Exegetical and Hermeneutical Commentary of 1 Peter 5:2

Feed the flock of God which is among you, taking the oversight [thereof,] not by constraint, but willingly; not for filthy lucre, but of a ready mind;

2. feed the flock of God ] The word for “feed,” here as elsewhere, implies the whole work of the shepherd guiding, directing, protecting, as well as supplying food (comp. Luk 17:7; Joh 21:16; Act 20:28; 1Co 9:7). The shepherd’s work had been from a very early period a parable of that of rulers and of teachers. Kings were to Homer the “shepherds of the people” ( ). David was taken from the sheepfold to feed Israel as the flock of Jehovah (Psa 78:70-71). The sin of the kings and rulers of Judah had been that they did not feed the flock, but scattered and destroyed it (Jer 23:1-4; Eze 34:2-31). In St Peter’s use of the word we note a reproduction of the words that had fallen on his ears with a three-fold, yet varied, iteration, “Feed my sheep” (Joh 21:16). The comprehensiveness of the word must not be lost sight of. It includes more than preaching or teaching, and takes in the varied duties of what we rightly call the pastoral office. In the words “the flock of God” men are tacitly reminded who is the Chief Shepherd whom they serve, and to whom they will have to render an account (comp. Act 20:28). It may be noted as a characteristic difference that in the Old Testament the shepherds of the people are always the civil rulers of the nation (e.g. Psa 78:71; Eze 34:2), while in the New that thought falls into the background, and the shepherd of the flock is its spiritual guide and teacher.

taking the oversight thereof ] The first three words are the English equivalent of the Greek participle of the verb formed from Episcopos, the “bishop,” or “overseer” of the Church. In its being thus used to describe the office of the elders of the Church we have a close parallel to St Paul’s addressing the “elders” of the Church as being also “overseers” (Act 20:28). The two terms were in fact interchangeable, and what is now the higher office of the Bishop in relation to the Presbyters was discharged by the Apostle or his personal representative.

not by constraint, but willingly ] The words that follow indicate the three great conditions of true pastoral work. (1) It must not be entered on reluctantly and as under pressure. In one sense indeed the truest and best work may be done by one who feels, as St Paul felt, that a “necessity is laid” upon him (1Co 9:16), but there the necessity was that of a motive essentially spiritual. What St Peter deprecates is the drawing back from the labour and responsibility of the care of souls. The Nolo episcopari, which has been so often the formula of the pride or the sloth that apes humility, would have been in his eyes the sign of cowardice and weakness. Here, as in other things, the true temper is that of cheerful and willing service. The history of the Church presents, it is true, not a few instances, among which Chrysostom and Ambrose are preeminent, of the pastoral and episcopal office being forced upon a reluctant acceptance, but in such cases the reluctance left no trace in the after life. The work once entered on was done “willingly,” not as a forced and constrained service. It may be noted that the memorable treatise of Chrysostom, On the Priesthood, is in its form an apologia for his unwillingness to enter on the priestly office on the ground of its infinite dangers and responsibilities. Some of the better MSS. add the words “according to God,” to “willingly,” the phrase having the same meaning (“according to the will of God,”) as in chap. 1Pe 4:6, 2Co 7:9-10.

not for filthy lucre ] The adverb is not found elsewhere in the New Testament. The corresponding adjective meets us in 1Ti 3:3; 1Ti 3:8, Tit 1:7. The words are interesting as shewing that even in the troubled times in which St Peter wrote there was enough wealth in the Church to make the position of a Bishop-presbyter a lucrative one. There was the double stipend for those who were both pastors and preachers (1Ti 5:17). There was, for baser natures, the temptation of using spiritual influence for secular ends, “devouring widows’ houses,” as the Pharisees did in Juda (Mat 23:14), “leading captive silly women,” as did the false teachers at Ephesus (2Ti 3:6) and Crete (Tit 1:11). It may be noted that the term which both the Apostles use of the man who enters on the work of the ministry of souls from such a motive, is one which Greek writers commonly use of one who seeks gain in base and sordid ways. In their eyes the calling of a presbyter might be made, so followed, as disreputable an occupation as that of the usurer, or the pander, or the slave-dealer. In contrast with this temper, eagerly catching at emoluments, the Apostle points to the cheerful readiness that seeks eagerly for work.

Fuente: The Cambridge Bible for Schools and Colleges

Feed the flock of God – Discharge the duties of a shepherd toward the flock. On the word feed, see the notes at Joh 21:15. It is a word which Peter would be likely to remember, from the solemn manner in which the injunction to perform the duty was laid on him by the Saviour. The direction means to take such an oversight of the church as a shepherd is accustomed to take of his flock. See the notes at John 10:1-16.

Which is among you – Margin, as much as in you is. The translation in the text is the more correct. It means the churches which were among them, or over which they were called to preside.

Taking the oversight thereof – episkopountes. The fair translation of this word is, discharging the episcopal office; and the word implies all that is always implied by the word bishop in the New Testament. This idea should have been expressed in the translation. The meaning is not merely to take the oversight – for that might be done in a subordinate sense by anyone in office; but it is to take such an oversight as is implied in the episcopate, or by the word bishop. The words episcopate, episcopal, and episcopacy, are merely the Greek word used here and its correlatives transferred to our language. The sense is that of overseeing; taking the oversight of; looking after, as of a flock; and the word has originally no reference to what is now spoken of as especially the episcopal office. It is a word strictly applicable to any minister of religion, or officer of a church. In the passage before us this duty was to be performed by those who, in 1Pe 5:1, are called presbyters, or elders; and this is one of the numerous passages in the New Testament which prove that all that is properly implied in the performance of the episcopal functions pertained to those who were called presbyters, or elders. If so, there was no higher grade of ministers to which the special duties of the episcopate were to be entrusted; that is, there was no class of officers corresponding to those who are now called bishops. Compare the notes at Act 20:28.

Not by constraint, but willingly – Not as if you felt that a heavy yoke was imposed on you, or a burden from which you would gladly be discharged. Go cheerfully to your duty as a work which you love, and act like a freeman in it, and not as a slave. Arduous as are the labors of the ministry, yet there is no work on earth in which a man can and should labor more cheerfully.

Not for filthy lucre – Shameful or dishonorable gain. See the notes at 1Ti 3:3.

But of a ready mind – Cheerfully, promptly. We are to labor in this work, not under the influence of the desire of gain, but from the promptings of love. There is all the difference conceivable between one who does a thing because he is paid for it, and one who does it from love – between, for example, the manner in which one attends on us when we are sick who loves us, and one who is merely hired to do it. Such a difference is there in the spirit with which one who is actuated by mercenary motives, and one whose heart is in the work, will engage in the ministry.

Fuente: Albert Barnes’ Notes on the Bible

Verse 2. Feed the flock] Do not fleece the flock.

Taking the oversight] . Discharging the office of bishops or superintendents. This is another proof that bishop and presbyter were the same order in the apostolic times, though afterwards they were made distinct.

Not by constraint] The office was laborious and dangerous, especially in these times of persecution; it is no wonder then that even those who were best qualified for the office should strive to excuse themselves with a genuine Nolo episcopari, “I am unwilling to be a bishop.”

Not for filthy lucre] Could the office of a bishop, in those early days, and in the time of persecution, be a lucrative office? Does not the Spirit of God lead the apostle to speak these things rather for posterity than for that time? 1Tim 3:3.

But of a ready mind] Doing all for Christ’s sake, and through love to immortal souls.

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

Feed; teach and rule, Mat 2:6; Joh 21:15-17; Act 20:28.

The flock of God; the church.

Which is among you; which is with you, or committed to your charge; intimating that the flock not being their own, they were to give an account of it to him that had set them over it.

Taking the oversight thereof; or, being bishops, or acting as bishops over it, i.e. superintending, inspecting, and watching over it with all care, Act 20:28,29.

Not by constraint; not merely because ye must: what men do out of compulsion, they do more slightly and perfunctorily, as those that would not do it if they could help it: see the like expression, 2Co 9:7.

But willingly; cheerfully and freely, as Exo 36:2; Psa 54:6; compare 1Co 9:17.

Not for filthy lucre; not out of covetousness, or a design of making a gain of the work; it being a shameful thing for a shepherd to feed the sheep out of love to the fleece: see Tit 1:7; 1Ti 3:3,8.

But of a ready mind; out of a good affection to the welfare of the flock, in opposition to the private gain before mentioned. He doth not do his work freely, and of a ready mind, who is either driven to it by necessity, or drawn by covetousness.

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. FeedGreek, “Tendas a shepherd,” by discipline and doctrine. Lead, feed, heed: byprayer, exhortation, government, and example. The dignity is markedby the term “elder“; the duties of theoffice, to tend or oversee, by “bishop.“Peter has in mind Christ’s injunction to him, “Feed (tend)My sheep . . . Feed (pasture) My lambs” (Joh21:16). He invites the elders to share with him the same duty(compare Ac 20:28). The flockis Christ’s.

which is among youWhilehaving a concern for all the Church, your special duty is tofeed that portion of it “which is among you.”

oversightGreek,“bishopric,” or duty of bishops, that is, overseer.

not by constraintNecessityis laid upon them, but willingness prevents it being felt, both inundertaking and in fulfilling the duty [BENGEL].”He is a true presbyter and minister of the counsel of God whodoeth and teacheth the things of the Lord, being not accountedrighteous merely because he is a presbyter, but because righteous,chosen into the presbytery” [CLEMENTOF ALEXANDRIA].

willinglyOne oldestmanuscript, Vulgate, Syriac, and Coptic, add, “asGod would have it to be done” (Ro8:27).

not for filthy lucre(Isa 56:11; Tit 1:7).

of a ready mindpromptlyand heartily, without selfish motive of gain-seeking, as theIsraelites gave their services willing-heartedly to thesanctuary.

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

Feed the flock of God which is among you,…. Some read, “as much as in you is”; that is, to the utmost of your power, according to your abilities, referring to the manner of feeding the flock, doing it in the best way they are capable of; but the phrase is rather descriptive of the flock to be fed, which points it out, and distinguishes it from all others, and for which they should have a particular regard; it being the flock, as the Syriac version renders it, which “is delivered unto you”; which was committed to their care, and they were made overseers of, and stood in a special relation to; wherefore it was incumbent on them to regard them, so as they did not, and were not obliged to regard, any other distinct flock: by “the flock of God”; or, “of Christ”, as some copies read, is meant, not the whole world, which Philo the Jew r calls the greatest and most perfect, , “flock of the true God”; but the church of God, over which they were elders or pastors, consisting of Christ’s sheep and lambs, he ordered Peter to feed, as he now does his fellow elders; and because they are the flock of God, which he has chosen, distinguished, and separated from the rest of the world, and has made the care and charge of Christ; put them into his hands, whence they are called the sheep of his hand; which he has purchased with his blood, and effectually called by his grace, and returned them to himself, the Shepherd and Bishop of souls, who before were as sheep going astray, and folded them together in a Gospel church state; all this is a reason, and a strong one, why they should be fed; not with every wind of doctrine, which blows up the pride of human nature, and swells men with vain conceits of themselves; nor with the chaff of human doctrines; nor with trifling and speculative notions; but with knowledge and understanding of divine and evangelical truths, with the words of faith and sound doctrine, with the wholesome words of our Lord Jesus Christ; with the Gospel of the grace of God, which contains milk for babes, and meat for strong men; and with a crucified Christ himself, who is the bread of life, and whose flesh is meat indeed, and his blood drink indeed; by directing them to his person, blood, and righteousness, to live by faith on; by preaching the doctrines of peace and pardon by his blood, atonement and satisfaction by his sacrifice, and justification by his righteousness, and complete salvation by his obedience and death: in short, feeding includes the whole of the pastor’s work, the ministry of the word, the administration of ordinances, and the rule and government of the church, in the several branches of it; for the same word signifies to rule as to feed; and which work is further expressed by

taking the oversight thereof; that is, of the flock; or “take the care of it”, as the Syriac version renders it, and adds, “spiritually”; in a spiritual manner; which is an interpretation of the phrase: an acting the part of a bishop or overseer of it, as the word signifies; looking diligently to it, inspecting into the various cases of the members of the church; using diligence to know the state of the flock, and performing all the offices of a careful shepherd; as feeding the flock; and not themselves; strengthening the diseased; healing the sick; binding up that which was broken; bringing again that which was driven away, and seeking that which was lost; watching over them that they go not astray; and restoring of them in the spirit of meekness, when they are gone out of the way; and overlooking both their practices and their principles; admonishing, reproving them for sin, as the case requires; and preserving them, as much as in them lies, from wolves, and beasts of prey; from false teachers, and from all errors and heresies: all which is to be done,

not by constraint; or with force, in a rigorous and severe manner; for this may be understood actively of pastors not forcing their flock, over driving them, or ruling them with force and cruelty, complained of in Eze 34:4 or passively, of their being forced to feed the flock, and superintend it; as such may be said to be, who enter into the ministry, and continue in it, because obliged to it for want of a livelihood, and not knowing how to get one any other way; or through the pressing instances of relations, acquaintance, and friends; this ought not to be a matter of necessity, but of choice; they should be induced to it by no other necessity than what Christ has laid upon them, by calling them to the work, and furnishing them for it with the gifts of his Spirit; and should engage and continue in it by no other constraint than that of his love; wherefore it follows,

but willingly. The Vulgate Latin version adds, “according to God”, and so some copies; according to the will of God, and agreeably to his word; and the Ethiopic version renders it, “with equity for God”; with all uprightness and integrity, for the sake of the honour and glory of God; this should be done with all a man’s heart and soul, and should spring from pure love to Christ; for no man is fit to feed Christ’s lambs and sheep but those who sincerely love him; see Joh 21:15, and from a cordial and affectionate concern for the good of souls; and from, an hearty desire unto, and delight in, the work itself; otherwise all he does will be as a task and burden; he will do it grudgingly, and with negligence, and will murmur under it, at least secretly. The Arabic version renders it, “watching, not forced watches, but willing ones”. This contrast of phrases seems to be Jewish, or Rabbinical s; it is a tradition of the Rabbans;

“blood which is defiled, and they sprinkle it ignorantly, it is accepted; presumptuously, not accepted; of what things are these said? of a private person; but of a congregation, whether ignorantly or presumptuously, it is accepted; and of a stranger, whether ignorantly or presumptuously, , “whether by constraint or willingly”, it is not accepted:”

it follows here,

not for filthy lucre; not from a covetous disposition, which is a filthy one; and for the sake of gaining money, and amassing wealth and riches, as the false prophets in Isaiah’s time, who were never satisfied; and the false teachers in the apostle’s time, who, through covetousness, made merchandise of men, and supposed that gain was godliness; whereas there is no such thing as serving God and mammon; and as the work of the ministry should not be entered upon, and continued in, with any such sordid view; so neither for the sake of gaining glory and applause, a presidency, and chief place in the churches, and a name among the ministers of the Gospel, and credit and esteem among men:

but of a ready mind; or, “from the whole heart”, as the Syriac version renders it; and in a cheerful view of reproaches and persecutions, of the loss of credit and reputation, of worldly substance, and of life itself; and with a sincere concern for the glory of God, and the good of immortal souls; being ready to do everything with cheerfulness, that may contribute to either of these. The Ethiopic version renders it, “in the fulness of your heart with joy”.

r De Agricultura, p. 195. s T. Bab. Menachot, fol. 25. 1. Vid. T. Bab. Avoda Zara, fol. 54. 1. & Maimon. Hilch. Issure Mizbeach, c. 4. sect. 5, 6.

Fuente: John Gill’s Exposition of the Entire Bible

Tend (). First aorist active imperative of , old verb, from (shepherd) as in Lu 17:7. Jesus used this very word to Peter in the interview by the Sea of Galilee (Joh 21:16) and Peter doubtless has this fact in mind here. Paul used the word to the elders at Miletus (Ac 20:28). See 2:25 for the metaphor.

Flock (). Old word, likewise from , contraction of (Lu 12:32).

Exercising the oversight (). Present active participle of , old word (in Heb 12:15 alone in N.T.), omitted here by Aleph B.

Not by constraint ( ). Negative because of the imperative. Old adverb from verbal adjective , here alone in N.T.

But willingly ( ). By contrast. Old adverb, in N.T. only here and Heb 10:26.

Nor yet for filthy lucre ( ). A compound adverb not found elsewhere, but the old adjective is in 1Tim 3:8; Titus 1:7. See also Tit 1:11 “for the sake of filthy lucre” ( ). Clearly the elders received stipends, else there could be no such temptation.

But of a ready mind ( ). Old adverb from (Mt 26:41), here only in N.T.

Fuente: Robertson’s Word Pictures in the New Testament

Feed [] . Better, Rev., tend, since the verb denotes all that is included in the office of a shepherd – guiding, guarding, folding, no less than feeding, which latter is expressed by boskw. There is, doubtless, a reminiscence in the word of Christ ‘s charge to Peter (Joh 21:15 – 17). Both words are used there : “Feed [] my lambs” (ver. 15); “tend [] my sheep” (ver. 16); “feed [] my sheep” (ver. 17). The A. V. obliterates the distinction by rendering all three feed. Bengel rightly remarks, “Feeding is part of tending.” See on Mt 2:6.

Taking the oversight. The best texts omit. Rev. retains.

By constraint [] . Only here in New Testament.

Willingly [] . Only here and Heb 10:26.

For filthy lucre [] . From aijscrov, disgraceful, and kerdov, gain. Only here in New Testament. The word filthy is intended to convey the idea which lies in aijscrov, base or dishonorable; becoming such if it is made the motive of the minister ‘s service. Compare 2Co 12:14.

Willingly [] . Not strong enough. The word is compounded of pro, forward, and qumov, heart or spirit. Hence Rev., with a ready mind; a forward spirit; denoting not mere willingness, but zeal. Only here in New Testament. Compare the kindred adjective proqumov, ready (Rom 1:15; Mt 26:41; Mr 14:38), and the kindred noun proqumia, readiness (2Co 8:11, 12, 19; 2Co 9:2).

Fuente: Vincent’s Word Studies in the New Testament

1) “Feed the flock of God.” (Greek poimanate) “Shepherd ye or tend ye” the (Greek poimion) flock — there is more to tending or shepherding a flock than just feeding them. Joh 21:15-17.

2) “Which is among you.” Which flock is scattered among the elders, or the elders are among — each flock of God’s covenant congregation is to be tended by elders among them, as ordained of God. Act 14:23; 1Ti 5:17; Act 11:30; Tit 1:5.

3) “Taking the oversight thereof” As the shepherd goes before and calls and cares for his flock, by day and by night, for food, shelter, and safety, as God’s elders are to help provide the needs of his flock. –

4) “Not by constraint, but willingly” Not (Greek anagkstos) by way of compulsion, or dictatorial, but willingly. 2Co 8:12; 1Co 9:17.

5) “Not for filthy lucre.” (Greek mede aischrokerdos) “Nor from eagerness for base earthly gain.” While elders who minister faithfully in Word and doctrine should be well supported by the flock, the filthy lucre should never be the basis of their service, 1Ti 6:9-12.

6) “But of a ready mind.” (Greek prothumos) “but eagerly” or with zeal. Tit 2:14; Ecc 9:10.

Fuente: Garner-Howes Baptist Commentary

2 Feed the flock of God We hence learn what the word presbyter imports, even that it includes the office of feeding. It is for a far different end that the Pope makes presbyters, even that they may daily slay Christ, there being no mention made of feeding in their ordination. Let us then remember to distinguish between the institution of Christ and the confusion of the Pope, it being as different as light is from darkness. Let us also bear in mind the definition given of the word; for the flock of Christ cannot be fed except with pure doctrine, which is alone our spiritual food.

Hence pastors are not mute hypocrites, nor those who spread their own figments, which, like deadly poison, destroy the souls of men.

The words, as much as it is in you, mean the same as though he had said, “Apply all your strength to this very thing, and whatever power God has conferred on you.” The old interpreter has given this rendering, “Which is among you;” and this may be the sense of the words: more correct, however, is the rendering of Erasmus, which I have followed, though I do not reject nor disapprove of the other. (54)

The flock of God, or, of the Lord, or, of Christ: it matters little which you take, for the three readings are found in different copies. (55)

Taking the oversight, or, discharging the office of a bishop. Erasmus renders the words, “Taking care of it,” ( curam illius agentes 😉 but as the Greek word is ἐπισκοποῦντες I doubt not but that Peter meant to set forth the office and title of the episcopate. We may learn also from other parts of Scripture that these two names, bishop and presbyter, are synonymous. He then shews how they were rightly to perform the pastoral office, though the word ἐπισκοπεῖν generally means to preside or to oversee. What I have rendered “not constraintally,” is literally, “not necessarily;” for when we act according to what necessity prescribes, we proceed in our work slowly and frigidly, as it were by constraint.

(54) The Vulgate, called here and elsewhere, “the old interpreter,” seems to be the most correct, as viewed by most critics. The same form of words is found in the first verse, “The elders who are among you. ” — Ed.

(55) By far the most approved reading is “of God.” — Ed.

Fuente: Calvin’s Complete Commentary

(2) Feed the flock of God which is among you.By the word feed here is meant, not merely the giving of pasture, but the whole government. It is the verb used in Joh. 21:16, not that in the 15th and 17th verses. There can be hardly any doubt that St. Peter was thinking of that scene when he issued these directions. Our Lord had committed into his hands all His sheep and lambs, without restriction of age or country, to be fed and shepherded; and now the time was approaching when he would have to put off this tabernacle (2Pe. 1:14), and he here takes order that after his decease the charge committed to him. may be fulfilled. He still shepherds the flock by proxy. Two other points must be mentioned, which bring this passage into connection with the charge given by St. Paul to the Ephesian elders (Act. 20:28), which was very probably known to St. Peter. (1) St. Peter calls it the flock of God. Textual critics are much divided on the reading in Act. 20:28, but, on the whole, the Received reading seems the best supported: the Church of God which He hath purchased with His own blood. At the same time, St. Peter is in remembrance how Christ had said, Feed My sheep. It may be fairly thought, therefore, when we see St. Peters own theology in 1Pe. 1:25; 1Pe. 2:3; 1Pe. 3:15, that when he writes, Feed the flock of God, his thoughts turn to the Second Person of the Holy Trinity rather than to the First. (2) Hooker well points out, on Act. 20:28, the unity of the flock. Though there were many elders in Ephesus, there was but one flock they fed between them. So now, all over Asia Minor, it was but one flock. St. Peter, to whom the flock throughout the whole world was committed, saw it as a whole, but the elders to whom he writes had only to look to that part of the one flock which was among them. The marginal rendering is against the order of the Greek words, and does not suit the context so well when the context is rightly understood.

Taking the oversight thereof.It is exceedingly doubtful whether these words form part of the original text or not. If they do, the translation unduly limits the meaning, which would be better expressed by maintaining (or, exercising) the oversight, or performing the duties of bishops, for he is addressing men who were already ordained. By this time the word bishop had not become a fixed title of one special office, though the office itself was in existence.

Not by constraint, but willingly.Why should this exhortation be given so prominently? It is hardly to be thought that St. Peter had in view the humility which led men to adopt such strange methods of avoiding the responsibility of the priesthood as we find resorted to by Chrysostom and Ambrose. Much more probably he is thinking of the actual danger to life and property of being ringleaders of the sect (Act. 24:5), which would lead cowardly bishops to throw up their office. He is not treating of the motives which should lead a man to accept the position. He speaks to persons who already hold the office, and urges them not to leave the flock, like hirelings, when they see the persecution coming on. Several of the best authorities add, but willingly, according to God. It was God, that is, who put them in that station, and they must not need the compulsion of their laity, or of the rest of the episcopate, or of the Apostles, to keep them at their post.

Not for filthy lucre, but of a ready mind.The opposite vice to that on which he has just passed sentence. Some, who had no fears, might be tempted to retain the office by the good salary which the Church gave, or might threaten to resign if their salaries were not raised in proportion to their risk. The ready mind, of which the Apostle speaks, means the love of the work itself, which should be the sole motive in seeking, or performing, the gospel ministry.

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

2. Feed the flock Rather, Tend the flock. The flock is the Church, and belongs to God; the work of the elders is to tend it as shepherds, guiding, teaching, watching, feeding. It can hardly be that there was not present in St. Peter’s mind the memorable scene on the shore of the Sea of Galilee, (Joh 21:15-17,) in which Jesus used to him nearly the same words: “Tend my sheep.” All that it meant as addressed to him, it means here as addressed to the elders.

Taking thereof Overseeing, superintending, doing the work of bishops. The time had not then come when, as in a more complete organization of the Church, the designation of Bishop was specially given to the president of the presbyters. How this oversight should be exercised, is specified in three particulars, negatively and positively: (1) As to the spirit, not by constraint, as if under compulsion or necessity, and against the will, as might naturally be the case in view of the weightier burdens or the greater exposure to the malice of persecutors; but willingly, freely, and with the fulness of consecrated souls. (2) The motive.

Not for filthy lucre Base gain. It is, indeed, the Lord’s ordinance that “they which preach the gospel should live of the gospel,” (1Co 9:14,) but base is the minister who makes the money gained his motive.

Ready mind With alacrity and zeal, from love of the Church and of souls.

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

‘Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to the will of God; nor yet for base gain, but of a ready mind, neither as lording it over the charge allotted to you, but making yourselves examples to the flock.

So just as Jesus had called on him to tend the sheep, he now, as he recognised that his own death was imminent, called on the leaders of the churches to fulfil the same role as had been allotted to him. They were to ‘Tend My sheep’, Compare Joh 21:16 for similar words said to Peter. In other word they were to ensure that the sheep received good pasture, and were kept under a watchful eye in order to protect them against any who would lead them astray. That it would be a task fraught with danger comes out in the sequel (1Pe 5:8). It is above all the shepherds who must outface the lion.

‘Exercising the oversight.’ That is what the ‘overseers (episkopoi – bishops) are called on to do, act as true shepherds. At this point in time each church had a number of ‘bishops’ (although Peter calls them elders. Compare Act 20:17; Act 20:28 where Paul tells the elder of the church at Ephesus that they are to be overseers/bishops). It was only later that the idea of monarchical bishops arose, probably because as those who had known the Apostles died off, the few who did still remember them began to receive unique recognition. (Compare Clement in Rome). Once they then died it would be natural to replace them with some prominent figure who could carry on their testimony.

Note that we now have here the usual Petrine contrasts which so individualise his letter, ‘not as under constraint, but willingly under God; not for the sake of money but with a ready mind; not as lording it over the flock but as examples to the flock’. This is one of Peter’s traits.

‘The flock of God which is among you.’ Compare the usage in Mat 26:31, where the suffering of the Chief Shepherd is also in mind; Act 20:28-29, which was again spoken to church leaders, and where Paul was anticipating wolves (here it is a roaring lion – 1Pe 5:8); Luk 12:32, where His disciples are ‘a little flock’, drawn from among the sheep which had had no shepherd (Mat 9:36; Mat 10:6). The people of God were very much seen by Jesus as His flock (see Joh 10:1-29) and therefore as the flock of God. Note that the emphasis is on the being ‘tended’ (literally ‘shepherded’). The depredations of the lion (1Pe 5:8) are already in mind.

‘Which is among you.’ This stresses that these are local leaders, not some far off overseer.

‘Exercising the oversight.’ For acting as ‘overseers’ compare 2Ch 34:12 LXX. The associated word (‘overseers/bishops’) is one which will be used later to signify acting as local bishops over the local churches, although apparently not yet, except in places like Philippi (Php 1:1). These were not diocesan bishops, but local ‘overseers’, the leaders who lived locally to, and kept watch over, both the large and small house churches throughout the cities.

This oversight had to be exercised in a godly fashion:

Not as those who have been forced to do the job, but willingly ‘as unto God and in accordance with His will’, literally ‘in accordance with God’. They are to do it very much as God’s stewards (1Pe 4:10-11), as described in Luk 12:41-48, where it was also in the light of the fire that He would send on earth (Luk 12:49).

Not with the base aim of receiving monetary reward, but with a mind ready to do it regardless of reward. Note the warning against the ‘baseness’ of money. You can often tell the genuineness of a man’s ministry by the size of his house and car. He is called on to be ‘an example to the flock’.

Not taking up the position with which God has charged them out of ambition and pride (compareMar 10:42), ‘lording it over the flock’, but as being called on to become examples (models) of the flock. There was to be no self-seeking or desire for authority and status. Rather they were to see themselves as servants of God’s people, ministering to their needs. They were to be those who could be looked up to as models and examples.

The word ‘charge’ mean an ‘appointed portion’. They have been allotted a part of God’s inheritance to look after (compare1Pe 1:4; Deu 9:29), just as Israel of old had been allotted their portions in the land.

Fuente: Commentary Series on the Bible by Peter Pett

1Pe 5:2. Feed the flock of God, &c. Every bishop and pastor was to feed his own flock; that is, the particular church of which he had the care; there he was to lead the Christian people by his example, doctrines, and admonitions. This precept is similar to that which our Lord gave to St. Peter himself, Joh 21:15; Joh 21:25. What we render, Taking the oversight thereof, is, literally, Discharging the episcopal office, or, the duty of a bishop; ‘ ; which some understand as denoting the work and office of the elders. See the passages in the margin. Upon the words, Not by constraint, Dr. Doddridge observes, “It is true, that in the primitive church some were, almost against their will, forced into theepiscopal office by dint of importunity: and one would hope it was not an affected modesty with which they declined the office; especially as it was then attended with no temporal emoluments, but exposed them to distinguished labours and sufferings. It is difficult to see how anycould, in the strictest sense, be constrained; but, perhaps, the apostle saw some good men too unwilling to accept the office when the churches chose them to it, and when inspired teachers urged it upon them: and though little gain could have been made of it, and the temptation to lord it over God’s heritage was not so great as when ecclesiastical persons were invested with civil power; (in which most of the honour and influence of their ecclesiastical character, as such, has been generally lost,) yet, foreseeing what would happen in the church, and observing perhaps some discoveries of such a temper beginning to prevail, the caution was exceedingly just, proper, and important.”

Fuente: Commentary on the Holy Bible by Thomas Coke

1Pe 5:2 . ] The work of directing the church is often in the N. and O. T. represented by the figure of pasturing (cf. Act 20:28 ; Joh 21:16 ; Jer 23:1-4 ; Eze 34:2 ff.), and the church by that of a flock (Luk 12:32 ). is added here very significantly. By it the flock is designated as belonging, not to the elders who tend it, but to God as His peculiar property. Luther takes a too narrow view of the idea of tending, he limits it to the preaching of the gospel. It applies rather to all and everything that is done by the elders, for the welfare of the individual as well as for that of the entire congregation. must not be separated from , as if it were equal to quantum in vobis est (cf. Rom 1:15 ), i. e. intendite omnes nervos (Calvin); it rather forms one idea with . The greater number of commentators understand in a local sense, either: in vestris regionibus (Pott), or: “ with you, within your reach” (Luther, in the commentary, Hensler, de Wette, Besser, Schott, [266] etc.). Since , as a more precise local definition, stands somewhat significantly, and “the churches only are the place where the elders are, and not vice versa ” (Hofmann), must, according to the analogy of , be interpreted: “ that which is committed to you ” (Luther’s translation, Bengel, Steiger), or: “ that which is placed under your care (hand).” then serves to give point to the exhortation.

, cf. the critical notes. It must be observed that . is here placed in conjunction with , as in chap. 1Pe 2:25 : and . This participle, with the adverbs belonging to it, states what should be the character of the . [267] The verb (which, except here, occurs only in Heb 12:15 ), equivalent to: “ to give heed ,” denotes the labours of the elders in caring for the congregation, but with the implied meaning of oversight. The still closer definition follows in three adjuncts, each of which consists of a negative and a positive member. The thought is aptly given by Calvin: Dum Pastores ad officium hortari vult, tria potissimum vitia notat, quae plurimum obesse solent, pigritiam scilicet, lucri captandi cupiditatem et licentiam dominandi; primo vitio opponit alacritatem aut voluntarium studium, secundo liberalem affectum, tertio moderationem ac modestiam.

(an expression foreign to Greek usage, and occurring only here, which Hofmann erroneously denies) and (this adverb occurs in the N. T., besides in this passage, only in Heb 10:26 ; the adjective in Phm 1:14 ) are opposed to each other, in such a way that the former characterizes the work as undertaken from outward motives only, the latter as from inward. The same antithesis occurs in Phm 1:14 : (similarly the antithesis of and , 1Co 9:17 ); with , cf. Exo 36:2 . The position, etc., must be regarded as the outwardly inciting or compelling motive. Bengel is incorrect: id valet et in suscipiendo et in gerendo munere; to the former there is in this case no allusion.

According to the Rec. , is yet further strengthened by (cf. chap. 1Pe 4:6 ; 2Co 7:9-10 ), equal to .

(the adverb occurs here only, the adjective 1Ti 3:8 ; Tit 1:7 ; Tit 1:11 : ); “the apostle places the impure motive side by side with the unwillingness of .” (Wiesinger).

(in the N. T. the adverb occurs here only; more frequently the adjective and substantive) as antithesis to : “ out of love to the thing itself ;” Luther: “from the bottom of the heart.” [268]

[266] Schott’s opinion, that in this antithesis to is expressed, “that the church, belonging to heaven, is yet at present in the bodily and visible vicinity of the elders, and surrounded by them,” must be rejected as purely arbitrary. Gerhard’s interpretation: qui vobiscum est, videlicet cum quo unum corpus, una ecclesia estis, brings out an idea which is in no way indicated by the apostle.

[267] It is doubtless correct that the adverbs do not simply define more nearly the term , in and for itself considered; but it is wrong to make them co-ordinate with this idea (as against Hofmann); closely joined with , they, with this participle, are connected with .

[268] Hofmann: “With a joyous devotion which excludes all secondary considerations to the work which has to be done.”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

2 Feed the flock of God which is among you, taking the oversight thereof , not by constraint, but willingly; not for filthy lucre, but of a ready mind;

Ver. 2. Feed the flock ] Being both learned and loving. The Greek word for a shepherd ( , as if , from , sheep and ) signifieth one that earnestly desireth after his sheep.

Feed the flock ] That is, rule them, say the pope’s janizaries. True it is the word signifieth sometimes to govern; usually to feed; but they catch at government, led go feeding.

Not by constraint, but willingly ] It is with the pastors of Germany for the most part, saith Melancthon, as with him in Plautus, that said, Ego non servio libenter: herus meus me, non habet, libenter tamen utitur me ut lippis oculis. I serve of no good will, my master also hath as little good will to use my service; and yet he makes such use of me as he doth of some eyes, which we must have or none.

Not for filthy lucre ] As your church choppers and money changers, that take up the ministry only as a trade to pick a living out of it. We preach the gospel among us, saith a Popish writer, tantum ut nos pascat et vestiat, merely for food and raiment. Christ’s faithful undershepherds, though as men they have natural necessities and relations, and as labourers in the word and doctrine they have need of “communicating with others by way of giving and receiving” of this world’s good, yet they have higher aims, which of ready mind they duly prosecute, &c. There is a worm called clerus, that destroyeth honeycombs; so doth the Popish clergy the Lord’s inheritance. But Clerus Angliae was wont to be stupor mundi, the world’s wonder for height of holiness and depth of learning.

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

2 .] tend ([or keep ] the aor. stronger than the pres. in the imperative: gathering together the whole into one as the act of the life) the flock (compare the injunction given to St. Peter himself in Joh 21:16 , . “Quam ergo ovium pascendarum curam a Christo sibi noverat commendatam, in ejus societatem presbyteros vocat,” Gerhard. The verb includes in one word the various offices of a shepherd; the leading, feeding, heeding: “pasce mente, pasce ore, pasce opere, pasce animi oratione, verbi exhortatione, exempli exhibitione,” Bernard, in Wiesinger. Our only, but not sufficient, word is, ‘tending’) of God (cf. Act 20:28 . The similitude is among the commonest in Scripture: cf. Jer 3:15 ; Jer 23:1-4 ; Eze 34:2 ff.; Joh 10:11 ff.) which is among you ( is taken by Erasm. and Calvin to mean “quantum in vobis est:” and no doubt this is possible; yet it sounds more Latin than Greek, which would rather perhaps be , or , as Wies. observes. But the sense is the greatest objection: “Petrus noverat sibi a Christo non esse dictum, pasce quantum in te est, oves meas, sed absolute et simpliciter, pasce,” as Gerhard. And the above seems decisive against this meaning. But even then we find various renderings: as “vobis pro vestra parte commissum,” Bengel, as or , and so Luther ( die Heerde, so euch befohlen ist ), Steiger, al.: Huther says, signifies here, as elsewhere also, inner communion, not merely local presence: “the flock which is under your charge.” Gerhard gives “qui vobiscum est, videlicet cum quo unum corpus, una ecclesia estis,” to which I do not see that Huther has any right to object, as he does. But the mere local meaning is by far the best. He orders them to feed the flock of God, not generally, nor cumenically, but locally, as far as concerned that part of it found among them) [, overseeing ( it ) (the word , which tallies very much with St. Peter’s participial style, has perhaps been removed for ecclesiastical reasons, for fear should be supposed to be, as they really were, : “ipsum episcopatus nomen et officium exprimere voluit,” Calv.)] not constrainedly (‘coacte:’ as Bengel, “necessitas incumbit, 1Co 9:16 , sed hujus sensum absorbet lubentia. Id valet et in suscipiendo et in gerendo munere. Non sine reprehensione sunt pastores qui, si res integra esset, mallent quidvis potius esse:” Bed [24] , “Coacte pascit gregem Dei, qui propter rerum temporalium penuriam non habens unde vivat, idcirco prdicat Evangelium ut de Evangelio vivere possit.” And then, as Calv., “Dum agimus ad necessitatis prscriptum, lente et frigide in opere progredimur”) but willingly (not exactly, as Bed [25] , “supern mercedis intuitu,” but out of love to the great Shepherd, and to the flock. The addition in [26] [27] al., , is curious, and not easily accounted for. It certainly does not, as Huther says, clear up the thought, but rather obscures it. The expression is seldom found; and never in the sense here required. Cf. Rom 8:27 ; 2Co 7:9 ff.), nor yet ( brings in a climax each time) with a view to base gain (“propter qustum et terrena commoda,” as Bede [28] Cf. Isa 56:11 ; Jer 6:13 ; Jer 8:10 ; Eze 34:2-3 , &c.; and Tit 1:7 ) but earnestly (as 2Co 12:14 (cf. , 2Co 8:11 ; 2Co 9:2 ), prompted by a desire not of gain, but of good to the flock; ready and enthusiastic, as (the illustration is Bede’s) the children of Israel, and even the workmen, gave their services eagerly and gratuitously to build the tabernacle of old):

[24] 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.

[25] 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.

[26] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then of Constantinople, who in the year 1628 presented it to our King Charles I. It is now in the British Museum. It is on parchment in four volumes, of which three contain the Old, and one the New Testament, with the Epistle of Clement to the Corinthians. This fourth volume is exhibited open in a glass case. It will be seen by the letters in the inner margin of this edition, that the first 24 chapters of Matthew are wanting in it, its first leaf commencing , ch. Mat 25:6 : as also the leaves containing , Joh 6:50 , to , Joh 8:52 . It is generally agreed that it was written at Alexandria; it does not, however, in the Gospels , represent that commonly known as the Alexandrine text, but approaches much more nearly to the Constantinopolitan, or generally received text. The New Testament, according to its text, was edited, in uncial types cast to imitate those of the MS., by Woide, London, 1786, the Old Testament by Baber, London, 1819: and its N.T. text has now been edited in common type by Mr. B. H. Cowper, London, 1861. The date of this MS. has been variously assigned, but it is now pretty generally agreed to be the fifth century .

[27] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century . The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are: A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr 1 ; B (cited as 2 ), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; C a (cited as 3a ) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1 , it is to be understood, if no further statement is given, that C a altered it to that which is found in our text; C b (cited as 3b ) lived about the same time as C a , i.e. some centuries later than the original scribe. These are all that we need notice here 6 .

[28] 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.

Fuente: Henry Alford’s Greek Testament

1Pe 5:2 . The command laid upon St. Peter, shepherd my sheep (Joh 21:19 ) became the charge delivered to succeeding elders ( v. Act 20:28 ) and a familiar description of the Christian pastor ( e.g. , 1Co 9:7 ) who must copy the good Shepherd who obeyed where His predecessors fell short (Eze 34 ). . Christendom is God’s flock among you not yours but God’s. . As a matter of constraint contrasted with , willingly not as pressed men but as volunteers. In times of persecution lukewarm elders might well regret their prominence; hence the need for the aphorism if any aspire to oversight he desireth a noble work (1Ti 3:1 ). So of gifts of money St. Paul requires that they be (2Co 9:7 ). It is possible that St. Paul’s words, (1Co 9:16 ) had been wrested. . If the work be voluntarily undertaken, the worker has a reward according to St. Paul (1Co 9:16 f.). Base gainers are those who wish to make gain whence they ought not (Aristotle, Nic. Eth. , ver 1, 43). . The adverb occurs in 2Ch 29:34 , LXX, where the Levites eagerly purified themselves; Heb. the Levites upright of heart to The verb is used in Chron. to render offer freewill offerings .

1Pe 5:3 . Application of the saying, the reputed rulers of the nations lord it ( ) over them not so among you; but whosoever would be great among you he shall be your servant for the Son of Man came to serve (Mar 10:42 f.). , the lots, i.e. , the portions of the new Israel who fall to your care as Israel fell to that of Jehovah (Deu 9:29 , ). The meaning is determined by the corresponding . and supported by the use of were made an additional portion in Act 17:4 . So it is said of God’s servant that He . (Isa 13:12 ). The Vulgate has dominantes in cleris , and Oecumenius following the usage of his time explains the phrase likewise as equivalent to , i.e. , the inferior clergy. , i.e. , as servants according to Mark l.c.; cf. 1Th 1:7 ; 1Ti 4:12 .

Fuente: The Expositors Greek Testament by Robertson

Feed. Greek. poimaino. Compare Joh 21:16. Act 20:28.

flock. Greek. poimnion. See Act 20:28.

God. App-98.

taking, &c. Greek. episkopeo. Only here and Heb 12:15. Compare App-189.

by constraint. Greek. anankostos. Only here.

willingly. Compare hekousios. See Heb 10:26, and compare Phm 1:14.

not = neither. Greek. mede

for filthy lucre. Greek. aischrokerdos. Only here. Compare 1Ti 3:3.

of, &c. = readily. Greek. prothumos. Only here. Compare Act 17:11.

Fuente: Companion Bible Notes, Appendices and Graphics

2.] tend ([or keep] the aor. stronger than the pres. in the imperative: gathering together the whole into one as the act of the life) the flock (compare the injunction given to St. Peter himself in Joh 21:16, . Quam ergo ovium pascendarum curam a Christo sibi noverat commendatam, in ejus societatem presbyteros vocat, Gerhard. The verb includes in one word the various offices of a shepherd; the leading, feeding, heeding: pasce mente, pasce ore, pasce opere, pasce animi oratione, verbi exhortatione, exempli exhibitione, Bernard, in Wiesinger. Our only, but not sufficient, word is, tending) of God (cf. Act 20:28. The similitude is among the commonest in Scripture: cf. Jer 3:15; Jer 23:1-4; Eze 34:2 ff.; Joh 10:11 ff.) which is among you ( is taken by Erasm. and Calvin to mean quantum in vobis est: and no doubt this is possible; yet it sounds more Latin than Greek, which would rather perhaps be , or , as Wies. observes. But the sense is the greatest objection: Petrus noverat sibi a Christo non esse dictum, pasce quantum in te est, oves meas, sed absolute et simpliciter, pasce, as Gerhard. And the above seems decisive against this meaning. But even then we find various renderings: as vobis pro vestra parte commissum, Bengel, as or , and so Luther (die Heerde, so euch befohlen ist), Steiger, al.: Huther says, signifies here, as elsewhere also, inner communion, not merely local presence: the flock which is under your charge. Gerhard gives qui vobiscum est, videlicet cum quo unum corpus, una ecclesia estis, to which I do not see that Huther has any right to object, as he does. But the mere local meaning is by far the best. He orders them to feed the flock of God, not generally, nor cumenically, but locally, as far as concerned that part of it found among them) [, overseeing (it) (the word , which tallies very much with St. Peters participial style, has perhaps been removed for ecclesiastical reasons, for fear should be supposed to be, as they really were, : ipsum episcopatus nomen et officium exprimere voluit, Calv.)] not constrainedly (coacte: as Bengel, necessitas incumbit, 1Co 9:16, sed hujus sensum absorbet lubentia. Id valet et in suscipiendo et in gerendo munere. Non sine reprehensione sunt pastores qui, si res integra esset, mallent quidvis potius esse: Bed[24], Coacte pascit gregem Dei, qui propter rerum temporalium penuriam non habens unde vivat, idcirco prdicat Evangelium ut de Evangelio vivere possit. And then, as Calv., Dum agimus ad necessitatis prscriptum, lente et frigide in opere progredimur) but willingly (not exactly, as Bed[25], supern mercedis intuitu, but out of love to the great Shepherd, and to the flock. The addition in [26] [27] al., , is curious, and not easily accounted for. It certainly does not, as Huther says, clear up the thought, but rather obscures it. The expression is seldom found; and never in the sense here required. Cf. Rom 8:27; 2Co 7:9 ff.), nor yet ( brings in a climax each time) with a view to base gain (propter qustum et terrena commoda, as Bede[28] Cf. Isa 56:11; Jer 6:13; Jer 8:10; Eze 34:2-3, &c.; and Tit 1:7) but earnestly (as 2Co 12:14 (cf. , 2Co 8:11; 2Co 9:2), prompted by a desire not of gain, but of good to the flock;-ready and enthusiastic, as (the illustration is Bedes) the children of Israel, and even the workmen, gave their services eagerly and gratuitously to build the tabernacle of old):

[24] 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.

[25] 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.

[26] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then of Constantinople, who in the year 1628 presented it to our King Charles I. It is now in the British Museum. It is on parchment in four volumes, of which three contain the Old, and one the New Testament, with the Epistle of Clement to the Corinthians. This fourth volume is exhibited open in a glass case. It will be seen by the letters in the inner margin of this edition, that the first 24 chapters of Matthew are wanting in it, its first leaf commencing , ch. Mat 25:6 :-as also the leaves containing , Joh 6:50,-to , Joh 8:52. It is generally agreed that it was written at Alexandria;-it does not, however, in the Gospels, represent that commonly known as the Alexandrine text, but approaches much more nearly to the Constantinopolitan, or generally received text. The New Testament, according to its text, was edited, in uncial types cast to imitate those of the MS., by Woide, London, 1786, the Old Testament by Baber, London, 1819: and its N.T. text has now been edited in common type by Mr. B. H. Cowper, London, 1861. The date of this MS. has been variously assigned, but it is now pretty generally agreed to be the fifth century.

[27] The CODEX SINAITICUS. Procured by Tischendorf, in 1859, from the Monastery of St. Catherine on Mount Sinai. The Codex Frederico-Augustanus (now at Leipsic), obtained in 1844 from the same monastery, is a portion of the same copy of the Greek Bible, the 148 leaves of which, containing the entire New Testament, the Ep. of Barnabas, parts of Hermas, and 199 more leaves of the Septuagint, have now been edited by the discoverer. A magnificent edition prepared at the expense of the Emperor of Russia appeared in January, 1863, and a smaller edition containing the N.T. &c., has been published by Dr. Tischendorf. The MS. has four columns on a page, and has been altered by several different correctors, one or more of whom Tischendorf considers to have lived in the sixth century. The work of the original scribe has been examined, not only by Tischendorf, but by Tregelles and other competent judges, and is by them assigned to the fourth century. The internal character of the text agrees with the external, as the student may judge for himself from the readings given in the digest. The principal correctors as distinguished by Tischendorf are:-A, of the same age with the MS. itself, probably the corrector who revised the book, before it left the hands of the scribe, denoted therefore by us -corr1; B (cited as 2), who in the first page of Matt. began inserting breathings, accents, &c., but did not carry out his design, and touched only a few later passages; Ca (cited as 3a) has corrected very largely throughout the book. Wherever in our digest a reading is cited as found in 1, it is to be understood, if no further statement is given, that Ca altered it to that which is found in our text; Cb (cited as 3b) lived about the same time as Ca, i.e. some centuries later than the original scribe. These are all that we need notice here6.

[28] 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.

Fuente: The Greek Testament

1Pe 5:2. , feed) by discipline and doctrine.- ) entrusted to you for your part.- , not by constraint) Necessity is laid upon them, 1Co 9:16, but willingness prevents it from being felt. This is efficacious both in undertaking and in discharging the office. Those pastors are not undeserving of censure, who, if it were in their power, would prefer to be anything else.-[-, but-but) The motive and scope ought to be free from fault.-V. g.]- , nor for the sake of dishonourable gain) The receiving of pay is not forbidden, 1Co 9:14; but there ought to be the absence of all that is dishonourable, and the presence of a noble promptness.-, willingly) So that the enjoyment consists in feeding the flock, and not in the pay.

Fuente: Gnomon of the New Testament

Feed: Son 1:8, Isa 40:11, Eze 34:2, Eze 34:3, Eze 34:23, Mic 5:4, Mic 7:14, Joh 21:15-17, Act 20:28

the flock: Isa 63:11, Jer 13:17, Jer 13:20, Eze 34:31, Zec 11:17, Luk 12:32, 1Co 9:7

which is among you: or, as much as in you is, Psa 78:71, Psa 78:72, Act 20:26, Act 20:27

taking: Heb 12:15,*Gr.

not by: Isa 6:8, 1Co 9:16, 1Co 9:17

not for: Isa 56:11, Jer 6:13, Jer 8:10, Mic 3:11, Mal 1:10, Act 20:33, Act 20:34, 2Co 12:14, 2Co 12:15, 1Ti 3:3, 1Ti 3:8, Tit 1:7, Tit 1:11, 2Pe 2:3, Rev 18:12, Rev 18:13

of: Act 21:13, Rom 1:15, Tit 2:14, Tit 3:1

Reciprocal: Gen 31:40 – General Num 3:51 – Moses Num 4:16 – the oversight Num 24:11 – the Lord Num 27:16 – set a man Deu 18:1 – shall have Deu 18:6 – and come with Jdg 17:10 – I will give 1Sa 2:16 – I will take 1Sa 12:3 – whose ox 1Ki 13:7 – I will give 2Ki 5:20 – and take 2Ki 12:6 – the priests 1Ch 28:9 – a willing mind Neh 6:12 – hired him Psa 100:3 – we are his Pro 10:21 – feed Pro 27:23 – diligent Isa 23:17 – and she shall Jer 3:15 – which shall Eze 13:19 – for handfuls Eze 34:4 – but with Eze 44:28 – I am their inheritance Eze 46:24 – General Amo 7:12 – eat Zec 9:16 – shall save Mar 6:30 – both Joh 10:12 – he that Rom 12:8 – ruleth 2Co 4:5 – we 2Co 8:3 – beyond Eph 5:3 – covetousness Phi 1:15 – and Phi 4:17 – because 1Th 2:5 – a cloak 1Th 5:12 – and are 1Ti 3:1 – bishop Phm 1:14 – thy benefit Heb 13:17 – watch 1Pe 5:4 – the Rev 7:17 – feed

Fuente: The Treasury of Scripture Knowledge

THE OVERSIGHT OF THE FLOCK

Feed [tend, R.V.] the flock of God which is among you, taking [exercising, R.V.] the oversight.

1Pe 5:2

Feed, writes the Apostle, tend the flock of God which is among you. In the words feed or tend, the old and new versions of the Epistle are alike trying to give a suitable equivalent for St. Peters Greek word, whose full meaning is, do the work of a shepherd, shepherd, pasture the flock. I do not know that the old word feed is not at least as good as the new one tend. Do the office of a shepherdthe phrase sends us back in thought, if not to the Old Testament, Moses and the Prophets, at least to some earlier verses of the New.

There is, e.g., the shepherd of St. Luke 15, whose sheepone of a hundredstrays from the fold, and is followed by the careful owner till he has found the wanderer and carries her home. There is, again, the Good Shepherd of St. John 10, Who provides for the folding and feeding of His own sheep, in all His many flocks; knows them, and calls them each by name, leading (not driving) them as they go in and out and find pasture, and Who not only follows the strayed sheep on the mountains like the shepherd of St. Luke and St. Matthew, but, in their defence, giveth His life for the sheep. Again, in Hebrews 13 there is the specific identification of the Shepherd in the words, The God of peace, Who brought again from the dead that great Shepherd of the sheep, our Lord Jesus Christ. And lastly, in our present Epistle (1Pe 2:25) the Apostle styles our Lord the Shepherd and Bishop of His peoples souls.

I. Here, then, is the Christian pastors model, however far he may come short of its full symmetry.Pastors of the flock of God, we may set ourselves no lower standard for study or for imitation than that of our Lord. Entering upon our charge, not only according to His institution, but, through Him as the actual Door of the fold, we must copy His holy love for the flock, His indefatigable industry in providing for their spiritual sustenance and health, in seeking and bringing them into communion in His life and grace, and His self-sacrifice on their behalf; like Him and His great followers, spending and being spent in their cause, counting not even life dear, with a view to accomplishing the ministry received at His hands, for the sake of the Church He bought with His life. There is one word which may perhaps sum up all the characteristics of the true pastor; and that is leading. In Hebrews 13 the clergy of the Church are twice referred to by a Greek word which, in both versions, is rendered they that rule: Obey them that have the rule over you, that are now your pastors; and Remember them that had to rule, your former clergy now deceased. The translation is no doubt correct. Nevertheless, according to the genius of the Greek language and civilisation, the ruler theoretically was none other than the leader, and not, as in some other regions, the coercer or driver of the people under his rule. And to myself the word has always suggested the great Masters description of Himself in relation to the flock: He goeth before them, and they follow, for they know His voice.

II. If we are to be of service to youwhilst you, no less than we, are to follow Christ and press toward the mark set before us all alikewe, nevertheless, if we do our duty, must set the pace; never out of sympathy with you, yet never allowing that sympathy to chill our ardour or retard us in following Him Who leads both you and us. St. Paul bade his fellow-Christians follow him, as He followed Christ. But when some of them, yielding to the seductions of worldliness and sensuality, fell hopelessly behind, he for his part dared not loiter, but remembering that his country, his home, was heaven, pressed forward towards it, rejecting every encumbrance lest he should after all miss the crown.

Pasture the flock and take the oversight of it. This phrase, as you are perhaps aware, is the equivalent of a word from which our word bishop is derived, and implies a commission to exercise the episcopal office, in the primitive sense at least, in which it was nearly universal when the Epistle was written. What, then, was that primitive sense?

III. The term employed necessarily implies, not only the pastoral offices, but such a general superintendence and leadership as shall render the whole organisation more effective, by strengthening the weaker parts and connections of the system, by adding to the system when necessary, by correcting defects and errors with wholesome word and example, and, whenever occasion requires, by standing between the flock and the wolf, between the Church and its foes, no matter at what personal risk to the bishop himself. Authority is implied of course, a regulated authority, so to speak a constitutional authority. The bishop, to rule well, must obey well; not as lording it over the flock, but as their example. His example must illustrate his injunctions, which are sanctioned alike by the Word of Christ and by such Church laws as have that Word for their authentic principle. The rulers or leaders of Hebrew 13 are said to watch for the souls of those they rule, as themselves liable to be called to account by the common Lord of all, that one true Bishop of bishops as He is also Lord of lords. And all this combined responsibility and authority surely oblige the bishop, even more than his fellow-Christians, clerical or lay, not only, as St. Paul bade Timothy, to give heed to reading, exhortation, and teaching, but to prayer also: prayer for the supply of such manifold necessities as his own, intercession for his clerical brethren and for his fellow-Christians, especially those of his own charge and diocese. Look at the example as well as the precept of the great apostolic bishops. I bow my knees for you; I would ye knew what conflict I have for you, conflict carried on upon the knees, for you and the Churches in your region. So wrote Paul to Ephesus and to Coloss. The omission to watch and pray led to St. Peters disastrous fall. The practice of prayer, in the exercise of faith, is St. Peters prescription in time of danger as the one secret of a successful resistance to the Arch-enemy of the Church, the prowling lion in its fiercest mood. Greatest of all, the Shepherd and Bishop Who saved us by His passion and death, saved and saves us no less by His incessant prayer, the prayers of sleepless nights and days of retirement on earth, and, as we believe, the prayers of His ever-living intercession for His people in heaven.

Bishop G. E. Moule.

Fuente: Church Pulpit Commentary

1Pe 5:2. Feed is from POIMAINO which Thayer defines, “To feed, to tend a flock, keep sheep; to rule, govern.” This is all logical, for if a shepherd is to attend to the proper feeding and keeping of a flock, he should have the right to rule or govern it. Which is among you. The same word among is used that is used in the preceding verse in relation to the elders and the members. In other words, both the elders and the members under their rule must be among or in the midst of each other. These fundamental principles disprove a popular notion that a person can be a member of a congregation even though he is too far away to be among the elders and the other members. The idea that a person can live in one community and “have his membership” in another has no scriptural authority. If he is so far away or is otherwise so situated that he cannot attend the services of a congregation, then he cannot be considered a member of it, and the elders can have no jurisdiction over him. Taking the oversight is from a Greek word that means “To look upon, inspect, oversee, look after, care for”–Thayer. It should be understood that the phrase applies to men who have been placed into the eldership according to the scriptural procedure that is shown in 1 Timothy 3 and Titus 1. Not by constraint. They should not have to be forced into the office but should accept it willingly. Not for filthy lucre is translated “not for base gain” by The Englishman’s Greek New Testament. This refers to the temporal support that was given to elders who devoted their time to the care of the congregation. See the comments at 1Ti 5:17 1Ti 1:8 where it is evidently-shown that it. is right to support an elder so lie can give his entire attention to the flock in spiritual matters. But our verse warns that a man should not use the office for the sake of his personal support. He should have a ready mind which means he accepts the work because his mind is concerned for the spiritual welfare of the flock.

Fuente: Combined Bible Commentary

1Pe 5:2. Tend the flock of God. The feed of the A. V. is too limited a rendering. In the memorable scene by the sea of Galilee (Joh 21:15-17), which is probably in Peters mind here, Christ gave three commissions to the restored Apostle. Of these the first and third dealt with the duty of feeding in the strict sense of the word (the verb used in Joh 5:15 and Joh 5:17 being one which conveys that idea only); but the second (in Joh 5:16) referred to a wider range of ministry than that, and was expressed by a different verb. It is this latter term that is taken up by Peter here. The idea is that of acting all the shepherds part, including protection, rule, guidance, etc., as well as the providing of pasture. The charge reminds us also of Pauls counsel to the Ephesian elders (Act 20:28). In the oldest of the classical writers the relations of ruler to people are familiarly described as the relations of shepherd to flock. The same figure occurs frequently both in the Old Testament and in the New. In the former it is used of Jehovah, of Messiah, and of the political heads of the theocratic people (Psa 78:71; Jer 3:15; Jer 12:10; Jer 25:34; Eze 34:2). In the latter it is used of Christ, and of those in office in the Church. The designation the flock of God expresses both the unity of the Church and the fact that it is Gods possession, not that of the elders.which is in you. It has been felt singular that the flock should be described as among or (as the word literally means) in the elders. Hence it has been proposed to render the phrase rather as much as in you is (so the margin of the A. V., also Calvin, etc.). Others explain the form of the expression as due to the wish to bring out the peculiar intimacy of union between the elders and the members, as the same preposition is used in the analogous charge in Act 20:28take heed … to all the flock over (literally in) the which the Holy Ghost hath made you overseers. The ordinary local sense, however, is quite in point, whether it be taken as=which is in your districts; or as=which is within your reach (Luther, etc.), or as=which is under your care (Hofmann, Huther, etc.). The idea is that this church of God, which is the flock, is to be tended by these particular elders, so far as it exists where they themselves are settled and have it thus put under their charge.

taking the oversight thereof. It is doubtful whether this clause belongs to the text. The R. V. retains it in the form exercising the oversight. It is omitted, however, by the two oldest manuscripts, and by the most recent editors. If it is retained, it states one direction which the tending is to take, namely, that of overseeing the flock. The verb is the one with which the word bishop (i.e overseer) is connected. We find it only once again in the N. T., viz. in Heb 12:15, where it is rendered looking diligently. If it is omitted here, the tending is defined directly by the three adverbial and participial clauses which follow. Each of these, too, consists of two parts, the thing to be avoided being in each case first set solemnly over against the thing positively enjoined. Greater force is thus given to the statement of the spirit in which the tending is to be discharged.

not constrainedly; or, as the R. V. gives it, not of constraint. The adverb occurs nowhere else in the N. T. It is of the rarest possible occurrence in Classical Greek.

but willingly: a term found only once again in the N. T., viz. in Heb 10:26, where it is rendered wilfully. The R. V. adds here the words according unto God, on the genuineness of which the divided state of the documentary evidence makes it difficult to pronounce a decided opinion. This first definition describes the elders duty as one which is not to be taken up like an unwelcome burden imposed on one, or a task from which one cannot retreat. In such circumstances there will be, as Calvin suggests, a dull and frigid discharge of the work. We have a similar antithesis in 1Co 9:17, and Phm 1:14.

nor yet for filthy lucre. The negative is more than the simple not of the A. V. It has the force of a climaxnor yet. The adverb for filthy lucre, which denotes the corrupt motive here, has also a very strong sense. It means in sordid greed of gain. This is its only occurrence in the N. T. Its idea is otherwise expressed in 1Ti 3:8; Tit 1:7; Tit 1:11. The support which those are entitled to receive who preach the Gospel, or otherwise devote themselves to the service of Christs Church (Luk 10:7; 2Co 9:14), becomes base gain, if it is made the motive of the service.

but of a ready mind. This again is an adverb found nowhere else in the N. T. The adjective describes Paul as ready to preach the Gospel (Rom 1:15), and is used by Christ when He says to Peter himself and his drowsy comrades in the garden, the spirit indeed is willing (Mat 26:41), or, the spirit truly is ready (Mar 14:38). Here the word expresses the prompt alacrity which marks the service which is undertaken for love of the worka mind forward of itself, not measuring its efforts by the prospect of external advantage, but quickened and impelled by its own inward and Divine principles (Lillie).

Fuente: A Popular Commentary on the New Testament

Observe here, 1. The title given to the church, it is the flock of God; denominations are given in scripture to persons and things, proper to the state of things and persons: thus here the church is called a flock, and sometimes a little flock, in opposition to the herds and huge droves of the men of the world; yet the flock consists not of a few absolutely, but comparatively only; a flock contains a multitude.

Again, as the church is called a flock for their number, so for their order; a flock is under inspection and government continually, Christ Jesus is the great overseer of this flock; and farther, it is a flock in respect of the unity and love that is amongst them; though the church be scattered over the world, yet there is an holy combination and sweet communion of the members amongst themselves.

Observe, 2. The duty exhorted to, and that is double, to feed the flock, and to be an example unto the flock.

1. Feed the flock, taking the oversight of it; feed it with wholesome doctrine, guide and govern it by strict discipline, overlooking it continually, and watch over it with unwearied diligence; and that you may do so, be perpetually resident, feed the flock that is among you. How can the flock be duly watched over, when the shepherd lives several miles from the fold, and is following his pleasure when he should be feeding his sheep? Feed the flock among you.

Observe, 3. The manner directed to, how, and after which, the shepherds should feed and watch over the flocks.

1. Not by constraint, but willingly; that is, not as a burden, but a pleasure, with a free and ready mind; what men do out of compulsion from base fear, they do with no satisfaction either to God or man.

2. Not for filthy lucre: to feed the flock purely for the sake of the fleece, and to take a living only to get a living, is an horrid impiety; to be driven into the ministerial office by necessity is bad, but to be drawn by covetousness is much worse.

3. Not as being lords over God’s heritage.

Where note, The title given to the church, they are God’s heritage, his people, not our own, his lot and portion, he having a special and peculiar right unto them, and property in them: therefore they are not to be lorded over, not to be treated with insolence and imperiousness, ruling them by the sword, and outward force, which has made many hypocrites, but not one convert.

Lastly, He requires that they be ensamples to the flock; that is, in their daily conversation. Now how can they be examples to them, if they live not amongst them? They must be examples of such meekness and humility; of such patience and charity, of such mortification and self-denial, as become persons of their holy character and profession; and be patterns of those virtues amongst their people in conversation which they recommend to them from the pulpit.

This duty of ministerial exemplariness in conversation is bound upon us by innumerable arguments taken from the command of Christ, from the glory of God, from the preciousness of the soul, from the dignity of our office, from the success of our ministry, which depends more upon our practice than upon our preaching; from our own interest, with respect to our present comfort and future happiness; from the influence it has upon our people, an encouraging and confirming influence.

Fuente: Expository Notes with Practical Observations on the New Testament

1Pe 5:2. Feed the flock of God Both by doctrine and discipline; which is among you Namely, the churches of Christ, which you are called to preside over; taking the oversight thereof Greek, , discharging the episcopal office. By this it appears that those who are styled bishops, from their having the oversight of others, and also presbyters, or elders, are spoken of as the same persons. Not by constraint Unwillingly, as if it were a burden; but willingly In the first age, when the profession of the gospel exposed men to persecution, and when the persecutions fell more especially on the bishops, it may easily be imagined that some who were appointed to that office would undertake it unwillingly; not only because they were not disposed to do the duties thereof diligently, but because they were not willing to suffer. Not for filthy lucre Which, if it be the motive of acting, is filthy beyond expression. The apostle means also, not for a maintenance; for the sake of which merely, or chiefly, no one should undertake the pastoral office. They that preach the gospel may live by the gospel, but no one ought to engage in such a work merely that he may live by it. O consider this, ye that leave one flock and go to another, merely because there is more gain, a larger salary! Is it not astonishing that men can see no harm in this? That it is not only practised, but avowed, all over the nation? Wesley. But of a ready mind With a sincere desire to glorify God, and to save the souls of men. In the Syriac version, the word , here used, is translated toto corde, with the whole heart. Dr. Bensons observation on this verse is, How severely are they here condemned, who feed themselves and not the flock; who take the patrimony of the church, and commit the care of souls to others, to whom they allow a very small share of that plenty which they have for doing little.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 2

For filthy lucre; for the sake of money. This expression, and others analogous to it, seem to imply that pecuniary provision for religious teachers was very early made,–as they are cautioned against being unduly influenced by the consideration of it.

Fuente: Abbott’s Illustrated New Testament

5:2 {3} {a} Feed the {4} flock of God which is {5} among you, {6} taking the oversight [thereof], not by constraint, but willingly; not for filthy lucre, but of a ready mind;

(3) The first rule: he that is a shepherd let him feed the flock.

(a)

(4) The second: Let not shepherd consider, that the flock is not his, but Gods.

(5) The third: Let not shepherds invade other men’s flocks, but let them feed that which God hath committed unto them.

(6) Let the shepherds govern the Church with the word and example of godly and unblamable life, not by force but willingly, not for greedy gain, but with a ready mind, not as lords over God’s portion and heritage, but as his ministers.

Fuente: Geneva Bible Notes

Peter’s exhortation to his fellow elders was to take care of those under their charge as a shepherd cares for his sheep (cf. Joh 21:16; Act 20:28; Eze 34:1-16). In other words, elders are responsible for the pastoral work of the local church. A pastor is usually an elder who functions as a shepherd. The verb "shepherd" (Gr. poimaino) literally means to tend. Pastoring includes the duties of feeding, leading, guiding, guarding, and providing for the needs of those in the church, as a shepherd does for his sheep (cf. Joh 21:16).

"If we ever view the flock as ’ours’ or the ministry as ’ours,’ we are in serious trouble, and so is the church." [Note: Cedar, pp. 188-89.]

Three contrasts follow that clarify the proper motivation and manner of an elder’s ministry.

First, he should serve willingly as opposed to grudgingly (cf. 2Co 9:7). God wants us to perform any service for Him willingly. Elders should not serve because they feel they must do so because of external pressure but because they desire to serve God.

"I have counseled with many pastors who . . . feel that they are imprisoned by their calling to ministry. They would prefer to be somewhere else, they are not enjoying their ministry, or they are in a difficult situation from which they would like to escape. To them, ministry has become mere drudgery.

"It need not be so! Peter reminds us that we should serve the Lord and tend His flock willingly. . . . The Lord does not force us or coerce us to be involved in ministry. He calls us and invites us to ministry, but we have the freedom of saying ’yes’ or ’no’!" [Note: Ibid., p. 190.]

Second, an elder should serve zealously and enthusiastically as opposed to selfishly. He should not serve for what he can get out of his ministry now but for the love of his Lord. The gain one could derive from elder ministry included honor in the church as well as possible financial gain. It seems that elders in the early church often received payment for their ministry (cf. 1Ti 5:17 where the "double honor" probably refers to payment; 1Co 9:7-11). Otherwise there would be no such temptation.

"To enter the ministry simply because it offers a respectable and intellectually stimulating way of gaining a livelihood is to prostitute that sacred work. This warning also includes the temptation to use the work of the ministry to gain personal popularity or social influence." [Note: D. Edmond Hiebert, "Counsel for Christ’s Under-Shepherds: An Exposition of 1 Peter 5:1-4," Bibliotheca Sacra 139:556 (October-December 1982):336-37.]

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