable light, must be seen in connection with those truths about God and human nature which Christianity first made known to the world. It is only when it stands in their company it appears as Scripture represents it. How Christianity dethrones this idol of self we know very well. It reminds us that the great thing is not what a man has, but what he is. It reveals in the Person of Christ the true standard of moral excellence. Pride has to come down from its pedestal and take its place in the dust. We see we are not only wrong, but responsible for being wrong. We have been following false ideals. It seems almost impossible to conceive how a proud man can ever have been truly convicted of sin, or brought to receive the salvation of Christ as a free, unmerited gift. It seems more difficult still to believe that such an one is living by the faith of the Son of God, receiving as a sinner daily forgiveness, and as having nothing being indebted to Him for all things. It is hardly to be wondered at that the world should be sceptical of our Christian profession when it sees so much that directly contradicts it. Are we disposed to retract the confession which we made so sincerely when we cried for mercy, that of all sinners we are the chief? Or, are we forgetting what the world really is, as we saw it once in the light of the Cross, when its glory faded till it vanished away, and we cried, I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord? Is it assuming its old importance? Be clothed, says St. Peter, with humility. And as we read the words we feel how little of this clothing we have been accustomed to wear, how faintly we have realised the nature of the habit in which we should always be found apparelled. The word which the apostle uses here, and which is translated, Be clothed, is interesting and somewhat rare. It means literally to tie or gird on, and is so rendered in the Revised Version, but apparently it also refers to the peculiar garment that was worn by slaves, and which was the usual mark or badge of their condition.

I. First, St. Peter says, see that your humility is fastened to you as it were so securely nothing shall be able to deprive you of it. He recognises the risk of it being plucked off or laid aside. And among those to whom he wrote the risk was doubtless considerable. In so mixed a community as the Christian Church at that time it would be difficult to subordinate all selfish desires to the common good. And persecution, which was then active, might easily awaken a feeling of resentment or disdain. To be reviled and yet revile not again, to suffer wrong and take it patiently, is never an easy thing. In our ease the danger may spring from a different quarter, but it is no less real. Perhaps we feel our humility to be nothing but a cloak, something put on or assumed which is not natural to us, and in which we pose in a somewhat hypocritical guise. And, of course, a humility which is conscious of itself is no humility at all. It is the most odious of all possible counterfeits. But the girdle or overall of the slave to which St. Peter alludes was his natural dress. It simply indicated his servile condition. There was no inconsistency between the two. And, as we have seen, humility is the natural garb of the Christian, expressing his dependence on Jesus Christ, whose slave he is. Yet the temptation frequently comes to lay it aside, or to give way to a temper which makes it impossible to wear it. It is true, we argue to ourselves, we have much to keep us humble, but not more than these others, or perhaps so much, if they only knew it. Why, then, should we yield to them, or submit tamely to their assumptions? If we give them an inch, they will take an ell, and there is no end to the liberties some may allow themselves, or the length to which they may presume. All this is very natural, but is it Christian? Is it not renouncing the vesture of humility, and finding plausible excuses for the pride that is so ready to assert itself? There are interests that ought to be dearer to us than any personal considerations. Let us be clothed with humility. Let us keep it on firmly. Let our whole life in all its details be ruled by the remembrance that we are not our own, but Christs slaves, and bound to act in accordance with our condition.

II. But, secondly, being clothed with humility means that, being girt with this vesture of servitude, we are always to be ready for service. There are some clothes in which a man cannot work. He puts them on for state occasions. So there are some Christians who always seem, so to speak, to be in dress clothes. They would be quite shocked if you asked them to do something that involved even a little hard work. They are much too dainty and refined for that. Or, they strike you as being available only on great occasions. Are we so clothed with humility as to remember that it is not ours to pick and choose, but to be ready at the Masters call? Do we remember that no act of service is too humble or obscure for us; that we are not to think there are some things for which we are too good, and which we are therefore justified in leaving undone? Whenever we do this, we discard our girdle or cloak of humility. We forget what manner of men we are and the character we wear.

III. Again, St. Peter reminds us that humility is not only indispensable to our serving Christ, but also to our serving one another. The correct text of the passage literally rendered runs thus: Gird yourselves with humility for the sake of one another. And truly no better specific could be devised for developing the happiness and strength of a community. For a great part of the misery and confusion of the world pride is responsible. It makes joint effort impracticable, and is the creator of constant discord and misunderstanding. Pride is an insoluble particle. It resists fusion and protests against amalgamation. Humility presents no such obstacle. It facilitates union. It is mutual concession, in honour preferring one another. Be clothed, therefore, with humility, writes the apostle, and as the precept is so confessedly difficult to obey, it may be well to suggest one or two directions.

1. Let us get out of the way of making ourselves the centre of everything. If we are Christians, self has been dethroned, and it must be forbidden all acts of usurpation. We have found a larger and nobler centre for life, and other interests that are greater and more commanding than our own. Let us put these first-the kingdom of God and His righteousness. Let us remember that these are the interests that endure.

2. A second suggestion I may offer is, that we should think most of all of Christ, and of pleasing Him. When He receives the proper place in our lives everything else will surely come right. It is only when He is forgotten, or His presence is faintly and fitfully realised, other things assume a disproportionate importance. We lose our standard of value, our justness of perception, and our whole perspective becomes confused. (C. Moinet, M. A.)

The shadow shortens

Opinion of ourselves is like the casting of a shadow, which is always largest when the sun is at the greatest distance. By the degrees that the sun approaches, the shadow shortens, and under the direct meridian light it becomes none at all. It is so with our opinion of ourselves; while the good influences of God are at the greatest distance from us, it is then always that we conceive best of ourselves; as God approaches the conceit lessens, till we receive the fuller measure of His grace, and then we become nothing in our own conceit, and God appears to be all in all. (Dean Young.)

Humility a beautiful dress

An Irish preacher named Thady Conellan, who greatly assisted Dr. Monck Mason in his labours connected with the revision of the Hibernian Bible Societys Irish Bible, was eminent not only as an orator, a wit, and a humble unostentatious Christian, but was unmoved by the splendour and gaiety which surrounded him, and retained his simplicity amid it all. A magnificent duchess having one day asked him, Pray, do you know Lady Lorton? was quickly answered, Yes, madam, I do; and she is the best dressed lady in Ireland. How very odd! Best dressed lady in Ireland. What a strange man! Pray, how is she dressed? But her graces surprise was converted to satisfaction when Thady rejoined, Yes, madam, Lady Lorton is the best dressed lady in Ireland, or in England either, for she is clothed in humility.

Vanity

Vanity, or love of display, is one of the most contemptible and pernicious passions that can take possession of the human mind. Its roots are in self-ignorance-its fruits are affectation and falsehood. Vanity is a kind of mental intoxication, in which the pauper fancies himself a prince, and exhibits himself in aspects disgusting to all observers. (D. Thomas, D. D.)

Humility a preparation for heaven

Humble we must be, if to heaven we go;

High is the roof there, but the gate is low.

(Robert Herrick.)

Clothed with humility

Humility is the beauty of grace. Be clothed with humility. The Greek word imports that humility is the ribbon or string that ties together all those precious pearls, the rest of the graces. If this string break they are all scattered. (T. Brooks.)

God resisteth the proud.-

The course of things against pride

No one need fail in life, in things temporal or things spiritual, through pride! and yet not be able to know what kept him back. Not temporally, not spiritually, will promotion come-any real progress-while self-conceit is there. The course of the universe is dead against that, and against those who are cursed with it. We do not wonder that the Almighty should oppose Himself to the proud. Even we must often have thought how strange it is that man should be proud at all. What have we to be proud of.

I. God resisteth the proud in his providence. The course of Gods Providence, as a general rule, does (as a matter of fact) keep back the proud from positions of eminence. In practice, the most conceited persons one has ever known are those who have been the deadest failures. The pride tended to the failure, no doubt: but where other disqualifications rendered success impossible, the self-conceit alleviated the mortification of failure. For it is more pleasant for a man to think that he has been very unlucky, than to think he has been very incompetent and undeserving. But, setting aside the case of incorrigibles, it is very striking, as a matter of historical experience, how, when the sore discipline had been borne, when the old conceit was fairly taken out, the tide turned and great success came. Aye, the man could stand it now: and that which would once have intoxicated, was now taken with lowly thankfulness. True are the wise mans words, Before honour is humility! I know, of course, that the question may be put: Have we not sometimes seen self-conceited people in prominent places? And the answer must be, Not often, but sometimes, no doubt. But it is only in appearance that these cases are exceptions to the principle stated in the text. For God resists such, humbles them in various ways. Perhaps He allows them to get the prominent position and then prove conspicuously unfit for it; which is (to one of any worth) the sorest kind of failure. Or the conceited heart is hourly punished by a host of little mortifications and slights, keenly felt through all its morbidly sensitive texture, from which the humble minded are entirely free. Make him chief minister of the State, like Haman: and the proud man has all the enjoyment killed out of his lot by the slighting looks of one unmannerly Jew. Raise the proud man to the throne itself; and he holds his peace of mind at the mercy of any crowd that may raise the shout, Saul has slain his thousands, and David his ten thousands.

II. How God resisteth the proud in his kingdom of grace. Where is boasting here? It is excluded. There is but one lowly gate of humble penitence by which anyone can pass into that family of the redeemed in which alone is salvation. And then this repentance is not just once for all: it must be a daily thing, a strengthening habit. Look at the whole design of grace, and see how from first to last it resists all pride, and cuts hard all human self-sufficiency I It sets out by taking it for granted that we are all guilty, all helpless. It goes on to tell that we can be saved only by entire dependence on another. Then, in the design of grace, though we are saved through Christ only, lye are called to the highest degree of purity, truthfulness, self-sacrifice, devotion of heart and of life to God. Only through the communications of the Blessed Spirit are we able to do anything as we ought. He begins, He carries on, He ends our better life! Thus it is that in Gods kingdom of grace there is no room for pride. It is not merely resisted, it is shut out altogether. And now we may humbly believe that we can discern the reason why God resisteth the proud. There is not in our Heavenly Father, in our Blessed Saviour, the faintest infusion of that wretched jealousy of their creatures which old heathenism ascribes to its gods; that wretched jealousy of human power and wisdom,-even of human goodness, which we can trace in ancient classic tragedy. It is not a touchiness about His own importance, such as we should judge petty and contemptible in a man, that makes God resist the proud. It is because the thing is bad; because it is unlike us and our place; because it must be got rid of before we shall be fit either for this life or for a better. It is all for our true good and our true happiness that God opposes the ever-growing self-conceit. Thus He trains us for duty here and for rest hereafter. (A. K. H. Boyd, D. D.)

The proud abased and the humble exalted

I. The folly of pride.

1. Are we proud of our strength? It is far inferior to that of many beasts.

2. Our clothing? It is not so pretty as the peacocks. What is deficient in the head they put outside.

3. Our beauty? It is inferior to many flowers.

4. Our riches? That man is a fool who prides himself upon these, for he is below a chain of pearls or a knot of diamonds.

5. Our birth? He who plumes himself upon this is proud of the blessings of others, not his own.

II. The wickedness of pride.

1. It makes a man especially hateful to God (Pro 8:13; Pro 16:5).

2. It is the most diabolical sin with which we are acquainted (1Ti 3:6).

3. It is the most productive of all sins (Heb 2:5; Psa 10:2; Pro 13:10).

III. The destructiveness of pride. It is the forerunner of shame.

IV. The cure of pride-humility.

1. Be convinced of its great excellency.

2. Store your mind with knowledge.

3. Its effects.

(1) It consists not in railing against yourself.

(2) It consists more in feeling than saying.

Lessons:

1. Never be ashamed of birth, parents, trade, or poverty.

2. Let others be praised in thy presence; object nothing; his disparagement increases not thy worth.

3. Nay, exalt thy brother, if truth and Gods glory need it. Cyrus played only with those more skilful than himself, lest he should shame them by his victory, that he might learn something of them, and do them civilities. (J. Summerfield, M. A.)

Humble yourselves therefore under the mighty hand of God.–

Humble yourselves under the mighty hand of God

There is nothing which more peculiarly marks the character of the faithful Christian than the manner in which he submits to the dispensations of God. The worldly spirit either repines under misfortune, or is disconsolate; or, at the best, bears up with a mere animal fortitude; it finds no comfort but such as is afforded by the vain world. Religion is the only source from which true comfort can be drawn, and we see her triumphs manifested in the most remarkable manner when the faithful servant of God is overwhelmed with trouble. Humble yourselves under the mighty hand of God. Here we may discover powerful reasons intimated why we should bring ourselves into a state of entire submission to the Divine will, and rest resigned under every dispensation. The hand of God is mighty: He is the sovereign Lord of all; has an absolute right to dispose of His creatures according to His good pleasure, and is alone able both to know and to do what their several necessities require. A wise son yields to an affectionate father, even in points where he cannot comprehend the entire wisdom of his discipline; not only because experience has taught him the benefit of subjection, but also for the sake of obedience to a father, who is entrusted with the guidance of him, and has a right to be obeyed. Another consideration here suggested is that all resistance is vain: the mighty hand of God is uncontrollable. Whatever visitation He is pleased to send to a family or to an individual-of sickness, of calamity, of death-there is no keeping it out of the dwelling; it may be softened by resignation, it may be removed, and even blessed by prayer; but we cannot hinder the accomplishment of Gods will. Remark the language of the text; Humble yourselves under the mighty hand of God; it is not enough that we be humbled, in a worldly sense, by the stroke of misfortune; that is a consequence, which may of necessity ensue: the loss of possession may drive us into needy solitude; the loss of health destroy our energy and activity; the loss of reputation bring us to shame; the loss of friends oblige us to mourn, from the very feelings of nature; but all this while there may be no humility of heart. (J. Slade, M. A.)

On humbling ourselves before God

I. First, our text is evidently intended to bear upon us in our Church life. Each one of us should think little of himself and highly of his brethren.

1. True humility in our Church relationship will show itself in our being willing to undertake the very lowest offices for Christ.

2. The next point of humility is that we are conscious of our own incompetence to do anything aright. Self-sufficiency is inefficiency. He that has no sense of his weakness has a weakness in his sense.

3. This humility will show itself next in this-that we shall be willing to be ignored of men.

4. We want humility in our Church life, in the sense of never being rough, haughty, arrogant, hard, domineering, lordly; or, on the other hand, factious, unruly, quarrelsome, and unreasonable.

II. Now I will use the text in reference to our behaviour in our afflictions. Frequently our heavenly Fathers design in sending trial to His children is to make and keep them humble; let us remember this, and learn a lesson of wisdom. The most hopeful way of avoiding the humbling affliction is to humble yourself. Be humble that you may not be humbled.

1. And do this, first, by noticing whether you have been guilty of any special sin of pride. Usually our sins lie at the roots of our sorrows. If we will repent of the sin, the Lord will remove the sorrow.

2. In your affliction humble yourself by confessing that you deserve all that you are suffering.

3. But, more than that, humble yourself so as to submit entirely to Gods will. Ask the Holy Spirit to help you in this act of self-humiliation while you meekly kiss the rod.

III. In our daily dealings with God, whether in affliction or not, let us humble ourselves under His hand, for so only can we hope to be exalted. It is a blessed thing whenever you come to God to come wondering that you are allowed to come, wondering that you have been led to come; marvelling at Divine redemption, astonished that such a price should have been paid that you might be brought nigh to God. Let grace be magnified by your grateful heart.

1. When you are doing this be very humble before God, because you have not made more improvement of the grace that He has given you.

2. Next, humble yourself under the hand of God by feeling your own want of knowledge whenever you come to God. Do not think that you understand all divinity. There is only one body of divinity, and that is Christ Himself; and who knoweth Him to the full?

3. One point concerning which I should like every one of us to humble ourselves under the hand of God is about our little enjoyment of Divine things.

IV. I finish by using my text with all earnestness in reference to the unconverted in our seeking forgiveness as sinners. Do you want to be saved? The way of salvation is, Believe in the Lord Jesus Christ. But, you say, I cannot understand it. Yet it is very simple; no hidden meaning lies in the words; you are simply bidden to trust Jesus. If, however, you feel as if you could not do that, let me urge you to go to God ill secret and own the sin of this unbelief; for a great sin it is. Humble yourself. Sit down and think over the many ways in which you have done wrong, or failed to do right. Pray God to break you down with deep penitence. When your sin is confessed, then acknowledge that if justice were carried out towards you, apart from undeserved grace, you would be sent to hell. You have almost obtained mercy when you have fully submitted to justice. Then, next, accept Gods mercy in His own way. Do not be so vain as to dictate to God how you ought to be saved. Be a little child, and come and believe in the salvation which is revealed in Jesus Christ. Ah, say you, I have done this, but I cannot get peace. Then sink lower down. Did I hear you say, Alas, sir, I want to get comfort? Do not ask for comfort; ask for forgiveness, and that blessing may come through your greater discomfort. Sink lower down. There is a point at which God will surely accept you, and that point is lower down. Oh, you say, I think I have a due sense of sin. That will not do. I want you to feel that you have not a due sense of sin, and come to Jesus just so. Oh, but I do think that I have been brokenhearted. I should like to see you lower than that, till you cry, I am afraid I never knew what it is to be brokenhearted. I want you to sink so low that you cannot say anything good of yourself; nay, nor see an atom of goodness in yourself. Come before God a criminal, in the prison dress, with the rope about your neck. You will be saved then. (C. H. Spurgeon.)

Submission to Divine dispensation

1. We are to submit to the Divine dispensations in reference to our personal condition. Men, for example, of great talents and large opportunities, instead of shrinking from the responsibility they involve, and wishing it had been their lot rather to have been made mere animals or stones, are to be grateful for their distinction, and with the full force of their talent serve their generation by the will of God. While those whose talents or circumstances, or both, are characterised by mediocrity or poverty, instead of fretting, as though the dispensations towards them of the great Disposer had been unwise or unkind, are to acquiesce in the Divine appointment, and do their best to benefit man and glorify God.

2. We are to submit to the Divine arrangements in social and civil life. In social life, the husband is the head of the wife; parents have authority over children; masters over servants. In civil life, submission is equally imperative. The language of Scripture on this point is singularly precise and unqualified; pity it should have been perverted to purposes of tyranny (Rom 13:1-7; 1Ti 2:1-3; 1Pe 2:13-15).

3. We are to submit to the Divine arrangements in the Church. Instead of sulkiness, there should be cheerful compliance; instead of envy, generousness; instead of paltry pride, the dignity of humility; instead of fitfulness, patience; instead of insubordination, Christian submission. In the Church, emphatically, we are to humble ourselves under the mighty hand of God.

4. We are to submit to the Divine dispensations which operate in the way of moral discipline. Afflictions are of necessity the present portion of the servants of Christ.

5. Our encouragement, even as intimated in this one verse, is great. Submission is rewarded in the present world. From how many mental and other evils does it save its subjects. How great is their peace, and their joy in the light of the Divine countenance. The chief reward will be bestowed in the world to come. (S. J. Davis.)

Humbling of the spirit, in humbling circumstances

Objection 1. If we let our spirit fall, we will lie always among folks feet, and they will trample on us. No: pride of spirit unsubdued will bring men to lie among the feet of others forever (Isa 66:24).

Obj. 2. If we do not raise ourselves, none will raise us; and therefore we must see to ourselves to do ourselves right. That is wrong. Humble yourselves in respect of your spirits, and God will raise you up in respect of your lot; and they that have God engaged for raising them, have no reason to say they have none to do it for them.

Obj. 3. But sure we will never rise high if we let our spirits fall. God will not only raise the humble ones, but He will lift them up on high; for so the word signifies.

I. The bent of ones heart, in humbling circumstances, should lie towards a suitable humbling of the spirit, as under Gods mighty hand placing us in them.

1. Some things supposed in this. It supposeth that-

(1) God brings men into humbling circumstances (Eze 17:24). There is a root of pride in the hearts of all men on earth, that must be mortified ere they can be meet for heaven. And God brings men into humbling circumstances for that very end (Deu 8:2).

(2) These circumstances prove pressing as a weight on the heart, tending to bear it down (Psa 107:12). They strike at the grain of the heart, and cross the natural inclination.

(3) The heart is naturally apt to rise against these humbling circumstances, and consequently against the mighty hand that brings and keeps them on. The man naturally bends his force to get off the weight, that he may get up his head, seeking more to please himself than to please his God (Job 35:9-10).

(4) But what God requires is rather to labour to bring down the heart than to get up the head (Jam 4:10). Lastly, there must be a noticing of God, as our party, in humbling circumstances. Hear ye the rod, and who hath appointed it (Mic 6:9).

2. What are these humbling circumstances the mighty hand brings them into? These are circumstances-

(1) Of imperfection. God has placed all men in such circumstances, under a variety of wants and imperfections (Php 3:2). There is a heap of natural and moral imperfections about us; our bodies and our souls, in all their faculties, are in a state of imperfection.

(2) Of inferiority in relations, whereby men are set in the lower place in relations and society, and made to depend on others (1Co 7:24). Now, God having placed us in these circumstances of inferiority, all refractoriness is a rising up against His mighty hand (Rom 13:2).

(3) Of contradiction. This was a part of our Lords state of humiliation, and the apostle supposes it will be a part of ours too (Heb 12:3). Whether these contradictions be just or unjust, God proves men with them to humble them, break them off from addictedness to their own will, and to teach them resignation and self-denial.

(4) Of affliction (Pro 16:19). Prosperity puffs up sinners with pride; and oh, but it is hard to keep a low spirit with a high lot. But God by affliction calls men down from their heights to sit in the dust, plucks away their jay feathers wherein they prided themselves, rubs the paint and varnish from off the creature, whereby it appears more in its native deformity. Lastly, of sin as the punishment of sin (Job 30:19).

3. What it is, in humbling circumstances, to humble ourselves under the mighty hand of God.

(1) Noticing the mighty hand, as employed in bringing about everything that concerns us, either in the way of efficacy or permission (1Sa 3:18). And he said, it is the Lord: let Him do what seemeth Him good (2Sa 16:10).

(2) A sense of our own worthlessness and nothingness before Him (Psa 144:3; Gen 18:27; Isa 40:6).

(3) A sense of our guilt and filthiness (Rom 3:10; Isa 64:6). It is the overlooking our sinfulness that suffers the proud heart to swell.

(4) A silent submission under the hand of God. His sovereignty challengeth this of us (Rom 9:20; Psa 39:9; Job 1:21).

(5) A magnifying of His mercies towards us in the midst of all His proceedings against us (Psa 144:3). Has He laid us low? If we be duly humbled, we will wonder He has laid us no lower (Ezr 9:13).

(6) A holy and silent admiration of the ways and counsels of God, as to us unsearchable (Rom 11:33). Pride of heart thinks nothing too high for the man, and so arraigns before its tribunal the Divine proceedings, pretends to see through them, censures freely and condemns.

(7) A forgetting and laying aside before the Lord all our dignity, whereby we excel others (Rev 4:10; Luk 18:11). Lastly, a submitting readily to the meanest offices requisite in or agreeable to our circumstances. Use: Let the bent of your heart then, in all your humbling circumstances, be towards the humbling of your spirit, as under the mighty hand of God. This lies in two things.

(a) Carefully notice all your humbling circumstances, and overlook none of them.

(b) Observing what these circumstances do require of you as suitable to them. Let this be your great aim through your whole life, your exercise every day. Motive

1. God is certainly at work to humble one and all of us.

2. The humiliation of our spirits will not take effect without our own agency therein; for He works on us as rational agents, who being moved, move themselves (Php 2:12-13).

3. If ye do not, ye resist the mighty hand of God (Act 7:51). And of this resistance consider-

(1) The sinfulness, what an evil thing it is. It is a direct fighting against God (Isa 45:9).

(2) The folly of it. How unequal is the match? How can the struggle end well? (Job 9:4).

4. This is the time of humiliation, even the time of this life. Everything is beautiful in its season, and the bringing down of the spirit now is beautiful, as in the time thereof. Consider-

(1) Humiliation of spirit is in the sight of God of great price (1Pe 3:4).

(2) It is no easy thing to humble mens spirits; it is not little that will do it; it is a work that is not soon done. There is need of a digging deep for a thorough humiliation in the work of conversion (Luk 6:48).

(3) The whole time of this life is appointed for humiliation. This was signified by the forty years the Israelites had in the wilderness (Deu 8:2; Heb 12:2).

(4) There is no humbling after (Rev 22:11). If the pride of the heart be not brought down in this life, it will never be.

5. This is the way to turn humbling circumstances to a good account: so that instead of being losers, ye would be gainers by them (Psa 119:71).

(1) Humiliation of spirit is a most valuable thing in itself (Pro 16:32). It cannot be bought too dear.

(2) Humility of spirit brings many advantages along with it. It is a fruitful bough, well laden, wherever it is. It contributes to ones ease under the cross (Mat 11:30; Lam 3:27-29). It is a sacrifice particularly acceptable to God (Psa 51:17). The eye of God is particularly on such for good (Isa 66:2). And it carries a line of wisdom through ones whole conduct (Pro 11:2), With the lowly is wisdom. Lastly, consider it is a mighty hand that is at work with us; the hand of the mighty God; let us then bend our spirits towards a compliance with it, and not wrestle against it. Consider

(a) We must fall under it. Since the design of it is to bring us down, we cannot stand before it; for it cannot miscarry in its designs (Isa 46:10), My counsel shall stand.

(b) They that are so wise as to fall in humiliation under the mighty hand, be they never so low, the same hand will raise them up again (Jam 4:10). Directions for reaching this humiliation.

1. General directions.

(1) Fix it in your heart to seek some spiritual improvement of the conduct of Providence towards you (Mic 6:9). Till once your heart get a set that way, your humiliation is not to be expected (Hos 14:9).

(2) Settle the matter of your eternal salvation, in the first place, by betaking yourself to Christ, and taking God for your God in Him, according to the gospel offer (Hos 2:19; Heb 8:10). Lastly, use the means of soul humbling in the faith of the promise (Psa 28:7).

2. Particular directions.

(1) Assure yourselves that there are no circumstances so humbling that you are in, but you may get your heart acceptably brought down to them (1Co 10:13; 2Co 12:9).

(2) Whatever hand is, or is not, in your humbling circumstances, do you take God for your party, and consider yourselves therein as under His mighty hand (Mic 6:9). Men in their humbling circumstances overlook God; they fix their eyes on the creature instrument, and, instead of humility, their hearts rise.

(3) Be much in the thought of Gods infinite greatness; consider His holiness and majesty, fit to awe you into deepest humiliation (Isa 6:3-5).

(4) Inure yourselves silently to admit mysteries in the conduct of Providence towards you, which you are not able to comprehend, but will adore (Rom 11:33).

(5) Be much in the thoughts of your own sinfulness (Job 40:4).

(6) Settle it in your heart that there is need of all the humbling circumstances you are put in (1Pe 1:6).

(7) Believe a kind design of Providence in them towards you.

(8) Think with yourselves that this life is the time of trial for heaven (Jam 1:12).

(9) Think with yourselves, how it is by humbling circumstances the Lord prepares us for heaven (Col 1:12).

(10) Give up at length with your towering hopes from this world, and confine them to the world to come. Lastly, make use of Christ in all His offices for your humiliation, under your humbling circumstances. That only is kindly humiliation that comes in that way (Zec 12:10).

II. There is a due time wherein those that now humble themselves under the mighty hand of God will certainly be lifted up. First, a general view of this point. And consider-

1. Some things implied in it. It bears-

(1) That those who shall share in this lifting up must lay their accounts, in the first place, with a casting down (Rev 7:14; Joh 16:33).

(2) Being cast down by the mighty hand of God, we must learn to lie quiet under it, till the same hand that cast us down raise us up (Lam 3:27).

(3) Never humbled in humbling circumstances, never lifted up in the way of this promise.

(4) Humility of spirit in humbling circumstances ascertains a lifting up out of them some time with the goodwill and favour of Heaven (Luk 18:14).

(5) There is an appointed time for the lifting up of those that humble themselves in their humbling circumstances (Hab 2:3). We know it not, but God knows it, who has appointed it.

(6) It is not to be expected that immediately upon ones humbling himself, the lifting up is to follow. No, one is not only to lie down under the mighty hand, but lie still waiting the due time; humbling work is longsome work.

(7) The appointed time for the lifting up is the due time, the time fittest for it, wherein it will come most seasonably. Lastly, The lifting up of the humbled will not miss to come in the appointed and due time (Hab 2:3). Time makes no halting, it is running day and night; so the due time is fast coming.

2. A word in the general to the lifting up abiding those that humble themselves. There is a twofold lifting up.

(1) A partial lifting up, competent to the humbled in time during this life (Psa 30:1). This is a lifting up in part, and but in part, not wholly; and such liftings up the humbled may expect while in this world, but no more.

(2) A total lifting up, competent to them at the end of time, at death (Luk 16:22). Then the Lord deals with them no more by parcels and halves, but carries their relief to perfection (Heb 12:23). Now there is a due time for both these.

3. The certainty of the lifting up of those that humble themselves under humbling circumstances. And ye may be assured thereof from the following considerations.

(1) The nature of God, duly considered, insures it (Psa 103:8-9). Infinite power, that can do all things. Infinite goodness inclining to help. He is good and gracious in His nature (Exo 34:6-9). And therefore His power is a spring of comfort to them (Rom 14:4). Infinite wisdom that does nothing in vain, and therefore will not needlessly keep one in humbling circumstances (Lam 3:32-33).

(2) The providence of God, viewed in its stated methods of procedure with its objects, insures it. Turn your eyes which way you will on the Divine providence, ye may conclude thence, that in due time the humble will be lifted up

(a) Observe the providence of God in the revolutions of the whole course of nature, day succeeding to the longest night, a summer to the winter, a waxing to a waning of the moon, a flowing to an ebbing of the sea, etc. Let not the Lords humbled ones be idle spectators of these things; they are for our learning (Jer 31:35-37).

(b) Observe the providence of God in the dispensations thereof about the man Christ, the most august object thereof, more valuable than a thousand worlds (Col 2:9). Did not Providence keep this course with Him, first humbling Him, then exalting Him; first bring Him to the dust of death, in a course of sufferings thirty-three years, then exalt Him to the Fathers right hand in eternity of glory? (Heb 12:2).

(3) Observe the providence of God towards the Church in all ages. This has been the course the Lord has kept with her (Psa 129:1-4).

(4) Observe the providence of God in the dispensations of His grace towards His children. The general rule is (1Pe 5:5). Lastly, observe the providence of God at length throwing down wicked men, however long they stand and prosper (Psa 37:35-36).

(5) The Word of God puts it beyond all peradventure, which, from the beginning to the end, is the humbled saints security for a lifting up (Psa 119:49-50). Consider-

(a) The doctrines of the Word which teach faith and hope for the time, and the happy issue the exercise of these graces will have.

(b) The promises of the Word whereby Heaven is expressly engaged for a lifting up to those that humble themselves in humbling circumstances (Jam 4:10; Mat 23:12).

(c) The examples of the Word sufficiently confirming the truth of the doctrines and promises (Rom 15:4). Lastly, the intercession of Christ, joining the prayers of His humbled people in their humbling circumstances, insures a lifting up for them at length. Secondly, I proceed to a more particular view of the point.

1. We will consider the lifting up as brought about in time, which is the partial lifting up. And-first, some considerations for clearing the nature thereof.

(1) This lifting up does not take place in every case of a child of God. Objection, if that be the case, what comes of the promise of lifting up? Where is the lifting up, if one may go to the grave under the weight? Were there no life after this, there would be weight in that objection; but, since there is another life, there is none in it at all. Question, but then, may we not give over praying for the lifting up in that case? We do not know when that is our case; for a case may be past all hope in our eyes and the eyes of others, in which God designs a lifting up in time, as in Jobs (Job 6:11).

(2) However, there are some cases wherein this lifting up does take place. God gives His people some notable liftings up, even in time raising them out of remarkable humbling circumstances. Lastly, all the liftings up the humbled meet with now are but pledges, samples of the great lifting up abiding them on the other side; and they should look on them so. Secondly, the partial lifting up itself. What they will get, getting this lifting up promised to the humbled. Why, they will get-

1. A removal of their humbling circumstances.

2. A comfortable sight of the acceptance of their prayers put up in their humbling circumstances.

3. A heart-satisfying answer of these prayers, so as they shall not only get the thing, but see they have it as an answer of prayer; and they will put a double value on the mercy (1Sa 2:1).

4. Full satisfaction as to the conduct of Providence in all the steps of the humbling circumstances, and the delay of the lifting up, however perplexing these were before (Rev 15:3).

5. They get the lifting up together with the interest for the time they lay out of it.

6. The spiritual enemies that flew thick about them in the time of the darkness of the humbling circumstances will be scattered at this lifting up in the promise. Thirdly, the due time of this lifting up. The humbling circumstances are ordinarily carried to the utmost point of hopelessness before the lifting up. The knife was at Isaacs throat before the voice was heard (2Co 1:8-9). Lastly, due preparation of the heart for the lifting up out of the humbling circumstances, goes before the due time of that lifting up according to the promise. (T. Boston.)

The benefit of afflictions

I. The hand of God is an expression used in various parts of Scripture to denote the Almightys interference with the sons of men, in a way both of providence and grace. Thus in Act 4:28 it signifies His eternal purpose and executive power. In Psa 104:28 it denotes His providential bounty and goodness. In Joh 10:29 it denotes His mighty power to preserve and defend. It is used likewise with reference to the inspiration of the prophets: The hand of the Lord was on Elijah. In other places it expresses the help of the Almighty. Nehemiah and Ezra repeatedly acknowledge the Divine aid which was vouchsafed in these words, according to the good hand of God upon us. The Psalmist uses it to denote Gods merciful corrections (Psa 32:4; Psa 38:2). It is clearly in this latter sense that we are to regard the expression in our text. Is it asked, then, how God lifts up His heavy hand upon His people, and how they may know that it is lifted up? I answer, in various ways. In all things He consults the spiritual good of His children. He varies therefore the mode of correction, as well as the degree of it, to their peculiar circumstances and situations. Upon some His hand is lifted up in a way which is only known to themselves and to their God. Their comforts are withdrawn. Their evidences are clouded. Perhaps they are reduced to the very brink of despair. But the Lord does not always correct from His own immediate presence. The devil may be the executioner of His chastisement, as in Jobs case. The wicked, too, are spoken of by the Psalmist as the Lords hand (Psa 17:13). They may oppose, they may persecute. Worldly losses, pain, sickness, disappointments, interruptions of domestic happiness, the death of friends and beloved relatives, are all tokens of the uplifting of the mighty hand of God.

II. Our duty under the uplifted hand of God. Humble yourselves, that is, be lowly. Yield to the hand which smites you. Say, It is the Lord, let Him do what seemeth Him good. The precepts of the gospel go directly counter to our depraved nature. Were it not for the restraining grace of God, there is no length of repining which we should not run. But the believer has been made a new creature in Christ Jesus. Grace has called him back to that Sovereign from whom he had revolted. The expression in our text, humble yourselves, seems to imply three things; consciousness of a necessity for the trial, patience under the pressure of it, and a believing expectation of deliverance.

III. The happy effects resulting from this duty of humbling ourselves. That He may exalt you in due time. This expression may denote the removal of the trial when it has effected its purpose; or the esteem which the believer frequently obtains, even from an ungodly world, by his firmness and consistency of conduct; or that eminence in the graces and blessed fruits of the Spirit which beautifies his soul and renders him really exalted. For holiness, or, in other words, conformity to the image of the Saviour, is alone true greatness. (W. C. Wilson, M. A.)

Self-abasement and Divine exaltation

I. The kind of suffering which the text represents is that from which there is no present escape. Peter is not referring to very light suffering-to sorrow, that is here during this moment and that will be gone the next. Incurable sickness-incurable disease in the body, is the mighty hand of God on a man. Confirmed weakness or infirmity of the body or mind, is the mighty hand of God on a man. Inflexible poverty. Persecution, continued and unavoidable. The hand of God is always upon us, but it is not always equally felt, or upon us in the same form. The hand of God is in all our circumstances. Is it not in persecution, where the hand of man is most evident? If Shimei curse, let him curse, for God hath sent him. Unless it were better for you to be persecuted for your religions sake, God would not permit you to be persecuted. Your wisdom is cheerfully to submit.

II. The text prescribes our behaviour in suffering, and suggests the strongest motives for the adoption and pursuit of such conduct. Do you notice how in Bible teaching God deals with us as wise parents treat little children? Good parents direct little children about everything, for they need such direction. Recognise this, and instead of seeking to have your own way about anything, try to find out Gods way, and follow that way by the leading of the Saviour and by the grace of the Holy Ghost. There is a kind of submission which we cannot avoid. If God put His mighty hand upon us, intending to keep us under it, we know of a surety that we cannot escape. But with this inevitable submission there may be great pride of heart, expressing itself in murmuring and unholy rebellion; expressing itself in sinful efforts to get away from the suffering and in a determination not to realise it, and not to be thoroughly loyal in our thoughts and feelings as to our circumstances. A contrary behaviour is prescribed here. We are required to be still, silent. Aaron held his peace. Humility is that chastened emotion which we feel when conscious of our inferiority, our sinfulness, our weakness, our poverty, our helplessness, and our nothingness. Many motives might be suggested.

1. There is one motive springing from the words, the hand of God. That sorrow from which I cannot escape is a hand. It is not a chance, it is not an accident, there is a hand in it. It is connected with thought, feeling, purpose, plan, intention, wisdom.

2. The hand of God, the mighty hand. Humble yourselves, therefore, under the mighty hand of God, that He may exalt you in due time. God has a good intent in your depression. He is intent upon exalting you. His love for you involves this. His sending His Spirit to take possession of your nature, to regenerate and sanctify and enlighten, shows that He desires to exalt you. Already, so far as character is concerned, God has lifted you up. But His aim is to exalt your entire humanity, to lift it up in all its states, and in all conditions. And God is making all things work together for this. God desires to exalt, and the exalting must be with Him. It must not be your attempt, your effort.

3. For this exaltation there is a season of which God can only judge. There is a due time. This lifting up is never too soon. There is a season for it, and that season is in the soul. The advent of the exaltation is, without doubt, dependent on our self-humiliation. You must mourn, to have your sorrow turned into joy.

4. Some men are ashamed of suffering. That is very much like being ashamed of Christ. Oh, what a change in mens notions and feelings would be effected if the poverty of Joseph the carpenters son were more before them, and if they lived more as in His presence and under His eye. The mighty hand of God, is on some of you. Is there not a cause? May not that cause be in certain faults and defects? (S. Martin.)

Humiliation of soul under Gods mighty hand

I. The text insists upon the recognition of the agency of God in all our afflictions. The mighty hand of God.

1. Now, observe that this recognition embraces, not second causes, but the immediate hand of God. We must go at once to the First Cause; or else we dishonour God under every trial.

2. Then observe, again, that this recognition must be of the hand, from which there is no escape: the mighty hand of God. I see His mighty hand in creation, forming the beautiful world in which I live; and in providence I see that same hand regulating every event in the universe. And if I recognise that hand aright, I shall see it no less in, and bringing to pass, every affliction with which I am assaulted. It could not have come to me without a mighty hand. And while I see this, it is in vain to resist it.

3. But, then, this recognition must be of the hand of God, the mighty hand of God. And how sweet is this! the hand of God. Power alone would make me afraid, but it is not the hand of a tyrant-it is the hand of God; my covenant God; my God, who gave His dear Son for me; my God, who has promised to keep and to bless me, and to take me eventually to His kingdom of glory. What infant feels alarmed when its mothers hand is upon it?

II. The text shows us the spirit in which that Divine agency is to be recognised. Humble yourselves under the mighty hand of God. This includes a deep sense of the malignity and evil of sin, which brings all our sorrows, as committed against a holy God and a righteous law, and also especially its aggravation, as against a God of love and of grace, as revealed in the gospel.

III. A promise to encourage and to enforce this recognition of the hand of God: That He may exalt you in due time. There is a threefold exaltation, of which the Scripture speaks.

1. The first is an exaltation in the imputed righteousness of Jesus Christ. To stand complete before my God, with a justification in which His own eye can see no fault; to feel that I am an heir of God, a joint heir with Christ, and that eternity with all its blessings is my own forever.

2. But, secondly, there is an exaltation also from the deepest woe and trial into which we can be brought, and of which the Scriptures speak. David says, I waited patiently for the Lord, and He inclined unto me and heard my cry; He brought me up also out of an horrible pit, out of the miry clay and set my feet upon a rock and established my goings; and He hath but a new song in my mouth, even praise unto our God.

3. And then there is exaltation to the throne of glory. And the first is connected with the last; he that is exalted by the imputed righteousness of Christ, shall eventually be exalted to the throne of glory. (James Sherman.)

The mighty hand of God

We might have thought that such a command as this was somewhat unnecessary. We might have supposed that it needed but for God to stretch out His hand, and every creature would go down into the dust before Him. But no one who has accurately watched the working of any affliction upon his own or anothers heart will say this. There are three ways in which the chastening hand of God may be wrongly received. You may not see it all. This is what Israel did when Isaiah put up his plaint-Lord, when Thy hand is lifted up, they will not see-but he sternly adds, They shall see. Or you may see-but you may think but very little of it. My son, despise not thou the chastening of the Lord. Or, at a lower point than both-you may see, and estimate the judgment, and the very sense you have of it may harden your heart into pride and rebellion, irritating your temper and making you more resolute for evil. This is what Pharaoh did and Ahaz. Strange that it should be so! Yet all history bears witness to the fact that times of national suffering, of famine, or plague, have been times of extraordinary wickedness: for the sorrow of the world worketh death. All evil that is in the world is traceable at last to one primary cause; the right relationship has been interrupted between God and His creatures. If man goes up too high, or God is put down too low, then evil is sure to follow. Therefore the first thing is to rectify this. We must be lower, and God must be higher. Hence the primary law of all affliction, Humble yourselves therefore under the mighty hand of God. Now it is quite certain that no man does really humble himself under anything which he does not recognise and feel to be the hand of God. No one humbles himself to an accident. No one humbles himself to a punishment; but to the hand which deals it. And the more that hand is admired and loved, the deeper will be the abasement, and the easier it will be to make it. Therefore it is all-important, in every trial that comes upon you, nationally or individually, that you should at once see-not natural causes, not even the scourge itself-but only the hand of God is upon you. It is a grand image-the mighty hand of God. Very mighty must it be, when He measures the water in its hollow, and meets out the heaven with its span. (J. Vaughan, M. A.)

Bending without breaking

It was an ice time in New England. One of those rare days which come once or twice every winter, and, sometimes, even in April, in northern climes, when every bush and every twig of every stately tree trunk is thickly coated with glistening crystals. The whole country is transformed into fairyland, and Aladdins cave is outdone by each patch of scrubby oak trees. We noticed, as the engine whirled us through this enchanted land, that the slenderest of all our northern forest trees, the white birch, was prostrated to the very earth, and that thousands of these trees were lying prone, as if felled by the woodmans axe. What a pity! we involuntarily said to ourselves; but on going over that same line of road the next day, we saw that it was not the birches that needed our pity, but the sturdy oaks and the upright elms and the heavily clothed pines. The birches were bent to the earth, to be sure, but the statelier trees were broken and maimed, and sometimes rent in two, by the burden of the ice. The birches bowed their backs, but sprang up again when the burden was removed. The trees of the forest are typical of certain characters. He who bows submissively before Gods providences is not the one who is broken by them. He maybe prostrated by heavy grief for a little time, but he soon springs up when the sun shines again. Only he who strives to bear by his own might, and in his own strength, the grievous ills of life is broken by them. To obsequiously prostrate ones self before earthly power may be the part of the craven. To bow before the will of God is a sign of inherent strength rather than of weakness, of manliness rather than of pusillanimity. Pride misses the blessing that is always in store for humble submission. (T. De Witt Talmage.)

Casting all your care upon Him.–

The pride of care

The two parts of the text, taken together, state this truth, that anxiety carries with it a division of faith between God and self, a lack of faith in God proportioned to the amount of care which we refuse to cast on Him; an excess of self-confidence proportioned to the amount which we insist on bearing ourselves. Therefore the apostle says, Humble yourselves under Gods mighty hand. Confess the weakness of your hand. Do not try to carry the anxiety with your weak hand. Cast it all on Him. The Revised Version has brought out a very important distinction by the substitution of anxiety for care. Anxiety, according to its derivation, is that which distracts and racks the mind, and answers better to the original word, Which signifies a dividing thing, something which distracts the heart and separates it from God. The word careth, on the other hand, used of God, is a different word in the original, and means supervising and fostering care, loving interest, such care as a father has for a child. I want to show how the spirit which refuses to give up its dividing anxiety to God is allied to pride, and unbecoming a child in the household of a Divine Father who cares for him. Pride, I say-subtle, unconscious pride-is at the bottom of much of this restlessness and worry. The man has come to think himself too important, to feel that the burden is on his shoulders only; and that, if he stands from under, there must be a crash. And, just to the degree in which that feeling has mastered him, his thought and faith have become divided from God. Let us give him his due. It is not for his own ease or reputation that he has been caring. It is for his work. And yet he has measurably forgotten, that, if his work be of God, God is as much interested in his success as he himself can be; and that God will carry on His own work, no matter how many workmen He buries. He divides the burden, and shows whom He trusts most by taking the larger part himself, when God bids him cast it all on Him. God, indeed, exempts nobody from work. We may cast our anxiety, but not our work, on Him. There are few men in responsible positions who have not felt the force of a distinguished Englishmans words, I divide my work into three parts. One part I do, one part goes undone, and the third part does itself. That third part which does itself is a very expressive hint as to the needlessness of our fretting about at least one-third of our work, besides giving a little puncture to our self-conceit by showing that, to one-third of our work, we are not quite as necessary as we had thought ourselves. And as to the third, which the God-fearing man cannot do, and which therefore goes, or seems to go, undone, there is a further hint that possibly that third is better undone, or is better done in some other way and by some other man. A young lady had consecrated herself to the work of missions, and was about to go to India. Just at that point an accident disabled her mother, and the journey had to be deferred. For three years she ministered at that bedside, until the mother died, leaving as her last request that she should go and visit her sick sister in the far west. She went, intending to sail for India immediately on her return; but she found the sister dying with consumption, and without proper attendance; and once more she waited until the end came. Again her face was turned eastward, when the sisters husband died, and five little orphans had no soul on earth to care for them but herself. No more projects for going to the heathen, she wrote. This lonely household is my mission. Fifteen years she devoted to her young charge; and, in her forty-fifth year, God showed her why He had held her back from India, as she laid her hand in blessing on the heads of three of them ere they sailed as missionaries to the same land whither, twenty years before, she had proposed to go. Her broken plan had been replaced by a larger and a better one. One could not go, but three went in her stead: a good interest for twenty years. But there is a class of cases where anxiety is clearly prompted by self-interest, vanity, and worldly ambition. Self cannot cast such anxiety on God, because God will not take it. When God bids us humble ourselves, He surely will not minister to our pride. God does not hold out His arms to our burdens unconditionally; He is willing to take the burden on His hand, if we ourselves will come and stay under His hand, not otherwise. He refuses to take the care without the self. If we will put the self into His hand absolutely, He will take it, care and all. But many an one would like to cast the care on God, and keep the self in his own hand. Casting all our care on God is casting self on God, for self is our worst care. It is not merely coming to God with our failures, and asking Him to make them good, but it is confessing also that our unaided self is the worst failure of all, and saying frankly to our heavenly Father, Without Thee I can do nothing. God has different ways of teaching this lesson. You know how a schoolmaster will sometimes shut himself up with a dull pupil, and hold him down to a problem. So God Sometimes shuts a man up with himself and his own helplessness. Even then He does not force the mans will; but He means that he shall for once look squarely at the impotence of self, that he shall for once confess to himself the fact that self has exhausted its resources, that the world cannot help him, that he has nothing in heaven or earth but God. That, as men see it, is a terrible blow to pride. The bitterest draught that ever a man is called on to drink is the confession that he cannot help himself. The world says a man is at his worst then. I am not sure of that. The Bible would say that he is just within reach of his best. The result of this humbling of self, and throwing it with its anxiety on God, is quite contrary to human logic. The world says the man who is humbled is the crushed man, the defeated man. The world is right, if the man is simply crushed into submission by overwhelming power; but the world is quite wrong if the man has voluntarily bowed the high head of his pride, and has cheerfully yielded up his will with his care to God. Such humbling, if Scripture is to be believed, is the way to exaltation: He that humbleth himself shall be exalted. You see something of the same kind in ordinary matters. Now and then you find a man with more conceit than ability, with more self-confidence than resources, who attempts to lead a great movement, or to conduct a great business; and the very position brings out his weakness, and the more men say he is a fool and a weakling. And yet not a few men have had the sense or the grace to see the true state of the case in time, and to swallow pride, and frankly to confess weakness by retiring from a place for which they were unfit. From that moment they began to rise. They never rose to the high position which they coveted at first, but they rose to a true position which they could hold; and that was really higher than the false position which they could not hold. They became respectable and useful men, doing good work in lower places. What is true in some cases in society is true always of men in relation to God. The man is always in a false position, a position he cannot fill, when he ignores God and tries to take care of himself. He is a better man, a more efficient man, by humbling himself under Gods hand and letting God take care of him. Read on a little farther in this same chapter, and you find that thought again: 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. Ah! that is exaltation indeed; security, steadfastness, mastery over that which burdens the world, peace which the world cannot give nor take away. (M. R. Vincent, D. D.)

A cure for care

Very comforting has such an exhortation been to suffering saints in all ages. Possibly Peter had in his mind when he penned it Psa 55:22. The Jewish Church on many a dark and cloudy day entered into the spirit of our text. Luther, we are told, in the trying times of the Reformation, used to say to Melancthon, Philip, let us sing the forty-sixth psalm, and let them do their best; and so they sang in their own German tongue that grand old psalm. Thus they cast all their care on God. Let us consider this subject of care or anxiety, first, in some of its negative aspects.

1. Christians ought not to make cares for themselves. How many business men, with limited capital and little experience, rush into difficulties.

2. Neither ought Christians to conjure up imaginary troubles, or to anti-date their troubles. How very miserable some people are because of that dreadful tomorrow.

3. Neither ought we to be careless in reference to the future.

Approaching the positive aspect of our subject, and taking it for granted that men are not making cares for themselves, the question presses upon us, Is there a remedy for care?

1. So far as many are concerned, the text might just as well have read, Cast none of you your care on God, for God does not care for you. So far as even many professing Christians are concerned, the text might have run thus: Casting your great cares upon God, and so far as daily cares are concerned, do the best you can to bear them. So far as the burden of sin is concerned, the believing, trusting soul says, Thank God all is well. I have realised that my blessed Saviour bore the huge burden away; but it is the little cares of every day life. Yes, these little cares and daily worries bring the careworn look, and leave behind the wrinkles. Now, here in this text we have Gods own remedy, for, observe, it is not some of your cares, or your great cares, but all your care.

2. Observe the blessed assurance here given, for He careth for you. (W. Halliday.)

Casting care

I. Mans care. The sources from whence our cares arise.

1. There are frequent misunderstandings with our fellow men.

2. There are our business and family claims.

3. And there are the religious claims that press upon us. Few of us have as much care from this source as we ought to have.

II. Gods care. He careth for you. His care cannot be quite like ours. There can be no fretfulness in it, and no sort of fear and despair.

1. His care of all the creatures He has made, and all that is involved in giving to each his meat in due season.

2. But we may further think of Gods precise knowledge of our anxieties.

3. But there is something more and better than even this; there is Gods care of us in the midst of our anxieties. He cares for the influence of things on our characters rather than for the things, as the goldsmith cares for his gold rather than for the fire.

III. Gods care of us is a persuasion to cast our care on him. He cares, why should we? Why should we not be as calm as the sailor boy in the wild storm who knew that his father held the helm? But it is easier to speak in general terms about our casting care on God than it is to explain precisely what it involves. A very simple illustration may help our apprehension. A small tradesman had a case coming on in the county court, on which, for him, every thing depended. A decision given against him meant ruin. Worrying over it day and night, he had become thin, looked haggard, lost appetite and sleep. One day there came into his shop a friend of his boyhood, whom he had not seen for years. This friend was much distressed at his appearance, and said, Why, whatever is the matter with you? I am sure you must have some grave anxiety weighing on your mind. The tradesman poured out to his friend all the story of his troubles; and then that friend said, Dont you trouble any more about it. I am a lawyer, and practise at the courts, and I have had just such cases as yours. I see where the point of difficulty in your case is, and I have no doubt we shall be able to get you through all right. You trust the matter entirely to me. I will appear for you, and all will be well. What a relief that tradesman felt! He had lost his burden, for he had cast it on his friend. O Lord, I am oppressed; undertake Thou for me. (The Weekly Pulpit.)

Cast care on God

I. Who the persons are to whom the exhortation may properly be addressed. He writes to those who are born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth forever. He addresseth believers in Christ Jesus, who loved Him though unseen, whom he distinguished as a chosen generation, a royal priesthood, a holy nation, a peculiar people. These are the objects of Gods paternal care, and they only are qualified to east their care upon Him. You cannot cast your care upon God till your acquaintance with Him be begun.

II. The nature and extent of the duty itself. It differs entirely in its nature from that carelessness and insensibility which the bulk of mankind too generally indulge. The character of the persons to whom this exhortation is addressed doth likewise serve to limit the extent of the duty. It is not every sort of care that we are invited to cast upon God, but only the care of those things which the Christian dare avow in the presence of his Father, and humbly ask of Hint by prayer. We must first examine the object of our desire, whether it be good in itself and fit for us; whether it be subservient to our spiritual interest; and if not, we must neither cast the care of it upon God nor keep it to ourselves, but throw it away altogether.

1. A steadfast persuasion that all events are ordered by God; that we and all our interests are continually in His hand, and that nothing can befall us without His permission.

2. To cast our care upon God is to make His will the guide and measure of ours.

3. That we renounce all confidence in the creature, and place our trust in God alone. A divided trust between God and the creature is as foolish and unsafe as to set one foot upon a rock and the other upon a quicksand.

4. To east all your care upon God implies a full and unsuspecting dependence upon His wisdom and goodness; such a dependence as quiets the mind, disposing it to wait patiently upon God, and to accept with thankfulness whatsoever He is pleased to appoint. (R. Walker.)

Earthly and heavenly care

The first difficulty in ridding ourselves of irreligious care is in distinguishing it from that better kind of care which is a duty. While St. Paul bids the Philippians be careful for nothing, he commends the Corinthians for their carefulness, classing it with the graces of self-purification and zeal. He says he would have the disciples without carefulness; yet there is plainly a limit to this recommendation, for he exhorts them to be careful to maintain good works, and takes upon himself the care of the churches. How shall we at once have care and cast care away? There must be a principle that reconciles these apparent disagreements. It will not do to answer that the difference is one of quantity. It is common to say that the great mistake about earthly care is in allowing too much of it; that it is innocent in moderate measures. But there are kinds of care so purely selfish, so earthly, so poisoned with envy, avarice, or the passion for admiration, that they are evil irrespective of all questions of more or less. Christ does not form souls into His like ness by such rules. He breathes into them new desires, baptizes them into a new spirit. Equally vain is it to undertake to strike out a Christian course by saying we will distinguish between the objects of our anxiety-as by being careful for the spirit and negligent of the body; careful for faith and hope and charity, but negligent of daily business, household, and society. This is not Christs righteousness. Jesus shows us the Father Himself taking care of the fowls of the air, of sheep and oxen, and of the little fibres of our bodily frames. Whatever care is right at all is right here, as well as hereafter. And the burden that we are to cast on the Lord is the burden of the life that now is. At this point precisely we strike the true distinction and the Christian doctrine. All right and lawful care is just that which we can at all times, and in all places, carry with us to our Lord, to rest it on that sympathising heart in Him which has already carried our griefs, and healed the disorder of the world by the stripes of His sacrifice. It is the care which keeps the responsibility of life without despairing under it. It is willing suffering, and unwillingness is the only intolerable burden. Rid of that, nay future care is gone. The forbidden care is that which we cannot carry with us to God or cast contentedly into His keeping. It hinders the affections when they try to rise heavenward. It doubts whether Christ is still near at hand and His grace sufficient. This is earthly care, unprofitable, unreasonable, unholy care-the care that wears out men and women before their time. We can take this principle with us into each of the three great regions where anxiety is most apt to become excessive. We have a world without us, a world within us, and a world before us, where our responsibility is accompanied at every step with care.

1. In the world without us we have seen how carefully we are called to live. Blessed is the man who, having done his best, can settle himself calmly into Gods order for him, put anxiety behind him at the end of each days work, reckon results as Gods alone, believe that God takes care of ships and harvests as well as of rituals and revelations, and so cast every burdensome care on Him.

2. There is a world before us. The very mystery of that veiled country seems to tempt the imagination to people it with alarms. Take no thought for the morrow as tomorrow, as something lying outside of our control, held by Gods hand for purposes of His own. Accept the heavenly order. Behold the lilies how they grow.

3. There is a world within us, where the spiritual formation of us goes on and our eternity is making for us every hour. Doubtless there are some minds that never thought of it as possible that any care about their spiritual salvation and the things of religion could be wrong. Yet if you would come to the heights of holy living with Christ and His saints, you must learn that impatience does not cease to be impious because it goes to church, nor does a complaining spirit honour the Redeemer though it uses the vocabulary of piety. If your anxiety is only about your salvation as a selfish and exclusive thing, it is earthly care, and needs to be cast off. (Bp. Huntington.)

Trust in God

I. Some plain illustration of the duty here enjoined.

1. A firm persuasion of His infinite perfections, of His all-governing providence, and of His watchful care.

2. A calm and constant reliance on Him, through Jesus Christ, the only Mediator.

3. An unreserved resignation of our lot to the disposal of that God and Saviour on whom our hopes for eternity are placed.

4. Casting our cares on God not only implies referring our present and future lot to the unerring disposal of His wisdom, but holding delightful intercourse with Him in the various occurrences of our daily pilgrimage through life.

II. Some plain directions for enabling you rightly to cast your burdens on the Lord, even in the time of severest distress.

1. Be sure that you are interested in Christ, and that you rely on His merits and mediation.

2. Live daily by faith on God Himself, as your all-sufficient portion through the Redeemer; and then you may cheerfully leave it with Him either to wound or to heal, to exalt or to lay low.

3. For enabling you to cast all your cares on the Lord, and, in all the trials of life, to maintain a steady trust in Him who reigns omnipotent, live daily by faith on the great and precious promises of His Word; let these promises be your support.

4. If you would live without anxious care, and would maintain habitual trust in God amidst the dangers and trials of life, look on this life as your pilgrimage, and long for heaven as your home. This will prevent your indulging in immoderate attachment to the things of time, and will preserve you from many mortifying disappointments which produce fretfulness and depression.

Conclusion:

1. Learn how foolish and arrogant those persons are who trust for safety and success in themselves, independently of God; who rely on their own wisdom, talents, or exertions.

2. Learn that equally foolish and arrogant is confidence in the arm of flesh, or placing your trust in fellow mortals.

3. Learn how well it becomes us to unite in the devotional triumph of David, Happy is he who hath the God of Jacob for his help, whose hope is in the Lord his God.

4. Let me now direct my exhortation to those who have taken the glorious Jehovah for their refuge and their trust.

(1) Mark with care the daily dealings of Providence towards you and yours; treasure them up in your memory for a time of need, and diligently observe the frame of your own mind, both under mercies and trials.

(2) Remember that your trials are all necessary, and are sent in love, to purify you from sin, to wean you from the world, to bring you near to God, and to prepare you for heaven.

(3) Cast all your burdens on the Lord, and both hope and quietly wait for His time and manner of deliverance. (A. Bonar.)

How to dispose of care

There is such a thing as care. Who does not know it by experience? It is a burden, and it has also a sting. There is care both for ourselves and others, which God Himself has cast upon us; and of which it were sinful to attempt to make any other disposition. But over and above this, there is a largo amount of anxiety which is unnecessary, useless, injurious. But what shall we do with it? Divide it with others we may to some little extent. There is such a thing as sympathy. Yet the very etymology of the word sympathy evinces that it is no remedy. It is, after all, a suffering together. Mixing tears does indeed diminish their bitterness. There is a better way of disposing of care than to cast it on our fellow creatures. Indeed, what fellow creatures can we find who have not enough of their own to bear? There are some who cast off care without reference to what becomes of it. They sing, Begonia, dull care. These are the reckless. Care may go at their bidding, but the worst of it is it is sure to return again, and it comes back a heavier burden. This is not the way to dispose of care. Yet there is a way whereby all excess of anxiety may be effectually removed. It is to cast care on God. He can take the burden, however heavy. You do not doubt that; but you ask, Will He?-may I cast it on Him? Will such greatness stoop to such littleness?-such holiness come down to such vileness? Yes, it will, for condescension is one characteristic of greatness. So far is it from being presumption to cast your care on God, it is a sin not to do it. There is a reason given by Peter for casting care on God, that is inexpressibly touching. He follows no flourishing of rhetoric, but says, He careth for you. Why should you care for yourself, since God cares for you? What a thought to carry through this vale of tears, and to go down with into the deeper valley of death, that God cares for me! Some poor saints think nobody cares for them. But God does. Is not that enough? (W. Nevins, D. D.)

A cure for care

I. The disease of care.

1. Care even when exercised upon legitimate objects, if carried to excess, hath in itself the nature of sin. Anything which is a transgression of Gods command is sin, and if there were no other command, the one in our text being broken would involve us in iniquity. Besides, the very essence of anxious care is the imagining that we are wiser than God, and the thrusting of ourselves into His place, to do for Him that which we dream He either cannot or will not do; we attempt to think of that which we fancy He will forget; or we labour to take upon ourselves that burden which He either is not able or willing to carry for us.

2. But, further, these anxious cares very frequently lead to other sins, sometimes to overt acts of transgression. The tradesman who is not able to leave his business with God, may be tempted to indulge in the tricks of trade; nay, he may be prevailed upon to put out an unholy hand with which to help himself. Now this is forsaking the fountain to go to the broken cisterns, a crime which was laid against Israel of old, a wrath provoking iniquity.

3. As it is in itself sin, and the mother of sin, we note again that it brings misery, for where sin is, sorrow shall soon follow.

4. Besides this, these anxious cares do not only lead us into sin, and destroy our peace of mind, but they also weaken us for usefulness. When one has left all his cares at home, how well he can work for his Master, but when those cares tease us in the pulpit, it is hard preaching the gospel. There was a great king who once employed a merchant in his service as an ambassador to foreign courts. Now the merchant before he went away said to the king, My own business requires all my care, and though I am always willing to be your majestys servant, yet if I attend to your business as I ought, I am sure my own will be ruined. Well, said the king, you take care of my business, and I will take care of yours. Use your best endeavours, and I will answer for it that you shall be nothing the loser for the zeal which you take from yourself to give to me. And so our God says to us, as His servants, Do My work, and I will do yours. Serve Me, and I will serve you.

5. These carking cares, of whose guilt perhaps we think so little, do very great damage to our blessed and holy cause. Your sad countenances hinder souls who are anxious, and they present a ready excuse for souls who are careless.

6. I close the description of this matter by saying that in the most frightful manner cares have brought many to the poisoned cup, the halter, and the knife, and hundreds to the madhouse. What makes the constant increase of our lunatic asylums; why is it that in almost every country in England new asylums have to be erected, wing after wing being added to these buildings in which the imbecile and the raving are confined? It is because we will carry what we have no business to carry-our own cares, and until there shall be a general keeping of the day of rest throughout England, and until there shall be a more general resting of our souls and all we have upon God, we must expect to hear of increasing suicides and increasing lunacies.

II. The blessed remedy to be applied. Somebody must carry these cares. If I cannot do it myself, can I find anyone who will? My Father who is in heaven stands waiting to be my burden bearer.

1. One of the first and most natural cares with which we are vexed is the care for daily bread. Use your most earnest endeavours, humble yourself under the mighty hand of God; if you cannot do one thing do another; if you cannot earn your bread as a gentleman earn it as a poor man; if you cannot earn it by the sweat of your brains do it by the sweat of your brow; sweep a crossing if you cannot do anything else, for if a man will not work neither let him eat; but having brought yourself to that, if still every door is shut, Trust in the Lord and do good, so shalt thou dwell in the land, and verily thou shalt be fed.

2. Businessmen, who have not exactly to hunt for the necessaries of life, are often tormented with the anxieties of large transactions and extended commerce. I say, Brother, hold hard here, what are you doing? Are you sure that in this you have used your best prudence and wisdom, and your best industry, and given it your best attention? Yes. Well then, what more have you to do? Suppose you were to weep all night, will that keep your ship from going on the Goodwin sands? Suppose you could cry your eyes out, will that make a thief honest? Suppose you could fret yourself till you could not eat, would that raise the price of goods? One would think if you were just to say, Well, I have done all that is to be done, now I will leave it with God, that you might go about your business and have the full use of your senses to attend to it.

3. Another anxiety of a personal kind which is very natural, and indeed very proper if it be not carried to excess, is the care of your children. Mother, father, you have prayed for your children, you trust you have set them a holy example, you labour day by day to teach them the truth as it is in Jesus; it is well, now let your souls quietly expect the blessing, leave your offspring with God; cast your sons and daughters upon their fathers God; let no impatience intrude if they are not converted in your time, and let, no distrust distract your mind if they should seem to belie your hopes.

4. But each Christian will in his time have personal troubles of a higher order, namely, spiritual cares. He is begotten again unto a lively hope, but he fears that his faith will yet die. As yet he has been victorious, but he trembles lest he should one day fall by the hand of the enemy. I beseech thee, cast this care upon God for He careth for you. Never let anxieties about sanctification destroy your confidence of justification. What if you be a sinner! Christ died to save sinners. What if you be undeserving! In due time Christ died for the ungodly. Grace is free. The invitation is still open to you; rest the whole burden of your souls salvation where it must rest.

5. There are many cares not of a personal but rather of an ecclesiastical character, which often insinuate themselves and plead for life, but which must nevertheless be put away. There are cares about how Gods work is to be carried on. We may properly pray, Lord, send labourers, and with equal propriety we may ask that He who has the silver and the gold may give them for His own work; but after that we must cast our care on God. Then, if we get over that, there will be another anxiety-one which frets me often enough-which is, the success of Gods work. Husbandmen, your Great Employer sent you out to sow the seed, but if no grain of it should ever come up, if you sowed the seed as He told you, and where He told you, He will never lay the blame of a defective harvest to you. And sometimes there is another care, it is the care lest some little slip made by ourselves or others should give cause to the enemy to blaspheme. A careful jealousy is very well if it leads to caution, but very ill if it leads to a carking, weak anxiety,

III. The sweet inducement to leave your burden: He careth for you.

1. Believe in a universal providence, the Lord cares for ants and angels, for worms and for worlds; he cares for cherubim and for sparrows, for seraphim and for insects. Cast your care on Him, He that calleth the stars by their names, and leadeth them out by numbers, by their hosts. Let His universal providence cheer you.

2. Think next of His particular providence over all the saints. Precious in the sight of the Lord is the death of His saints. The angel of the Lord encampeth round about them that fear Him.

3. And then let the thought of His special love to you be the very essence of your comfort. I will never leave thee nor forsake thee. God says that as much to you as He said it to any saint of old. (C. H. Spurgeon.)

On solicitude

Man is made up of soul and body. To accomplish the happiness of such a being it is necessary that both of these should be free from disquietude. It is therefore the great aim of religion to point out the most amiable views of the character of God, and to inculcate the exercise of perpetual hope, and trust in His most beneficent providence as the only effectual instrument of our present felicity.

I. Such a precept as this cannot be supposed to inculcate an entire negligence, or a total inattention, to our external situation in life. Religion expressly forbids us to be slothful in business. It calls us to action. God is concerned for your good, and careth for all your interests.

II. To offer some arguments to enforce this precept.

1. All immoderate care is highly criminal and impious in its nature. Weak must be that faith, and little must that mind have learned of the nature of its Creator, which can observe that He dispenses His bounty in such abundance through all the works of His hands, and still entertain the secret thought that His love is exhausted on the minutest objects, and that there is nothing in reserve for the sons of men.

2. All inordinate care about the events of life is offering an affront to the love and goodness which we have formerly experienced, and deeply partakes of the nature of ingratitude to God.

3. An anxious, a discontented temper of mind, must prove a source of misery, must subject the soul to perpetual uneasiness and pain in all the situations of life. He is blind to every comfortable circumstance that may enter into his lot. His imagination ever dwells upon some disagreeable point; and it is not in the power of all the enjoyments of this world to give it any sort of solace.

4. All such peevish care is utterly unprofitable and impotent, and totally incapable of ever accomplishing its end. The stream of providence perpetually rolls on with an impetuous current; and he who ventures to oppose it shall only fatigue himself and waste his strength and spirits in vain. (John Main, D. D.)

A sermon to ministers and other tried believers

The verse preceding is, Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time. If we are truly humble we shall cast our care upon God, and by that process our joy will be exalted. Oh for more humility, for then shall we have more tranquillity. Pride begets anxiety. The verse which follows our text is this-Be sober, be vigilant, etc. Cast your care upon God, because you need all your powers of thought to battle with the great enemy. He hopes to devour you by care.

I. First, expound the text-Casting all your care upon Him; for He careth for you. The word used in reference to God is applied to caring for the poor, and in another place to the watchfulness of a shepherd. Our anxiety and Gods care are two very different things. You are to cast your care, which is folly, upon the Lord, for He exercises a care which is wisdom. Care to us is exhausting, but God is all-sufficient. Care to us is sinful, but Gods care of us is holy. Care distracts us from service, but the Divine mind does not forget one thing while remembering another. Casting, says the apostle. He does not say, laying all your care upon Him, but he uses a much more energetic word. You have to cast the load upon the Lord; the act will require effort. Here is a work worthy of faith. You will have to lift with all your soul before the burden can be shifted; that effort, however, will not be half so exhausting as the effort of carrying your load yourself. Note the next words: Upon Him. You may tell your griefs to others to gain their sympathy; you may ask friends to help you, and so exercise your humility; but let your requests to man be ever in subordination to your waiting upon God. Some have obtained their full share of human help by much begging from their fellow Christians; but it is a nobler thing to make known your requests unto God; and somehow those who beg only of God are wondrously sustained where others fail. Cease, then, from man; cast all your care upon God, and upon Him only. Certain courses of action are the very reverse of casting all your care upon God, and one is indifference. Every man is bound to care about his life duties, and the claims of his family. Casting care upon God is the very reverse of recklessness and inconsiderateness. It is not casting care upon God when a man does that which is wrong in order to clear himself; yet this is too often tried. He who compromises truth to avoid pecuniary loss is hewing out a broken cistern for himself. He who borrows when he knows he cannot pay, he who enters into wild speculations to increase his income, he who does aught that is ungodly in order to turn a penny is not casting his care upon God. How, then, are we to cast all our care upon God? Two things need to be done. It is a heavy load that is to be cast upon God, and it requires the hand of prayer and the hand of faith to make the transfer. Prayer tells God what the care is, and asks God to help, while faith believes that God can and will do it. When you have thus lifted your care into its true position and cast it upon God, take heed that you do not pick it up again. Henceforth let us leave worldlings to fret over the cares of this life; as for us, let our conversation be in heaven, and let us be anxious only to end anxiety by a childlike confidence in God.

II. To enforce the text. I will give you certain reasons, and then the reason why you should cast all your care upon God.

1. First, the ever blessed One commands you to do it. If you do not trust in God you will be distinctly sinful; you are as much commanded to trust as to love.

2. Next, cast all your cares on God, because you will have matters enough to think of even then. There is the care to love and serve Him better; the care to understand His Word; the care to preach it to His people; the care to experience His fellowship; the care so to walk that you shall not vex the Holy Spirit. Such hallowed cares will always be with you, and will increase as you grow in grace.

3. And, next, you must cast your care upon God, because you have Gods business to do.

4. You ought to do it not only for this reason, but because it is such a great privilege to be able to cast your care upon God.

5. Let me add that you ministers ought to cast all your care upon God, because it will be such a good example for your hearers. Oar people learn much from our conduct, and if they see us fretting they will be certain to do the same.

6. But the reason of reasons is that contained in our text-He careth for you. Because He hath set His love upon us we can surely cast our care upon Him. He has given us Christ, will He not give us bread? See, He has called us to be His sons, will He starve His children? See what He is preparing for you in heaven, will He not enable you to bear the burdens of this present life? We dishonour God when we suspect His tenderness and generosity. We can only magnify Him by a calm faith which leans upon His Word. (C. H. Spurgeon.)

The wisdom of God in His providence

I. Consider the nature of the duty here required, which is to cast our care upon God.

1. That after all prudent care and diligence have been used by us, we should not be farther solicitous about the event of things which, when we have done all we can, will be out of our power.

2. Casting our care upon God implies that we should refer the issue of things to His providence, which is continually vigilant over us and knows how to dispose all things to the best.

II. The argument which the apostle here useth to persuade us to this duty of casting all our care upon God, because it is He that eateth for us.

1. That God taketh care of us, implies in general that the providence of God governs the world and concerns itself in the affairs of men and disposeth of all events that happen to us.

2. The providence of God is more peculiarly concerned for good men, and He takes a more particular and especial care of them. And this David limits in a more particular manner to good men: Cast thy burden upon the Lord, and He will sustain thee; He shall never suffer the righteous to be moved.

III. Let us now see of what force this consideration is, to persuade to the duty enjoined.

1. Because if God cares for us, our concernments are in the best and safest hands, and where we should desire to have them; infinitely safer than under any care and conduct of our own.

2. Because all our anxiety and care will do us no good; on the contrary, it will certainly do us hurt. (Abp. Tillotson.)

What to do with care

What is care? The word has two shades of meaning. It means simply attention when it is said: He took care of him. But it signifies anxiety in the expression: Ye shall eat bread with care. Now it is possible to begin with that kind of care which signifies attention, and to go on to that which signifies anxiety. It is there that our danger lies. Attention is an advantage; anxiety is an evil. It is our duty to be attentive; and it is equally our duty to avoid anxiety. A young man, for instance, who has lust closed his school life and gone to business, finds himself surrounded by things new and strange. He applies himself with earnestness to understand his duties, and to meet the approval of his employer. While impelled by a conscientious desire to do right and well, he is in the line which conducts to success; but if he allows a harsh word to discourage him, or a failure or two to throw him into despair, he passes into a state of mind presenting the greatest obstacles to progress. A person conducting his own business must give it attention, or it will cover him with dishonour. It says little for a mans Christianity if he comes to poverty by his own negligence. But how easily he may pass across the line which leads to over-solicitude I Look, again, to the mother of a family. Is there any human sentiment more disinterested, pure, and fervent than a mothers love? Have you not known it to grow into an agitating and almost selfish apprehension? What can be said about the care due to the soul? Can that be excessive? In a world which is full of temptations to negligence and hardness of heart, what can be done without intense diligence and application? So long as care is just and healthful, it cannot be too great on this subject. But for this right state of mind many substitute a state made up of doubt and terror. Now how are we to be freed from a burden which is so embarrassing? What are we to do with it? We are desired to cast it all upon God. But how do we know that He will accept our care? From His own assurance that He careth for us. He careth for us. He has not forsaken the world He made; how is it possible that He should have ceased to think of the creatures He has so wonderfully endowed? The same wisdom which made us capable of perception, judgment, and forethought, watches over all our mental operations. While all men are under this providential charge, there are some whom He has brought into a special relation to Himself. He takes the deepest interest in them. Nothing can affect them which does not affect Himself. How strange that any of them should be crushed with anxiety! It is this confidence in Gods care for us which leads us to cast our care on Him. This assurance will prompt us to tell Him, with all openness of heart, whatsoever oppresses us. We know how much in a time of sorrow we are relieved by the mere communication of our grief; we seem to have parted with much of it when we have simply transferred the knowledge of it to another mind. With much greater reason may we expect such a result to follow from looking to our Father in heaven, and recounting to Him the cause of our dread, and seeking from Him the needed succour. This trust in Him who careth for us, imparts not only relief from oppression and new power for duty, but leads us into the position most honouring to a creature. It brings us into immediate fellowship with God; it establishes an interchange of thought and trustful love between our hearts and His. We then give Him proof of our confidence, and He responds to the sentiment which His own Spirit had awakened with all the fulness of His nature. (C. M. Birrell.)

Human cares and the Divine care

I. There are those who declare that the words have no meaning. They see no He in the universe. True, they speak of nature, not only with deep reverence, but in terms so warmly personal, that we are sometimes tempted to think that their science has found what their faith had lost; but, if we may trust their own assertions, it is not so, for they find no evidence in nature of a living God. Such men can have no resource outside of themselves in times of sorrow and anxiety. No man can cast his care upon an it. The materialists creed fosters an inhuman quite as much as an ungodly type of character. If ever the pressure of care becomes too heavy for him to bear it alone, one of two results will follow: either the creed will break down or the man will.

II. Although atheism may be no temptation to us, we may still find it difficult to realise that God really cares for us.

1. Easier to believe that He cares for the universe at large, or even for this world and the human race us a whole, than that He takes any interest in us, as individuals. Too prone to think of Him as exercising some kind of care over us as a general does over his troops. But He is not a general, but a Father, and has room in His infinite heart for each one of us. He cares for me.

2. Some (me may say, I cannot think God cares very much for me, or He would not allow me to suffer as I do, and give me this weary burden of care to bear day by day. Like a child complaining of having hard lessons to learn. But are we not assured that our very trials are the pledge of Gods love? If we had no care, we might begin to doubt whether God cared for us.

III. Then the practical lesson of the text is this, that if we lift the burden of our care at all, we are to lift it for the last time, that we may cast it upon God. Once there it becomes Gods care, not ours. Because God cares for us, He will care for it.

IV. The little word all includes even the trivial and passing anxieties of each day. (G. S. Barrett, B. A.)

Confidence in God lubricates life

There is nothing in the teachings of the Bible that tends to remove the stimulus to industry, or to take away the necessity of enterprise. It is neither industry nor enterprise that ever hurts anybody. They are pleasurable and whole: some, and we shall not wish the motive which inspires them taken away. It is with men as it is with machinery. Everybody that knows anything about machinery knows that it wastes faster when it is allowed to stand still than when it is worked, if it is worked aright. If a watch stands still a year, it wears out as much as it would in running properly two years. But where machinery runs without oil, and squeaks and grinds, it gets hot, and wears out speedily. Now anxiety is in human life just what squeaking and grinding are in machinery that is not oiled. In human life, trust is the oil. Confidence in God is that which lubricates life, so that industry and enterprise develop the things we ought to have, and do it in such a way that they bring pleasure with them. (H. W. Beecher.)

Invented worries

Mosquitoes are not nationalised everywhere; but worries are. Their sting is not outwardly perceptible, but it is painful enough within. Some of our foreign friends want to know, as they retire to rest themselves, How to make outdoor life attractive to mosquitoes?-a humorous enough puzzle. We know, however, one thing-that mosquitoes come without our consent; but that we are foolish enough to invent worries-to entertain worries-and to do everything else with them but cast them where we know that all our cares may and ought to be cast. (W. M. Statham, M. A.)

Casting all your cares upon Him

In the summer of 1878, says Mrs. Sarah Smiley, I descended the Right with one of the most faithful of the old Swiss guides. Beyond the service of the day, he gave me unconsciously a lesson for life. His first care was to put my wraps and other burdens upon his shoulders. In doing this he asked for all; but I chose to keep back a few for special care. I soon found them no little hindrance to the freedom of my movement; but still I would not give them up until my guide, returning to me where I sat resting for a moment, kindly but firmly demanded that I should give him everything but my Alpine stock. Putting them with the utmost care upon his shoulders, with a look of intense satisfaction he again led the way. And now in my freedom, I found I could make double speed with double safety. Then a voice spoke inwardly: O foolish, wilful heart, hast thou, indeed, given up thy last burden? Thou hast no need to carry them, nor even the right. I saw it all in a flash; and then, as I leaped lightly from rock to rock down the steep mountain side, I said within myself, And even thus will I follow Jesus, my Guide, my Burden bearer. I will rest all my care upon Him, for He careth for me. (W. M. Statham, M. A.)

Nursing cares

Men do not avail themselves of the riches of Gods grace. They love to nurse their cares, and seem as uneasy without some fret as an old friar would be without his hair girdle. They are commanded to cast their cares upon the Lord; but even when they attempt it, they do not fail to catch them up again, and think it meritorious to walk burdened. They take Gods ticket to heaven, and then put their baggage on their shoulders, and tramp, tramp the whole way there afoot. (H. W. Beecher.)

He careth for you.–

Divine care

He careth for all. He careth for the inorganic creation. His care embraceth the smallest atom and the mightiest globe. He appointed the moon for seasons: the sun knoweth his going down. All the changes in the atmosphere are with Him. He covereth the heaven with clouds, and prepareth rain for the earth. The sea is under His care. Thou rulest the raging of the sea; when the waves thereof arise, Thou stillest them (Psa 89:9). He careth for vegetable existence. He causeth grass to grow for the cattle, and herbs for the service of man. He sendeth forth His spirit, and reneweth the face of the earth. He careth for irrational creatures. He giveth to the beast his food, and to the young ravens which cry. He feedeth the fowls of the air. Most assuredly, then, He careth for man, His intelligent offspring. He careth for you; the race, the nation, the family, the individual; and especially for you, the individual.

I. It is a demonstrable fact.

1. Antecedent reasoning bears testimony to this fact. He is our Creator. Does the artist, who has exerted his genius to the utmost in the production of that which he considers his masterpiece, watch over it with care? That which he produced, is he not anxious to preserve? He is our Proprietor. With what care do men watch over their own property. Is the Eternal indifferent to what becomes of His property? He is our Father. He is our Redeemer. Will He who spared not His own Son, but delivered Him up for us all, cease to watch over us every moment with the utmost care? The very relations which He sustains to us urge the conclusion.

2. The condition in which we were born into this life. We come into this world the most helpless of all helpless creatures. We find the world exquisitely fitted to our organisation in every point. The fitness of the world to us shows that He careth for us.

3. The unequivocal teaching of the Bible. Can a woman forget her sucking child, etc. The consciousness of the Christian. Every Christian feels that God careth for him.

II. It is a glorious fact.

1. It encourages the most unbounded trustfulness. Who is He? One who is infinite in wisdom, goodness, and power.

2. It encourages adoring gratitude. (D. Thomas, D. D.)

Gods care

I. Its objects.

II. Its nature.

1. Cordial and tender.

2. Active and efficacious.

3. Patient and unwearied.

4. Permanent and lasting.

III. Its evidences.

1. The relation ship He acknowledges.

2. His own testimony and promises.

3. Our own experience.

4. The undertaking for our salvation.

IV. Its inferences.

1. The wonderful nature of our God.

2. The duty and obligation which devolve upon us-to love Him in return.

3. The acknowledgment. (Homilist.)

He careth for you

He careth for you, He careth for us all, for man and for all animate creation. How has God helped humanity to comforts through the ages! If we look at the contour of continents, at ocean currents, at mountain heights and ranges, at plateaus, at rivers as they run, at lake chains, at animal life, at vegetable growth, at rock formation, or at prevailing winds and calms, all of these things speak of a Fathers care for His children, and all of design, as plainly as the intricate mechanisms of loom, or watch, or machine tell of a master mechanics plans and work. God loves man. He cares for you and for me, and proves it by climate and soil and by all the aids to commerce and society. Given a little more or less atmospheric pressure, a little more or less of Gods holding, which men have dared to nickname gravity, a few more or less degrees of heat, a variation from Gods physical laws by so much as a fraction of a degree in direction or of a single mile a year in velocity, and wreck and ruin would result. He careth for us, and cradles us carefully, and fans us with pleasant breezes, and feasts us with delicacies, and wafts pleasant odours to us, and makes us glad with beauty and a thousand joys. We are His children. Not a mountain is too high, not a river too swift, not a plain too arid, not a wind too penetrating; for our Father made it so. Not a ray of light, or a flake of snow, or a crystal of frost, or a degree of heat from all eternity, but it hath been His messenger, His loving messenger to our race. Not a birds song, not a blossom or fruitage, not a blade of grass but it tells Gods care. May we not go further and trust enough to say, not a poisonous reptile, or devouring beast, or noxious plant, not even sorrow, or pain, or death, but some way He makes it do His will for good to humanity. (H. E. Partridge.)

Christ the Care bearer

I. There is no one to whom these words should not come as a message of comfort and encouragement. For care is one of those things which fall to the lot of everybody, young and old. Poverty and wealth alike entangle us in the meshes of anxiety. This arrangement of Providence by which every man succeeds to a heritage of care has been ordained by God for the wisest and most gracious ends. There is a story told of an ancient king that he stood one day before the door of a husbandman, and called upon the husbandman to come out to him. But being busy with something else he refused to come out, or even to open the door so that the king might come in. And so, to bring the man to his senses, the king lit a firebrand and cast it into the husbandmans granary. And that brought him out. Now that is the function of our cares. They lead us out to God, and they bring God into us. They show us the poverty of our own resources, and they reveal to us the unsearchable riches of Christ.

II. The great question is, what are we to do with our care? We are to cast our care upon God. Two thousand years ago, this same question was very much debated by the learned men of Greece and Rome. Some of them thought that the remedy for care was to banish from their minds all thought of future trouble, and to enjoy the pleasures of the passing moment as long as they were capable of enjoying them. But what a pagan doctrine that is. It tells a man to enjoy life while he can; but it has no word to say to those who are under the cloud of trouble, and are enjoying it no more. There was another school of those ancient moralists who tried to remedy that defect. They taught that poverty and wealth are the mere accidents of life. If a man becomes poor, the man himself, in his own true nature, is no worse; and if he becomes rich, he is no better. So it is with sickness and health. They are the mere accidents or appendages of life. Man himself is greater than they. The true wisdom of life, therefore, is to be indifferent to them. That doctrine is very much like Dr. Johnsons cure for toothache-to treat it with contempt-a very good cure when we are not suffering from toothache. Now Peter, in the text, is no speculator nor theoriser. He knows that it is not in human nature to be insensible to these things, and he comes forward, like a practical man, with a definite direction as to how we are to treat a real evil which we cannot ignore, and that direction is that we are to cast our care upon God. But now, how is this to be done? Our cares are manifold, and there are different ways of transferring them to Him who has promised to bear them for us. Some people find that they can best get rid of their cares by carrying them to God through the avenue of prayer. Call upon Me in the day of trouble, and I will deliver thee. Some cares will best be escaped by rising above them on the wings of praise. For songs are not always the expressions of gladness, and if you read the Psalms of David you will find that many of them were wrung out of his soul by the visitations of care. There is one other method which will hardly fail to dispel them, and that is, to allow God to speak to us. This is done by reading the Word of God, and the effectiveness of this exercise as a care remover is one of the commonest experiences of the Christian life.

III. The kind of cares which God will bear for us. And we learn from the text that they are not confined to any particular class: for we are enjoined to cast all our care upon Him. Many of our cares are trivial. The greatest care that a man can feel is the burden of sin. God careth for you (Isa 1:18; 1Pe 2:24). If God frees us from the greatest care of all, you may rest assured that He will also free us from every lesser care (Mat 6:25-34).

IV. We have to notice the reason why we should cast our care upon God. It is stated in the text, and is both intelligible and satisfactory. Peter boldly asserts that we are the objects of the Divine solicitude. There is no truth of which men of faith have been more firmly assured than this same truth of the loving kindness of God, and of His tender care for His children. It sheltered Abraham when, in the greatest trial of his life, he said calmly to his son, The Lord will provide. It was to Moses the secret place of the Most High when, in the prospect of death, he exclaimed, The Eternal God is a refuge, and underneath are the everlasting arms. And nowhere more than in the Psalms of David do we trace the cheering, and soothing, and strengthening influence of a firm faith in Gods loving care. (J. L. Fyfe.)

God not an abstraction

(with Eph 4:30):-The first of these texts speaks of the Spirit of God as being hurt by frivolous speech, or wrathful passion, or irritable temper in Christians; so that He would be grieved into silence or distance by such offences. The second text speaks of God as entering into all the anxieties of our life. Thus we see that each of these great apostles, St. Paul and St. Peter, was accustomed to think of God, not as a Being too distant or impassive to be affected by our conduct or emotions, but as an ever-present, sensitive, Almighty Spirit-a living Holiness and a living Love. Such a notion of God thus disseminated throughout Europe and Asia by the apostles of Christ was new to both continents. As for the Greeks, Aristotle, the very chief thinker amongst them, says that anyone would laugh if a man were to say that he loved Jupiter. The work of Jupiter was to shake the heavens as the Thunderer, not to draw near to men, to enter into their joys or woes. What the Greeks did not know, the Romans knew not. Equally unknown to Asia was the idea of a God with feeling, one who could be grieved by men, one who could suffer with and help us. In Brahminism, the grand old religion of India, the Supreme God is always represented as lost to man in the depths of His own infinity, absorbed in the dreams of His own glory, too high and too holy to have the slightest concern for the vile universe which lesser gods had called into existence between them. In Buddhism, a comparatively modern reformation, God is removed still further from man; He loses even His personality. There is no living God at all, says today the religion of two hundred millions of mankind-only one eternal order; and the final reward of right-doing is to lose ones personal existence and become impersonal parts of the Eternal Force. Just as debased a belief in necessity, in the form of extreme Augustinianism, has prevailed among the common people of Europe. But why this reference to Asia with its errors? Because the very same influence which has been the ruin of Asia is at work around us in Europe, in Christendom. The far larger part of English thought respecting God is affected by the very same delusions as to the insensibility of the Divine nature; for is not the prevailing notion among all the ranks of our people, especially when they wish to be philosophical, that all the popular and Scriptural language respecting God as a living person near at hand, and full of active thought and feeling respecting ourselves, is only an accommodation to the weakness of the lowest order of mind? Now, if this be true, it is obvious to remark, first of all, how uninteresting a thing the worship of such a God must be! One to whom you bring thought, anxiety, emotion, passion, praise, affection, gratitude, the agonies of prayer, and who in return looks upon you as might a great marble colossus, with one calm eternal gaze of infinite power, but without the slightest approach to a responsive sympathy or fatherly love. Now, the whole of the Divine revelation which culminates in Christ is directed to the establishment of a better knowledge of Him who is not far from anyone, and who is acquainted with all our ways. Truly, our communion is with the Father and with His Son Jesus Christ. Now, consider how strange it would be if God were not such a Being as this; if He, the Creator of all sensibility, were the only Spirit who was devoid of earnest sense and feeling. Is this world the work of a Father who has no delight in His children, in their work, in their play, in their troubles, or in their joy? Is His goodness only such an attribute as withered theologians might talk of, like a dry flower in a travellers book, only a mockery of the beautiful living reality? Is it nothing better than an abstraction? Then consider next what an effort seems to be made in nature to convey to our minds on all sides the impression of there being feeling ii, God. Does not every beautiful form in plants or flowers breathe forth the very feeling of some great work of art? But the senses do not reveal enough for the soul; the heart asks for a richer and fuller communion. We have it in Christ. Christ calls on us to unlearn that false lesson of the impassive God. Now you cannot fail to notice the bearing of such thoughts as these on all our views of Gods work, both in nature and in redemption. The English pagan, the modern Buddhist, with his exalted conception of a Deity who transcends thought, and soars in his infinity far above any genuine feeling, takes what comes of outward benefit as the result of so much physical machinery guided by mans intelligence. He feels no more thankful to God for his daily blessing than he would feel thankful to a cotton engine for pouring out its endless yarn. But let a man once see through the hateful falsehood of this philosophy, and learn to believe in the all-sensitive nature which pervades the world, then how differently will he recognise the source of his daily blessings! Just as we should appreciate any entertainment given us by a friend-as a table covered with fruit or flowers-so shall we then acknowledge the ever-present love which is daily loading us with benefits. And, as we should abhor a crowd of English vagrants who might hurriedly snatch up the benefactions of some cheerful giver, and depart from his door without even a word of thankfulness or affection, so hateful will then appear the conduct of mankind who take Gods gifts in daily life and depart without a look of gratitude. Much more in all that relates to Christ, the unspeakable gift. The whole lesson of the Atonement by the death of Christ is lost for those whose philosophy leads them to disbelieve in the sensibility of God to pain or to sacrifice. He that spared not His own Son, but freely gave Him for us all. Every word here speaks of a self-crucifying compassion, a self-exacting benevolence. Once more, it is easy to see the bearing of this line of thought on our own habitual feeling towards God if we live surrounded by this all-sensitive Spirit. (E. White.)

He careth for you

I. I prove that God takes care of you by showing what he has already done.

1. He has created us.

2. He has died for us.

3. He has, also, risen from the dead for us.

4. He has called us to be His children.

5. He has redeemed us.

6. He has changed our nature.

7. He has cleansed us.

8. He has directed the steps of our life.

II. Let us prove that our Father cares for us by what he is now doing.

1. He is living for us.

2. He is dwelling in us.

3. He is showing mercy to us. Is not the preservation of your life a proof that God careth for you?

4. He is bearing with you.

III. I would prove that God careth for you by what he has undertaken to do. The Lord has undertaken to be your Father. (W. Birch.)

The Lord careth for you

One very hot summers day I was driving along a dusty road, when I overtook a woman with a heavy basket on her arm. I did not want to feel like the priest in the story that Jesus told, who passed by on the other side, so I offered her a ride. She gladly accepted it, but as she rode still carried the heavy basket on her arm. My good woman, I said as kindly as I could, your basket would ride just as well in the bottom of the trap, and you would be much more comfortable. Ah, so it would, sir, thank you; I never thought of that, she said, as she put her burden down. That is very much like what I often do, I remarked after a little while. Like you do, sir? and the woman looked up inquiringly. Yes; I, too, often carry heavy burdens when there is no need for it. She waited for my explanation. The Lord Jesus has taken me up into His chariot, and I rejoice to ride in it, but very often I carry a great burden of care on my back that would ride just as well if I put it down, for the Lord would carry me and my cares too. Yes, bless the Lord! said she, with a joy that told that she had found the cure for care. It is true, sir, when He takes us up in His chariot, He taken cares and all. Here is the cure for your cares, for all the little daily worries and the burdens of anxiety that oppress you-the Lord careth for you. (M. Guy Pearse.)

Cared for

Away in my native town lived an old woman, very poor and very wretched. Sickness and poverty and age together had made her as wrinkled and soured as she could be. Everybody had heard her long tale of troubles over and over again, and she made the most of them, as folks generally do, and invariably ended with the doleful moan, Im old, and lone, and poor and Ive got nobody in all the world to give me a bit of care. One day she came hurrying up to our house as fast as her stiff joints could carry her; her face seemed to have lost half its wrinkles, her eyes actually shone with delight. What can have happened? thought everybody, as she came near. Everybody soon knew. Bless ye, she cried, Ive got a letter from my boy in California-and I thought he was dead years agone-and hes doing well, and he says I mustnt fret, for hell care for me as long as I live. She had lost her care-somebody cared for her. (M. Guy Pearse.)

Gods regard for individuals

It is said that the great Duke of Wellington, before one of his earliest campaigns, had a soldier, with his full marching accoutrements, accurately weighed. Knowing what one soldier of average strength had to carry, he could judge how far his army might be called to march without breaking down. Our God does not deal in averages. He, with infinite wisdom, knows the powers of each individual and all the events which affect us. (A. Reed, B. A.)

Gods care for us

When a tiny boy, trying to help his father move his books, fell on the staircase beneath the weight of a heavy volume, his father ran to his aid and caught up in his arms boy and burden both, and carried them in his arms to his room. And will God deal worse with us? He cannot fail or forsake. He can smite rocks, and open seas, and unlock the treasuries of the air, and ransack the stores of the earth. Birds will bring meat, and fish coins, if He bid them. He takes up the isles as a very little thing; how easily, then, your heaviest load, while there is nothing so trivial but that you may make it a matter of prayer and faith. (F. B. Meyer, B. A.)

The Divine oversight

The seaman is in the storm; he has furled the sails and thrown out the anchor; he has done what he could-the rest is with God. Nor will anxious thought, or foreboding care, save him; fresh effort itself may only land him on the rocks-his strength is in sitting still. There is a story told of John Rutledge, sailing on the American lakes, when the ice gathered around the ship, and destruction seemed inevitable, for the immense masses were gradually closing in, and the captain told them that no human effort could save them; how that he knelt down and prayed, and as he prayed, the wind which had been against them changed, and blew behind, and opened a way through the ice, pushing it back from the ship and widening a passage, so that she was saved. And when they came to the captain and said, Shall we put on more canvas? his reply was, No! dont touch her! Someone else is managing this ship. We need to learn that lesson daily. Some one else is managing these lives of ours. Do we believe in God? Shall we not live and act, then, as if we did so?

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 5. Likewise, ye younger] probably means here inferiors, or those not in sacred offices; and may be understood as referring to the people at large who are called to obey them that have the rule over them in the Lord. In this sense our Lord, it appears, uses the word, Lu 22:26.

Be subject one to another] Strive all to serve each other; let the pastors strive to serve the people, and the people the pastors; and let there be no contention, but who shall do most to oblige and profit all the rest.

Be clothed with humility] To be clothed with a thing or person is a Greek mode of speech for being that thing or person with which a man is said to be clothed. Be ye truly humble; and let your outward garb and conduct be a proof of the humility of your hearts. , from the original word , signifies often an outward ornamental garment, tied in different places with knots or bows, probably ornamented all over with bows or knots of different coloured ribands, silk twist, c. But it also signifies the outward garment worn by servants, slaves, girls, and shepherds, which was rather intended to be the guard of the other garments than an ornament to those thus dressed: and I am rather inclined to take it in this sense than in the former for as the apostle calls upon them to be subject to each other, he desires them to put on humility, as the encomboma or servant’s dress, that they may appear to be such as were ready to serve; and that he cannot refer to this article of clothing as an ornament the next words sufficiently prove: God resisteth the PROUD, and giveth grace to the HUMBLE-the proud, with all their ornaments, God resists; while those who are clothed with the humble garment he adorns.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Ye younger; either he means those that were inferior to the church officers, and then he here prescribes the people their duty, as he had done the ministers; or rather, those that were younger in years, and then he passeth from the more special to the general.

Submit yourselves: under subjection, he comprehends all those offices which the younger owe to the elder; as, to reverence them, take their advice, be guided by them, &c. Or, if younger be taken in the former sense, this precept falls in with that of the apostle, Heb 13:17.

To the elder: either elders by office, who were likewise usually elders in years, the younger sort being more rarely chosen to be officers; or rather, elder in age.

Yea, all of you be subject one to another; viz. in those mutual duties which they owe to each other, as husbands to wives, parents to children, &c. Those that are superior to others, yet are not so exempt from subjection as not to owe some duty: see Phi 2:3.

And be clothed with humility; or, wrapt up, or covered, with humility, as with a garment which is put on over other garments; q.d. Adorn yourselves with humility as with a beautiful garment or robe. The metaphor of putting on is frequent, where mention is made of any grace or virtue, Rom 13:12; Eph 4:24; Col 3:10,12.

Fuente: English Annotations on the Holy Bible by Matthew Poole

5. ye youngerThe deaconswere originally the younger men, the presbyters older; butsubsequently as presbyter expressed the office of Church ruleror teacher, so Greek “neoteros” means not (asliterally) young men in age, but subordinate ministersand servants of the Church. So Christ uses the term “younger.”For He explains it by “he that doth serve,” literally, “hethat ministereth as a deacon”; just as He explains “thegreatness” by “he that is chief,” literally, “hethat ruleth,” the very word applied to the bishopsor presbyters. So “the young men” are undoubtedlythe deacons of the Church of Jerusalem, of whom, as being allHebrews, the Hellenistic Christians subsequently complained asneglecting their Grecian widows, whence arose the appointmentof the seven others, Hellenistic deacons. So here, Peter,having exhorted the presbyters, or elders, not to lord it overthose committed to them, adds, Likewise ye neoters or younger,that is, subordinate ministers and deacons, submit cheerfully to thecommand of the elders [MOSHEIM].There is no Scripture sanction for “younger” meaning laymenin general (as ALFORDexplains): its use in this sense is probably of later date. The “allof you” that follows, refers to the congregationgenerally; and it is likely that, like Paul, Peter should notice,previous to the general congregation, the subordinate ministersas well as the presbyters, writing as he did to the sameregion (Ephesus), and to confirm the teaching of the apostle of theGentiles.

Yeato sum up all myexhortations in one.

be subjectomitted inthe oldest manuscripts and versions, but TISCHENDORFquotes the Vatican manuscript for it. Then translate, “Gird(1Pe 1:13; 1Pe 4:1)fast on humility (lowliness of mind) to one another.” The verbis literally, “tie on with a fast knot” [WAHL].Or, “gird on humility as the slave dress(encomboma)”: as the Lord girded Himself with a towel toperform a servile office of humility and love, washing His disciples’feet, a scene in which Peter had played an important part, so that hewould naturally have it before his mind. Compare similarly 1Pe 5:2;Joh 21:15-17. Clothing wasthe original badge of man’s sin and shame. Pride caused the need ofman’s clothing, and pride still reigns in dress; the Christiantherefore clothes himself in humility (1Pe 3:3;1Pe 3:4). God provides him withthe robe of Christ’s righteousness, in order to receive which manmust be stripped of pride.

God resisteth theproudQuoted, as Jas 4:6;Pro 3:34. Peter had James beforehis mind, and gives his Epistle inspired sanction. Compare 1Pe 5:9;Jas 4:7, literally, “arrayethHimself against.” Other sins flee from God: pride alone opposethitself to God; therefore, God also in turn opposes Himself tothe proud [GERHARD inALFORD]. Humility is thevessel of all graces [AUGUSTINE].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Likewise ye younger,…. Not in office, as if inferior officers to bishops were here intended, who ought to be subject to them; for elders and pastors are the same with them, nor is there any other office but that of deacons; nor younger pastors and overseers, such an one as Timothy was; not but that a deference is to be paid, and proper respect had to such who are of greater age, and longer standing and experience, by younger brethren in the ministry; nor such as are only younger in years, who ought to rise up unto, and honour hoary hairs, which may be done where subjection is not required, as here; nor such as are young in grace and experience, since there are little children, young men, and fathers in the church; but all the members of churches in common are here intended, as distinguished from their officers; for as pastors and overseers were, for the most part, chosen from among those that were senior in age, so the members generally consisted of the younger sort; and besides, as it was usual to call chief men and rulers, whether in church or state, fathers, so those that were subjects, the younger; see Lu 21:26. These the apostle exhorts as follows,

submit yourselves unto the elder; not merely in age, but in office, as before; for as he had exhorted the elders to a discharge of their work and office, he proceeds, in the next place, and which is signified by the word “likewise”, to stir up the members of the churches to their duty to their elders, or pastors, who had the oversight of them; and that is to “submit” themselves to them, as in

Heb 13:17, which is done by attending constantly on the word preached by them, and receiving it, so far as it agrees with the Scriptures of truth; and by joining with them in all the ordinances of Christ, and their administrations of them; by being subject to the laws of Christ’s house, as put in execution by them; by taking their counsel and advice, regarding and hearkening to their admonitions and reproofs, and taking them in good part, looking upon them, and behaving towards them, as their spiritual guides and governors. The Syriac and Ethiopic versions read, “to your elders”; such as were particularly set over them in the Lord, and had taken the care of them, for to no others are they obliged to submit themselves.

Yea, all [of you] be subject one to another; that is, all the members of the churches should not only submit themselves to their pastors, but to their fellow members, as in Eph 5:21, they should submit to the superior judgments of one another, esteeming each other better than themselves, and not be tenacious of their own way of thinking and judging of things; yea, condescend to men of low estates and weaker minds, bear the infirmities of the weak, and take all admonitions and reproofs given in a friendly manner kindly; and cheerfully perform all offices of love, and by it serve one another in things temporal and spiritual; doing the meanest services for the good of each other, such as washing the feet of one another, in imitation of their Lord and master.

And be clothed with humility; without which there will be no subjection, either to the elders, or one another. This is a grace which shows itself in a man’s thinking and speaking the best of others, and the worst of himself; in not affecting places and titles of eminence; in being content with the lowest place, and patiently bearing the greatest contempt; in not aspiring to things too high for him, always acknowledging his own meanness, baseness, and unworthiness, ascribing all he is, and has, to the grace and goodness of God, whether it be gifts of nature, providence, or grace: and this is a believer’s clothing, not the robe of his justifying righteousness before God, but is a considerable part of his inward garment of sanctification, which is in the sight of God of great price; and makes a large show in his outward conversation garments before men, and renders him lovely and amiable: it is an ornament to him, which is precious with God, and recommends him to the esteem of men, and the religion and Gospel he professes, and his profession of it. Some think there is a metaphor in the words, taken from knots of ribbons, and such like things, wore by women on their heads, or breasts, for ornament; and that the apostle’s advice to the saints is, that their breast knot, or ornament, should be humility. Others think it is taken from a sort of badge which servants wore over their garments, by which they were distinguished; and so saints are directed to put on this badge, by which they may be known to be the servants of Christ: the former seems more agreeable: but as the word signifies to bind, or fasten anything, by tying of knots, it may denote the retaining of this grace in constant exercise, so as never to be without it; and to be clothed or covered with it, is always to have it on, and in exercise, in every action of life, in all our deportment before God and men, in all public and religious worship, and throughout the whole of our conversation, in the family, in the world, or in the church. The phrase seems to be Jewish, and is to be met with in the writings of the Jews. It is said a,

“he that has fear, , “and is clothed with humility”; humility is the most excellent, and is comprehended in all, as it is said, Pr 22:4. He who has the fear of God is worthy of humility, and everyone that hath humility is worthy of kindness or holiness.”

And it is a saying of R. Meir b,

“he that loves God loves men; he that makes God glad makes men glad; and it (the law) , “clothes him with humility and fear”.”

For he resisteth the proud; or “scorneth the scorners”, as it is in Pr 3:34, from whence these words are taken: the Lord treats them as they treat others; as they despise all other men and things, he despises them; he is above them, in that they have dealt proudly, and has them in derision; he eludes all their artifices, and frustrates their schemes, and disappoints their ambitious views, and scatters them in the imagination of their hearts, and brings their counsels to confusion, and opposes himself to them, and as their adversary; and a dreadful thing it is for persons to have God stand up against them, and resist them. This is a reason dissuading from pride, and exciting to humility, as is also what follows: and giveth grace to the humble; that is, more grace; see Jas 4:6. The first grace cannot be intended, for no man is truly humble before he has received the grace of God, it is that which makes him so; or it may design larger gifts of grace, which God bestows on those who acknowledge him to be the author and giver of what they have, and who make a proper use of them to his glory; when he takes away from the vain and ostentatious that which to themselves and others they seemed to have. Moreover, God grants his gracious presence to such as are of an humble, and of a contrite spirit; and at last he gives them glory, which is a free grace gift, and the perfection of grace; the poor in spirit, or humble souls, have both a right and meetness for, and shall enjoy the kingdom of heaven.

a Zohar in Numb. fol. 60. 3. b Pirke Abot, c. 6. sect. 1.

Fuente: John Gill’s Exposition of the Entire Bible

Humility Recommended.

A. D. 66.

      5 Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.   6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:   7 Casting all your care upon him; for he careth for you.

      Having settled and explained the duty of the pastors or spiritual guides of the church, the apostle comes now to instruct the flock,

      I. How to behave themselves to their ministers and to one another. He calls them the younger, as being generally younger than their grave pastors, and to put them in mind of their inferiority, the term younger being used by our Saviour to signify an inferior, Luke xxii. 26. He exhorts those that are younger and inferior to submit themselves to the elder, to give due respect and reverence to their persons, and to yield to their admonitions, reproof, and authority, enjoining and commanding what the word of God requires, Heb. xiii. 17. As to one another, the rule is that they should all be subject one to another, so far as to receive the reproofs and counsels one of another, and be ready to bear one another’s burdens, and perform all the offices of friendship and charity one to another; and particular persons should submit to the directions of the whole society, Eph 5:21; Jas 5:16. These duties of submission to superiors in age or office, and subjection to one another, being contrary to the proud nature and selfish interests of men, he advises them to be clothed with humility. “Let your minds, behaviour, garb, and whole frame, be adorned with humility, as the most beautiful habit you can wear; this will render obedience and duty easy and pleasant; but, if you be disobedient and proud, God will set himself to oppose and crush you; for he resisteth the proud, when he giveth grace to the humble.” Observe, 1. Humility is the great preserver of peace and order in all Christian churches and societies, consequently pride is the great disturber of them, and the cause of most dissensions and breaches in the church. 2. There is a mutual opposition between God and the proud, so the word signifies; they war against him, and he scorns them; he resisteth the proud, because they are like the devil, enemies to himself and to his kingdom among men, Prov. iii. 34. 3. Where God giveth grace to be humble, he will give more grace, more wisdom, faith, holiness, and humility. Hence the apostle adds: Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time, v. 6. “Since God resisteth the proud, but giveth grace to the humble, therefore humble yourselves, not only one to another, but to the great God, whose judgments are coming upon the world, and must begin at the house of God (ch. iv. 17); his hand is almighty, and can easily pull you down if you be proud, or exalt you if you be humble; and it will certainly do it, either in this life, if he sees it best for you, or at the day of general retribution.” Learn, (1.) The consideration of the omnipotent hand of God should make us humble and submissive to him in all that he brings upon us. (2.) Humbling ourselves to God under his hand is the next way to deliverance and exaltation; patience under his chastisements, and submission to his pleasure, repentance, prayer, and hope in his mercy, will engage his help and release in due time, Jas 4:7; Jas 4:10.

      II. The apostle, knowing that these Christians were already under very hard circumstances, rightly supposes that what he had foretold of greater hardships yet a coming might excite in them abundance of care and fear about the event of these difficulties, what the issue of them would be to themselves, their families, and the church of God; foreseeing this anxious care would be a heavy burden, and a sore temptation, he gives them the best advice, and supports it with a strong argument. His advice is to cast all their care, or all care of themselves, upon God. “Throw your cares, which are so cutting and distracting, which wound your souls and pierce your hearts, upon the wise and gracious providence of God; trust in him with a firm composed mind, for he careth for you. He is willing to release you of your care, and take the care of you upon himself. He will either avert what you fear, or support you under it. He will order all events to you so as shall convince you of his paternal love and tenderness towards you; and all shall be so ordered that no hurt, but good, shall come unto you,” Mat 6:25; Psa 84:11; Rom 8:28. Learn, 1. The best of Christians are apt to labour under the burden of anxious and excessive care; the apostle calls it, all your care, intimating that the cares of Christians are various and of more sorts than one: personal cares, family cares, cares for the present, cares for the future, cares for themselves, for others, and for the church. 2. The cares even of good people are very burdensome, and too often very sinful; when they arise from unbelief and diffidence, when they torture and distract the mind, unfit us for the duties of our place and hinder our delightful service of God, they are very criminal. 3. The best remedy against immoderate care is to cast our care upon God, and resign every event to the wise and gracious determination. A firm belief of the rectitude of the divine will and counsels calms the spirit of man. We ceased, saying, The will of the Lord be done, Acts xxi. 14.

Fuente: Matthew Henry’s Whole Bible Commentary

Be subject (). Second aorist passive imperative of .

Unto the elder (). Dative case. Here the antithesis between younger and elder shows that the word refers to age, not to office as in 5:1. See a like change in meaning in 1Tim 5:1; 1Tim 5:17.

All (). All ages, sexes, classes.

Gird yourselves with humility ( ). First aorist middle imperative of , late and rare verb (in Apollodorus, fourth cent. B.C.), here only in N.T., from and (knot, like the knot of a girdle). was the white scarf or apron of slaves. It is quite probable that Peter here is thinking of what Jesus did (Joh 13:4ff.) when he girded himself with a towel and taught the disciples, Peter in particular (Joh 13:9ff.), the lesson of humility (Joh 13:15). Peter had at last learned the lesson (Joh 21:15-19).

The proud (). Dative plural of (Jas 4:6; Rom 1:30) after (present middle indicative of as in Jas 4:6 (quoted there as here from Pr 3:34).

Fuente: Robertson’s Word Pictures in the New Testament

Be clothed with humility [ ] . The last word is a very peculiar one, occurring only here. It is derived from kombov, a roll, band, or girth : a knot or roll of cloth, made in tying or tucking up any part of the dress. The kindred word ejgkombwma, from which the verb is directly formed, means a slave ‘s apron, under which the loose garments were girt up. Compare Horace’s “puer alte cinctus,” a slave girt high. Hence the figure carries an exhortation to put on humility as a working virtue employed in ministry. This is apparent from the evident reminiscence of that scene in which Peter figured so prominently – the washing of the disciple ‘s feet by the Lord, when he girded himself with a towel as a servant, and gave them the lesson of ministry both by word and act. Bengel paraphrases, “Put on and wrap yourselves about with humility, so that the covering of humility cannot possibly be stripped from you.”

Resisteth [] . A strong and graphic word. Lit., setteth himself in array against, as one draws out a host for battle. Pride calls out God ‘s armies. No wonder, therefore, that it “goeth before destruction.” The proud [] . See on pride, Mr 7:22. Compare Jas 4:6. To the humble. See on Mt 11:29.

Fuente: Vincent’s Word Studies in the New Testament

1) “Likewise ye younger.” (homoios) likewise (as elders) (Greek neoteroi) you younger men.

2) “Submit yourselves unto the elder.” (Greek hupotagete) “Submit yourselves unto the elder.” (Greek hpotagete) “Submit ye yourselves” to the elders, be subject to the mature ordained leaders of the flock. Avoid attempting to correct or reprimand mature ordained brethren.

3) “Yea all of you be subject one to another.” Let all of you younger men be subject to, learn to serve God with one another. Note Eph 4:1-3; Eph 5:21.

4) “And be clothed with humility.” (Greek egkombosasthe) “Gird ye on” or be ye girded with humility or a mind of subjection.

5) “For God resisteth the proud. ‘ The proud, the arrogant who defy God’s Word or instructions, have his disapproval, resistance, Pro 3:34; Pro 18:12; Jas 4:6.

6) “And giveth grace to the humble.” (Greek tapeinois) “to humble men” he gives — doles .) but grace, Php_2:5-7; 2Ch 7:14; 2Ch 34:27; Mic 6:8.

Fuente: Garner-Howes Baptist Commentary

5 Likewise, ye younger The word elder is put here in a sense different from what it had before; for it is necessary, when a contrast is made between them and the younger, that the two clauses should correspond. Then he refers to the elders in age, having before spoken of the office; and thus he comes from the particular to the general. And in short, he bids every one that is inferior in age to obey the counsels of the elders, and to be teachable and humble; for the age of youth is inconstant, and requires a bridle. Besides, pastors could not have performed their duty, except this reverential feeling prevailed and was cultivated, so that the younger suffered themselves to be ruled; for if there be no subjection, government is overturned. When they have no authority who ought by right or order of nature to rule, all will immediately become insolently wanton.

Yea, all He shews the reason why the younger ought to submit to the elder, even that there might be an equable state of things and due order among them. For, when authority is granted to the elders, there is not given them the right or the liberty of throwing off the bridle, but they are also themselves to be under due restraint, so that there may be a mutual subjection. So the husband is the head of the wife, and yet he in his turn is to be in some things subject to her. So the father has authority over his children, and still he is not exempt from all subjection, but something is due to them. The same thing, also, is to be thought of others. In short, all ranks in society have to defend the whole body, which cannot be done, except all the members are joined together by the bond of mutual subjection. Nothing is more adverse to the disposition of man than subjection. For it was formerly very truly said, that every one has within him the soul of a king. Until, then, the high spirits, with which the nature of men swells, are subdued, no man will give way to another; but, on the contrary, each one, despising others, will claim all things for himself.

Hence the Apostle, in order that humility may dwell among us, wisely reproves this haughtiness and pride. And the metaphor he uses is very appropriate, as though he had said, “Surround yourselves with humility on every side, as with a garment which covers the whole body.” He yet intimates that no ornament is more beautiful or more becoming, than when we submit one to another.

For, or, because. It is a most grievous threatening, when he says, that all who seek to elevate themselves, shall have God as their enemy, who will lay them low. But, on the contrary, he says of the humble, that God will be propitious and favorable to them. We are to imagine that; God has two hands; the one, which like a hammer beats down and breaks in pieces those who raise up themselves; and the other, which raises up the humble who willingly let down themselves, and is like a firm prop to sustain them. Were we really convinced of this, and had it deeply fixed in our minds, who of us would dare by pride to urge war with God? But the hope of impunity now makes us fearlessly to raise up our horn to heaven. Let, then, this declaration of Peter be as a celestial thunderbolt to make men humble.

But he calls those humble, who being emptied of every confidence in their own power, wisdom, and righteousness, seek every good from God alone. Since there is no coming to God except in this way, who, having lost his own glory, ought not willingly to humble himself?

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXEGETICAL NOTES

1Pe. 5:5. Be clothed.Lit. gird yourselves. Perhaps the word refers to the frock, or apron, distinctive of slaves. Strictly, the Greek word means, tie yourselves up in humility. , from , a top-knot, as a cocks comb, or bow-knot, or ornamental fastening by which vestments are drawn about the wearer. Make humility your outermost, conspicuous dress, that which covers all the rest, or binds all into one. (There was a peculiar kind of cape, well known by a name taken from this verbwe might call it a tie-upand this kind of cape was worn by slaves, and by no others. It was, in fact, a badge of servitude.)

1Pe. 5:6. Humble yourselves.Especially with a view to the quiet bearing of the afflictions and distresses you may be called to endure.

MAIN HOMILETICS OF THE PARAGRAPH.1Pe. 5:5-7

Humility in Church Relations.It is but natural that the apostle, in giving his advice to the Church, in view of its circumstances of disability, temptation, and peril, should first address the elders or officials, and then address the members of the Church, dividing them into the younger ones and the rest.

I. Humility in the younger takes form as submission.Likewise, ye younger, be subject unto the elder. The very energy of activity and enterprise, that should be characteristic of young people, may make them unduly confident, and over-masterful. Young people will seldom take any advice from the older ones. But the Christian spirit should have its influence on this characteristic weakness, and make the young members humbly submit themselves to superior wisdom and experience. Humility in Church life, possessing both the younger and the elder, would enable the energetic younger to inspire the slow and sluggish elder; and the careful and experienced elder to tone and temper the impulsive younger.

II. Humility in the elder takes form as service.Yea, all of you gird yourselves with humility, to serve one another. When St. Paul would plead for Christian humility, he presents the example of Christ, saying, Let this mind be in you, which was also in Christ Jesus; and when we follow his illustration we see that it was a mind of humility which showed itself in servicesacrificing service. If, without asserting himself, or getting for himself, each member is supremely anxious to find opportunities for serving the others, there need be no fear whatever of the Church relations being pleasantly sustained. And St. Peter, perhaps, had especially in mind the way in which such humble and self-forgetting mutual service would help the Churches in the time of difficulty and strain, which might involve serious loss and persecution for particular members. The times provided plentiful occasions for fulfilling the injunction, By love serve one another.

III. Humility in all the members of the Church towards God.This is the humilitybasal humilityon which must rest all humility in the various relations of the Church. A man will never be humble-minded in his relations with his fellow-man unless he is, and keeps, humble-minded towards God. And this is the right attitude to take before God. Humble yourselves, therefore, under the mighty hand of God, that He may exalt you in due time. But is this to be taken as vague and general, or as precise and particular? If the latter, then St. Peter means, by the mighty hand of God, just those circumstances of distress and peril in which the Christians were then placed, which, from one point of view, were the schemes of enemies, but from a higher point of view were the permissions, and overrulings, and discipline, of Godthe mighty hand of Godto which they should respond in the humbling of a cheerfully gracious submission and endurance. Taken in this light, we see at once how the sentence, casting all your care (anxiety) upon Him, is a very tender and pathetic re-statement of the earlier sentence: humble yourselves, therefore, under the mighty hand of God. It is the best sign of a true humility before God that we do not try to keep our own care, as if we felt that we could, but are fully willing, in a child-spirit, to let our Father care, being quite sure that He does care. The humility of the child before God will be sure to nourish the humility of the brother, which will find fitting expression in all the relations with the brothers. It would be a sad calamity for Christians under persecution, suddenly to find God Himself in array on the enemys side; and this they would find if they went against discipline. The humility here recommended is not merely a submissive bearing of the strokes which it pleased God to let fall upon them, but it was to be shown in their bearing towards one another.

SUGGESTIVE NOTES AND SERMON SKETCHES

1Pe. 5:5-7. Service Free from Care.Single sentences taken out of Bible passages may oftentimes suggest very beautiful and very helpful meditations and sentiments; but he would be a very limp and weak Christian, having no strengthening principles, and no strong grip of steadying truths, who should persist in living entirely on single texts. The familiar words, Casting all your care upon Him, for He careth for you, have made solacing music for our souls in many of the anxious times of life. We love them, as we love the friends who have put their hands gently into ours when we entered, and went through, the dark valleys of our lifes sorrows. And yet the passage into which those words are fitted lights up the familiar sentence with new meaning, and gives it a fresh, and more practical bearing on that Christian life which we are pledged to live. We may be quite sure that St. Peter dwelt much in thought upon the brief time of his fellowship with the Man, Christ Jesus, in whom he discerned the Son of God. And two scenes especially must have come up before him with great frequency. He would often see the high priests palace; recall again his shameful denials of his Lord; and feel afresh the look that melted him into penitence. But he must have tried to shut out that scene: to dwell on it too much was to bring undue depressions upon his spirit. He would turn to another scene; he would free his thoughts from weak and sinful self, and try to fix them upon Jesus. St. Peter would love to go over again and again the scene in the upper chamber before the Lords last Passoverthough it also had its smaller humiliations for him. He would see again the surpassing dignity of his Divine Lord, as He rose from supper, laid aside His garments, took a towel, and girded Himself, as if He were but the servant of the house; poured water into the basin, and began to wash the disciples feet, and to wipe them with the towel wherewith He was girded. Could St. Peter ever forget the look that was on the face of his Lord when He had taken His garments, and was seated again. Could He ever lose out of his soul the words that were then spoken by Him who spake as never man spake? They thrill us now as we read them. How they must have thrilled him who heard them fresh from the sacred Lips! Know ye what I have done to you? Ye call Me Master and Lord: and ye say well; for so I am. If I, then, he Lord and the Master, have washed your feet, ye ought also to wash one anothers feet. For I have given you an example, that ye also should do as I have done to you. The scene was evidently in St. Peters mind, and the words were evidently in his memory, when he wrote the passage which is before us as a text. He has been, in the previous verses, giving particular counsels, precisely adapted to the elder and to the younger members of the Church. And then he thinks of something that needs to be pressed upon the attention of every one. It is the example of their Divine Lord, and his, on that solemn supper night. Yea, all of you gird yourselves with humility, to serve one another; 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. Remembering that St. Peter wrote his letter to Jewish Christians scattered abroad, who were called to endure much and varied persecution on account of their faith in Christ, the point of His counsel at once appears. Such persecution was but Divine discipline. They would lose all the blessing of it if they resisted, repined, and let it make them feel hard and unloving. Better, far better, humble themselves under Gods mighty hand; submit to His providential dealings; see how the afflictions and persecutions affected them all alike, rich and poor, and were designed to draw them into a nearer and more helpful brotherhood. One thing they could do, and it would bring them the best cheer in their time of trouble; forgetting their own dignities, they could gird themselves with humility, and by love serve one another. They could fill up their lives with the joy of Christlike service; and as for the cares, and anxieties, which persecutions might bring, or even this loving service of others might bring, they could cast all such cares on God, in the absolute confidence that He was caring for them. We may get St. Peters counsel duly impressed upon our hearts, and with fitting applications to our own precise circumstances, if we consider

(1) that the service of one another demands humility;
(2) that the service of one another at once relieves from cares, and brings cares;
(3) and that the cares which service brings, God bears with us.

I. The service of one another demands humility.Our Lords symbolic teachings in the upper room were called forth by the failure of His disciples to serve one another. Not one of them was willing to do the lowly, kindly service of washing the feet of the others. And their failure was due to their lack of humility. They were all self-interested; each had an exaggerated estimate of his own importance. In their self-consciousness and pride they had even been disputing as to which had the claim to the most honourable offices in the kingdom which they expected to see so soon established. Each one thought he was a proper person to be served, and as long as each one thought so, he was not likely to demean himself to servecertainly not in such lowly ways as washing feet. We can never serve one another while we keep up undue estimates of our own importance. The man who has to take care of his own dignity will never take care of anybody elses well-being. He is over-occupied. For those first disciples the object-lesson given them was a severe and searching one. The Master Himself, whose dignity was unquestionable, took a towel, and girded Himself, as if He were a servant, and cheerfully did a servants work. He showed them that the humility which can serve is a distinguishing mark of true greatness, and is perfectly in harmony with the highest offices. Had He thought of what was due to Him, He never would have served humanity at the cost of self-sacrifice. Because He could humble Himself to serve humanity, therefore God hath highly exalted Him, and given Him a name which is above every name. The ideaessential ideaof Christian discipleship is service, because another essential idea of it is humility. St. Augustine was right when he answered the question, What is the chief grace of Christianity? by saying at once Humility. Humility is the most striking thing in a mans conversion. He is self-humbled in the conviction of sin; and he is self-humbled in being obliged to accept salvation as a gift of grace. And that humility is the rootage of the new regenerate character. As the new life unfolds, it will soon be evident how it brings a man into tender, sympathetic relations with his fellow-men, and inspires him to watch for and meet all opportunities of service. But let the new regenerate life fail to grow; let the old self come back, nourishing the old pride, and inevitably the interest in others declines, and a life of service begins to look mean and humiliating. Gird yourselves with humility, and keep yourselves girded, and you will want to serve one another. Undo that girdle, put it away from you, and then other people may wash disciples feetyou wont. So far from helping disciples to serve one another, you will expect the disciples to serve you. It is a thing to set ever freshly before us, that we must be striving to gain this mind of Christthe humility that loves to serve. St. Peter speaks of humility, in a figurative way, as a garment to be put on. The word here rendered be clothed is a very expressive one, being derived from , a string, or band, with which a garment is fastened to the person; so that humility is to be put on as an outer dress, to ornament the wearer; and to be kept on (because tied in knots), and not merely to be worn on certain occasions. There is a secret in Christian humility. It is the attitude of a man among men who has humbled himself before Godhumbled himself under the mighty hand of God.

II. The service of one another at once relieves us from cares and brings to us cares.It relieves us from the cares which come to us out of difficult and distressing circumstances. Many a Christian man has felt overwhelmed; every door has seemed shut up, every sphere over-weighted; every attempt results in failure, every prospect looks dark. Moved by the comforting Spirit, he just leaves it all, and goes out to serve somebody, to find some soul more sorely stricken than he is, and to cheer such a soul with the consolations of God. That man, in the service of another, finds his own cares relieved. What he has been saying, in his efforts to serve, has come right home to his own heart, and he returns upon his own cares, and they do not seem quite so heavy and so dark. He can almost be sure that there is a little break in the sky that is ushering in the dawn of a brighter day for him. What a cheer for his own sorrows St. Paul must have gained when he tried to serve the sorrowing Corinthians! He speaks of the Father of mercies and God of all comfort, who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God. Many a Christian has been overwhelmed with doubts; has found himself questioning this and that, until the very foundations of truth seem to have given way, and he has not even a corner-stone left on which to rest a hope. He is a wise friend to the doubter who takes him away from study, and books, and thoughts; refuses to argue anything with him, but leads him out to the widowed, the fatherless, the sick, the lost, whom he may serve. The cares of doubt will soon be relieved, and charity will bring back faith. And there is a sense in which the cares of the spiritual life may be relieved by the humble serving of others. If we make attention to spiritual life too exclusive, we are sure to become morbid, full of moods, dependent on feelings, and insincere in reading our own experiences. It is the best relief to go and undertake some Christian work. Give up brooding over varying feelings, and go out and undertake some service of righteousness and charity. Never mind about spiritual emotions; they will take care of themselves. Become intensely anxious about good works; this good work, by love serving one another. Many a young Christian has begun to keep a diary of his feelings, and kept on with it until he discovered that it was making him morbid and miserable; and then he flung the diary away for ever, let God take care of his feelings, and spent himself in active servicegirded himself, and set himself to do the Christly work of serving others. But it is also true that the service of others brings cares. It brings their cares upon us whom we serve, for all true service rests upon sympathy, upon fellow-feeling; and it means that we take the cares of others upon our own hearts and hands. But this is the holiest and most Christlike form that human care can take; and with absolute assurance of help, for us and for them, we may cast these cares of others upon God. But if we devote ourselves, in a generous spirit of self denial, to the helping of others, we shall also find the service brings cares concerning ourselves. Oftentimes they will be cares taking form as temptations. It may be suggested to us that our lowly deads may affect our reputations; our readiness to serve others may seem to prevent our getting on in life, and may even make earthly prosperity impossible. We may hear men saying of us, He is always looking after other people, but he never seems to look after himself. It is true that no man ever yet made himself poor by what he gave away for Christs sake, and no man ever yet ruined his life-prospects by unselfish devotion to the service of others. A man may miss what he imagined for himself, or what others have hoped for him. That is very possible. But God stands by every Christly man; takes his care upon Himself, and sees that the man gains the best of both worlds, just the best of both worlds for him. Does such care come pressing on any of you? Have you almost become convinced that a life of service cannot be a life of worldly success? Cast that care on God. I know how He will comfort you. He will say in your soul, A life of service is a life of success. To serve is heaven. To serve is angelic. To serve is Christly. To serve is Divine. And to be heavenly, Christly, angelic, and close kin with God, is success.

III. The cares which service brings, God bears with us.For He careth for you. We dwell frequently on the delightful thought that God is concerned about us, and that His loving interest wraps us round, keeps us safe, and holds us up. But we do not so often see the limitation of the assurance. God careth for you, precisely you who are girding yourselves to serve one another, and find that various cares come to you as you render the service. God careth for you, who have characters which find revealing expression in service. God is interested in you, and in yours, in your circumstances, but only in them for the sake of you. God cares for character. Do not in the least fear. God will take care of that. God will nourish that. God will reward that. Faithfully live out the Christian life, as a life of humility that loves to serve. Faithfully live it out, whatever it may seem to cost you, whatever loss it may seem to involve. Man may misread your life. He is very likely to do so. You may misread it yourselves. You are even more likely to so. But God makes no mistakes, and never misunderstands. He sees some doing servicewashing disciples feetin a spirit of ostentation, and He turns away from the unlovely sight. He knows whether His servants are girded with humility for their service. He estimates the cares that come upon them, He cares for them. And His care has in it a purpose of infinite love. The care shines in the smile that cheers the workers. The care reaches down everlasting arms to uphold the workers. The care bids the angels keep ready the many mansions, the resting places, until the day when those who have served others shall themselves be served. He shall bid them sit down to meat, and come forth Himself and serve them. Ministers, serving one another; casting all self cares on God, while we do His work, quite sure that He careth for us;this many of us may have to win; this many of us may have to keep. Gird yourselves with humility, to serve one another. And of this be quite sure, He careth for you.

1Pe. 5:5. Humility.This was not a new word when the New Testament was written. It, or its Greek equivalent, was very common, but used only contemptuously and rebukingly. It always meant meanness of spirit. To be humble was to be a coward. It described a cringing soul. It was a word for slaves. Where could we find a more striking instance of the change that the Christian religion brought into the world than in the way in which it took this disgraceful word, and made it honourable? To be humble is to have a low estimation of ones self. That was considered shameful in the olden time. You insulted a man if you called him humble. It seemed to be inconsistent with that self-respect which is necessary to any good activity. Christ came, and made the despised quality the crowning grace of the culture that He inaugurated. The disgraceful word became the key-note of His fullest gospel. He redeemed the quality and straightway the name became honourable. What was the change that Christianity accomplished, and how did it come about? Humility means a low estimate or value of ones self. But all values are relative. The estimate we set on anything depends on the standard with which we compare it. And so values are always varying as the standard or the object with which you compare the thing that you are valuing changes. Christianitys great primary revelation was God. Much about Him it showed men, but first of all it showed them Him. He stood beside mans work. And God in the world must be the standard of the world. Greatness meant something different when men had seen how great He was; and the manhood which had compared itself with lesser men, and grown proud, now had a chance to match itself with God, and to see how small it was, and to grow humble about itself. It is wonderful how the smallest man can keep his self-complacency in the presence of the largest But let that small man become a Christian; that means, let the narrow walls of his life be broken down, and let him see God, present here by Christ. At once, then, all is changed. It would be a fearful thing if the only thing that Christ showed us of God were His greatness. The pure humiliation would be too crushing. But the revelation is not only this. It includes not only the greatness, but the love, of God. The majesty is that of a father, which takes our littleness into His greatness, makes it a part of itself, honours it, trains it, does not mock it; then there comes the true graciousness of humility. It is not less humble; but it is not crushed. The energy which the man used to get out of his estimate of his own greatness, he gets now out of the sight of his Fathers, which yet is so near to him that, in some finer and higher sense, it still is his; and so he is more hopeful, and happy, and eager, in his humility than he ever used to be in his pride. The true way to be humble is not to stoop till you are smaller than yourself, but to stand at your real height against some higher nature that shall show you what the real smallness of your greatest greatness is. The first is the unreal humility that goes about deprecating human nature; the second is the genuine humility that always stands in love and adoration, glorifying God. Christ also rescued and exalted humility by magnifying the essential glory of humanity. There never was any life that so superbly asserted the essential worth of humanityshowed what a surpassing thing it is to be a manlike that sin-convicting life of Jesus. He showed us that the human might be joined to the Divine. He glorified human nature, and by this glorification He taught man that it was his true place to be humble. There is nothing more strange, and at the same time more truthful, about Christianity than its combination of humility and exaltation for the soul of man. Christianity puts men face to face with the humbling facts, the great realities, and then humility comes upon the soul as darkness comes upon the face of the earth, not because the earth has made up its mind to be dark, but because it has rolled into the great shadow.Phillips Brooks.

1Pe. 5:6-7. Perfect for Service.The captain of our salvation was made perfect through sufferings. He became obedient unto death, even the death of the cross. If we would be like Him in His glory, we must first be like Him in His sufferings. Good things come after trouble. It is well to try and look upon life aright before we are forced to do so by the pressure of outward misery. We are to imitate Christ, so far as it is possible, in the particular sort of employment which He chosenamely, in the mixing with other men; neither for business onlythat is, in the way of our calling; nor yet for pleasure onlythat is, in common society; but for charity in its largest sensethat is, from a desire to do good to the bodies or souls of others. This Christ-like employment is most suited to our state on earth, and especially helps us to make that state happy, by enabling us to rid it of its carefulness. 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. 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 activity 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. He therefore made that so valuable which could help us forward to our real and eternal life, and that so trifling, when received in faith, which can but give joy and sorrow for a moment. Life is before us as a trial-time of uncertain length, in which we may fit ourselves, if we will, for an eternal life beyond it. We may be thankful to God when He makes our training for eternity consist in the doing great and useful actions, in bringing forth much fruit; but we, each of us, are doing our business as thoroughly, are answering as completely the purposes for which we were sent into the world, if we are laid for years on a bed of sickness, and made incapable of action. It is not true that our great business or object in this world is to do all the good we can in it; our great business and object is to do Gods will, and so to be changed through His Spirit into His image that we may be fit to live with Him for ever. His will is declared to us by the course of His providence, putting us into different situations of life where different duties are required of us. But these duties are duties because they are His will; and if performed without reference to Him, however good our motives may be, the great business of life is left undone. To keep this end in view is a wonderful means of ridding life of its carefulness. If simply to be useful in our generation be our main object, our happiness cannot but greatly depend upon outward circumstances. Weakened health, and early death, spoil usefulness. When we recollect what is indeed our real business here, we cast at once all our care on God, and resign ourselves contentedly to His disposal. It is with reference to this view of life especially that Christs particular employment, the mixing with others, not for business, or for pleasure, but to do them good, is so exceedingly useful. It is surprising how much pleasure may be given every day, how much suffering relieved, and how much good done. But how can we secure such a life? We may not be able to imitate Christ exactly in this point, but we must find opportunity to do sometimes what He did always. In every station or employment, we must find opportunity, or make it, if we would not deprive ourselves of what may well be called the path of daily living. And God will enable us to make a great deal even of our common intercourse with others; and here we all have our opportunities, unless we choose to neglect them. Such, then, is Christs daily lesson to us; not to be idle or slothful in our work; and to sanctify it all by doing it as to Him, and not to man.Thomas Arnold, D.D.

1Pe. 5:7. Casting Care.This familiar verse is more suggestive studied in its connection. The apostle is commending the great grace of Christian humility; first on the younger members of the Church in all their relations with the elder, and then on all the members in their various Church relations. Then follows this striking expression: Be clothed with humility, or Gird yourselves with humility. The picture presented to us is that of the Eastern gentleman, whose long, loose, and flowing garments are not held in place, or properly set off, until the handsome folded girdle is skilfully adjusted about the loins. St. Peter would remind us that there is a dress of Christian graces with which we should be clothed; but the various graces will not take orderly forms and relations, nor will they be complete, unless we are girded about with the sweet grace of Christian humility. Then the apostle reminds us that there is a foundation humility upon which our humble relations one with another must depend. It is the humbling of the self before God. Our text, taken with the immediately previous sentence, reminds us that the same truth may need setting in different forms, in order to meet the needs of various classes of persons. There are strong, energetic persons, who need to have truth stated strongly, and in tones of command. To them St. Peter says, Humble yourselves under the mighty hand of God. But there are also gentle souls, to whom the truth comes most effectively when it sounds like a still small voice, and falls like the night dews. To meet their case St. Peter repeats his command; and now it is, Casting all your care upon Him, for He careth for you. Humble souls find it easy to cast their care. They who can cast their care must be humble.

I. Think of mans care.All your care. By care is meant anxiety rather than affliction. Anxiety suggests the daily worry, the care about a thousand things. Care arises from:

1. Our frequent misunderstandings with our fellow-men. It comes because we persist in estimating things from our own points of view.
2. Our business and family claims. For these we need the word harassed.
3. Our religious claims. There should be grave anxiety as to the spirit of our life, and the tone of our example. And there should be constant watchfulness to find out, and willingness to respond to, all the reasonable demands made on our time or on our money.

II. Think of Gods care.He careth for you. One is surprised to find the same word used for God as for ourselves. His care cannot be quite like ours. There can be no fretfulness, no worry, in it.

1. See His care of all the creatures He has made.
2. His precise knowledge of our anxieties.
3. His care of us in the midst of our anxieties.

III. Gods care of us is a persuasion to cast our care on Him.For. He cares; then why should we? He is able; He is wise; He knows all; He loves with an everlasting love; He is our Father. Why should we not be as calm as the sailor boy in the wild storm, who knew that his father held the helm? If we would see precisely what is meant by casting our care on God, let us think of the prophet lifting up holy hands, and saying that most full, most touching, of all Bible prayers, O Lord, I am oppressed; undertake Thou for me. Is this casting care difficult? It is lifes great lesson. Yokes cease to rub and press when God bears them with us. Crosses are lightened when God bears them with us. And He always takes the heavier end. Some, however, do not know God well enough to trust Him thus simply, thus perfectly. Of all the burdens He would have cast upon Him, the first is that of the unpardoned soul. That! Yes; that greatest of all our cares we may roll off on Him who careth for us.

The Care of One Who Loves.The care which God has is the care of one who loves, and therefore takes on his own heart the troubles of his beloved one. And what does He do with our care when thus we cast it upon Him? He does not take it and put it right away, hiding it for ever from our view. We wish He would do that. He does something altogether better. He takes the burden of care and puts it gently back on our shoulders, saying, Remember, it is My care now; it is yours no longer. And now I want you to carry it for Me. Then the yoke feels easy, and the burden is light.

Human Cares and the Divine Care.The value of the injunction in the former half of the text depends entirely upon its latter half. For until we can get men to believe in the care of God for them, we shall never persuade them to cast all their care upon Him. It must be confessed, however, that it is not easy for any of us adequately to realise what these words, He careth for you, mean.

I. There are those who declare that the words have no meaning.They see no He in the universe. True, they speak of nature with reverence, and in terms so warmly personal that we are sometimes tempted to think that their science has found what their faith had lost; but, if we may trust their own assertions, it is not so, for they find no evidence in nature of a living God. No man can cast his care upon an IT. The materialists creed fosters an inhuman quite as much as an ungodly type of character. If ever the presence of care becomes too heavy for him to bear it alone, one of two results will follow: either the creed will break down, or the man will. Hence suicide is so often the consequence of atheism.

II. We may find it difficult to realise that God really cares for us.

1. Easier to believe that He cares for the universe at large, than that He takes any interest in us as individuals. Too prone to think of Him as exercising some kind of care over us, as a general does over his troops. He is not a general, but a Father. To rightly understand this text we must read, He cares for me; or,

2. Some one may say, I cannot think God cares very much for me, or He would not allow me to suffer as I do, and give me this weary burden of care to bear day by day. Like a child complaining of having hard lessons to learn. Very often trials and anxieties are the pledge and token of Gods love. If we had no care we might begin to doubt whether God cared for us.

III. If we lift the burden of our care at all we are to lift it for the last time, that we may cast it upon God.Once there, it becomes Gods care, not ours. Because God cares for us, He will care for it.

IV. The little word all includes even the trivial and passing anxieties of each day.To suppose that some cares are too insignificant to take to God in prayer is not to honour Him, but unnecessarily to burden ourselves. It has been said that white ants pick a carcase quicker and cleaner than a lion does; and so these little cares may even more effectually destroy our peace than a single great trouble if, in our mistaken reverence for Gods greatness, we refuse to cast them upon Him. G. S. Barrett, B.A.

ILLUSTRATIONS TO CHAPTER 5

1Pe. 5:7. Gods Love Inexhaustible.Suppose a meadow in which a million of daisies open their bosoms, all at one time, to the sun. On one of them, while it was yet a bud, a little stone has fallen. At once crushed and overshadowed, it still struggles bravely against all odds to expand its petals like the rest. For many days this effort is continued without success. The tiny stone, a mighty rock to the tiny flower, squats on its breast, and will not admit a single sunbeam. At length the flower-stalk, having gathered strength by its constant exertion, acquired force enough to overbalance the weight, and tossed the intruder off. Up sprang the daisy with a bound; and in an instant another floweret was added to the vast multitude which in that meadow drank their fill of sunlight. The sun in heaven was not incommoded by the additional demand. The new-comer received into its open cup as many sunbeams as it would have received although no other flower had grown in all the meadowin all the earth. Thus the sun, finite though it be, helps us to understand the absolute infinitude of its Maker. When an immortal being, long crushed and turned away by a load of sin, at length, through the power of a new spiritual life, throws off the burden, and opens with a bound to receive a heavenly Fathers long-offered but rejected love, the Giver is not impoverished by the new demand upon His kindness. Although a thousand millions should arise and go to the Father, each would receive as much of that Fathers love as if he alone of all fallen creatures had come back reconciled to God.Rev. William Arnot.

Providential Care.When a child (says Mrs. Mary Winslow, in her diary, then Mary Forbes) I accompanied my parents, during the French war, on a visit to England. Our vessel was a light barque, carrying a few guns, and but ill furnished for severe conflict with the enemy. On entering the Channel, midway between the English and French coast, a ship of war bore in sight. It was toward night, and as she appeared to bear down upon us, our captain prepared for action. My mother and I were hurried from the cabin to what was thought a place of greater safety below. My father remained on deck. All was confusion above us, while I was astonished at being thus suddenly removed from my comfortable berth to the dismal quarters beneath the decks. We had not been long there when I observed a boy come occasionally to the place of our imprisonment, and, with a large horn in his hand, take something from out of a barrel, having first fixed a lighted candle upon its edge, and leaving it there. Observing, as I sat upon my mothers lapwho was too much absorbed in anxiety to notice the circumstancethat the piece of candle was nearly burnt to the edge, I got down, put out my hand, and took it away, saying, Mamma, this will burn the barrel. It was a cask of gunpowder. Had I not removed it that moment, or in removing it had a spark fallen from the lengthened wick, the vessel and all on board must have been blown to atoms.

Gods Care of His servants.Paul Gerhard was, many years ago, a great preacher in Brandenburg, Germany, and he loved to preach from his heart what he saw and believed in the Word of God. But the Great Elector of Brandenburg did not like his preaching, and sent to say to him, Paul Gerhard, if you cannot preach differently from that, you must leave this country. Gerhard sent back a message that it would be very hard to leave his home, his people, his country, and his livelihood; but he could only preach what he found in Gods Word, and as long as he lived he would preach that. So he had to go into banishment with his wife and little children. At the end of the first days journey they came into a wood, and rested at night at a little inn they found there. The little children were crying and clinging to their mother, and she too, who had kept up all day, now began to weep. This made Gerhard have a very heavy heart. So he went alone into the dark wood to think and pray. While he was in the wood this text came to his mind and comforted him: Commit thy way unto the Lord; trust also in Him, and He will bring it to pass. Yes, he thought, though I am banished from house and home, and dont know where to take my wife and children for shelter to-morrow, yet God, my God, sees me in this dark wood. Now is the time to trust Him. He will show me the way through. He will bring it to pass. He was so happy that he remembered that text, and so thankful to God, that he tried to make the text into a hymn as he paced up and down between the trees. Every verse begins with a word or two from the text, so that if you read the first words of each verse you just read the text. When he went into the house he told his wife about the text, and began to repeat to her his hymn. She soon dried her tears (the children bad already gone to sleep), and become as hopeful and trustful as Gerhard himself. They had scarcely retired to rest when they heard a great noise at the door. It seemed as though some important person were knocking there. When the landlord opened the door, a man on horseback said aloud, I am a messenger. I come from Duke Christian of Merscberg, and I am in search of Paul Gerhard. Do you know whether he has passed this way? Paul Gerhard, said the landlord. Yes, he is in this house. Then let me see him instantly, said the Dukes messenger. And the messenger handed to the good man a large sealed letter. It came from the Duke Christian, and it said, Come into my country, Paul Gerhard, and you shall have church, and people, and home, and livelihood, and liberty to preach the gospel to your hearts content. Gerhards hymn commenced thus:

Commit thy way, O weeper,

The cares that fret thy soul,

To thine Almighty Keeper,

Who makes the world to roll;

Unto the Lord, who guideth

The wind and cloud and sea;

Oh, doubt not, He provideth

A pathway, too, for thee.

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

VII. FINAL EXHORTATIONS TO BE SUBMISSIVE, HUMBLE, TRUSTFUL AND WATCHFUL 1Pe. 5:5-11

1Pe. 5:5 Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another; for God resisteth the proud, but giveth grace to the humble.

Expanded Translation

Also, the younger ones must arrange themselves under the older ones. Indeed, all of you must be clothed with a lowly opinion of yourselves [subjecting yourselves to one another];[28] because God opposes and resists the high-minded and arrogant, but gives grace and favor to those who are humble, lowly, and condescending.

[28] Omitted in some MSS.

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Likewise, ye younger, be subject unto the elder

The elder here mentioned is plural in the Greek, and is the same Greek word so rendered in 1Pe. 5:1. But the exhortation here is apparently a general one concerning conduct among Christian brethren. That the elder ones here refers to the elderly in the congregation and not to the bishop as such, I submit the following reasons:

1. It is in plain contrast here to the younger (neoteroi) which invariably has reference to age in the New Testament.

2. The term elder (presbuteros) is elsewhere used in its literal significance. Why not here? Compare Luk. 15:12 with Luk. 15:25. See also Act. 2:17.

3. A very parallel passage is 1Ti. 5:1-2, where the same contrast is found, even in the original. And note there, as here, the previous context concerns the office of the eldership (1Ti. 3:1-7; 1Ti. 4:14).

But in what way are younger Christians to be submissive to older ones? They are to arrange themselves under them (see 1Pe. 3:1, where hupotasso is defined). They must be respectful, kind, courteous, and thoughtful of them.[29]

[29] Compare 2Ki. 2:23-25, Lev. 19:32, Pro. 16:31; Pro. 20:29, Lam. 5:12.

yea, all of you gird yourselves with humility

That is, surround and clothe yourself with it. Humility (tapeininophrosune) is the having a deep sense of ones (moral) littleness; modesty, lowliness of mind,[30]

[30] Thayers Greek Lexicon. See also Trench, Synonyms of the N.T., xlii. Also, note our discussion of tapeinophron under 1Pe. 3:8.

to serve one another

What a different way is the Christian life from that of the worlds dog eat dog philosophy! Compare 1Pe. 3:8-9; Php. 2:3-4.

for God resisteth the proud, but giveth grace to the humble

See the same phrase in Jas. 4:6. The proud, arrogant, and haughty are opposed and resisted by God, though this opposition is not always immediately discernable. But just as certain is his favorable regard for the humble (topeinosliterally, low, not rising far from the ground; hence lowly in his own estimation of himself, lowly in spirit), Only the humble are in a position to receive the spiritual blessings and kindnesses God has to offer him.

Fuente: College Press Bible Study Textbook Series

(5) Likewise, ye younger.Self-submission has been, at least tacitly, inculcated upon the pastors in 1Pe. 5:3; so the writer can say likewise in turning to the rest. In comparison with the presbyters or elders, the lay people are styled younger, or juniors; although in point of natural age, or of baptismal seniority, they might be the older. So our Lord addresses His disciples (according to the rabbinical fashion) as children, though there is good reason to suppose that several were older than Himself; and St. Paul, in the same way, called all the Corinthian Christians his sons. This seems to be the most natural interpretation of the word; for it was undoubtedly in respect of the supposed juniority of the whole of the lay people that their rulers received the name of presbyters. Otherwise there is nothing against the interpretation which makes ye younger to be an address to those who held inferior offices in the Church, such as deacons, catechists, readers, and the like (Act. 5:6; Act. 5:10). The danger of any insubordination of the laity or inferior clergy against the priesthood at such a crisis was very obvious.

Yea, all of you.Here the true text strikes out the words be subject and, so that the clause will run, Yea, all of you be clothed with humility one to another. Not only mutual complaisance between rulers on the one hand and ruled on the other, but clergy to clergy and laity to laity are to behave with the same self-suppression.

Be clothed with humility.The Greek verb is a rare and curious one. It means properly, tie yourselves up in humility. Humility is to be gathered tight round about us like a cloak, and tied up so that the wind may not blow it back, nor the rain beat inside it. But there is a still further and more delicate shade of meaning in the word. There was a peculiar kind of cape, well known by a name taken from this verb (we might call it a tie-up), and this kind of cape was worn by slaves, and by no others. It was a badge of servitude. Thus St. Peter bids them all gird themselves for one another in a slaves tie-up of humility. None are to be masters in the Church of Christ. And the humility is to be the very first thing noticed about them, their outward mark and sign.

For God resisteth the proud.The exhortation to mutual self-submission is reinforced by a quotation of a well-known proverb. The proverb is based on the LXX. translation of Pro. 3:34; but as it differs somewhat from both the Hebrew and the Greek of that passage, and is found word for word in Jas. 4:6, we may probably give the same account of it as of the other proverb quoted in 1Pe. 4:8, where see Note. A sad calamity for Christians under persecution, suddenly to find God Himself in array on the enemys side! (such is the meaning of resisteth); and this is what they would find, if they went against discipline. On the other hand, if they were submissive, He would bestow grace upon them; here again, perhaps, not in the strict theological sense, but in that of favour.

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

5. Ye younger Not simply younger in years, as opposed to elder, which must here mean, as in 1Pe 5:1, elders in office. Many understand the laity, the rest of the congregation, to be meant, upon whom obedience to their ministers is enjoined, as in Heb 13:17; others, the deacons, or at least a class of ministers inferior and subordinate to the presbyters. The clear distinction made, and a comparison with Luk 22:26-27, where the “greater” and “younger” are similarly opposed, would seem to confirm this view.

All clothed with humility Both pastors and people are to use their relative positions for the service and benefit of one another, as belonging to a common brotherhood. The Greek for clothed is very significant. It refers to a long, coarse apron, or garment, that was worn by servants as a badge of service. As a servant girded himself with it for his work, so are Christians to put on humility, both in spirit and demeanour, that they may serve one another. Alford suggests that the allusion is to our Lord’s girding himself with a towel and washing his disciples’ feet. Joh 13:4-5.

God resisteth Sets himself in battle array against the proud, as they, in their arrogance, are set against him or his people. See Pro 3:34.

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

‘In the same way, you younger ones, be subject to those who are older. Yes, all of you, gird yourselves with humility, to serve one another, for God resists the proud, but gives grace to the humble.’

In the same way as the elders are to be ‘models’ of genuine humble service, so are the younger men to be humble and to give to all older men the respect that is due to them. The point is that they are to be humble to the humble. They are to respond to their teaching and admonitions (‘be subject to the one who is older’), and to their example, not as underlings but out of loyalty to Christ. The aim is to ensure total unity and togetherness, without division.

Such humility is to be the attitude of all. Peter no doubt remembered how, before the crucifixion, he and his fellow-disciples had fought over who was going to be the greatest (Luk 22:24-27; Mar 9:33-34; Mar 10:42-45). But they had soon learned that that was not the way of the cross, and Peter had remembered the lesson well. He had been brought to see that they must all rather strive to be the humblest servant of all as Jesus had said. Each must ‘gird himself with humility’. Each must gird himself with his apron so as to humbly serve (compare Luk 12:35). There must be no thought of self-importance. It is quite probable that Peter has in mind how Jesus ‘girded’ Himself with a towel in order to wash His disciples’ feet (Joh 13:1-11).

‘For God resists the proud, but gives grace to the humble.’ Compare Pro 3:34. ‘He (God) scorns the scorner but gives grace to the lowly.’ (We have already noted how regularly Peter cites the Book of Proverbs. He had clearly taken it to heart). The point is that God has no time for the proud and the wayward, the ones whose pride of heart prevent them from submitting humbly to God. Indeed He resists them. It is they who are the disobedient. All His grace, His unmerited favour and blessing, is bestowed on those who are humble and seek Him and take up a true position as servants. (Compare Jesus’ words about the little children – Mar 10:15).

It should be noted in this regard that the position of shepherd was itself always a humble one. A shepherd was not someone who was respected, and looked up to and admired. Rather he was the opposite. He received no adulation. He was seen as a lowly man with a lowly task. But the point here is that he performed a worthwhile function and cared about his sheep. Lowly in the eyes of the world he was important to the sheep. This contrast between the proud and the humble was one that Peter had often heard on Jesus’ lips (Mat 23:12; Luk 14:11; Luk 18:14; Luk 6:20 with 24)

Fuente: Commentary Series on the Bible by Peter Pett

The Responsibilities of The Whole Church ( 1Pe 5:5-11 ).

Having spoken to the under-shepherds Peter now speaks to the sheep. In the light of the coming onslaught on the flock they are to walk in readiness so that when the lion at some stage comes among them (compare Heb 11:3), as come he will, they are able to stand firm under their great Chief Shepherd. We can compare how Paul had spoken of wolves coming among the people of God, again depicted as His sheep (Act 20:29; compare also Mat 10:16). And as in Jas 4:6-8 their success against him will be found in being humble, and in being in true submission to God, Who alone can give victory over the Devil, in vibrant faith. And the result will be that God will bring them safely through their trials and will establish them in His glory.

Fuente: Commentary Series on the Bible by Peter Pett

1Pe 5:5 a Submission as Young People The youth are to submit to the older believers.

1Pe 5:5 b, c Submission to One Another We are to submit to one another as an expression of true humility.

1Pe 5:5  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.

1Pe 5:5 “Likewise, ye younger, submit yourselves unto the elder” Comments – How do younger men (and women) submit to elders? One way is to make things right with others through apologies and confessions of wrong actions and motives. Another way is to follow their wise instructions.

1Pe 5:5 “Yea, all of you be subject one to another, and be clothed with humility” Comments – In 1Pe 5:1-5 Peter has exhorted elders to take charge over God’s flock, and for the younger to be subject to these elders. As it happens so often within the body of Christ, people can take such instructions to an extreme and misuse these privileges. Therefore, Peter closes this passage by bringing all things into proper balance and perspective by telling everyone, whether small or great, that humility should be exercised at all times to all people.

In Rick Joyner’s two books, The Final Quest and The Call he discusses numerous times the cloak of humility that he was given to wear while being caught up into the heavenlies. This cloak was of drab colors and looked unattractive compared to the glorious angels around him. Thus, at one point he started to take it off, but regretted the results of such an attempt. We can picture this phrase “clothed with humility” illustrated when Jesus arose from the supper table, laid aside His garment, and wrapped a towel around Himself and began to wash the disciples’ feet. [114]

[114] Rick Joyner, The Call (Charlotte, North Carolina: Morning Star Publications, 1999); Rick Joyner, The Final Quest (Charlotte, North Carolina: Morning Star Publications, 1977).

Joh 13:4, “He riseth from supper, and laid aside his garments; and took a towel, and girded himself.”

1Pe 5:5 “for God resisteth the proud, and giveth grace to the humble” Comments – 1Pe 5:5 quotes from Pro 3:34 using the LXX.

“The Lord resists the proud; but he gives grace to the humble.” ( LXX)

Pro 3:34, “Surely he scorneth the scorners: but he giveth grace unto the lowly.” ( KJV)

Fuente: Everett’s Study Notes on the Holy Scriptures

1Pe 5:5. Ye younger, The word is used by our Saviour for inferiors, or those who were to be subject; Luk 22:25-26. It seems here to mean the body of the people. See 1Co 16:15-16. Heb 13:17. The word , rendered be clothed, signifies properly, “To clothe with an outer ornamental garment, tied closely upon one with knots;” and refers to the dress of girls and shepherds. So that St. Peter implies by this word, that the humility of Christians, which is one of the most ornamental graces of their profession, should constantly appear in all their conversation, so as to strike the eye of every beholder; and that this amiable grace should be so closely connected with their persons, that no occurrence, temptation, or calamity, should be able to strip them of it. See Parkhurst on the word .

Fuente: Commentary on the Holy Bible by Thomas Coke

1Pe 5:5 . ] cf. chap. 1Pe 3:1 ; 1Pe 3:7 ; here also is not a mere particle of transition (Pott). The exhortation to humility, expressed in this verse, corresponds to those addressed to the elders, wherein they are admonished to submit themselves to the duties of their office with humility, and without seeking their own advantage.

] Who are these ? Certainly not the whole of the members of the congregation (in contrast to the elders), as Beda, Estius, Pott, Wiesinger, etc., assume, but either the younger members generally, or such of them as were employed in many ministrations, suitable neither for the elders nor the deacons. The first assumption (Luther, Calvin, Aretius, Gerhard, etc.) is opposed by the circumstance that here seems to have the same official signification as above in 1Pe 5:1 ff. If this be so, then it is plainly inconsistent to take the expression , as specifying only a particular time of life. The second (Weiss, p. 344 ff., Schott, Brckner), founded chiefly on Act 5:6 ; Act 5:10 , is contradicted by the fact, that there is no historical testimony for the existence of an office, such as it takes for granted. If indicate only a particular time of life, then the like may be said of the accompanying . The difficulty which arises from the same name being employed first as an official title, and then to denote a particular age, is solved, in a measure at least, by supposing that since the word contained both references, the apostle might, as he proceeded in his exhortation, lose sight of the one in the other. [272]

The special exhortation is followed by the general: ] If is to be erased after , the words may then be taken either with what precedes (Lach. gr. Ausg. , Buttmann, Hofmann) or with what follows. In the first case there is something fragmentary in the structure of the clause, while the second, adopted by almost all commentators (formerly also in this commentary), is opposed by the dative , which is too easily passed over with the remark that it is the dative of reference, equivalent to: “for each other,” or “with reference to each other.” All the passages which Winer (p. 202 [E. T. 270]) brings forward to prove that the dative is used of everything with reference to which anything takes place, are of a different nature. denotes the whole of the members of the church without distinction.

] In interpreting the word , commentators have not unfrequently, but erroneously, started from the meaning of the substantive , [273] understanding (certainly without justification) it to signify “a beautiful dress,” and rendering: “ adorn yourselves with humility;” thus Calvin, etc.; or else, whilst correctly explaining the word as the apron worn by slaves, they find in the verb itself the reference to humility in behaviour; thus Grotius, Hornejus, Steiger, de Wette, etc. [274]

Rather, however, must that sense of the verb be retained which is to be had by deriving it from , “a band:” “to tie on, or fasten anything by means of a , i.e. a band.” Since, now, it is used for the most part of the fastening of a garment, it lies to hand to take the expression here as having the same sense with (cf. Col 3:12 ), yet so that the idea of making fast is more strongly brought out in the former than in the latter: “to clothe oneself firmly, wrap oneself round with ;” Bengel: induite vos et involvite, ut amictus humilitatis nulla vi vobis detrahi possit (thus also Wiesinger, Schott). Other interpreters hold by the one or the other meaning only, i.e. either by that of clothing (Oecumenius: ) or that of making fast (Luther: “hold fast by humility;” Erasmus: humilitatem vobis fixam habete). Similar exhortations to humility towards one another: Eph 4:2 ; Phi 2:3 ; Rom 12:16 . The exhortation is strengthened by the quotation of the Old Testament passage, Pro 3:34 , after the LXX., where, however, stands instead of . The same quotation is to be found in Jas 4:6 , where, as here, there is first of all the injunction to submit to God, and then that to resist the devil; cf. also Luk 1:51 .

[272] The view that indicates an office, but a time of life (de Wette), is opposed by the circumstance that “it remains incomprehensible why the exhortation, which is surely meant to apply to the whole church, should be addressed to the younger members only” (Hofmann).

[273] Steph. s.v . : illigo, involvo; Hesych. enim exponit et affert pro .

vestimenti genus est; sctibit enim Poll. 4, 119, , quod s. nominari.

[274] Hofmann holds by this reference (although he does not derive the meaning of the verb from that of the substantive). He says that the verb, of itself, has that sense, since he who prepared himself for the duties of a servant girded himself with a garment fastened by means of a band. This conclusion would be established if were used only of the putting on of a slave’s apron, which, however, is not the case.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

1Pe 5:5-11

Analysis:Exhortation, addressed especially to the younger, to subjection, and to all, to continued humility, to submissiveness to the hand of God, to faithfulness and vigilance, and thus to resist the devil. God Himself will then perfect and strengthen them.

5Likewise, ye younger,17submit yourselves unto the elder. Yea, all of you be subject18 one to another, and be clothed19 with humility:20for God resisteth21 the proud and 22giveth grace to the humble. 6Humble yourselves therefore under the mighty hand 7of God, that he may exalt you in due time23: Casting24 all your care upon him; for he careth for you. 8Be sober, be vigilant; because25 your adversary the devil, as a roaring 9lion, walketh about, seeking whom he may devour.26 Whom resist steadfast27 in the faith, knowing that the same afflictions28 are accomplished29 in your brethren30 that are in the world.31 10But the God of all grace, who hath called us32 unto his eternal glory by33 Christ Jesus, after that ye have suffered a while,34 make you perfect, 11stablish,35 strengthen, settle36 you. To him be glory37 and dominion for ever and ever.38 Amen.

EXEGETICAL AND CRITICAL

1Pe 5:5. Likewise ye younger – – the elder., as in 1Pe 3:7, leads to the corresponding duty of the younger members of the Church in general. These are not laymen, but the younger members of the Church in general. The antithesis would seem to warrant taking as describing the aged members of the Church, but this would involve understanding in a sense different from 1Pe 5:1; moreover would conflict with such an interpretation. They are accordingly elders in office, who were, as we have already shown, generally also elders in years. At the same time, it may be assumed that all the elder persons were to take a voluntary part in some, though not in all the functions of presbyters. and denote, therefore, the contrast between those who were either bound to lead, or might voluntarily do it, and those who were led and obeying. The view of Weiss, who understands by or , Act 5:6; Act 5:10, of young persons who were to assist the elders in outward ministrations, is hardly tenable, at least on the ground on which he puts it. in what follows, embraces and , and is not antithetical to the latter. Could a small portion of the Church only be exhorted to be subject to the presbyters? This would, at all events, necessitate the idea of official subordination in a narrowed sense. Such an observance in other Churches is also doubtful. [Alford, who takes a similar view, expresses it with more clearness and logical force. He says: As the name had an official sense, viz.: superintendents, of the Church, so likewise describes those who were the ruled, the disciples of the . Thus taken, it will mean here, the rest of the Church as opposed to .M.], cf. 1Pe 2:13; 1Pe 2:18; 1Pe 3:1. Calvin:Nothing is more repugnant to the mind of man (in his fallen state) than to be subject.

Yea all. , inferiors are to subject themselves to superiors, wives to their husbands, children to their parents, slaves to their masters, yea, in a certain sense, all to all, cf. Php 2:3; Eph 5:21; Rom 12:10. This subordination, which is insisted upon as a principal point in the order of the Christian commonwealth, must be founded on humble submission to God, cf. Mat 20:27; Mat 23:12; Luk 14:11; Luk 18:14.

And clothe yourselves with humility. , lowliness of mind, which to the heathen was vile, brokenness of a proud heart, the opposite of , Rom 12:16; cf. Php 2:3; Eph 4:2; Col 3:12. from , a string or band to tie something with, to fasten it, a knot, or from , explained by Pollux, according to Riemer, of a white apron or frock worn over the clothes to keep them clean, like the dusters used by coachmen and travellers. It was a garment usually worn by slaves. Calvin and others consider it to denote a show-dress, but this cannot be proved. Calov combines the two ideas: We are to put on humility as a garment (cf. Col 3:12) and have it fastened tight to us. [His language, literally translated, is somewhat ludicrous: We should be buttoned up tight in it.M.]We should be thoroughly surrounded by it, have it fit close all round, and suffer nobody to tear it away from us (cf. Joh 13:5, etc.,), even if it should be regarded as a servile garment. [Alford renders , gird on, from , used for a kind of girdle by Longus, Pastoralia, 2, 33, and Pollux, 4, 119. See in Wetstein.M.]

Because God opposeth Himself to the proud, but giveth grace to the humble.The Apostle gives the reason for his exhortation in a citation from Pro 3:34, in the LXX., the only variation being the substitution of for , cf. Jam 5:6; Pro 29:23; Job 22:29., Heb. , scorners, haughty, insolent men, unmindful of God, and proudly looking down upon others, Luk 1:51; Rom 1:30; 2Ti 3:2. They assault, as it were, the honour of God in seizing that which belongs to God. Other sins fly from God, pride only opposes itself to God; other sins crush men, pride only raises them against God. Hence God also, in His turn, opposes Himself to the proud. Gerhard. [Alford quotes the saying of Artabamus to Xerxes, Herod., 7:10, , , ; .M.]., He opposes Himself to them as with an army. This sentiment was known to some extent to the better among the heathen, because the history of the world proves it. See Steiger, cf. Dan 4:34.= , the lowly, those who acknowledge their vileness, and consider themselves mean and low. = , His good pleasure rests upon them, and He gives them proofs of it, cf. Gen 6:8; Gen 18:3; Luk 1:30; Luk 2:52; Act 2:47.The proud who persist in offering Him armed resistance, are struck down by His mighty hand. Gerhard. There are, as it were, two hands of God under which we must humble ourselves, the one abases the proud, the other exalts the humble. Augustine. [Humilitas est vas gratiarum. ibid.M.]

1Pe 5:6. Humble yourselves therefore.A new inference drawn from the citation from the Old Testament and the concluding exhortation. The Apostle once more reverts to suffering and causes, says Besser, the light of the citation to shine on the darkness of suffering of the Church. = bow yourselves in humility, recognize your impotence and the might of God; submit yourselves to Him quietly and willingly.

Under the mighty hand of God.An allusion to 1Pe 4:17, to the impending judgments. He can put down and exalt, kill and make alive, wound and heal, Act 4:28; Act 4:30; Deu 32:39; 1Sa 2:6; 2Ki 5:7; Deu 3:24; Exo 14:31; Exo 3:19; Exo 32:11; Luk 1:51. He reveals His chastising hand also to believers in the sufferings which He sends for their refining and trial.

That He may exalt you in His time. , in order that in you may be fulfilled that law of the kingdom of God, he that shall humble himself, shall be exalted, Mat 23:12. = to raise from the dust, to comfort and help, to advance to honour from disgrace, to joy from grief, 1Pe 1:6-7; cf. Jam 4:7; Jam 4:10. (Lachmann adds [A and many versions.M.], probably a later addition from 1Pe 2:12) in the time appointed, the right time, here on earth or hereafter without any reference to our time.

1Pe 5:7. Casting all your care upon Him.Holy freedom from all anxious care is essential to submission to God. The mighty hand of God is in the service of a Fathers heart for He careth for you. Besser: from Psa 55:23. = and to roll a burden, cf. Psa 22:11; Psa 37:5; Mat 6:25-34; Php 4:6, to cast upon, to, over, Luk 19:25; Luk 12:22.We cast our cares upon God in believing prayer and tell Him the need which excites our care, as children are wont to confide their grief to their father. We implore His help, remembering His mercy and His mighty hand. And He is not implored in vain. Roos:Hence we must not struggle long with the burden of our cares but ease ourselves at once by earnest heart-yearning and fervent sighing. Calov: from , , care, as it were, divides the heart into different parts, drawing it hither and thither. , anxiety in its entireness, the whole of it, undivided and without any reserve whatsoever; great cares and small ones, cares seen or hidden, pour them out before Him.

Because He careth for you., because He has you at heart, He has taken it upon Himself to care for you; not a hair of your head shall perish without His will, Luk 21:18; Mat 10:30.[ . after verbs of caring denotes about. As to the distinction between and , Weber, Demosth. p. 230, says: solam mentis circumspectionem vel respectum rei, simul animi propensionem etc. significat. See Winer p. 390.M.]. Believers daily ascend Mount Moriah with Abraham, appropriating as their motto, the words, God will provide, Gen 22:8. The Lord will provide on that mountain, that is on the mountain of Divine Providence, whence cometh our help, Psalms 121 Gerhard.

1Pe 5:8. Be sober, be vigilant.That freedom from care must not degenerate into apathy, for we are still in the Church militant, not yet in the Church triumphant. To the care which troubles from within must be added the temptations which come from the kingdom of darkness. Hence the Apostle exhorts them anew to sobriety and vigilance, 1Pe 4:8; 1Pe 1:13. Let this be your care. Bengel., , go inseparably together, hence no copulative. cf. Luk 21:34; Luk 21:36. This watching consists, says Calov, in the prudence by which we avoid the lying in wait of Satan, in the shunning of false security and of sins and in the throwing out of sentinels, Eph 6:11; Mat 24:42; Mat 25:13; 1Co 16:13. The exhortation based upon the words of our Lord, springs simultaneously from the Apostles own experience, Mat 26:40-41; Luk 22:45; cf. 1Th 5:6. [Augustine: Corde vigila, fide vigila, spe vigila, caritate vigila, operibus vigila.M.]

Your adversary.The exposition which sees in adversary human slanderers, (Hensler and others) needs no refutation. Satan is called absolutely the adversary of believers, who stands up as the champion of law when he opposes them, their enemy, Mat 13:39; Joh 8:44; Rev 12:10; the prince of this world, Eph 2:2; 2Co 4:4; Joh 16:11; Joh 12:31; Joh 14:30; Act 26:18; 2Th 2:9; 1Jn 3:8. He is the declared opponent, both of Christ and of His members. He is the accuser of the brethren, Rev 12:10; cf. Job 1:6, etc.

Walketh about.As in Job 1:7, he is said to go to and fro in the earth, so here he is said to walk about, which applies not to visible appearings, but to his operations by his instruments. Scripture indeed teaches that the evil spirits are confined in hell, 2Pe 2:4; Judges 6; Luk 8:31; but they are bound only in respect of their visible appearing, while they rule invisibly in the regions of the air, Eph 2:2; Eph 6:12; in darkness, they roam over desert places, Mat 12:43-44; Luk 11:24; and influence man mediately and immediately, Luk 22:23; Joh 13:27.

As a roaring lion.The lion, according to Pliny, roars most violently, when he is hungry. Elsewhere Satan is compared with a serpent, on account of his cunning, 2Co 11:3; Rev 12:9; Rev 20:2; here, with a lion on account of his cruelty and boldness, his power and strength, and his lust of injury. When furious Jews and mad heathens began a persecution of the Christians, or attacked individual Christians, or simply threatened them, it was the devils work, who then showed himself as a roaring lion. But since such things happened here and there, he is described as a roaring lion who walketh about. His object is to terrify and to tear, but especially to tear. His terrifying consisted of old in menacings, threatening edicts and anathemas, his tearing in executions.Roos. [Gerhard: Comparatur diabolus leoni famelico et pr impatientia famis rugienti, quia perniciem nostram inexplebiliter appetit, nec ulla prda ei sufficit.M.]

Seeking whom he may devour.Cf. Mat 23:34; 1Co 15:32; Heb 11:36. The comparison relates to both., to drink greedily, to gulp or swallow down. He cannot devour every body, move them to fall away from Christ into sin, but only those who are not sober and vigilant. The enemy and opponent of the Church despises those who are already in his power, whom he has estranged from the Church and led away captive and conquered. He passes them over, and continues to tempt those of whom he knows that Christ dwells in them.Cyprian.

1Pe 5:9. Whom resist firm in the faith.How shall we offer resistance to this powerful enemy? 1. In firm faith. 2. In the thought that such suffering is not peculiar, but the universal lot of Christians.. Jam 4:7, cites the same passage; Pro 3:34, has the same exhortation, Submit yourselves therefore to God; cf. 1Pe 5:10, and the charge: Resist the devil, and he will flee from you. This circumstance renders the reference of the one Epistle to the other very probable.Resist him, in order to drive him back when he attacks us. The Lion of the tribe of Judah is more mighty by far than the lion of hell. His victory and His might become our own through faith. Calov. Eph 3:16; Joh 15:4; 1Co 6:17.Unbelievers fear the devil as a lion, the strong in faith despise him as a worm. Isidor. Victory over Satan lies in faith, because faith unites us to Christ, the victor. By faith the devil is driven to flight as is the lion by fire. Gerhard., firm, immovable in faith, in faithful cleaving to Christ and His word; cf. Act 16:5; Rom 4:20; Col 2:5; Col 2:7; Eph 6:16; Eph 4:14.

Knowing that the self-same sufferingsin the world., cf. 1Pe 1:18; 1Pe 3:9. , the same kind of sufferings of trial. The thought that these sufferings are common to all the brethren, is designed to warn against the conceit that they are rejected by God and man, that they are either extraordinary sinners or uncommon saints; cf. 1Co 10:13., 1Pe 2:13. , to indicate the reason of their sufferings. You live in an imperfect world, among transitory things, and with the children of unbelief, Joh 9:5., used of the payment and discharge of taxes and debts; of the discharge and completion of some business or combat. The ideas of payment of debt and completion may be combined; they are endured by your brethren with a view to their completion (perfecting, so German) by the appointment of God.. for . De Wette and others take it as the Dative of the more remote object [i. e., the Dative of reference.M.] as in , 1Pe 4:12; so Wiesinger. They not only are partakers of our sufferings, but our confederates in prayer and in combating the enemy.Calov.

1Pe 5:10. But the God of all grace.A final promise full of rich consolation. denotes here, as in 1Pe 4:10, a Divine gift of grace, involving a plurality of gifts, cf. 1Pe 3:7; Jam 1:17; 1Co 12:6; Heb 4:16; 2Co 5:18; 2Co 1:3; Rom 15:5. He is the source of all grace and of all goods. Gerhard. With the idea of Him [i. e., God.M.] there is indissolubly united whatsoever is called grace. Steiger.

Who hath called you, (Lachmann and Tischendorf read , which is the more authentic reading). His call discloses to us His gracious disposition. He will complete that which He has begun, cf. 1Pe 1:15.

Unto his eternal glory in Christ Jesus.The Divine act of calling us to that glory contains the earnest, that every thing will so come to pass as to take us forward to the end [,M.] of the calling. belongs to not to . , 1Pe 5:1; 1Pe 4:13; 1Pe 1:11; 1Pe 1:5. . In His power, for His sake and by His word, Eph 1:3; Eph 3:11; 2Ti 1:9, as the calling also takes place with reference to Him, cf. Gal 1:6; 1Th 2:12; 2Th 2:14.

When ye have suffered a little while. are rightly connected by Steiger with what has gone before in the sense: which glory will come to pass in the natural order, after we have suffered a little, or on condition that we have suffered a little, 1Pe 3:14; Rom 8:18. So Wiesinger, cf. Php 1:6., time as contrasted with infinite eternity, 1Pe 1:6. Gerhard: The Apostle shows that from the same fountain of grace proceed both the first calling to heavenly glory and the ultimate consummation of this benefit.

Himself will perfect you.(The Fut. Indic. of this and the following verbs is preferable to the Optat.). from , complete, perfect of its kind, ready. He will perfect your deficiencies, make you ready in every sense, so that no defect remain in you. Bengel. Cf. Heb 13:21; 1Th 3:10; 2Co 13:11.

Confirm, =to prop, make fast, to give firm stay and support to what is tottering, Luk 22:32 : Rom 1:11; 1Th 3:2; 2Pe 1:12; Jam 5:8. Nothing shall cause you to shake. Bengel.

Strengthen, from , might, bodily strength, hence to impart spiritual might, to strengthen spiritually. Gerhard thinks of the figure of a castle which is fortified, cf. 1Pe 5:9.

Ground, (Lachmann omits and . Tischendorf also omits the former), , to found, fasten in the ground (fix as on a foundation), render strong, Mat 7:25; Luk 6:48; Heb 1:10; figuratively, Eph 3:17; Col 1:23; 1Co 15:58; 1Pe 2:4; 2Ti 2:19. Take note of the intrinsic development and rise of these verbs.

To Him is the glory and the might. . Expression of gratitude for these exhibitions of grace; men dare not take any share of the credit to themselves., the might, the rule, the authority which He employs in our preparation, Eph 3:20; 1Ti 6:16; Heb 13:21. The glory of God is the ultimate purpose of all.

DOCTRINAL AND ETHICAL

1. Classical antiquity holds along with the recognition of the truth that God opposes Himself to the proud, the error which the prince of darkness threw into the heart of our parents, that the Deity is an envious Being, who, from jealousy, is impatient of any exaltation (Germ. Hhe) alongside His own. So in Herodotus, Lucanus. Many productions of modern literature, and many opinions of degraded men, exhibit just such suspicious thoughts.

2. Mute resignation, as found among fatalists, is infinitely different from that believing submission to the appointments of God, which Holy Scripture requires.
3. The teaching of Peter concerning the influence of Satan, decidedly annihilates the distortion of the truth, which here and there is advanced in our time, that the power of Satan ceased with the advent of Christ. Satan asks, says Calvin, nothing better than to be able to attack and capture us unawares. How could he better gain his end than by deceiving us into the belief of his non-existence, so as to deprive us of all fear of him.

HOMILETICAL AND PRACTICAL

Humility is like Jacobs ladder, which leads from earth to heaven. 1. Its ground; 2. Its manifestation.The Christians art of casting his care upon God. Oh, he that can thoroughly learn this casting will experience the truth of Peters assertions. But he that does not learn this casting remains a cast-away, a broken and subjugated man, an outcast and cast off. Luther.Grace is a river which flows downwards.Humility, the most precious attire.The mighty hand of the wrath and grace of God.The Christians way leads from the crowd to open space, from the depth to the height.As the devil tempts men especially to unbelief, so he can only be resisted with firm faith.The most powerful consolation is in the cross.

Starke:Humility, the most lowly virtue, is the highest in value, for it brings grace; rain moistens the deep valleys; lowly violets are fragrant. Pride, the portrait of Satan, and an abomination to God; a poison which mars and corrupts whatever is good. Flee, soul, from this serpent, which has bitten many saints, and, as it were, cast them out of heaven.Art thou high, God is higher; strong, God is stronger; mighty, God is more mighty; eminent, God is majestic. Thou art under (less than) God, humble thyself under Him. Sir 3:20.We must suffer before we can come to honour, and God tests our humility by suffering, to see whether it be worthy of honour, Pro 15:33.Humility is not a meritorious cause of exaltation, but a way to it, Col 3:3-4.We must cast our care upon God not only in things temporal but also in things spiritual, especially in what belongs to the state of grace. Then we may feel assured that in Gods might, through faith, we shall be preserved unto salvation, 1Pe 1:5.Man is like a pilgrim passing through a forest inhabited by bears and lions, and lodging at a place which is the home of robbers and murderers. Satan, holding unbelievers already in his power and in his claws, directs his most earnest endeavours against the godly.Burdening oneself with eating and drinking, cares of living, and fleshly security, opens the gate and the door to the devil, that he may catch and ruin men.Satan is strongly armed, but vincible. Faith is the best weapon, arm thyself with it for offensive and defensive warfare, Eph 6:16.Nobody suffers anything new, singular or strange. Others before you also have made experience of it; the devil does not remit it to any.Believers must always be combating, if not with men, yet with the devil and his angels. Earthly weapons are of no avail, but faith conduces to victory, Job 7:1; Heb 11:30, etc.High calling of men! not to a royal wedding, not to the receiving of a transitory heritage but to the eternal glory of God. O what riches! what honour and grace! 1Th 2:12.Thou thinkest that thou hast to suffer a long time: vain conceit! Is not thy whole life short, how then can thy suffering be long? 2Co 4:17.Everything with God, from God, to God! Isa 40:29.He who always talks of his human weakness as presenting a barrier to earnestness in the Christian life is virtually denying the God of all grace. Rev 21:8.

Roos:Confirming is opposed to being overpowered by outward sufferings and inward temptations; strengthening to weakness, timidity and want of courage exhibited in the confession of the name of Christ, and in doing His will. Grounding is an exhibition of grace, whereby Christ and the Gospel preached by the Apostles, are made so clear to the soul, that it always knows why it does or suffers anything.

Herberger:1. What should be our deportment in adversity, and in evil days? 2. What should be our deportment in prosperity and in good days? 3. What we ought to say, if fortune smiles or frowns on us?

Stier:The way in which we must persevere, after having come to Christ, and the great perils of this way. These are: 1. The pride of our own heart; 2. the temptation and seduction in the world around us.

Kapff:The great blessing of humility. 1. It finds favour with God and with men; 2. it is a power against Satan; 3. it imparts strength in suffering.

Staudt:How one resists the adversary: 1. By humility; 2. by freedom from care; 3. by sobriety; 4. with a firm faith; 5. with the remembrance of these sufferings of the brethren, of the calling to glory and of the faithful and mighty God.

[Leighton:

1Pe 5:5. The hoary head is indeed a crown; but when? when found in the way of righteousness, Pro 16:31. There it shines and has a kind of royalty over youth: otherwise a graceless old age is a most despicable and lamentable sight. What gains an unholy old man or woman, by their scores of years, but the more scores of guiltiness and misery? And their white hairs speak nothing but whiteness for wrath.

Humility.That the Christian put on that (the thing itself), not the appearance of it, to act in as a stage-garment, but the truth of it, as their constant habit, be clothed with humility. It must appear in your outward carriage. It is seen as a modest mans or womans apparel, which they wear not for that end, that it may be seen, and do not gaudily flaunt and delight in dressing; though there is a decency as well as necessity, which they do and may have respect to, yet that in so neat and unaffected a way, that they are a good example, even in that point. Thus humility in carriage and words is as the decorum of this clothing, but the main end is the real usefulness of it.Rebeccas beauty and jewels were covered with a veil; but when they did appear, the veil set them off and commended them, though at a distance it hid them.O humility! the virtue of Christ, (that which He so peculiarly espoused) how dost thou confound the vanity of our pride!One says well, that he who carries other graces without humility, carries a precious powder in wind without a cover.

But He giveth grace.Pours it out plentifully upon humble hearts. His sweet dews and showers of grace slide off the mountains of pride and fall on the low valleys of humble hearts and make them pleasant and fertile.

1Pe 5:6. His gracious design is to make much room for grace by much humbling. . It is necessary time and pains that is given to the unballasting of a ship, casting out the earth and sand, when it is to be laden with spices. We must be emptied more, if we would have of that fulness and riches which we are longing for.

1Pe 5:7. The whole golden mines of all spiritual comfort and good are His, the spirit itself. Then will He not furnish what is fit for thee, if thou humbly attend on Him and lay the care of providing for thee upon His wisdom and love? This were the sure way to honour Him with what we have, and to obtain much of what we have not; for certainly He deals best with those that do most absolutely refer all to Him.

1Pe 5:8-9. That we may watch, it concerns us to be sober. The instruction is military, and a drunken soldier is not fit to be on the watch.

1Pe 5:10. As the first, perfect, implies more clearly than the rest, their advancement in victory over their remaining corruptions and infirmities and their progress towards perfection. Stablish has more express reference to both the inward lightness and inconstancy than is natural to us, the counter-blasts of persecutions and temptatations and to outward oppositions, and imports the curing of the one and support against the other. Strengthen, the growth of other graces, especially gaining of further measures of those graces wherein they are weakest and lowest. And settle, though it seems the same, and in substance is the same with the other word stablish, yet it adds somewhat to it very considerably; for it signifies to found or fix upon a sure foundation, and so indeed may have an aspect to Him who is the foundation and strength of believers, on whom they build by faith, even Jesus Christ, in whom we have all both victory over sin and increase of grace, establishment of spirit, and power to persevere against all difficulties and assaults, Isa 28:16; Mat 7:24-29.M.]

[1Pe 5:5. Beware of the pride of humility. 1Pe 5:7. Most of our cares are either imaginary or about unnecessaries. Faith and trust in God, the infallible remedy for them.

1Pe 5:8. Our enemy is expert in the variation of his tactics; defeated, he is even more dangerous than victorious. , , . Plato in Vita Marcel.

1Pe 5:9. The motives to resistance are thus strongly put by Tertullian, Lib. ad Martyr, 1 Peter 3 : Stat conflictus conspector et victori, Agonothetes, Deus vivus: Xystarches, Spiritus Sanctus: Epistates, Christus Jesus: Corona, ternitatis brabium, angelic in clis substanti politia, gloria in secula seculorum.

1Pe 5:10. The God of all grace.Mohammed heads every surat or chapter (with the exception of one) of the Korn with the words Bismillahi, arrahmani arraheemi, signifying, In the name of the most merciful God, or, as some prefer, In the name of the God of all grace. Savary says: This formula is expressly recommended in the Korn. The Mohammedans pronounce it whenever they slaughter an animal, at the commencement of their reading and of all important actions. It is with them that which the sign of the cross is with Christians. Gidab, one of their celebrated authors, says, that when these words were sent down from heaven, the clouds fled on the side of the east, the winds were lulled, the sea was moved, the animals erected their ears to listen, the devils were precipitated from the celestial spheres, etc.M.]

[1Pe 5:5. Parkhurst: The original word, here rendered be clothed, is very beautiful and expressive. It signifies to clothe properly with an outer ornamental garment tied loosely upon the wearer with knots. And it implies, that the humility of Christians, which is one of the most ornamental graces of their profession, should constantly appear in all their conversation, so as to strike the eye of every beholder, and that this amiable grace should be so closely connected with their persons, that no occurrence, temptation or calamity should be able to strip them of it.M.]

[1Pe 5:8. Stanhope: Be sober; the advice comprises not only a temperate use of the creatures appointed for our sustenance and refreshment, but the government of our passions and desires in general, with respect to any objects or events whatsoever, which in this present life are wont to provoke them to violence and excess.M.]

Footnotes:

[17]1Pe 5:5. [=be subject.M.]

[18]1Pe 5:5. [Rec. after inserts , with K. L.; A. B., Sinait. and many versions omit it.M.] So also Lachmann and Tischendorf; in that case, translate, yea, all gird on humility to one another.

[19]1Pe 5:5. [, to bind a thing on oneself, wear it constantly; the sense is, wear humility as a garment, and retaining the translation of E. V., render: clothe yourselves with humility. For the etymology of the word, see note below.M.]

[20]1Pe 5:5. [=because.M.]

[21]1Pe 5:5. [=setteth himself in opposition to, i. e., opposeth himself to.M.]

[22]1Pe 5:5. [=but, not and.M.]

[23]1Pe 5:6. [ =in His time (Germ.), in the time appointed, , an anarthrous concrete, Winer, p. 136.M.]

[24]1Pe 5:7. [ =all your care, that is, in its entironess, once for all, so as to render the recurrence of it impossible.M.]

[25]1Pe 5:8. [Rec., with L., inserts before .M.]

[26]1Pe 5:8. [K. L. and others have ; Sin. .M.]

[27]1Pe 5:9. [=firm, better than stedfast.M.]

[28]1Pe 5:9. [ =the self-same sufferings; this construction occurs no where else in the New Testament.M.]

[29]1Pe 5:9. [=are being accomplished, in course of accomplishment.M.]

[30]1Pe 5:9. [=brotherhood.M.]

[31]1Pe 5:9. [Translate the whole verse: Be sober, be vigilant, because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour; whom (to whom offer resistance) resist, firm in the faith, knowing that the self-same sufferings are being accomplished by your brotherhood in the world.M.]

[32]1Pe 5:10. [Rec., with K. and several versions, reads , but A. B. L. and others have ; so also Sinait.M.]

[33]1Pe 5:10. [ =in (not by) Christ Jesus.M.]

[34]1Pe 5:10. [ =when ye have suffered a little while.M.]

[35]1Pe 5:10. [Rec., with K. L., inserts after ; A. B. and others omit it. =to confirm, establish.M.]

[36]1Pe 5:10. [=ground you, fix you on a foundation.M.]

[37]1Pe 5:11. [Translate: To Him is glory, preferable to the Subjunctive. Rec., with K. L., etc., reads before .M.]

[38]1Pe 5:11. [ =unto the ages of the ages. B. omits the last words.M.]

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

DISCOURSE: 2412
HUMILITY INCULCATED

1Pe 5:5. Be clothed with humility: for God resisteth the proud, and giveth grace to the humble.

AS words are nothing more than sounds whereby to convey ideas, it may seem of little importance what words are used, provided that the ideas annexed to them are sufficiently distinct. But I conceive, that the adopting of a word which was in use among the unenlightened heathen, and continuing to use it as they did, when from the superior light of Christianity, we know that all the sentiments and feelings originally annexed to it were bad, has a direct tendency to counteract the Gospel, and to perpetuate the darkness of heathenism in the land. I refer here to the word pride; which is frequently used in common conversation, and at the bar, and in the senate, yea and even in the pulpit too, in a good sense; as a just pride, and an honest pride. But I know no passage of Scripture that sanctions the feelings which are associated with that term: or, if the term be so explained as to convey nothing but what is consistent with Christianity, still I conceive that such an use of it is highly inexpedient, because it tends to foster in the mind an approbation of sentiments which are in direct opposition to the morality of the Gospel. Humility is the grace which alone becomes the Christian moralist; and the cherishing of any feeling contrary to humility, will, as the Apostle informs us in my text, expose us to Gods heaviest displeasure.

In confirmation of this, I will endeavour to unfold,

I.

The duty here enjoined

Humility is not a mere insulated grace, if I may so speak, like patience, or meekness, or any other virtue, but a feeling which pervades the whole man, and is called forth into exercise with every grace. Humility is that to the Christian which holiness is to the Deity. Holiness is not a distinct attribute of the Deity, like justice, or mercy, or power, but a perfection that is blended with all the other attributes, and is the crown and glory of them all. So humility is the warp in the Christians loom: and all other graces, whether of a lively or sombre hue, are the woof, by which the piece is diversified: but from beginning to end, humility pervades it all. On this account, I must speak of humility in a large and extended view, and notice it in all its actings, whether towards God or man.
But there is another reason why this grace must be thus extensively considered; namely, that the Apostle himself here speaks of it in this comprehensive view. If we look at the words which precede my text, we shall find that humility is spoken of as exercised towards men: but in the words immediately following my text, it is connected with our duty to God: All of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace unto the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.

Let us then notice this grace,

1.

As exercised towards God

[Here it must begin. We cannot have one spark of real humility till we are abased before God, as guilty, helpless, and undone creatures, who have no hope but in the tender mercy of God in Christ Jesus. We must, as far as respects all hope in ourselves, feel ourselves in the very condition of the fallen angels, whose sin we have followed, and whose punishment we are doomed to share. Indeed, indeed, this is our very state, whether we know it or not: and it becomes us to seek the knowledge of it, and to live under a sense of it every day, and all the day long. We should never appear either before God or man in any other dress than this. It was the clothing of holy Job when in his most perfect state [Note: Job 42:5-6.]: and so far ought we to be from putting it off because God is reconciled towards us, that a sense of our acceptance with him through Christ should operate as an additional motive for making it the one continual habit of our minds [Note: Eze 16:63.]. Incessantly should we lie low before him in dust and ashes, and rely altogether upon his mercy to pardon us, and his grace to help us in every time of need.]

2.

As exercised towards men

[I forbear to mention any other exercises of this grace towards God, in order that I may keep the subject as simple and intelligible as I can. But in viewing its exercises towards man, I must of necessity diversify it somewhat more. Its chief actings will be found to consist in the following things: we must regard ourselves as the lowest of all; and be willing to be treated by others as the lowest of all; and gladly execute the meanest offices, as the lowest of all.

We must regard ourselves as the lowest of all; esteeming others better than ourselves [Note: Php 2:3.], and preferring them in honour before ourselves [Note: Rom 12:10.], and being ready in all places, and on all occasions, to take the lowest place [Note: Luk 14:10.]. It is not indeed necessary that we should accuse ourselves of sins which we have not committed, or deny the superiority of virtue to vice: but we should have such a sense of the peculiar advantages we have enjoyed, and the infinite obligations we lie under, and the consequent aggravations that have attended the many evils which we have committed, that we should account ourselves less than the least of all saints [Note: Eph 3:8.], yea, the very chief of sinners [Note: 1Ti 1:15.].

Nor must we be offended if we be treated by others as deserving of this character. It is only from pride and a conceit of something good in us, that we are induced to lay to heart the contempt and ignominy that are cast upon us. If we are sincere in abhorring ourselves, it will be a small matter to us that we are abhorred by others. David deserved not the reproaches of his wife Michal: but, when he heard them, instead of being moved with indignation against her, he meekly replied, I will be yet more vile than thus, and will be base in my own sight [Note: 2Sa 6:22.]. It was but a small matter to the holy Apostles, that they were considered as the filth of the world, and the off-scouring of all things [Note: 1Co 4:13.]: they knew that they deserved nothing but wrath and indignation at the hands of God; and, having obtained mercy of the Lord, they cared not what treatment they met with at the hands of men. To be rendered conformable to our Divine Master in the bitterest reproaches, or the most ignominious death, will, if we be truly humble, be a matter rather of joy and gratitude than of mourning and complaint.

At the same time we must be willing to take on ourselves the lowest offices. To become the servant of all [Note: Mar 10:44.] must be our highest ambition. Even the Lord of Glory himself, in the days of his flesh, came not to be ministered unto, but to minister: and this he did, even to the washing of his disciples feet [Note: Joh 11:13-14.]: yea, though he was in the form of God, and thought it not robbery to be equal with God, yet he took upon him the form of a servant, and became obedient unto death, even the death of the cross. This is the mind that should be in us [Note: Php 2:5-8.]: and this is the example which, as far as circumstances will admit of it, we should follow.

Here is the perfection of humility: and this is the grace which every one of us should be putting on from day to day.]
Nothing can more strongly mark the importance of this duty, than,

II.

The considerations with which it is enforced

The declaration, that God resisteth the proud, and giveth grace to the humble, is cited from the book of Proverbs: and, that it deserves especial attention, is evident from this; that St. James, as well as St. Peter, adduces it for the warning and instruction of the Catholic Church [Note: See Jam 4:6.].

1.

God resisteth the proud

[He does so: he abhors the very persons of the proud: they are an abomination to him [Note: Pro 6:16-17.]: he perfectly scorns them [Note: Pro 3:34. This is the passage that is cited both by St. Peter and St. James.]: and knows them afar off, as objects whom he disdains to look upon [Note: Psa 138:6.].

He will not hear any prayer that they may offer up. See the Pharisee and the Publican. You would imagine that a man who could make such appeals to God, respecting his manifold and self-denying services, should surely find acceptance at the throne of grace; whilst a man so conscious of his vileness as the Publican was, and with so little to say in his own behalf, should, comparatively at least, be disregarded. But the very reverse was the case; for the publican went down to his house justified rather than the other: and this is declared to be the universal rule of Gods procedure; for that every one who exalteth himself shall be abased; but he, and he only, that humbleth himself, shall be exalted [Note: Luk 18:14.].

Nor will God communicate to such persons any spiritual blessing. Instead of drawing them to himself, he will scatter the proud in the imagination of their hearts. He will fill the hungry with good things, but the rich he will send empty away [Note: Luk 1:51; Luk 1:53.]. Their esteeming themselves to be rich and increased in goods, and to have need of nothing, when they are wretched and miserable and poor and blind and naked, renders them perfectly disgusting in his sight: and the higher they are in their own estimation, the more he nauseates and abhors them [Note: Rev 3:16-17.].

But this is not all; for he will surely fight against them, to bring them down. Nebuchadnezzar from his own experience attested, that those who walk in pride, God is able to abase; and he might with truth have added also, is determined to abase. For the Prophet Isaiah has plainly warned us, that the lofty looks of men shall be humbled, and the haughtiness of men shall be bowed down; and the Lord alone shall be exalted: for the day of the Lord of Hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low [Note: Isa 2:11-12.].

Now, I pray you, let this consideration be duly weighed, in order that you may with zeal and earnestness address yourselves to the duty that is here inculcated. If you bring not a broken and contrite spirit before God, and if you exercise not a spirit of meekness and lowliness before men, think not that God will ever look with complacency upon you, or acknowledge himself as your friend: for assuredly he is, and will be, your enemy, and will sooner or later resent the dishonour which you do unto him. He may not inflict on you such judgments as he did on Nebuchadnezzar or on Herod: if he only leave you to yourselves, you will soon find what an evil and bitter thing it is to cherish such a disposition in your hearts: for, as pride goeth before destruction, and a haughty spirit before a fall [Note: Pro 16:18.], you may expect the effects of a spiritual dereliction; you may expect, that, being lifted up with pride, you will fall into the condemnation of the devil [Note: 1Ti 3:6.].]

2.

He giveth grace unto the humble

[What will he not do for those who are of an humble and contrite spirit? If there were but one such object in the whole universe, God would look through all the shining ranks of angels that surround his throne, and fix his eyes on him [Note: Isa 66:2.]: he would even come down to him, and dwell with him; yea, and dwell with him for the express purpose of comforting and reviving his drooping soul [Note: Isa 57:15.]. If he offered up a prayer, God would hear and answer it [Note: Job 33:27-28.]: if, on any sudden emergency, he only poured forth a cry, God would attend to it, and not forget it [Note: Psa 9:12.]: and if there were only a desire in his heart, even that should be noted, in order to satisfy and fulfil it [Note: Psa 10:17.]. See this exemplified in King Josiah. God had determined to destroy Jerusalem: but because Josiah was of an humble spirit, he would first take him to himself, and not suffer him to witness the calamities which were coming upon his nation: Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me, I have even heard thee also, saith the Lord [Note: 2Ch 34:27.]. See it yet more strongly illustrated in the case of the most wicked man that perhaps ever existed upon the face of the earth, the man that made the very streets of Jerusalem to run down with the blood of innocents, and set up his idols in the very House of God: see it, I say, in the case of King Manasseh; of whom it is said, When he was in affliction, he besought the Lord his God, and humbled him greatly before the God of his fathers, and prayed unto him: behold! of this man it is said, God was entreated of him, and heard his supplication [Note: 2Ch 33:12-13.].

Say now, whether here be not encouragement enough to seek humility? Find an humble person to whom God ever refused any thing. You cannot. A humble person may be cast down for a time; but he shall soon be lifted up: for God will save the humble person [Note: Job 22:29.].]

What shall I then add to these considerations?
[You need no other inducement to work either upon your hopes or fears. To have God your enemy, determined to resist you, would be the greatest evil that could befall you: but to have him your friend, pledged to supply you with all the blessings of grace and glory, would be the summit of human bliss. Commending then this alternative to your devoutest meditations, I would say to all of you, in the animated language of the prophet, Awake, awake, put on thy beautiful garments, O Jerusalem, the holy city [Note: Isa 52:1.]. There is nothing so becoming to one of Gods elect, as humbleness of mind [Note: Col 3:12.], nor any ornament he can wear so pleasing to his God [Note: 1Pe 3:4.]. Come then, beloved, and clothe yourselves with humility; and wear it so at all times, that you may be known by it, as a man is by his accustomed dress: so shall God be glorified in you, and all who behold you be compelled to acknowledge, that God is with you of a truth.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. (6) Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: (7) Casting all your care upon him; for he careth for you. (8) Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: (9) Whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. (10) But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, establish, strengthen, settle you. (11) To him be glory and dominion forever and ever. Amen. (12) By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand. (13) The church that is at Babylon, elected together with you, saluteth you; and so doth Mark my son. (14) Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.

Of all men, Peter found most occasion, as an Elder in the Church, and from solemn experience in his own heart, to admonish the whole family of Christ against Satan. Jesus his dear Lord, and Master, who so graciously forewarned Peter of his fall, and so mercifully, at the same time, comforted him with the assurance of his recovery, through his High Priestly office, in praying for the preservation of his faith; very blessedly commanded him, that when he was converted, he should strengthen his brethren. See Luk 22:31-32 . And, beyond all doubt, upon numberless occasions, from the moment that Jesus turned and looked upon Peter, and in that glance of the eye, accompanied with Christ’s power in his heart, he became a blessed instrument in the Lord’s hand for good, in strengthening the Lord’s people. And yet still more, as the hoary Apostle was now about to close his Epistle, and shortly after his life with it, he had in view the most lively impressions upon his mind, both of his own disgrace, and the Lord’s mercy; and, therefore, is earnest to admonish the Church of the dangers to which they are always exposed in the subtilty of Satan, and that their only security is in the Lord, the God of all grace.

But, over and above the Apostle’s anxiety on this account, and on this interesting subject, I would humbly ask, do we not see the yet infinitely higher grace and love of God the Holy Ghost on this occasion? Was it not the Lord the Spirit that here taught the Church, and from the instance of the fall of so great an Apostle, how to be looking for grace from the God of all grace, to resist the fiery darts of Satan? I cannot but believe, that this was the tender and gracious design of God the Holy Ghost, to make choice of his servant Peter, that in the close of his life, he should leave on record, for the comfort of God’s Church in the earth, to the very latest period of time, and Peter’s history might be an illustration of it, that they who are kept are not their own keepers, but they are preserved by the power of God through faith unto salvation. And very blessed is it, to see the watchful eye of God the Spirit over the Church in this particular, to keep the little ones in the faith against all temptation, and against all danger of finally falling away, while supported by the God of all grace, who hath called his people unto eternal glory by Christ Jesus!

I must not trespass. But I do humbly beg the favor of a little further indulgence, to dwell a few moments over this most interesting passage of the Apostle. The Apostle knowing that self-will and presumption, in his own instance, were the sad causes, on his part, which gave Satan such an handle over him; before he admonisheth the Church concerning the devil, in going about as a roaring lion, he calls upon them to humble themselves under the Almighty hand of God, and to be sober and vigilant. He knew, by woeful cost, what combustibles for explosion are in the human heart, to ignite with the fiery darts of Satan; and, therefore, urgeth to the damping of all pride, which, like gunpowder, when moistened, will resist flame, But the Apostle, while enjoining this great wariness of conduct, teacheth them still more, to look to the Lord for security. Casting all your care upon him, (saith he,) for he careth for you. Here was the grand resource, yea, the only one. All our preparations, humblings, watchings, and the like, unless found in Christ, and Christ undertakes for us, will stand as nothing against the wiles of Satan. Like the Leviathan in the mighty waters, he laughs at the shaking of the human spear, Job 41:29 . The greatest saint, in his own strength, is no more than a feather in the hurricane of the devil’s temptations. And, the Apostle hath described him in such a way, in this Chapter, as cannot but carry conviction to every heart taught by sad experience, as Peter was, what a formidable foe, and of the most implacable kind, he is. Your adversary (saith he) the devil, as a roaring lion, walketh about, seeking whom he may devour. Who can read this account, and call to remembrance the awful ravages he made upon the man who so describes him, but must tremble! An adversary indeed, and of the deepest subtilty, unmercifulness, and power. A lion, yea, a roaring lion, whose yells, could we hear them, would alarm more than thunder. I have often thought, what a mercy it is that to us he is invisible. Surely the very sight of him, would make all the beasts of the forest to shrink with fear, and drive them to their dens, to escape his fury. And yet, Reader! if the Lord Jesus give but grace to his people, the feeblest of his little army can easily overcome him, in the blood of the Lamb.

Let us look at the subject a moment in this point of view. This scripture tells us, that he is walking about, seeking whom he may devour. Observe: not whom he will, for then it would be all the Lord’s people; but whom he may. And, therefore, that may shall not reach to one of them. He may, for the Lord’s greater glory, and the foe’s greater disgrace, tempt many of them, yea, all of them into sin: But to devour them, he cannot. No weapon formed against them shall prosper, Isa 54:17 . And, no temptation shall take them but what is common to man; and with every temptation, the Lord will make a way to escape, that they may be able to bear it, 1Co 10:13 . And that other sweet promise, brings up the rear; the God of peace shall bruise Satan under your feet shortly, Rom 16:20 . Reader! do not lose sight of these things, for they are most precious. And while we resist Satan, stedfast in the faith, that faith is supported, yea, given by the Lord. And faith in his blood must crown all. The same afflictions, leading to the same triumphs, are accomplished in our brethren, which are in the world: Yea, the armies in heaven overcame in the same way; by the blood of the Lamb, and by the word of their testimony, and they loved not their lives unto death, Rev 12:11 .

But we do not stop here. The Holy Ghost, by the Apostle; adds yet further comforts. As the life of faith is a continual warfare, and God’s chosen ones must be tried ones; that precious scripture is given, which is enough to lift the heart of him that through grace feels its sweet influence, above all the exercises and sufferings he may be called upon to endure. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered awhile, make you perfect, stablish, strengthen, settle you. To whom be glory and dominion forever and ever. Amen. If endless volumes were written upon this blessed scripture, it would remain unexhausted, and vast resources left unexplored. For what indeed can unfold, and lay open the grace and love of Him, who is here, by way of striking distinction, called the God of all grace?

I do not remember, in all the Bible, a similar expression. God is, indeed, in numberless places, said to be gracious, yea, very gracious; and we frequently read of the grace of God. But, the God of all grace, is peculiar to this Chapter of the Apostle. And, if I might venture to suppose the cause, I should be led to think, that it is here specially marked from its connection with the subject the Holy Ghost is upon. Peter had been winnowed by Satan. Peter is admonishing the Church, on the danger of this walking-about adversary; And, having in his own instance suffered so much, he knew, that his recovery, and the safety or recovery after failing, of every other, could only be effected by the God of all grace. Graciously, therefore, the Lord will have the Church taught, that, as the Lord’s people have such a great foe to contend with; they may remember, they always have a much greater, even an Almighty Friend; God himself, yea, of all grace, to be their safety. And as from sins, and corruptions, and too often listening to the temptations of Satan, they have in themselves no claims upon God, to come forth to their deliverance: God will come forth of his free grace, and not from their deserts, to secure them. Hence, there is a double beauty, and a tenfold blessedness, in God’s calling himself here the God of all grace, where sins and sufferings, and trials and temptations, are the subject in hand; and where, like Peter, presumption and self-will, and other sins in us, too often lead us in the way of the enemy. Reader! do you enter into the apprehension of the peculiar blessedness of this title of our Covenant-God in Christ, upon such occasions? Do you see a glory in it, suited to our poor, and often exercised circumstances? Do you yourself know the Lord, as the God of grace, yea, the God of all grace? And have you found, in your own instance, that where sin hath abounded, grace doth much more abound? Oh! then, write it down in the daily memorandums of your mind; yea, beg of God the Holy Ghost to impress the precious truth in the fleshly tables of your heart, that the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that we have suffered a while, will make us perfect, stablish, strengthen, settle us.

But let us not stop here. It is further said, that this God of all grace hath called us unto his eternal glory by Christ Jesus. Here the Lord the Spirit opens before us another, and a brighter view, even of glory, yea, and of eternal glory; and that in a way and manner, which must be eternally safe: and secure, being in Christ Jesus. So that every word in this blessed scripture, as we say sometimes of many things coming together, tells. God calls to it. Yes! For whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified, Rom 8:29-30 . And it is his grace, his free grace, as the God of all grace, which is the sole cause. For elsewhere, as the Holy Ghost teacheth, we are saved, and called with an holy calling, not according to our works, (for where grace is the sole cause, it cannot be of works, otherwise grace is no more grace: Rom 11:6 .) but according to his own purpose and grace given us in Christ Jesus, before the world began, 2Ti 1:9 . So that, he that gives grace, will give glory. Grace is the earnest of glory. It is the very charter, the patent, sent from heaven. The Holy Ghost by Paul, calls it the earnest of the Spirit, 2Co 5:4 . the seal of the promised inheritance, Eph 1:13-14 . The child of God at regeneration, receives it as the writings and heavenly parchments of his freehold, or what is infinitely more precious, his free grace inheritance. It is in reversion, indeed, and not to be entered upon, until grace is consummated in glory. But it is as sure as though in present possession; for the God of all grace hath called us unto it. Yea, even now by faith we sometimes enter upon it; and in Christ, our forerunner, who is gone before, and hath taken possession of it in our name, we do see ourselves raised up together, and made to it together in heavenliness, (or as we render it, in heavenly places,) in Christ Jesus, Eph 2:4-6 .

And who is it that the God of all grace hath called? Us, saith the Apostle. Even those to whom Peter writes his Epistle, as the title in the first Chapter shews. Elect, according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Jesus Christ, 1Pe 1:2 . The Epistle is but one, and sent but to one body of persons. And these are they. And to what are we called? Even to his eternal glory. Every Word here again is big with importance. We are called to glory. . Not to purchase it, for it is freely given. Not to merit it, for it is of grace. And it is to eternal glory. Not a glory that is short and transient for it is eternal. And they that are called to it, are prepared for it. For Christ hath power over all flesh, for to give eternal life to as many as the Father hath given him, Joh 17:2 . And all that the Father hath given me, (saith Christ,) s hall come unto me. And I give unto them eternal life. And I will raise them up at the last day. Reader! compare these scriptures together, and see how the whole is bound, Joh 10:24-30Joh 10:24-30 . Can anything be more certain, and eternally secure? And observe that little word, His. The God of all grace hath called us unto His eternal glory. Yes! God the Father hath a glory, in which, it is said, Christ shall one day come. He shall come in the glory of his Father, with his angels, Mat 16:27 . And Christ, as Christ, hath a glory, personally considered, for so is he called, the Lord of glory, 1Co 2:8 . And the glory of all the persons of the Godhead, the Church of Christ is said to have, Rev 21:11 So that in each, and in all the views of it, the expression His eternal glory is blessed.

But, what sums up all, and makes it most precious indeed, is, that the whole is in and by Christ Jesus. So that God, who is the God of all grace, and the Giver of all grace, and, in his threefold character of person, Father, Son, and Holy Ghost, is everlastingly dispensing grace, yea, all grace, and all sorts of grace, in pardoning, renewing, justifying, sanctifying, comforting, sealing, yea, all grace; and, in confirmation, hath called us to his eternal glory, hath given all, both our persons, and our blessings, in Christ Jesus. He is our Head and Husband, our Redeemer, our Righteousness, our all in all. He it is which gives a gracious acceptation to our persons; and by whom, and in whom we are predestinated into the adoption of children; Eph 1:4-6 . and are made heirs of God, and joint heirs with Christ.

And hence, after the short exercises and sufferings of this transitory life are passed, all the blessed consequences which the Apostle speaks of will follow. The same which calleth us unto eternal glory by Christ, will perfect, establish, strengthen, and settle all his people in Christ; yea, Christ himself is our perfection, and our perfection is Christ. Paul tells the Church, that we are to come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, Eph 4:13 . And who is this but Christ? What perfection but in Him? All our completeness is said to be in Him, in whom dwelleth all the fulness of the Godhead bodily, Col 2:9-10 . So, then, our perfection, our establishment, our strength, our everlasting settlement and home, is Christ. And God the Holy Ghost, in causing Peter, of all men, to teach the Church these precious truths, seems, in grace, to have intended the confirmation of the whole still more. For, who is Peter? One whom Satan desired, above all men, to sift. One whom Satan did sift; and whom, but for Christ, would have been winnowed in destruction. Who, then, so well suited to tell poor, buffeted, exercised followers of the Lord Jesus these blessed truths?

Reader! ponder well these things, give yourself wholly to them. To the whole Church of God, in the view of them, it may be said, You see your calling, brethren! Oh! for grace, to join the Apostle’s hymn; and, not as I fear we too often do, with lip-service, as so many words of course, at the end of these sweet writings, but with a soul full of feeling, and turned inside-out, in the unableness to contain the running-over sense of such free sovereign grace and mercy; may we exclaim, To the God of all grace be glory and dominion forever and ever. Amen.

I detain the Reader no longer with observations on the salutations at the close of this Epistle, than just to remark, that it is probable this Sylvanus, is the same person as is elsewhere called Silas, Paul’s companion, who was also, it should seem, known to Peter, and of whose faithfulness the Word of God bears testimony. The Church at Babylon, means the Church of God in that place and Peter’s m ark of election, proves the sense he had of it. In relation to this Marcus, whom the Apostle calls his son, whether it was his son in the flesh, is not certain. For, though Peter had a wife, we read not of any children, Mat 8:14 . As an elder in the Church, Marcus, if young, might be called his son. The kiss of charity, founded in the peace of Christ Jesus, formed an affectionate conclusion to this most blessed and lovely Epistle. May both Writer and Reader of this Poor Man’s Commentary, find grace, if it be the Lord’s will, so to close it, and to put to it also, their Amen!

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

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.

Ver. 5. Yea, all of you be subject ] In regard of love and modesty, not of change and confusion of offices.

Be clothed with humility ] The Greek word imports that humility is the riband or string that ties together all those precious pearls, the rest of the graces; if this string break, they are all scattered. Humility, as charity, is the band of perfection; yea, the word here used signifies not only alligare, to bind, but innodare, say some; to tie knots as delicate and curious women used to do of ribbons to adorn their heads or bodies, as if humility were the knot of every virtue and the grace of every grace. Contrariwise, how ugly and unseemly is pride on the back of honour and head of learning, face of beauty, &c. Chrysostom calleth humility the root, mother, nurse, foundation, and band of all virtues. Basil, the storehouse, treasury of all good, .

God resisteth ] See Trapp on “ Jam 4:6 “ As pride resisteth God in a special manner, so God in a special manner resisteth it.

And giveth grace ] i.e. Honour and respect; as appears by the opposition, and by Pro 3:34-35 .

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

5 7 .] Exhortation to the younger, and to all, to humility and trust in God .

Fuente: Henry Alford’s Greek Testament

5 .] In like manner (i. e. ‘mutatis mutandis,’ in your turn: see ch. 1Pe 3:7 ; with the same recognition of your position and duties), ye younger, be subject to the elders (in what sense are we to take and here? One part of our answer will be very clear: that must be in the same sense as above, viz., in its official historical sense of presbyters in the church. This being so, we have now some clue to the meaning of : viz. that it cannot mean younger in age merely, though this, as regarded men , would generally be so, but that as the name had an official sense, of superintendents of the church, so like-wise, of those who were the ruled, the disciples, of the . Thus taken, it will mean here, the rest of the church, as opposed to the . Nor will this meaning, as Weiss maintains, p. 344, be at all impugned by which follows, inasmuch as that clearly embraces both classes, and . As Wiesinger well says, The Apostle is teaching what the . owe to the church, what the church to them, what all without distinction to one another. Weiss would understand these as he does in Act 5:6 , and ib. Act 5:10 (but see note there), young persons, who were to subserve the ordinary wants of the elders in the ministration. Luther, Calv., Gerhard, al., and more recently De Wette and Huther, take for the younger members of the congregation: in which case, as most of these confess, we must enlarge the sense of here, which in my mind is a fatal objection to the view. The above interpretation, that are the rest of the congregation as distinguished from the , is that of Bed [31] , Est., Benson, Pott, al., and of Wiesinger): yea (the E. V. happily thus gives the sense of the : q. d. Why should I go on giving these specific injunctions, when one will cover them all?) all gird on humility to one another (an allusion to our Lord’s action of girding Himself with a napkin in the servile ministration of washing the disciples’ feet: of which He himself said, . . The impression made on St. Peter by this proof of his Master’s love is thus beautifully shewn. As to the details: the of the rec. has probably been a clumsy gloss to help out the construction of the dat. commodi . – is variously interpreted. Its derivation is from , a string or band attached to a garment to tie it with: hence , an apron, through , to gird or tie round; and thus , to gird on, and – , to gird on one’s self. is used for a kind of girdle by Longus, Pastoralia ii. 33, and Pollux iv. 119. See in Wetst. The Schol. in ms. 16 says, , , . In Hesych., the is explained to be a . There is a very complete and learned dissertation on this passage in the Fritz-schiorum Opuscula, pp. 259 275, containing all the literature of the subject. The result there is, “omnes lectores, oratione in eos conversa, admonet, ut quemadmodum servi heris se modeste submittunt (the being a servile garment or apron), ita unus alteri tanquam minor majori cedens obsequiosum modestumque se prbeat: ‘omnes autem lubenter alter alteri cedentes modestiam vobis pro servorum encombomate incingite.’ ” This is perhaps going too far, to seek the meaning of the verb altogether in its derivative: but the reference is at least possible. For more particulars consult the dissertation itself, and Wetstein’s note.

[31] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.

Some put a comma after , and join to the preceding, ‘yea, all of you (be subject) to one another.’ But this is unnecessary, the dative being in this sense abundantly justified: cf. Rom 14:6 ; 1Co 14:22 ; 2Co 5:13 . Winer, 31. 4. b ): because (reason why you should gird on humility) God (the citation agrees verbatim with Jam 4:6 ) opposeth Himself to the proud (“reliqua peccata fugiunt Deum, sola super-bia se opponit Deo; reliqua peccata deprimunt hominem, sola superbia erigit eum contra Deum. Inde etiam Deus superbis vicissim se opponit,” Gerhard. The student will remember the saying of Artabanus to Xerxes, Herod. vii. 10, , , ; ), but giveth grace to the humble ( here in a subjective sense, the lowly-minded, those who by their humility are low. “Humilitas est vas gratiarum,” Aug [32] in Gerh.).

[32] Augustine, Bp. of Hippo , 395 430

Fuente: Henry Alford’s Greek Testament

1Pe 5:5 . , the younger members of each Church were perhaps more or less formally banded together on the model of the , which are mentioned in inscriptions as existing distinct from the Ephebi in Greek cities, especially in Asia Minor (Ziebarth Die Griechische Vereine, 111 115). Compare the modern Guilds and Associations of Young Men. In 1Ti 4:1 , these natural divisions of elders and youngers are also recognised. Elders must serve; youngers submit. May all be lowly-minded towards one another there is no need to add detailed commands. is explained by Oecumenius as (wrap yourselves in, put round you), so the command corresponds to of Col 3:12 . But the choice of this unique word must have some justification in associations which can only be reconstructed by conjecture. The lexicographers (Hesychius, Sindas, etc.) give and as synonyms. Pollux explains . as the apron worn by slaves to protect their tunic; so Longus, Pastoralia , ii. 35 f., in “casting his apron , naked he started to run like a fawn”. Photius (Epistle 156) takes George Metropolitan of Nicomedia to task for his suggestion that it was a barbarous word: “You ought to have remembered Epicharmus and Apollodoru the former uses it frequently and the latter in the ‘Runaway’ (a comedy) says .” But the LXX of Isa 3:18 has = front-bands and Symmachus in Isa 3:20 for bands or sashes . Peter is therefore probably indebted again to this passage and says gird yourselves with the humility which is the proper ornament of women. If the word be taken in this sense a reference to Joh 13:4 ff., Taking a napkin He girded Himself, may be reasonably assumed = Pro 3:34 , LXX ( being put for , which to a Christian reader meant Christ); the Hebrew text gives scoffers he scoffs at but to the humble he shows favour . The same quotation is employed in similar context by St. James (1Pe 4:6 ); the devil (see below) is the typical scoffer .

Fuente: The Expositors Greek Testament by Robertson

1 Peter

THE SLAVE’S GIRDLE

1Pe 5:5 .

The Apostle uses here an expression of a remarkable kind, and which never occurs again in Scripture. The word rendered in the Authorised Version ‘be clothed,’ or better in the Revised Version, ‘gird yourselves with,’ really implies a little more than either of those renderings suggests. It describes a kind of garment as well as the act of putting it on, and the sort of garment which it describes was a remarkable one. It was a part of a slave’s uniform. Some scholars think that it was a kind of white apron, or overall, or something of that sort; others think that it was simply a scarf or girdle; but, at all events, it was a distinguishing mark of a slave, and he put it on when he meant work. And, says Peter, ‘Do you strap round you the slave’s apron, and do it for the same reason that He did it, to serve.’

So, then, there are three points in my text, and the first is what we have to wear; second, what we have to wear it for; and, third, why we should wear it.

I. What we have to wear.

‘Gird yourselves with the slave’s apron of humility.’ Humility does not consist in being, or pretending to be, blind to one’s strong points. There is no humility in a man denying that he can do certain things if he can do them, or even refusing to believe he can do them well, if God has given him special faculties in any given direction. That is not humility at all. But to know whence all my strength comes, and to know what a little thing it is, after all; not to estimate myself highly, and, still further, not to be always insisting upon other people estimating me highly, and to think a great deal more about their claims on me than fretfully to insist upon my due modicum of respect and attention from others, that is the sort of temper that Peter means here.

Now, that temper which may recognise fully any gift that God has given me, its sweep and degree, but that nevertheless takes a true, because a lowly, measure of myself, and does not always demand from other people their regard and assistance, that temper is a thing that we can cultivate. We can increase it, and we are all bound to try specifically and directly to do so. Now, I believe that a great part of the feeble and unprogressive character of so many Christian people amongst us is due to this, that they do not definitely steady their thoughts and focus them on the purpose of finding out the weak points to which special attention and discipline should be directed. It is a very easy thing to say, ‘Oh, I am a poor, weak, sinful creature!’ It would do you a great deal more good to say, ‘I am a very passionate one, and my business is to control that quick temper of mine,’ or, ‘I am a great deal too much disposed to run after worldly advantage, and my business is to subdue that,’ or, ‘I am afraid I am rather too close-fisted, and I ought to crucify myself into liberality.’ It would be a great deal better, I say, to apply the general confession to specific cases, and to set ourselves to cultivate individual types of goodness, as well as to seek to be filled with the all-comprehensive root of it all, which lies in union with Jesus Christ. We have often to preach, dear brethren, that the way of self-improvement is not by hammering at ourselves, but by letting God mould us, and to keep the balance right. We have also to insist upon the other side of the truth, and to press the complementary thought that specific efforts after the cultivation of specific virtues and all the more if they are virtues that are not natural to us, for the gospel is given to us to mend our natural tempers–is the duty of all Christian people that would seek to live as Christ would have them.

And how is this to be done? How am I to gird upon myself and to keep–if I may transpose the metaphor into the key of modern English–tightly buckled around me this belt which may hold in place a number of fine articles of clothing?

Well, there are three things, I think, that we may profitably do. Go down deep enough into yourself if you want to cure a lofty estimate of yourself. The top storeys may be beautifully furnished, but there are some ugly things and rubbish down in the cellar. There is not one of us but, if we honestly let the dredge down into the depths, as far down as the Challenger’s went, miles and miles down, will bring up a pretty collection of wriggling monstrosities that never have been in the daylight before, and are ugly enough to be always shrouded in their native darkness. Down in us all, if we will go deep enough, and take with us a light bright enough, we shall discover enough to make anything but humility ridiculous, if it were not wicked. And the only right place and attitude for a man who knows himself down to the roots of his being is the publican’s when ‘he stood afar off, and would not so much as lift up his eyes to heaven, and said, God be merciful to me a sinner.’ Ah, dear friends, it will put an end to any undue exaltation of ourselves if we know ourselves as we are.

Further, let us try to cultivate this temper, by looking at God, and having communion with Him. Think of Him as the Giver of anything in us that is good, and that annihilates our pride. Think of Jesus as our pattern; how that kills our satisfaction in little excellences! If you get high enough up the mountainside, the undulating country which when you were down amongst the knolls showed all variations of level, and where he who lived on the top of one little mound thought himself in a fine, airy situation as compared with his neighbour down in the close valley, is smoothed down, and brought to one uniform level; and from the hilltop the rolling land is a plateau.

I have heard of a child who, when she was told that the sun was ninety-five millions of miles off, asked if that was from the top or the bottom storey of the house! There is about as much difference between the great men and the little, between heroes and the unknown men, as measured against the distance to God, as there is difference in the distance to the sun from the slates and from the cellar. Let us live near God, and so aspiration will come in the place of satisfaction, and the unattained will gleam before us, and beckon us not in vain, and the man that sees what an infinite stretch there is before him will be delivered from the temptations of self-conceit, and will say, ‘Not as though I had already attained, either were already perfected, but I follow after.’

But there is another advice to be given–cultivate the habit of thinking about other people, their excellences, their claims on you. To be always trying to get a footing in a social grade above our own is a poor effort, but there is a sense in which it is good advice–live with your betters. We can all do that. A man writes a bit of a book, preaches a sermon, makes a speech–all the newspapers pat him on the back, and say what a clever fellow he is. But let him steep his mind and his heart in the great works of the great men, and he finds out what a poor little dwarf he is by the side of them. And so all round the circle. Live with bigger men, not with little ones. And learn to discount–and you may take a very liberal discount off–either the praises or the censures of the people round you. Let us rather say, ‘With me it is a very small matter to be judged of man’s judgment. He that judgeth me is the Lord.’

There are plenty of hands, foremost among them a black one that is not

so much a hand as a claw, ready to snatch the girdle of humility off

you! Buckle it tight about you, brother; and in an immovable temper of

lowly estimate of yourself live and work.

II. The second thought here is, What we are to wear the apron or girdle for?

The Revised Version makes a little alteration in the reading as well as in the translation of our text, the previous words to which, in the Authorised Version stand, ‘Yea, all of you be subject one to another.’ There is another reading which strikes out that clause, and adds a portion of it to the first part of my text, which then runs thus: ‘Yea, all of you gird yourselves with humility to serve one another.’ That is what Christian humility is for. The slave put on his garment, whatever it was, when he had work to do.

But perhaps there is a deeper thought here. I wonder if it is fanciful to see in the text one of the very numerous allusions in this epistle to the events in our Lord’s Passion. You remember that Jesus laid aside His garments, and took a towel, and girded Himself, and washed the disciples’ feet, and then said, ‘The servant is not above His master. I have given you an example, that ye should do as I have done to you.’ Probably, I think, there floated before the memory of the man who had said, ‘Lord, Thou shalt never wash my feet,’ and then, with the swift recoil to the opposite pole which makes us love Him so much, hurried to say, ‘Lord, not my feet only, but also my hands and my head’–some reminiscence of that upper chamber, and of how the Master had girded Himself with the slave’s apron, or towel, in order that He might serve the disciples; and then had told them that that was the pattern for all Christian men, and for all Christian living till the very end.

Service coming from humility, and humility manifested in service, are the requirements laid down in the text. Humility is the preparation for service; and service is the test of humility. If a man does not feel himself to be needy and low, he will never be able, and he will never be willing, to help those that are. You must go down if you would lift up. Laces and velvets and the fine feathers that the peacocks of self-conceit in this world strut about in are terribly in the way of Christian work. Rough work needs rough dress; and the only garb in which we shall be able to do the deeds of self-sacrifice that are needed in order to help our brethren is humility, the preparation for all service.

But, further, service is the test of humility. Plenty of people will say, ‘I know that I have nothing to boast of,’ and so forth; but they never do any work. And there is a still more spurious kind of humility, that of a great many professing Christians I wonder of how many of us who, when we ask them for any kind of Christian service, say, ‘I do not feel myself at all competent. I am sure I could not take a class in the Sunday School. I do not feel sufficiently master of the subject. I cannot talk. I have no facilities for influencing other people,’ and so on. Too many of us are very humble when there is anything to be done, and never at any other time as far as anybody can see; and that sort of humility the Apostle does not commend. It is unfortunately very frequent amongst professing Christians. Christian humility is not particular about the sort of work it does for Jesus. Never mind whether you are on the quarter-deck, with gold lace on your coat and epaulettes on your shoulders as an officer, or whether you are a cabin-boy doing the humblest duties, or a stoker working away down fifty feet below daylight. As long as the work is done for the great Admiral, that is enough; and whoever does any work for Him will never want for a reward. There are some of us who like to be officers, but do not like carrying a musket in the ranks. Humility is the preparation for service, and service is the test of humility.

III. Lastly, why we should wear this girdle.

There is one reason given in my text, which Peter quotes from the Old Testament. ‘God resisteth the proud, but giveth grace to the humble.’ That is often true even in regard to outward life. Providence and man often seem to be in league together to lift up the lowly ones and thwart the proud. If a man walks with his head very high, in this low-roofed world, he is pretty sure to get it knocked against the rafters before he has done. But it is the spiritual region that the Apostle is thinking about, in which the one condition of receiving God’s grace is a lowly sense of my own character and nature, which is conscious of sin and weakness, and waits before Him. And the one condition of not receiving any of that grace is to keep a stiff upper lip and a high head. If I think that I am rich, ‘and increased with goods, and have need of nothing,’ that ‘nothing’ is exactly what I shall get from God, and if I have need of everything, and know that I have, that ‘everything’ is what I shall get from Him. ‘He resisteth the proud, and He giveth grace to the humble.’ On the high barren mountain-tops the dew and the rain slide off and find their way down to the lowly valleys, where they run as fertilising rivers. And the man that is humble and of a contrite heart, ‘with that man will I dwell, saith the Lord.’ If we gird ourselves with the slave’s dress of humility, then we shall one day have to say, ‘My soul shall rejoice in the Lord, for He hath clothed me with the garments of salvation; and He hath covered me with the robe of righteousness; as a bridegroom decketh himself with his ornaments, and as a bride adorneth herself with her jewels.’

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

submit. As 1Pe 2:13, &c.

unto = to.

be subject . . . and = submitting The texts omit.

one to, &c. = to one another.

be clothed with = gird yourselves with. Greek. enkomboomai. Only here.

humility. See Act 20:19.

resisteth. See Act 18:6.

proud. See Rom 1:30.

grace. App-184.

humble. Greek. tapeinos. See Mat 11:29. Quoted from Pro 8:34. Compare Jam 4:6.

Fuente: Companion Bible Notes, Appendices and Graphics

5-7.] Exhortation to the younger, and to all, to humility and trust in God.

Fuente: The Greek Testament

1Pe 5:5. , in like manner) The foundation of the exhortation which precedes and follows is humility.-, one to another) even without regard to age.-, put on) , a knot, or band, by which the slaves were fastened, especially in the dress of slaves. Hesychius: , , to put on a dress; and , , bound; and , , he is wrapped up in.[41] Therefore is, put on and wrap yourselves up in: so that the covering of humility cannot be stripped off from you by any force.- , God) See Jam 4:6, note.

[41] Thus Horace:-Virtute me involvo.-T.

Fuente: Gnomon of the New Testament

1Pe 5:5

1 Peter 5:5

4. DUTIES OF THE YOUNG

1Pe 5:5 a

5a Likewise, ye younger, be subject unto the elder. 1 Pet–“Likewise” 1Pe 3:7, (homoios, in like manner, as in in your turn), points to the corresponding obligations of the younger members of the church. “Be subject (hupotasso, cf. 1Pe 2:13; 1Pe 2:18; 1Pe 3:1) is an injunction to these younger members to be subject to the older members of the congregation. “Elder” in the text is plural (presbuterio) as is the word younger (neoteroi). Does the word “elder” here refer to age alone, or to the functional position designated by the term in verse 1? It is not possible to know definitely. In support of the view that it refers to men who serve as elders in the church is the fact that in the verses immediately preceding such are unmistakably designed by the word. It would be unusual for a word to be used in two different senses in such close connection. On the other hand, it seems natural to regard the words “younger” and “elder” as opposed to each other, and hence in natural antithesis, the first of the younger people, and the second of the older people in the congregation. Paul, in 1Ti 5:1, uses the word in this ordinary signification; and such seems the more probable meaning here. But, whether the word be taken in its functional or its ordinary sense, the obligation of the younger to the older people remains. All such are, of course, to be in subjection to the elders of the church, and in addition to render that deference and respect owed by the young to the aged.

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

1Pe 5:5-Likewise, ye younger.

Younger in years, and later inducted into the kingdom of Christ. To you, and to all such as you, I say be governed by the Christian advice, exhortations and instructions of the elders, for in this regard submission is proper and necessary to your well-being.

1Pe 5:5-Yea, all of you be subject to one another.

The exhortation of submission to the younger applies to you all: Be clothed with humility, no matter what your relations to one another may be. This grace is necessary.

1Pe 5:5-For God resisteth the proud.

The reason for the exhibition of humility is now made to appear. God resists the proud, but gives grace to those who are humble.

Commentary on 1Pe 5:5 by Burton Coffman

1Pe 5:5 –Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble.

Ye younger … “The reference here is to age, not to official rank. Younger men are to defer to their elders.”[22] Despite this view which is quite common among commentators, however, Kelcy observed that “There is no evidence of a transition of thought from one group to another,”[23] therefore construing the passage as a reference to the submission to the congregation’s official elders, as mentioned above.

Yea, all of you … Here there is indeed the transition to a larger group of the whole church, all of whom are commanded to be humble and submissive to others in the giving of loving service to brothers and sisters in Christ.

Gird yourselves with humility to serve one another …

Gird yourselves… must evidently have been written by Peter in vivid remembrance of that occasion when Jesus himself girded himself with a towel and washed the disciples’ feet, even Peter’s (Joh 13:4), and that at a time when not a one of the Twelve consented to do such a thing. In this clause, the Greek word actually means “an apron worn by slaves, which was tied around them when at work, to keep their dress clean.”[24]Macknight also defined it as “a frock put over the rest of the clothes,”[25] giving the meaning to be that “humility should be visible over all the other Christian virtues, in our whole behavior.”[26]

God resisteth the proud, but giveth grace to the humble … Throughout the holy Scriptures, proud and haughty spirits are condemned. Pride leads the list of all of the sins (Pro 6:16-18). This passage echoes the very words of the Saviour (Luk 14:11). Humility is such a wonderful virtue that all of the publican’s sins did not destroy him because he had it; and all of the Pharisee’s righteousness could not save him because he did not have it (Luk 18:1-14).

[22] Archibald M. Hunter, op. cit., p. 152.

[23] Raymond C. Kelcy, op. cit., p. 101.

[24] B. C. Caffin, op. cit., p. 207.

[25] James Macknight, Macknight on the Epistles, Vol. V (Grand Rapids, Michigan: Baker Book House, 1969), p. 503.

[26] Ibid

Fuente: Old and New Testaments Restoration Commentary

ye: Lev 19:32, Heb 13:17

all: 1Pe 4:1, 1Pe 4:5, Rom 12:10, Eph 5:21, Phi 2:3

be clothed: 1Pe 3:3, 1Pe 3:4, 2Ch 6:41, Job 29:14, Psa 132:9, Psa 132:16, Isa 61:10, Rom 13:14, Col 3:12

God: Jam 4:6, Job 22:29

giveth: Isa 57:15, Isa 66:2

Reciprocal: Gen 16:9 – submit Gen 32:10 – not worthy of the least of all Exo 18:11 – proudly Exo 26:7 – curtains Exo 28:40 – glory Lev 26:41 – humbled Num 12:2 – hath he not Deu 8:2 – to humble Deu 17:20 – his heart Rth 2:7 – I pray 2Sa 22:28 – but thine 2Ki 22:19 – humbled 2Ch 25:19 – heart 2Ch 32:25 – his heart 2Ch 33:12 – humbled Neh 9:10 – they Job 8:22 – clothed Job 29:8 – young men Job 32:6 – I am Job 40:11 – behold Psa 10:17 – humble Psa 35:26 – clothed Psa 71:13 – covered Psa 73:6 – covereth Psa 94:2 – render Psa 101:5 – an high Psa 109:18 – As he Psa 119:21 – rebuked Psa 138:6 – Though Psa 149:4 – beautify Pro 3:34 – he giveth Pro 6:17 – A proud look Pro 8:13 – pride Pro 15:25 – destroy Pro 15:33 – and Pro 18:12 – and Pro 21:4 – An high look Pro 25:7 – than Pro 29:23 – man’s Pro 31:25 – Strength Ecc 7:8 – the patient Isa 2:11 – lofty Isa 5:15 – the eyes Isa 9:9 – in the pride Isa 16:6 – have Isa 65:5 – These Jer 13:9 – the pride Jer 43:2 – all the Jer 50:31 – O thou Eze 16:49 – pride Eze 26:16 – clothe Eze 28:2 – Because Eze 42:14 – and shall put Dan 4:30 – Is not Dan 4:37 – those that walk Dan 5:22 – hast Dan 11:12 – his heart Mic 6:8 – walk humbly Hab 2:4 – his Zep 2:10 – for Zec 9:6 – General Mal 3:15 – we call Mat 3:11 – whose Mat 18:4 – humble Mat 20:24 – they Mat 23:12 – General Mat 25:37 – when Mat 26:33 – yet Mar 7:22 – pride Mar 10:43 – whosoever Luk 1:51 – he hath scattered Luk 14:11 – whosoever Luk 16:15 – for Luk 17:10 – General Luk 18:14 – every Luk 22:24 – General Joh 9:34 – and dost Joh 13:14 – ye also Rom 11:20 – Be Rom 12:3 – not to 1Co 16:16 – ye Gal 5:26 – provoking Eph 3:8 – who am 1Ti 3:6 – lest 1Ti 5:1 – entreat 2Ti 3:2 – proud Tit 2:6 – Young Tit 2:11 – the grace 1Pe 2:17 – Honour

Fuente: The Treasury of Scripture Knowledge

THE VIRTUE OF HUMILITY

Be clothed with humility.

1Pe 5:5

As we consider the great virtue of humility, we must remember whence it springs. It is just one of those virtues which seem to have a special date, and that special date belongs to Christ. There were such very different opinions in the world in the period b.c. and in the period a.d. Christianity has been a great leavener of the world; yet to-day oftentimes humility is rather despised than lifted up. It is not always that we are inclined to preach humility; and why is this? I think oftentimes it is because we misunderstand what true Christian humility really is. Let us therefore consider humility in some of its aspects.

I. Before God.It is impossible to enter into His Presence and to realise Him in any sense without feeling humility. Yet there is a difficulty with some people, and perhaps with those who are blessed with great intellect. The gift and power of a great intellect has its great temptations and its great troubles. But if those who have the great intellect will remember that whatever they have is the gift and power from God, there should be little difficulty for the most high in intellect to be humble in the Presence of God. But, as a rule, it is those who think themselves gifted and who are in themselves very conceited who find it difficult to be humble before God or before their superiors. With them it is littleness of knowledge, not greatness of knowledge, which makes the difficulty in their humility. But what trust and confidence true humility before God gives us, how it helps us to wait upon our God, just because we enter humbly into His Presence and know that we are not worthy of the least of His favours! Oh, how it teaches us to wait humbly and patiently for all that He will do for us, having little ourselves, and yet knowing that we possess all in Him and through Him!

II. In our estimate of self.Sometimes when we talk of humility we are rather inclined to confuse self-depreciation with self-knowledge, which are two entirely different things. Humility is not self-depreciation, but humility does come from self-knowledge. If we see our many failings and our many feeblenesses in life, that in itself brings about humility of character. Yes, we need to be clothed with humility as regards ourselves. We do not want to depreciate ourselves, but we want to know ourselves, and I am quite sure when we do know ourselves an honest knowledge of self must bring a sense of humility. Sometimes people are inclined to depreciate themselves and call themselves humble, and be humble, in a sense, to avoid responsibilities and to avoid difficulties; but this is not Christian humility. We all know how we may be clothed with humility and with what spirit of humility to be clothed. Let us pray for such humility in our estimate, and not depreciation, of ourselves.

III. In our relationship towards others.What is meant by humility here? I think that, again, is often misunderstood. I do not think it is putting ones self in a false position and trying to occupy a place not ours, neither calling ones self by another name and renouncing ones natural calling and place in life. All this may be exceptional, and may be sometimes demanded of us, but not generally. But how are we to be clothed with humility as regards others? Is it not by accepting positions rather than by seeking positions, not assuming higher or lower positions for ourselves? Is it not by humbly forwarding the interests and claims of others and therein and thereby showing true humility, especially if the last or worst position is left to us by what we have done in the interests of our neighbours? Is it not in being ready to do the humblest action to help another, remembering the action and words of Christ when He took a towel and girded Himself and washed His disciples feet? The beauty of true humility is surely seen in the grace with which it is worn and the meaning with which it is used.

IV. The chief danger is in the motive of the wearer.A man may so desire to be clothed with humility as to deceive his friends and gain some low end; a man may seek to be clothed with humility in order that he may shirk responsibility and avoid some of the highest duties of life; a man may seek to be clothed with humility because the sort of humility he professes he thinks will bring him admiration and therefore advance his self-conceit, which he travesties by the name of humility. Nay, it seems to me all such humility is vain. The only true humility is the humility which has for its end, at all events, the good of others and the accepting or the occupying of the position in which we can advance that cause by any action of our own, however lowly that action may be. Such humility leads us to follow Christ, to minister to the wants of others. Such humility leads us to do actions, however humble, for the benefit of our fellow-men. Such humility teaches us our own littleness, and makes us trust more in our God and in His help. Such humility encourages us to gentle submission and patient waiting on the Will of our God.

Rev. Prebendary De Salis.

(SECOND OUTLINE)

THE CHRISTIAN GARMENT

I. What is humility?Let us first be clear as to what it is not.

(a) It is not a morbid contemplation of our own corruptions. It is possible to deplore our sins and yet to be very unwilling to part with them.

(b) It is not a feigned depreciation of ourselves and our work, in the secret hope that those to whom we speak may contradict us.

(c) It does not consist in underrating the powers with which God may have endowed us, and perhaps declining work to which He is plainly calling us, upon the pretence that we are not equal to undertaking it.

II. True humility is the opposite of self-consciousness.There are men who are for ever thinking of themselves and the estimate which others form of them, but the truly humble man is not concerned with himself or with what others think of him; he forgets himself, and goes straight forward to do his duty. Humility is essentially a product of the gospel. The Romans had no word in all their literature to express what we mean by it. With them humilitas was, with the rarest exceptions, understood in an unworthy sense. It meant baseness, meanness, servility; and as they had not the word, so they were strangers to the thing. The graces which Christianity has made admirablemeekness, humbleness of mind, forbearance, and the likewere unknown to or despised by the ancient world.

II. How humility is shown.

(a) By resignation to the will of God.

(b) Again, humility is shown by submission one to another. This is especially referred to in the passage before us. I am not sure that a truer evidence of the humble spirit is not given by submission one to another than by submission to God. All men will acknowledge that we should submit to God, but to give way to our neighbour does not appear so obvious a duty. Certainly, at times when we may think the demands of others unreasonable and unfair, it requires no little grace to be willing to give way to them. This grace of submission runs counter to the very bent and bias of our nature.

III. Why is humility so needfui?It is needful for protection. Clothing is worn to shield us from the inclemency of the weather, from biting cold, and from scorching heat. But we may say, with truth, that humility is needful to avert far greater dangers.

(a) It is needed, first, to shield us from the judgment of God. We read here, God resisteth the proud, and giveth grace to the humble. There is no sin so offensive to God as pride, for in Him there is no pride.

(b) Humility is needful also to protect us from the foes that threaten our inward peace. Some men never get the respect paid to them which they think is their due; consequently their days are consumed with jealousy and wounded pride; like Haman, who so long as Mordecai refused to stand up and do him reverence was unable to enjoy all the honour that had been heaped upon him by his sovereign. How different is this spirit from that of the Master.

(c) Humility is needful for the service of man. This, perhaps, is the chief thought in the passage before us, where we read literally, Gird yourselves with humility. The word clothe here is a technical word relating to the white scarf or apron of slaves, which was fastened to the girdle to distinguish slaves from freemen. And so the Apostle says, Put on the dress of the servant, that you may be willing to wait upon others, and show kindness to those who are in need. The great hindrance to service is a reluctance to stoop.

Rev. E. W. Moore.

Illustration

That was a touching story of Bishop Burnet, who had often meditated on the text, Blessed are the meek, for they shall inherit the earth (Mat 5:5), without satisfying himself as to its true meaning, until one day, in his morning walk, he observed a dwelling more wretched than any he had passed, and, drawing near to it, was surprised to hear from it a voice of joyous praise. He looked in at the window and saw a poor woman, the sole inmate of the cottage, with a piece of black bread and a cup of cold water on a little stool before her. Her eyes and hands were lifted up to heaven as in a rapture of praise, while she repeated, again and again, these words, What, all this, and Jesus Christ too! The Bishop returned home, impressed as never before with the power of Christ, not only to reconcile the truly humble soul to the most trying circumstances, but to give a joy in them to which the heirs of earthly inheritances were often strangers.

(THIRD OUTLINE)

HUMILITY FALSE AND TRUE

I. There is a false humility than which none can be more unlike His, or destructive to the character. It is of three kinds.

(a) There is humility of external things: in a mortification of the bodya thing which nature likes to do, and which men generally admire, and call it saintly. But it is a cloke, not a robe. A looka posturea 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.

(b) There is another counterfeit which Satan makes and calls humility. (For there is never a work of Gods but Satan is ready to counterfeit it.) It is what St. Paul calls, in his Epistle to the Colossiansa voluntary humilitypeople thinking themselves unworthy to come to God. They put in other matters that God hath not required, and therefore worship angels.

(c) 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 Lords Supper. I cannot believe God loves me. What is that but the worst form of pridegiving God the lie, and setting up worthiness as a condition to receive the free gift of God?

II. 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. If you have been feeling lately more of a miserable nothingness, it is a great token for good. God is preparing you for some great thing. David, who knew very wellalways connects a believers happiness with a believers holiness; the peace always grows in the low places. The humble shall hear, and be glad. God gives gracenot to the proudbut always to the lowly. To this man will I look, saith the Lord, even to him that is of an humble and contrite spirit, and that trembleth at My word. I earnestly warn you that there is no protection against errors in doctrine, however grossor evil in practice, however vile, excepting to live very near to God in your own heart, and be down low in the dust, clothed with humility. It would not be too much for me to say that, at this moment, the only reason why you have not any good thing you like to name, is, that you are not low enough yet to get it.

III. Christ is coming! Christ is coming! And it is high time to be dressed for His arrival. And in what other robe does it become a forgiven sinner to come in, but to be clothed with humility?

Rev. James Vaughan.

Fuente: Church Pulpit Commentary

1Pe 5:5. The duties and authority of elders have been considered, now the younger or other members of the flock are to submit themselves to the elders. All of you be subject one to another. This instruction is not based upon any definite authority that one has for another, but rather pertains to the respect that each member should have for the others. Since the Bible does not contradict itself, we know this does not mean to ignore the rule of the elders which the other members are to observe. But every member of the body of Christ should wish to please his fellow-member in whatever is right, and should be willing to grant such requests that he might make. This will show the true spirit of humility and will receive the grace or favor of God who resists the proud.

Fuente: Combined Bible Commentary

1Pe 5:5. In like manner, ye younger, submit yourselves to the elders. The exhortation clearly is to the cherishing of a spirit of deference on the part of one class to another. But the question is, Are the two classes introduced here in respect of age simply, or in respect of office? Seeing that in the opening verse the term elders is used in the official sense, it is natural to suppose it to have the same sense here. It is not less natural to suppose the correlative term younger to have a similar official sense. And this is supported by the circumstance that in connection with the narrative of Ananias and Sapphira (Act 5:5; Act 5:10) we read of the young men as if they were a distinct class, charged with certain manual services to the Church, who accordingly rise up at once and perform unsummoned the duty which had to be done then. In this case, the exhortation would bear upon the relations of the junior and subordinate office-bearers (not necessarily identical with the deacons), or the recognised servants of the Church, to the presbyters or elders. It is alleged on the other hand, however, that there is no historical notice of the institution of any such lower order of church officers, and that the passage in Acts 5 does not necessarily imply the existence of a distinct class known officially as the young men or the younger men. Hence the phrase ye younger is taken by some (Wiesinger, Alford, etc.) to mean the general membership of the Church, its members as distinguished from its office-bearers. Others (Huther, etc.) understand the official sense to be dropped here, and both the elders and the younger to be designations of age only. Others (de Wette, etc.) suppose the elders to mean the office-bearers proper, and the younger to denote neither a junior order nor the entire non-official membership, but only those members who were young in years and consequently under stronger temptation to snow themselves insubordinate to their ecclesiastical rulers. The term elder in the Hebrew Church was first a title of age and then a title of office. As those who were elders by age were in ordinary circumstances chosen as elders by office, the word combined both ideas, and with these it probably passed into the Christian Church. And even before there was any direct creation or recognition of distinct offices, the young men would naturally be looked to for the discharge of such duties in the Christian Church as they had probably been accustomed to in the Synagogue, and this would have a quasi-official position.

yea, all one to another. The be subject, which the A. V. inserts after yea, all of you, must be omitted on the authority of the best documents. This leaves it open to connect the clause either with what precedes or with what follows. In the latter case (which is adopted by the text of the R. V., and by Alford, etc.) the idea isYea, all of you, in reference one to another, gird yourselves, etc. In the former case (which is the more grammatical construction) the clause extends to the whole body of Christian people, without distinction of office or age, the same exhortation to mutual deference and submission which has already been addressed to a particular class.Gird yourselves with humility. The and of the A. V. does not belong to the text. As to the grace of humility see on chap. 1Pe 3:8. The verb translated be clothed with by the A. V. occurs nowhere else in the N. T. The precise idea which it conveys has, therefore, been variously understood. Some give it the sense of adorn yourselves (Calvin, etc.), and so the Genevan Version renders it deck yourselves inwardly with. Others think that it is formed from a noun meaning the frock or apron of a slave, and would render it the yourselves up with humility as with the slaves cape. To put on such a cape was to prepare for discharging the duties of a servant. The word would thus be chosen in order to indicate the menial service which they were to render one to another; in the same way as our Lord showed it in His own example and person when He girded Himself with a towel and washed the disciples feet (Humphrey, Comm. on the Rev. Vers., p. 446). The Vulgate and the Rhemish Versions, again, translate it insinuate humility. The word seems to be derived, however, rather from a simpler noun denoting a band. It thus means to fasten, not merely to put on, but to gird tightly on; the grace of humility being not the girdle that fastens other things, but the thing which is girt firmly about one. It is therefore a stronger form of Pauls Put on . . humbleness of mind (Col 3:12). Bengel paraphrases it admirably thus: Indue and wrap yourselves about with it, so that it may be impossible for the covering of humility to be torn from you by any force. Tyndales rendering is, Knit yourselves together in lowliness of mind.

because God resisteth the proud, but giveth grace to the humble. The resisteth indicates a strong and deliberate opposition. Its idea is that of setting oneself in array against one. The importance of the duty of humility is enforced by a sentence taken (with the substitution of God for the Lord) from the Greek text of Pro 3:34. This sentence is introduced in a similar connection in Jas 4:6. It states a principle on which God acts. It is the principle which is recognised in the Magnificat (Luk 1:5-53), and of which a figure has been seen by many in the action of rain or dew on hill and vale. Leighton, e.g., saysHis sweet dews and showers of grace slide off the mountains of pride, and fall on the low valleys of humble hearts, and make them pleasant and fertile. But in this he is anticipated by Augustine, who speaks of grace descending into humble souls as the water flows together toward the lowliness of the valley, and flows down from the swelling hill. Compare also J. D. Burns rendering of the same principle:

The dew that never wets the flinty mountain

Falls in the valleys free;

Bright verdure fringes the small desert-fountain,

But barren sand the sea.

Fuente: A Popular Commentary on the New Testament

Having laid down the duties of pastors in the former verse, he points out the duties of the people in this, whom he calls the younger, either because they were generally younger in years than their spiritual guides, or because they ought to show that reverence and obedience to them which is suitable in young ones towards their elders and teachers: Likewise, ye younger, submit yourselves unto the elder; instruction and jurisdiction belonged to the elders, subjection and obedience to the younger.

Note here, That the duties of pastor and people are mutual and reciprocal; not that their duties are alike, but because there is a like reason for the performance of their respective duties, a like engagement and obligation upon both: the duty of the one is subjection; of the other ministerial direction.

He adds– yea, all of you be subject one to another; intimating thereby that there is a duty of mutual subjection, which all Christians owe one to another in love: they ought to condescend to the meanest offices one towards another; to bear with the infirmities of each other.

The original word, rendered clothed, signifies, first, an upper garment, a frock or cloak, put over all the rest of our clothes; and so imports, that we should be wrapped up all over with this grace, that this should be most visible in our conversations, words, and actions, and conspicuous beyond all other virtues.

Secondly, It signifies a belt which girds about our garments, and so imports, that we should tie it fast unto us, and have those considerations always fixed upon our spirits, which may keep us in an humble frame of soul.

Note thence, That humility is a special ornament, a beautiful robe, to be put on daily, which commends us greatly both to God and man. We are never to account ourselves dressed, until we have this livery of our humble master Christ Jesus put upon us: Be clothed with humility.

Observe next, The argument to enforce this duty: For God resisteth the proud, sets himself as in battle-array against them, but giveth fresh supplies of grace to the humble; because more grace is promised to the humble, and the humble soul is more fitted, prepared, and disposed to receive farther measures of grace from God. God sets himself against proud men to bring them down, but the humble he doth countenance and exalt.

Fuente: Expository Notes with Practical Observations on the New Testament

Submitting to God

“Younger” and “elder” in 1Pe 5:5 are plural. The two words occurring so close together may well indicate Peter is simply referring to age in both cases and is telling young men to yield to the wisdom of older men.

However, this verse does seem to continue the thoughts of verses 1-4, and makes this author believe Peter is telling the younger members to submit to elders, just as they submit to Christ the Chief Shepherd. Most members would be younger than the elders and this designation would seem to stand for the group of all other members. The next injunction is a general one directed to all Christians. Woods says, “the meaning is, ‘Tie on humility like a slave’s apron.'” Perhaps Peter was remembering a great lesson the Lord had taught him ( Joh 13:1-17 ). God is opposed to all who are proud and extends his favor to those who are of a lowly spirit and ready to serve ( Pro 3:34 ; Pro 6:16-17 ; Luk 14:7-11 ; Luk 18:9-14 ).

Because God opposes the proud and is all powerful, believers should submit to His will knowing that such submission will ultimately lead to their glorification. Similarly, all worries and those things over which they are anxious should be placed in the Lord’s hands ( Psa 55:22 ; Psa 37:5 ; Mat 6:25-34 ). There is a great consolation in knowing God has care for the individual Christian ( 1Pe 5:6-7 ; Mat 10:28-31 ).

Fuente: Gary Hampton Commentary on Selected Books

1Pe 5:5-7. Likewise, ye younger Namely, in years, whether ministers or people; submit yourselves unto the elder To those who are more advanced in years; give them all due respect, and be ready to take their counsel; yea, all of you Elder or younger; be subject one to another Endeavour, by mutual condescension, to make each other as easy and comfortable as possible. Perhaps, as in the preceding part of this chapter, the apostle, by elders, means persons holding sacred offices, such as pastors or teachers, he may here use the word in the same sense. If so, the word , rendered younger, which signifies inferiors of any kind, (Luk 22:26,) and which is opposed to it here, may denote the laity, or people of the churches of Pontus, &c., whom the apostle further exhorts to be subject to one another. And be clothed all over with humility The word , here used, is derived from the noun , which, Whitby says, was a frock put over the rest of the clothes; and that the apostles meaning is, that humility should be visible over all the other Christian graces and virtues in our whole behaviour. For God resisteth Greek, , is set in battle array against the proud See on Jas 4:6; and giveth grace to the humble As humility is the fruit of Gods grace, so it prepares us for receiving larger measures thereof. Humble yourselves, therefore, under the mighty hand of God Which is in all your troubles; that is, receive his corrections with reverence and patient submission, even though wicked men should be made the instruments of them; that he may exalt you Raise you above your trials, and from that state of depression in which you are; or exalt you to the glory and felicity of heaven; in due time The time which he knows will be most proper for your exaltation. Casting all your care Your anxious care, as the word means, in all your wants and pressures; upon him; for he careth for you With the care which a father exercises toward his children. That is, whatsoever difficulties you meet with, be not solicitous about them, but refer yourselves to Gods providence, either for the removal of them, or support under them.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

ARGUMENT 24

PERFECT HUMILITY

When John Fletcher was asked, What is the most important Christian grace? he answered, Humility. To a second inquiry he said, Humility. To a third he answered, Humility, when the inquirer desisted.

5. Likewise ye younger people submit to the elder, and all put on humility toward one another, because God resisteth the proud, but He giveth grace to the humble. Oh, how beautiful and bright the sweet and amiable grace of humility shines in every walk of life. It is believed that the Archangel Lucifer fell from heaven when he permitted spiritual pride to creep in, while unfortunately he ventured to contemplate the splendor and glory of the gigantic intellect which God had given him. John Wesley pronounces pride the great mother sin, whose daughters curse the earth and fill hell. If you can keep your pride thoroughly crucified, you will never fall, because Gods grace will ever sustain you.

6. Therefore humble yourselves beneath the mighty hand of God in order that in His time He may lift you up. The Bible reveals a topless heaven and a bottomless hell, consentaneous to the illimitable progress of all finite beings, whether on an upward or a downward tread. All the wicked are sinking every moment by the tremendous weight of their sins. At an unsuspected moment, hell fire rolls over them and they continue to sink forever, because hell has no bottom, i.e., they illimitably progress in sin and misery through all eternity. On the contrary, Gods truly faithful people progress in wisdom and holiness, not only through this life, but throughout never-ending eternity. We all desire the upward trend, but oh, how men and devils deceive us. Gods ways are the opposite of mans ways. Man says, Climb, God says, Humble yourselves. In Gods vocabulary, to go up is to go down, and to go down is to go up. Pride lifts you up, to drop you the more precipitously into hell. Humility humbles you down in the dust, where Gods angels ever linger, to encircle you in their pinions of light and favor you with a balloon ride to heaven.

7. Casting your care upon Him, because there is a care to Him for you.

This is the Christian secret of a happy life. God wants us to be free as angels, disencumbered of every care, swift as birds of paradise to go on His missions of love and mercy. He wants to carry us and all of our burdens, so we may be perfectly free to do His sweet will on earth, as the angels do it in heaven.

Fuente: William Godbey’s Commentary on the New Testament

Verse 5

Be subject one to another; yield one to another; let none seek to exercise authority over the rest.

Fuente: Abbott’s Illustrated New Testament

5:5 {8} Likewise, ye younger, submit yourselves unto the elder. Yea, all [of you] be subject one to another, and be clothed with humility: {9} for God resisteth the proud, and giveth grace to the humble.

(8) He commends many peculiar Christian virtues, and especially modesty: an admonition all of us need, but especially the younger ones by reason of the perverseness and pride of that age.

(9) Because pride seems to many to be the way to the glory of this life, the apostle testifies to the opposite, that dishonour and shame is the reward of pride, and glory the reward of modesty.

Fuente: Geneva Bible Notes

2. The responsibility of the others 5:5

"Younger men" is literally "younger ones" and includes females as well as males. [Note: Davids, p. 184.] Nevertheless younger men were probably in Peter’s mind since the contrast is with older men in 1Pe 5:1-4.

"In the ancient world the division of society into older people and younger . . . was just as much taken for granted as the division into men and women, free men and slaves, etc." [Note: Kelly, p. 205. Cf. Bigg, p. 190.]

Leaders of the church were normally in the older age group. Peter addressed the younger in this verse. "Elders" here refers to those in the older age group. That he did not mean just the official elders of the church seems clear from the contrast with "younger" (cf. 1Ti 5:1; 1Ti 5:17).

The younger people in the church were and are to take a position under the authority of the older people. The reason for this, though unexpressed, seems self-evident: the older have more experience in living (cf. Job 32:4).

All Christians, regardless of our age, should put on humility as a garment, (i.e., let it be what others see as we serve; cf. 1Pe 3:8). The Greek word translated "clothe" is a rare one that comes from a word referring to the apron that slaves put on over their regular clothes. This garment prepared them for service (cf. Joh 13:4-15). We should be ready and eager to serve one another rather than expecting others to serve us (Mar 10:45).

"In other words, believers should not insist on having their way over others." [Note: McGee, 5:713.]

Peter again quoted Proverbs (Pro 3:34) for support. This is the theological reason for his ethical charge (cf. Jas 4:6). He then proceeded to expound the ideas expressed in this proverb in the following six verses.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 17

BE CLOTHED WITH HUMILITY

1Pe 5:5-7

HAVING admonished the shepherds, the Apostle now turns to the flock, and his words recall the exhortations, which he has given several times before. In 1Pe 2:13 he taught Christian subjects the duty of submission, even should it be their lot to live under heathen rulers. A few verses further on in the same chapter he repeated this teaching to Christian slaves with heathen masters, and the third chapter opens with advice of the same character to the wives who were married to heathen husbands. And now once more, with his favorite verb “be subject,” he opens his counsel to the Churches on their duty to those set over them. The relation between the elders and their flock will not be as strained, or not strained after the same manner, as between Christians and heathens in the other cases, but the same principle is to govern the behavior of those who hold the subject position. The duly appointed teachers are to be accepted as powers ordained of God, and their rule and guidance followed with submission.

“Likewise, ye younger, be subject unto the elder.” He teaches that as there is a duty of the elders to the younger, so there is a reciprocal duty, which, in like manner and with the same thoroughness, must be discharged by the younger to the elders. In those early days the congregation could fitly be spoken of as “the younger.” Naturally the teachers would be chosen from those who had been the first converts. The rest of the body would consist not only of those younger in years, but younger in the acceptance of the faith, younger in the knowledge of the doctrines of Christ, younger in Christian experience. And if the Churches were to be a power among their heathen surroundings, it must be by their unity in spirit and faith; and this could only be secured by a loyal and ready following of those who were chosen to instruct them.

But lest there may be any undue straining of the claim to submission, there follows immediately a precept to make it general: “Yea, all of you gird yourselves with humility, to serve one another.” Thus will be realized the true idea of the Christian body, where each member should help all, and be helped of all, the rest, eye and hand, head and feet, each having their office, and each ministering therein as parts of the one body. This idea of general humility was altogether unknown to the world before Christs coming. The word, therefore, is one coined for Christian use: lowliness of mind, a frame wherein each deems others better than himself. And with it the Apostle has coupled another word for “gird yourselves,” which is well fitted to be so placed. It is found nowhere else, and is full of that graphic character of which he is so fond. The noun from which it is derived signifies “an outer garment,” mainly used by household servants and slaves, to cover their other clothing and keep it from being spoiled. It appears to have been bound round the waist by a girdle. The word is a complete picture. St. Peter sees in humility a robe which shall encompass the whole life of the believer, keeping off all that might sully or defile it; and into the sense of the word comes the lowly estate of those by whom the garment in question was worn. It was connected entirely with the humblest duties. Hence its appropriateness when joined with “serve one another.”

And one cannot in studying this striking word of the Apostle but be carried in thought to that scene described by St. John where Jesus “took a towel and girded Himself” {Joh 13:4} to wash the feet of His disciples. St. Peter gained much instruction from that washing, and he has not forgotten the lesson when he desires to confirm the brethren in Christian humility. “I have given you an example, that ye also should do as I have done to you,” was the Lords injunction; and this the Apostle delivers to the Churches. And verily Christ spake of Himself more truly than of any other when He described the masters treatment of his watchful servants: “He shall gird himself, and make them sit down to meat, and shall come and serve them.” {Luk 12:37} Such has been the Lords humiliation, who took upon Him our flesh, and now bids us to His banquet, where, through His Spirit, He is ever waiting to bless those who draw near.

How this exhortation to humility in dealing with one another is connected with the verse {Pro 3:34} by which the Apostle supports it does not perhaps immediately appear. “For God resisteth the proud, but giveth grace to the humble.” But a little reflection on the characteristics of pride towards men soon makes us conscious that it is very closely united with pride towards God. The Pharisee who despises the publican, and thanks God in words that he is not such a one, feels in his heart no thankfulness nor care for God at all. His own acts have made him the pattern of goodness which he conceives himself to be. And we discover the like in every other exhibition of this spirit. The term () by which these haughty ones are described indicates a desire to be conspicuous, to stand apart from and above their fellows. They are self-centered, and look down upon the rest of the world, and forget their dependence upon God.

St. Peter in his quotation has followed the Septuagint. In the Hebrew the first half of the verse is, “He scorneth the scorners.” And this is the manner of Gods dealing. He pays men with their own coin. Jacobs deceit was punished in kind by the frequent deceptions of his children, so that at last he could hardly credit their report that Joseph is still alive. David was scourged for his offenses exactly according to his own sin. But the word which the Apostle has drawn from the Septuagint is also of solemn import. It declares a state of war between God and man. God resisteth the proud; literally, He setteth Himself in array against them. And their overthrow is sure. They that strive with the Lord shall be broken to pieces. The Psalmist rejoices over the contrary lot: “The Lord is on my side: I will not fear. What can man do unto me?”. {Psa 118:6} He had realized the feebleness of human strength, even for man to rely on, much more if it stand in opposition to God. “It is better to trust in the Lord than to put any confidence in man,” be it in ourselves or in others, so out of his distress he called upon the Lord. It is the sense of need which makes men humble; and to humbled souls Gods blessing comes: “He answered me, and set me in a large place.”

And as though He would mark humility as the chief grace to prepare men for His kingdom, the Lords first words in His sermon on the mount are a blessing on the lowly-minded: “Blessed are the poor in spirit, for theirs is the kingdom of heaven”-not shall be, but is theirs even now. Gods favor to the humble is a present gift. How the sense of this swells the thanksgivings of Hannah and the Virgin Mary! And to teach the lesson to His disciples, when they were far from humility and were anxious only to know which of them should be above the rest in what they still dreamt of as an earthly kingdom, He took a little child and set him before them, as the pattern to which His true followers must conform. This childlike virtue gives admission to the kingdom of heaven; its possessors have the kingdom of God within them.

And St. Peter feeds the flock as he himself was fed. “Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time.” The Apostle may be referring in these words to the trials which were upon the converts when he wrote to them. These he would have them look upon as Gods discipline, as a cause for joy rather than sorrow. Christian humility will not rebel against fatherly, merciful correction. How the good man bows before the hand of God we see in Moses when God refused to let him go over into Canaan: “I besought the Lord, saying, O Lord God, Thou hast begun to show Thy servant Thy greatness and Thy strong handLet me go over, I pray Thee, and see the good land that is beyond Jordan. But the Lord was wroth with me for your sakes, and hearkened not unto me”. {Deu 3:23-26} And so the meek prophet, who knew that his withdrawal was for the peoples sake, having sung, “Happy art thou, O Israel; who is like unto thee, a people saved by the Lord?” {Deu 33:29} went up unto Mount Nebo and died there, when his eye was not dim, nor his natural force abated. Hence his praise: “There hath not arisen a prophet since in Israel like unto Moses.” Humility was his dying lesson.

But as the Apostle has just been speaking of the duty owed to the eiders as teachers, it is perhaps better to apply the words of the exhortation in that sense. Those who were set over the Churches were so set in the Lord. For the time they represented His hand, the hand of care and guidance to those who were submissive. In honoring them, the younger were honoring God: Thus the lesson would be, Bend your hearts to the instruction which He imparts through their words; yield your will to His will, and order your life to be in harmony with His providence; live thus that He may exalt you. For the hand which may seem heavy now will be mighty to raise you in due time. And that time He knows. It is His time, not yours. If it tarry, wait for it. It will surely come; it will not tarry, when the Divine discipline has done its work.

“Casting all your anxiety upon Him, because He careth for you.” When men do this the due time has come. Till this stage is reached there can be no true humility. But how slow men are in reaching it! We are willing to bring to God a little here and there of our sorrow and our feebleness, but would fain still carry a part of the load ourselves. Human pride it is which cannot stoop to owe everything to God; want of faith, too, both in the Divine power and the Divine love, though our tongues may not confess it. What a powerful homily on this verse is the conduct of the youthful David when he went forth against the Philistine! “The Lord,” he says to Saul, “that delivered me out of the paw of the lion and out of the paw of the bear, He will deliver me out of the hand of this Philistine.” And when the king offered his own coat of mail, though tempted thereby, he put the armor away, saying, “I cannot go with these, for I have not proved them.” He knew that God had given him skill with the humbler weapons, and it was Gods battle in which he was to engage. So with his stones and his sling he went forth, telling the defiant challenger, “I come to thee in the name of the Lord of hosts.” The action is a comment on the Psalmists words, “Commit thy way unto the Lord, trust also in Him, and He shall bring it to pass”. {Psa 37:5}

But neither the young hero by his example, nor the Apostle in his exhortation, teaches a spirit of careless indifference and neglect of means. David chose him five smooth stones out of the brook. These he could use. With these God had delivered him aforetime. And in every condition men are bound to use the best means they know to ensure success, and the Christian will pour out his prayers for guidance and foresight in temporal concerns. That done, the counsel of Christ, on which St. Peters exhortation is grounded, is, “Be not overanxious: your heavenly Father knoweth your needs.” And he who has grown humble under the mighty hand of God in trials has learnt that the same hand is mighty to save: “He careth for you.” When this perfect trust is placed in God, the load is lifted. It is, as the Psalmist says literally, rolled upon the Lord. {Psa 55:22} How salutary this teaching for both the elders and the congregations among these Christians of the dispersion, and how full the promise of help and blessing. The teachers had been placed in the midst of difficulties and charged with a mighty responsibility; but robed in the garment of humility, casting aside all self-trust, coming only in the name of the Lord, the burden would be raised by the almighty arms and made convenient to their powers. And to the younger the same lowly spirit, loving thoughts toward those who cared for their souls, would be fruitful in blessing. For the same God who resisteth the proud showers His grace upon the humble. It falls on them as the dew of Hermon, which cometh down upon the mountains of Zion. Unto them Christ has proclaimed His foremost blessing; has promised, and is giving, the kingdom of heaven to humble souls, and will give them life for evermore.

Fuente: Expositors Bible Commentary