1 Peter 5:1

1Pe_5:1-4

The elders which are among you I exhort.

Elders exhorted

1. In that he, an elder, exhorts them, elders, note that ministers are fittest to teach ministers and to judge of their actions. When we dislike anything in a minister, it were wisdom to ask the judgment of some godly minister before we censure.

2. In that he requireth nothing at their hands but what he himself did, note that the most forcible way of teaching, whether private or public, is, first, to do that in our own persons which we require of others. He is an ill captain that bids his soldiers go fight, himself in the meantime tarrying behind.

3. In that he beseecheth, note his modesty and humility. (John Rogers.)

The office, spirit, and reward of a faithful ministry

The apostle Peter, after various exhortations to strengthen the brethren, turns at the close of his Epistle to his fellow ministers, and gives them his parting counsel. St. Peter calls the Church the flock of God. It is not mans flock, but Gods, which He hath purchased with His own blood. Our Saviour spoke of the Church as His flock-My sheep, My lambs-and Himself as the Good Shepherd. Each believer will have his own history. There will be peculiarities in it, not found in any other-in what way he wandered; where Jesus found him-in the house of God, on the bed of sickness, at the grave of some one dear to him as his own soul. When thus brought home to the fold, he becomes one of those sheep to whom Jesus gives eternal life. He feels that he is not his own, that he has been bought with a price and can no longer live to his own will, but to the will of Him that loved him. But though thus made one of the flock of Christ, the believer has not yet reached heaven; he must be fed, cared for, guided on his way there, and it is for this end, as well as to add to this flock, that the office of the ministry was instituted. Jesus so loves the souls of men, for whom He died, that He commits them only to those who love Him, and will feed His flock. Having thus considered the office of the ministry, let us consider the spirit in which it is to be exercised-not of constraint, but willingly, of a ready mind, neither as lording it over your charge. There may be a constraint in taking upon us this office and ministry, but it is such a constraint as St. Paul had when he said, Necessity is laid upon me; woe is unto me, if I preach not the gospel! The love of Christ constraineth me. We may shrink from it from a sense of our utter insufficiency for such a work. Isaiah said, I am a man of unclean lips, and I dwell among a people of unclean lips. There may be a shrinking from the work from these causes, and at the same time a willing and ready mind. The constraint St. Peter speaks of is where there is no heart for the work, where there are secular motives of base gain or ambition. Where there is this constraint, a penurious, stinted service will be rendered. Christ praises the angel of the Church of Ephesus for labour unto weariness. This is what Christ praises in His servants. Neither as being lords over Gods heritage, the Church. Our Saviour had warned His apostles against the spirit of ambition which was found in the world. You know, He said to them, that the great ones of this world exercise lordship over men, but it shall not be so among you. And last of all in the qualifications of the Christian minister, we are to be examples to the flock in word, in manner of life, in love, in faith, in purity. Having thus considered the office of the ministry, and the spirit in which it is to be exercised, let us now notice the reward of the faithful minister. And when the Chief Shepherd shall appear, ye shall receive a crown of glory which fadeth not away. The service of Christ in the ministry of the gospel is not without its reward. It has its reward, not only in prospect, after it is finished, but by the way, in the life which now is. Our work brings us in contact with Divine truth, which grows upon us in interest and delight, so that we are overmastered by its power and glory. This truth raises the soul above itself on the wings of faith and hope, and makes us heavenly minded, which is life and peace. There is a satisfaction growing out of the nature of our work, so that the labour itself is its own exceeding great reward. Our work, again, brings us into a loving sympathy with the Man of Sorrows. The gospel we preach began first to be preached by the Lord Himself. And as He was grieved at the unbelief and hardness of heart of those who heard Him, as He wept over Jerusalem, so does every faithful minister of Christ mourn over those who obey not the gospel and neglect its great salvation. (J. Packard, D. D.)

Address to the young elders

It is quite plain that St. Peter is here addressing distinctively not elders in age, but eiders by office. Age might enter then, more than now, into the question of fitness; nevertheless, what made a presbyter was not age, but ordination. And when we see gathered together a goodly band of youthful ministers, we do well to say to them, Remember, you have an office given you which reckons not by years, but by graces; you have to walk the aisles of your church, to tread the streets of your parish, as men (in one sense) prematurely old-as men of that truest dignity, which consists not in wealth, not in rank, not even in age, but in bearing Christs commission. St. Peter counts this so honourable an office that he will claim even for himself none higher. Another apostle, his friend and chosen brother, describes himself in like manner in two of his writings, only as the elder (2Jn_1:1). They well knew, both of them, the higher compulsion of sympathy, above anything that mere power or official dignity can exercise.

1. I will say a word upon the dedication. The Christian clergyman is a dedicated man. Do you heartily believe that your motive in asking ordination is honest, truthful, pure? Is it the choice of your heart? Do you mean to give your life to it? You must not be satisfied with that sort of average ambiguous twilight state which the world considers good enough for a lay Christian.

2. Thus the dedication passes on into the commission. You dedicate yourselves to Christ, and He gives you His commission. It would be absolutely intolerable to one who knows himself to have to feel, when he robes himself in his vestry for the exercise of one of his clerical functions, that he is volunteering his counsels for that time to a body of rational spiritual beings who have just as good a right to teach him. Bearing this well in mind, still we say, Without Christs commission we could not speak: with it a dying man may be bold to speak to dying men.

3. Next to the sanctity, the twofold sanctity, of the office, let me strongly urge upon you its Divine humanity. The secret of all influence is, Be human. One word of genuine kindness, of hearty compassionate sympathy, will be worth ten thousand expositions of your claim to reverence: it will open hearts otherwise barred against you, and, letting you in, will let in Christ after you. And as in your intercourse, so also in your preaching. Let it indeed assert strongly the direct revelation and inspiration of your gospel. But in the application of this Divine gospel, speak as a man to men; speak as one who knows its necessity to himself, as one who knows the nature, the life, the heart, to which he has to offer it, and has learned, not from hooks but from men, what is that heart sickness too, and eager inward thirst, to which Christ his Lord came to minister, and has of His infinite mercy set him to minister in His absence, in His presence!

4. Need I say, then, in the fourth place, that the Christian ministry is a work? It is no pastime. It is no outside perfunctory propriety. It is a work. Be able to say, I am an elder of Christs Church, and therefore my time, my strength, nay life, is the Churchs, is Christs.

5. Who shall deny then this other avowal-that the ministry is a difficulty? Do you suppose, ye who pass by, that a clergymans ordination sets him above the most trying snares of world, flesh, or devil?

6. Then let me record, for your encouragement, this one other characteristic-the ministry an honour, a privilege, and a blessing. There is a special coronet for the faithful presbyter, over and above that which he shall share with the lowliest of the redeemed. In this life if is his, if he be earnest in his work, to enjoy a gratitude scarcely given to another-the gratitude of lives remodelled, the gratitude of souls saved. (Dean Vaughan.)

Peter exhorting the elders

I. A well-equipped soldier.

1. An elder.

(1) In age.

(2) In knowledge.

(3) In experience.

(4) In position.

2. A witness. Of Christs-

(1) Suffering;

(2) Atonement;

(3) Love;

(4) Sympathy;

(5) Humanity.

3. A partaker-of the glory which shall be revealed. Come ye blessed of My Father, etc.

II. A humble-minded saint. This was not one of St. Peters early characteristics. But he had learnt by experience to form a true opinion of his real position in the sight of God, and of the many infirmities which pertain to fallen humanity. This chastened spirit is particularly manifested-

1. By the position assumed. Fellow elder. There is no assumption of extra wisdom or superior knowledge.

2. By the method of his teaching. Not I command, decree, enforce; simply I exhort. He would suggest, remind, urge on. What a heavenly spirit! (J. J. S. Bird, B. A.)

A witness of the sufferings of Christ.-

A witness and a partaker

I. A witness of the sufferings of Christ. So far as possible, let us be witnesses with Peter.

1. An eyewitness of those sufferings. In this we cannot participate, nor need we desire to do so.

2. A faith witness of those sufferings.

(1) He had personally believed on Jesus at the first.

(2) He had further believed through after communion with Him.

3. A testifying witness of those sufferings.

(1) He bore witness to their bitterness when borne by Jesus.

(2) He bore witness to their importance as an atonement.

(3) He bore witness to their completeness as a satisfaction.

(4) He bore witness to their effect in perfect salvation.

4. A partaking witness of those sufferings.

(1) In defence of truth he suffered from opposers.

(2) In winning others he suffered in the anguish of his heart.

(3) In serving his Lord he suffered exile, persecution, death. What he witnessed in all these ways became a motive and a stimulus for his whole life.

II. A partaker of the glory to be revealed. It is important to partake in all that we preach, or else we preach without vividness and assurance.

1. Peter had enjoyed a literal foretaste of the glory on the holy mount. We, too, have our earnests of eternal joy.

2. Peter had not yet seen the glory which shall be revealed, and yet he had partaken of it in a spiritual sense: our participation must also be spiritual. Peter had been a spiritual partaker in the following ways:

(1) By faith in the certainty of the glory.

(2) By anticipation of the joy of the glory.

(3) By sympathy with our Lord, who has entered into glory.

3. Peter had felt the result of faith in that glory.

(1) In the comfort which it yielded him.

(2) In the heavenliness which it wrought in him.

(3) In the courage with which it endowed him. (C. H. Spurgeon.)

Partaker of the glory that shall be revealed.-

Partaking as well as preaching

Tis a very sad thing when preachers are like printers, who compose and print off many things, which they neither understand, nor love, nor experience; all they aim at is money for printing, which is their trade. It is also sad when ministers are like gentlemen ushers, who bring ladies to their pews, but go not in themselves-bring others to heaven, and themselves stay without. (Ralph Venning.)

Feed the flock of God.

True office bearers in the Church

I. Their duty. Feeding, leading, controlling, protecting.

II. Their motive.

1. Negatively.

(1) Not constrainedly.

(2) Not covetously.

(3) Not ambitiously.

2. Positively.

(1) Voluntariness.

(2) Sympathy.

III. Their hope.

1. The crown-symbol of dignity.

2. Of glory-not tinselled or tarnished, but unalloyed.

3. That fadeth not away-imperishable.

IV. Their spirit.

1. Mutual subjection.

2. Perfect humility.

V. Their help. Grace-the favour of God, the greatest and mightiest inspiration of souls. (U. R. Thomas.)

The discharge of the ministry

I. The duty enjoined. Every step of the way of our salvation hath on it the print of infinite majesty, wisdom, and goodness; and this amongst the rest, that sinful, weak men are made subservient in that great work of bringing Christ and souls to meet, and that the life which is conveyed to them by the word of life in the hands of poor men, is by the same means preserved and advanced. Oh, what dexterity and diligence, and, above all, what affection are needful for this task! Who would not faint in it, were not our Lord the Chief Shepherd, were not all our sufficiency laid up in His rich fulness, and all our insufficiency covered in His gracious acceptance?

II. The discharge of this high task we have here duly qualified. The apostle expresses the upright way of it both negatively and positively.

1. There be three evils he would remove from this work-constrainedness, covetousness, and ambition-as opposed to willingness, a ready mind, and exemplary temper and behaviour.

(1) We are cautioned against constrainedness, against being driven to the work by necessity, indigence, and want of other means of subsistence, as it is with too many, making a trade of it to live by; yea, making it the refuge and forlorn resource of their insufficiency for other callings. This willingness should not arise from any thing but pure affection to the work.

(2) Not for filthy gain, but purely from the inward bent of the mind. As it should not be a compulsive motion from without, so it should not be an artificial motion by weights hung on within, avarice and love of gain. The former were a wheel, driven or drawn, going by force; the latter little better, as a clock made to go by art, by weights hung to it. But there should be a natural motion, like that of the heavens in their course.

(3) The third evil is ambition, and that is either in the affecting of undue authority, or the tyrannical exercise of due authority, or to seek those dignities that suit not with this charge.

2. But being ensamples: such a pattern as they may stamp and print their spirits and carriage by, and be followers of you as you are of Christ. And without this, there is little or no fruitful teaching.

III. The high advantage. And when the Chief Shepherd shall appear, etc. Thou shalt lose nothing by all this restraint from base gain, and vain glory, and worldly power. Let them all go for a crown-that weighs them all down, that shall abide forever. Oh, how far more excellent:-a crown of glory, pure, unmixed glory, without any pride or sinful vanity, or any danger of it-and a crown that fadeth not, of such a flower as withers not. May they not well trample on base gain and vain applause, who have this crown to look to? They that will be content with those things let them be so; they have their reward, and it is done and gone, when faithful followers are to receive theirs. (Abp. Leighton.)

Feed the sheep

I thought that I was passing by a sheepfold, where the shepherds seemed extremely busy. But they were occupied entirely with the gate and the hurdles, and had turned their backs on the sheep. The pasture was bare and brown, little better in some places than a sandy waste; the water was muddy, and full of dead leaves. The sheep were few in number-thin, emaciated, and looked scarcely more than half alive. What are you doing, friends? I asked of the shepherds. Our master told us to feed his sheep, they replied. We want to attract those sheep out on the mountain side; they are his too. And what are you doing to attract them? Do you not see? We are gilding the gate and the hurdles, in the hope that, when the sun shines on them, those outside sheep will be attracted by curiosity. Then when they come inside we can feed them. And why do you not feed those that are inside? Oh, they are in; they are safe enough! They can pick up food for themselves. We have not time to attend to them as well as attract the outsiders, and the latter business is by far the most important. We have a further attraction also: we play on the shepherds pipe. The outside sheep often come round to listen. But, friends, it is for the sheep inside that my concern is awakened. Your Master said, Feed My sheep. Your gilding and music will never feed them. Oh, no; those are for the sheep outside. We do feed them inside. Look, here is grass, and there are turnip troughs. Do you call it grass? Parched, poor, uninviting stuff! My good friends, these troughs want cleansing and filling. Do you think we have any time for that? We must attend to these other things. Surely not to the neglect of the main thing? To what are you attracting these sheep? To what are you dooming the others? Attraction to starvation is not a very attractive idea. Then you would have us to spend all our time on the sheep inside, and never gather the others in at all? By no means. I would have you to attract the outsiders; but I would have them attracted by fresh food and clear water, not by golden hurdles and shepherds pipes. Trust me, the true way to attract lost sheep is by letting them see that the found sheep are better off than they are. That is exactly what we are trying to do. Therefore we gild the hurdles to entice them to come and look into the fold. And when they come and look in, you show them-what? A bare patch of ground, and a few half-starved sheep. My poor mistaken friends, the day is coming-ay, and fast too-when you will stand alone behind your gilded hurdles; for the fold will be left empty. The sheep will either be starved to death, or will have dragged their emaciated limbs to other fields than yours, where there is yet green grass left, and the fountain of living water is fresh and pure. Will you put down the paint pot and lay aside the reed, and begin at once to clear out the water and refill the troughs? It is not yet quite too late. It soon will be. Does the parable need interpretation? Will the shepherds listen? (Emily S. Holt.)

Taking the oversight thereof.-

Ministerial oversight

It is not enough for ministers to preach, yea, sacredly and diligently, but they must besides take a particular oversight of their flock, and looking into the conversation and behaviour, and applying themselves accordingly in admonition, exhortation, comfort. If a minister know any of his people riotous or profane, he must rebuke them; if any out of the way, admonish them; he must hearten them that be in a good course to go on still, and must comfort them that languish under their sins, temptations, and fears; in a word, deal with every one as the cause requireth.

1. This rebukes those ministers that be absent from their people usually or continually. How can these take care of them that come not at them but rarely, except they could indent with the devil, never to trouble their people, or tempt them in their absence.

2. It rebukes those also that living among their people, yet care not thus, but think themselves discharged that they meet them at Church on Sunday, and then preach them a sermon, whereas all the week after they consider not of them. (John Rogers.)

Not for filthy lucre.-

Gods servants-their ruling motive

You cannot serve two masters-you must serve one or other. If your work is first with you, and your fee second, work is your master, and the Lord of work, who is God. But if your fee is first with you, and your work second, fee is your master, and the lord of fee, who is the devil; and not only the devil, but the lowest of devils-the least erected fiend that fell. So there you have it in brief terms-work first, you are Gods servants; fee first, you are the fiends. And it makes a difference, now and ever, believe me, whether you serve Him who has on His vesture and thigh written, King of kings, and whose service is perfect freedom; or him on whose vesture and thigh the name is written, Slave of slaves, and whose service is perfect slavery. (John Ruskin.)

Gold a contemptible motive for service

The noblest deeds which have been done on earth have not been done for gold. It was not for the sake of gold that our Lord came down and died, and the apostles went out to preach the good news in all lands. The Spartans looked for no reward in money when they fought and died at Thermopylae; and Socrates the wise asked no pay from his countrymen, but lived poor and barefoot all his days, only caring to make men good. And there are heroes in our days also, who do noble deeds, but not for gold. Our discoverers did not go to make themselves rich when they sailed out one after another into the dreary frozen seas; nor did the ladies, who went out to drudge in the hospitals of the East, making themselves poor, that they might be rich in noble works; and young men, too, did they say to themselves, How much money shall I earn? when they went to the war, leaving wealth and comfort, and a pleasant home, to face hunger and thirst, and wounds and death, that they might fight for their country and their queen? No, there is a better thing on earth than wealth, a better thing than life itself, and that is, to have done something before you die, for which good men may honour you, and God your Father smile upon your work. (C. Kingsley.)

Too much money for a clergyman

Mr. Fletcher, of Madeley, was once offered a living in a small parish in the county of Durham; the duty was light, the stipend £400, and the surrounding country very charming. Mr. F. thanked the donor for his kind offer, but at the same time declined it, saying, There is too much money for me, and too little labour.

Neither as being lords over Gods heritage.-

Ministerial authority

1. Ministers must not exercise civil authority and temporal power over their people, but use a spiritual rule over them, by teaching them, etc., and ruling them by the Word of God.

2. Ministers must not carry themselves proudly and disdainfully.

3. Nor must a minister rule them with violence (Eze_34:18). (John Rogers.)

Not lords

Bernard of Clairvaux wrote to Pope Eugene, Peter could not give thee what he had not; what he had he gave: the care over the Church, not dominion.

Ensamples to the flock.-

Power of example

Of Mr. Henry Townley, who died in 1861, Dr. Henry Allon, his pastor, said in his funeral sermon: I doubt whether a holier man than Henry Townley has ever lived … I have often, in his presence, felt humbled and awed at his manifest sanctity and consecration. I never remember to have left him without shame and penitence, and prayer that God would forgive my shortcoming, and make me like him.

When the Chief Shepherd shall appear.-

The Chief Shepherds appearance

I. The style and character here appropriated to our Divine Redeemer.

1. Shepherd.

(1) He has received His Church as a charge from the hand of the Father.

(2) He has ransomed the sheep with His most precious blood.

(3) He lives to gather the wanderers into His fold, by the power of His Spirit and the instrumentality of His Word.

2. Chief Shepherd.

(1) His infinite dignity.

(2) His official supremacy.

(3) The preeminent qualities He possesses, for the office with which He has been invested.

(a) The comprehensiveness of His knowledge.

(b) His almighty power.

(c) His exquisite tenderness and sympathy.

(4) To Him all the subordinate agents in His kingdom are responsible.

II. This chief shepherd is about to appear.

1. This fact is most certain.

2. The circumstances of His second coming will be marked with peculiar splendour.

III. The recompense which will be awarded at that solemn hour, to those who have faithfully fulfilled the duties of the office of under shepherds.-

1. The beautiful imagery employed by the apostle to exhibit this recompense-a crown of glory that fadeth not away.

2. What are the substantial truths couched under this imagery?

(1) The approbation of his Master.

(2) The visible tokens and pledges of ministerial success.

(3) His own personal exaltation and felicity.

Learn:

1. The vast importance of the Christian ministry as an ordinance of God for the present and everlasting welfare of His Church.

2. The true honour which is due, and ought to be presented, to those who have faithfully discharged this office on earth, and especially when their course has terminated. (G. Clayton.)

The Chief Shepherd

I. The title which is here given to Christ as the Chief Shepherd. The very name of shepherd is full of lustre and beauty, of condescension and grace. And whilst other names describe the different parts of Christs work, and the various principles of Christs character, this seems to combine them all. As Prophet, He was to teach His Church, to convey to it the lessons of Divine wisdom; as Priest, He was to make atonement for the sins of His people; as King, He was to rule over them in the gentleness and sanctity of His sway; but as He is the Chief Shepherd, we have the wisdom and goodness which instructs, the grace and mercy which unfolds, the power which rules, the authority which legislates, all in one.

1. He is called the Chief Shepherd. In relation, without doubt, to the inferior and subordinate shepherds. For the universal Church, in all its subdivisions, is His vast sheepfold, and the ministers of religion are the shepherds in subordination to Him. And, according to the manners of the East, and in ancient and early times, there was one-the Chief Shepherd whose own the sheep were. It is in reference to this, that Christ, in the passage before us, is called the Chief Shepherd.

2. It describes, also, the dignity of His person, and the glory of His perfections. In every respect He is chief-chief among the angels, having a name as much more excellent than they, as His nature is more excellent than theirs. He is first among the priests: Adam was a priest, Abel, Enoch, Abraham, Melchisedec, and Moses were priests; and then come the descendants of Ham in their rank and order; but Christ is Chief Priest. So He is among the prophets; He infinitely transcended Moses. He is so among the kings; King of kings and Lord of lords, the blessed and only Potentate, whose power and splendour overwhelms them all. And so He is among the shepherds-the Chief Shepherd, the Alpha and the Omega, the beginning and ending.

3. He is Chief Shepherd also in having set a perfect example of a shepherds duty in watchfulness, care, and love. What instructions He delivered; with what authority, dignity, and power!

4. And, finally, He is called Chief Shepherd on account of His exaltation and majesty in the heavenly world. He has a name above every name, that at the name of Jesus every knee should bow.

II. The appearance which He shall hereafter make in glory; and the word appear denotes that He is now hidden. The God of this world has blinded the eyes of many, that they neither see nor believe. And as it respects bodily vision, He is hidden also from His own people; for we walk by faith and not by sight.

1. But the passage before us speaks of His appearance; He is to be made manifest. As the heavens were opened at the baptism, and the Holy Ghost descended visibly in the shape and appearance of a dove, so are the heavens hereafter to be opened, and the Chief Shepherd will appear and descend again.

2. And respecting the time of this appearance, it is reserved in the bosom of heaven, as a deep secret-not one of the holy angels is permitted to know-not one of the spirits of the just made perfect, have any more apprehension of the time of the second advent than you or I have.

3. Respecting the purpose of His coming. It is not to teach, to suffer, and to die; this He did once, and will do it no more. He will come, it is said, without a sin offering unto salvation; He will come to accomplish the resurrection of all the dead.

4. And as to the manner of the Advent. I take it that all which was seen and heard at Sinai, the greater revelation of Divine power and justice, when the sign of the Son of Man was seen in heaven, and Jerusalem was overturned, is but a faint type and foreshadow of that which shall then be. Oh, all miracles, all prodigies of Divine power, which have taken place from the beginning of the world to this day, will be as nothing amidst all the miracles which shall then be accomplished. It will be a day of God emphatically, in which it will he seen what God can do.

5. And now let those of us who are in the ministry learn what we are to look for. Contempt there may be from men, but there will be honour of God. (J. Stratten.)

Ye shall receive a crown of glory.-

The faithful minister

I. I shall describe the nature, qualifications, and duties of the ministerial office as stated in the context.

1. I shall consider the duties which this figurative description of the pastoral office implies.

(1) It is incumbent on a Christian shepherd to feed the flock. And what is the provision with which he is to feed them? Food for the mind and heart, suited to their condition as rational beings, as fallen sinners, and as immortal creatures, the truth as it is in Jesus.

(2) Inspection of the state of the flock is another duty implied in this figure. We should know the circumstances of our people, the sorrows which oppress, the cares which perplex, the sins which beset them, and the difficulties which embarrass them, in order that we may give to each a portion of meat in due season.

(3) Protection of his flock is also the duty of a shepherd. Is not Satan perpetually going about as a roaring lion, seeking whom he may devour? Is not the spirit of the world ever watching for an opportunity to devastate the interests of piety in our churches? Are there not heresies ever lurking about the pastures of truth?

(4) Affectionate tenderness is generally associated with the character of a shepherd.

(5) A faithful minister will enforce all his instructions by his example.

2. The apostle states in a negative form the manner in which the duties of the pastoral office are to be entered upon and discharged.

(1) A minister is not to take upon him the oversight of flock under constraint, but with a willing mind.

(2) We are forbidden to take the oversight of the flock for the sake of filthy lucre.

(3) A Christian minister is not to lord it over Gods heritage. He has no dominion over the conscience; his power in the church is ministerial, not legislatorial.

II. I shall consider his subordination and responsibility to Christ. These are implied in the expression, the Chief Shepherd. It is needless to say that this refers to our Divine Lord. This epithet implies-

1. His superiority to all others. They are mere men of the same nature as their flocks; He in His mysterious and complex person unites the uncreated glories of the Godhead with the milder beauties of the perfect man. They (in a good sense of the term) are hired pastors; He is the great Proprietor of the sheep. They partake of the infirmities of the people; He is holy, harmless, and undefiled. They are encompassed with ignorance, and with the best intentions often err in the direction of the church. Unerring wisdom characterises all His dispensations. They possess affection for their flock, but the warmest bosom that ever glowed with ministerial love is as the frigid zone itself compared with the love of His heart. They are weak, and are often ready to sink under the multiplied cares of office; but though the government is upon His shoulder, He fainteth not, neither is weary. They are mortal, and continue not by reason of death; He is the blessed and only Potentate, who only hath immortality, and reigns, as Head over all things to His Church, not by the law of a carnal commandment, but by the power of an endless life.

2. This epithet implies the authority of Christ. He, in this respect, is the Chief Shepherd. It is exclusively His right to rule in the Church, to regulate all its concerns and all its officers.

III. Turn we now to contemplate the faithful ministers glorious reward.

1. The reward will be bestowed when the Chief Shepherd shall appear.

2. But I must consider of what the reward is to consist. He shall receive a crown of glory that fadeth not away.

(1) The figure implies honourable distinction. The crown was an emblem of honour. The faithful pastor will no doubt be singled out amidst the solemnities of the last day, and occupy a station where every eye will behold him. He will receive a public testimony of approbation from the Chief Shepherd.

(2) Perfect felicity is evidently implied in this figurative description of a ministers reward. The crown of victory was worn on days of public rejoicing, and he who wore it was considered the happiest of the festive throng, and the centre of the universal joy. He received the congratulations of the admiring multitude as having reached the summit of human happiness. The apostle, therefore, intended to include the idea of perfect happiness in his beautiful illusion. The holy pastor shall partake, in common with his people, of all those sublime felicities which the Father hath prepared for them that love Him.

(3) Eternal duration is ascribed by the apostle to the honour and happiness promised in the text. (J. A. James.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Pe 5:1. The elders which are among you I exhort — This was a name of office belonging to those who were appointed to feed and oversee the flock of Christ. They are indifferently called bishops, pastors, or rulers. The apostle addresses them here particularly, because the knowledge and good behaviour of the people depend, in a great measure, upon the kind of instruction which they receive from their teachers, and upon the care which their teachers take of them: who am also an elder — Or rather, a fellow- elder, as συμπρεσβυτερος signifies. So Peter, the first, and one of the chief, though not the head, of the apostles, appositely and modestly styles himself. Commentators justly observe, that if Peter had been the prince of the apostles, as the Papists affirm, he would in this place, and in the inscription of his two epistles, certainly have assumed to himself that high prerogative. And a witness of the sufferings of Christ — Having seen him suffer, and now suffering with him. “One of the purposes for which Christ chose twelve of his disciples to be with him always was, that, having heard his discourses, and seen his miracles and sufferings, they might be able to testify these things to the world as what they themselves heard and saw. Wherefore μαρτυς, a witness, in this passage, signifies not only one who was present at a transaction, but who testifies it to others.” These two circumstances of Peter’s being a fellow-elder and a witness of the sufferings of Christ, are mentioned by him to give weight to his exhortation. And also a partaker — That is, hoping to be a partaker; of the glory that shall be revealed — When he shall appear the second time, in circumstances so different from those in which he appeared before; a glory which shall be bestowed on all faithful pastors, in different degrees; yea, and on all his genuine followers.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Encouragements to Shepherds and to Flock. Promise of God's Protection. Farewells

B. 1Pe_5:1-5. 'To behave well in this trial you must preserve discipline. Let old and young, rulers and ruled, do their duty in love and humility, as men who have an eternal hope and a supreme invisible Lord.'

1. Elders] An official title among the Jews and in the early Church. From the Gk. for 'elder' 'priest' is derived, and from the Gk. for 'overseer' 'bishop.' In NT. however elders are not distinguished from bishops, as they soon afterwards were: cp. Act_20:17, Act_20:28; Tit_1:5, Tit_1:7. A witness] Gk. 'martyr,' not merely one who has seen, but one who bears witness to what he has seen: cp. Heb_12:1. The Apostles were to be witnesses: see Act_1:8, Act_1:22; Joh_15:27 cp. Act_22:20; Act_26:16; Rev_2:13; Rev_11:3; Rev_17:6 and Rev_1:5; Rev_3:14, where Jesus Christ Himself is called 'the faithful witness.'

2. Feed] RV 'tend': cp. Joh_21:16; (RV).

3. Being lords over] RV 'lording it over': cp. Luk_22:25. God's heritage] RV 'the charge allotted to you.' From the Gk. word' 'clergy' is derived. Being ensamples] RV 'making yourselves,' etc.

4. The chief Shepherd] cp. 1Pe_2:25; Joh_10:11.

A crown] RV 'the crown,' i.e. the wreath with which victors in such a contest as these elders expect to endure, may hope to be crowned: cp. 1Co_9:25; 2Ti_2:5; 2Ti_4:8; Rev_2:10.

5. Ye younger.. the elder] in the early Christian communities their actual age was a reason for the respect which the clergy received (1Ti_4:12; 1Ti_5:1; Phm_1:9). Be subject one to another, and be clothed with humility] RV 'gird yourselves with humility, to serve one another.' An unusual word is used here, which might be translated 'knot round you.' Does St. Peter remember the Lord washing His disciples' feet with the towel knotted round Him (Joh_13:4.)? God resisteth, etc.] from Pro_3:34, quoted also in Jam_4:6.

1Peter 1Pe_5:6-11. 'Humble yourselves, therefore, under the hand of God, whose might will be proved in the coming trial. Trust is part of humility. You have been taught to cast your burden of anxiety upon God (cp. Psa_55:22): cast it all. Watch well. The real adversary you have to guard against is the great accuser, who with restless activity (cp. Job_1:7; Job_2:2) seeks to terrify you into your ruin. Resist him bravely in the trustful faith that your brothers throughout this world are joined with you in accomplishing the one divine purpose of all these sufferings. The trial, though sharp, is short, and through it God, whose gracious face is ever turned to you, and whose supremacy is eternal, shall bring you to perfection and security.'

D. 1Pe_5:12-13, 'By Silvanus I have written this letter to you. I recommend him to you as one whom I account worthy to be called the faithful brother. The letter is a short one for, indeed, my affectionate exhortation, and my testimony as an Elder and Apostle can all be put thus briefly. The true grace of God. is manifested in the faithful conduct I have prescribed for you: stand fast therein. The people of God who are in this city like the captives in Babylon, yet in the purpose of God are one with you, send greeting, so does Mark, my spiritual son. Salute one another with the kiss which is the symbol of our Christian love.'

12. Silvanus] called Silas in Acts; the friend of St. Paul: see Acts 15, 16, 17, 18, 2Co_1:19; 1Th_1:1; 2Th_1:1. Wherein ye stand] RV 'stand ye fast therein': cp. Gal_5:1.

13. The church that is at Babylon] RV 'She that is in Babylon'; RM 'That is, The church, or. The sister.' The community, not a person, is probably meant: cp. 2Jn_1:1. The Gk. has simply 'the.' Marcus] RV 'Mark.' John Mark the evangelist is no doubt meant, who became, according to tradition, St. Peter's companion and interpreter. My son] cp. 1Ti_1:2, 1Ti_1:18; 2Ti_1:2; Gal_4:19.

14. A kiss of charity] RV 'a kiss of love'; cp. Rom_16:16; 1Co_16:20; 2Co_13:12; 1Th_5:26.

E. 1Pe_5:14. Final blessing in which St. Peter uses the old Hebrew prayer for peace. This was the blessing he had heard his Lord use: cp. Mat_10:12. Mar_5:34; Luk_2:14, Luk_2:29; Joh_20:19, Joh_20:21, Joh_20:26.

In Christ Jesus] RV 'Christ.' 'Christ Jesus,' so frequent in St. Paul's Epistles, is not used by St. Peter. For 'in Christ' see Intro. Amen] RV omits.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

7. Exhortations to the elders, and also to the Church, 1Pe_5:1-9.

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

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

Witness—To testify to the sufferings of Christ, as in 1Pe_4:1. The word does not mean eye-witness, as Alford puts it, although St. Peter doubtless did see his suffering Lord on the cross. Luk_23:49.

A partaker of the glory—By virtue of the condition of his joint-heirship with Christ, “if so be that we suffer with him, that we may be also glorified together.” Rom_8:17.

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

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

THE ATTITUDE OF HUMILITY

CRITICAL AND EXEGETICAL NOTES

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

1Pe_5:1. Elders.—Names of office carried over from the Jewish synagogues. Exhort.—παρακαλῶ, a very full word, including encouragement and entreaty, and even consolation and exhortation. An elder.—Fellow-elder. St. Peter puts this prominently. The sympathy of the fellow-elder, rather than the authority of the apostle. Partaker.—The word is chosen in the same spirit, and suggests “joint partaker with you.”

1Pe_5:2. Feed.—“Tend,” implying the various duties of the shepherd. Willingly.—“According to God; “in cheerful recognition of His call and His will.

1Pe_5:3. As being lords.—“Nor yet as lording it.” “One is your Master, even Christ, and all ye are brethren.” God’s heritage.—There is no word in the original answering to God’s. R.V. reads, “the charge allotted to you.”

1Pe_5:4. Chief shepherd.—“This beautiful term seems to have been invented by St. Peter. (See Heb_13:20). A crown.—Better, “the crown.” Of glory.—Or “crown amarantine, of the flower that fadeth not.”

MAIN HOMILETICS OF THE PARAGRAPH.—1Pe_5:1-4

Official Models.—This direct message to the “elders” of the Church may be taken as indicating that the Churches of Christ were organised, and the term “elders” suggests that the first forms of organisation were modelled after the pattern of the Jewish synagogue. It is significant that St. Peter does not address these elders with any authority as an apostle, with any assumption of superiority as a higher official, but puts himself on their level, and makes his experience, not his authority, the ground of his persuasion. The advice of a fellow-elder, one with a longer and fuller experience, would be altogether more acceptable and effective than any commands based on claim of Divine authority. St. Paul is in full sympathy with St. Peter in this attitude towards the elders of the Churches when he says, “Not that we have lordship over your faith, but are helpers of your joy” (2Co_1:24). St. Peter’s right to advise (“exhort,” a term which in the Greek includes encouragement, and entreaty, and even consolation, as well as exhortation) rests upon

(1) his official position; he also was an elder;

(2) upon his personal experience and knowledge of the fact that the Lord Jesus had to endure the severest sufferings because of His persistency in well-doing—St. Peter was a direct personal “witness of the sufferings of Christ;” and

(3) upon his actual fellowship with these elders in the hopes which cheered them under the present burdens of anxiety and suffering. St. Peter was “a partaker”—with them—“of the glory that is to be revealed. The advice concerns—

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

10. The figure had, however, been previously used by the prophets, and is a natural and suggestive one for a people who were largely concerned in the tending of flocks, and whose first fathers were heads of wandering tribes. (See, for illustration of prophetic use, Jer_23:1-4; Eze_34:2-31). It will at once be seen that shepherding suggests much more than preaching, or even teaching. It suggests ruling, providing, and even tending and correcting. The older idea of shepherding we put into the term pastoral: the modern pastor is the shepherd-elder of the Early Church. St. Peter fixes one point: good shepherding has in it no taint of self-seeking. And self-seeking usually takes two forms in persons who are placed in official positions. It shows itself in using the office to enrich the self, or to attain the pleasure which comes from being able to lord it over others. But under this head the thought had better be confined to the one mark of good shepherding—wise, skilful, efficient feeding and tending of the flock of God; which may be amply illustrated by references to the various calls on an Eastern shepherd’s care, in the ever-varying daily needs of his flock.

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

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

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

SUGGESTIVE NOTES AND SERMON SKETCHES

1Pe_5:2. The Pastor’s Duty.—The pastoral duty is three-fold:—

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

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

3. They must be “examples to the flock,” and practise the holiness, self-denial, mortification, and all other Christian duties, which they preach and recommend to their people. These duties must be performed “not by constraint,” not because you must do them, not from compulsion of the civil power, or the constraint of fear or shame, but from a willing mind that takes pleasure in the work: “not for filthy lucre,” or any emoluments and profits attending the place where you reside, or any perquisites belonging to the office, “but of a ready mind,” regarding the flock more than the fleece, sincerely and cheerfully endeavouring to serve the Church of God. “Neither as being lords over God’s heritage,” tyrannising over them by compulsion and coercive force, or imposing unscriptural and human inventions upon them instead of necessary duty (Mat_20:25-26; 2Co_1:24). Learn

1. The eminent dignity of the Church of God, and all the true members of it.

2. The pastors of the Church ought to consider their people as the flock of God, as God’s heritage, and treat them accordingly.

3. Those ministers who are either driven to their work by necessity, or drawn to it by filthy lucre, can never perform their duty as they ought, because they do not do it willingly, and with a ready mind.

4. The best way a minister can take to engage the respect of a people is to discharge his own duty among them in the best manner he can, and to be a constant example to them of all that is good.—Matthew Henry.

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

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

1Pe_5:1-4

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

1     1The elders2which are among you I exhort, who am also an elder3, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:452Feed the flock of God which is among you,6 taking the oversight thereof, not by constraint,7 but willingly; not8 for filthy lucre,9 but of a ready mind;10 3Neither as being lords11 over God’s heritage,12 but being13 ensamples14 to the flock. 4And when the chief Shepherd shall appear,15 ye shall receive16 a crown of glory that fadeth not away.

EXEGETICAL AND CRITICAL

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

1Pe_5:1. Elders among you.—זְקֵנִים. The word occurs for the first time in Exo_3:16; Exo_3:18. They were in Israel the heads of the twelve tribes, the chiefs or princes of the tribe, cf. Numb. ii. In the place of this primitive arrangement, at the instance of Jethro, representative elders were chosen, Exo_18:13, “able men, such as fear God, men of truth, hating covetousness;” and from their number a select committee (as we should say) of seventy elders was taken, Exo_24:9; Num_11:16. Elders are also mentioned in connection with particular communities, Rth_4:2; 1Sa_11:3; Jos_20:4. Christianity received these institutions as they existed; they were retained in Jewish-Christian Churches, and introduced into Gentile-Christian Churches. We find them at Antioch, Act_11:30, in the Church at Jerusalem, Act_15:2; Act_15:4; Act_21:18; Jam_5:14, and thus in our passage. They were not always (yet doubtless often) those oldest in years, but rather the most experienced and matured among the converted members of the Church. They are also called bishops=overseers, Act_20:17; Act_20:28; Tit_1:5; Tit_1:7; Php_1:1; 1Ti_3:1; 1Ti_3:8. They were chosen by the Apostles, with the concurrence of the Churches, Act_14:23; Tit_1:5; their functions were to oversee, to administer order and direct discipline, to watch over pure doctrine and even to teach, although the last was not their exclusive function, 1Co_12:28; Eph_4:11; Rom_12:7. After the Apostolic age, the office of bishop and elder were gradually separated. During the life-time of the Apostles, the supreme direction of the Churches was wielded by them, but they put themselves on a level with the elders, hence Peter calls himself συμπρεσβύτερος, and John describes himself as πρεσβύτερος, 2Jn_1:1; 3Jn_1:1. “So,” says Grotius, “the Roman generals were wont to call their soldiers, comrades, commilitones.” But the sense is different. The antithesis in 1Pe_5:5 shows that πρεσβυτέρους refers also to age.—τοὺς ἐν ὑμν.—τοὺς, as Steiger supposes, has no particular significance as rendering ἐν ὑμῖν more emphatic.

I——exhort.—Gerhard says that Peter advances three grounds taken from his own person, on which he bases his exhortation. First, he calls himself a fellow-elder, as a brother in office rightly exhorts his brethren; he calls himself a witness of the sufferings of Christ, not only because he has preached the death and cross of Christ, but also because he had borne witness to Christ in very deed, in having endured various sufferings for Christ’s sake. But it is necessary to add the remark of Grotius, that “Peter had seen Him bound, and probably had been a distant spectator of the crucifixion.” The second ground is his Apostolical vocation, sealed by sufferings, cf. 1Co_1:23; Col_1:24-25; Gal_6:17. The καί evidently indicates that μάρτυς denotes also his actual testimony, cf. Heb_12:1; Act_22:20; Rev_2:13. He is also partaker of the future glory, because he was himself partaker of the sufferings of Christ. The readers of this Epistle were to look forward to the future glory with the same assurance in which he was expecting it. This is the third ground of his exhortation. [But compare Joh_13:36, to which the Apostle not improbably alludes.—M.]. Gerhard:—”The heavenly glory, the reward of fidelity, will be common to you and me, if you also will manifest due zeal in the discharge of your duty.” μελλούσης δόξης, cf. 1Pe_1:5; 1Pe_1:7; 1Pe_4:13-14.

1Pe_5:2. Tend the flock.—ποιμαίνω, as distinguished from ἐπισκοπέω, denotes: Lead it to the wholesome pasture of the Divine word, guard it from the poisonous weeds of false doctrine, and go before it by your own example in well-doing, 1Pe_4:19; cf. Joh_21:17; Jer_3:15; Jer_23:1-4; Eze_34:2; Joh_10:12; Act_20:28; Psa_23:1. Bernard:—”Tend (pasture) it with thy mind, with thy mouth, with thy work, tend it with prayer, with exhortation, and the exhibition of thy example.” Let the Chief Shepherd be your pattern, Joh_10:11.

The flock of God which is among you.—Know that it belongs not to you, but to God, to whom you will have to render account.—τὸ ἐν ὑμῖν, not, as Erasmus: “as far as in you lieth” [quantum in vobis est], but: the flock which is among you, with you, in your immediate region [in your parish, as we would say,—M.], the section of the one Church which is committed to your charge, cf. 1Pe_1:18-21; Act_20:28; Joh_10:15; 1Pe_2:25; Luk_12:32. Do not imagine that the flock is yours, you are only servants. Of like import are the words of Jesus to Peter, Joh_21:15-16. [Gerhard says: “qui vobiscum est, videlicet cum quo unum corpus, una ecclesia estis.”—M.].

Overseeing it—but zealously.—ἐπισκοποῦντες (Lachmann and Tischendorf, sustained by many authorities, retain this word) defines ποιμάνατε, and denotes, looking after, overseeing, watching with great care something for some one, Heb_12:15; Act_20:28; 1Ti_4:16; Tit_1:9; Heb_13:17. Take heed that no wolves come to devour the sheep, avert, in general, all dangers from them, and watch with great care over every thing that belongs to their welfare.—How must the flock be tended (pastured)? Peter cautions them against three sins of the pastoral office, and exhorts them to the practice of the opposite virtues.—μὴ ἀναγκαστῶς refers not to the flock, but to the shepherds, and respects at once the acceptance and the conduct of their office. In those days, persuasion, bordering on constraint, was probably necessary in order to induce one to accept or continue in the office of a presbyter. Gregory the Great confesses that he would never compel any one to accept the Episcopate. Steiger expounds: not only because it belongs to our office, but of free will, as God demands it. (Lachmann adds κατὰ Θεόν). “Those pastors are not without censure who, could they do as they would like to do, would rather be any thing than pastors.” Bengel. [Coacte pascit gregem Dei, qui propter rerum temporalium penuriam non habet unde vivat, idcirco prædicat Evangelium ut de Evangelio vivere possit. Bede. “Dum agimus ac necessitatis præscriptum, lente et frigide in opere progredimur.” Calvin.—M.].

Willingly.—Cf. 1Co_9:17; Ps. 54:8; Exo_36:2. This willing spirit flows from the love we cherish for the Chief Shepherd and the flock, Joh_10:12; Joh_21:15-17.

Nor yet for the sake of sordid gain.—Some turned religion into a trade, 1Ti_6:5; the Apostle cautions against that sin. Cf. Tit_1:7; 1Ti_3:8; 2Pe_2:13; Isa_56:11; Jer_6:13; Jer_8:10; Mic_3:11; Mic_3:5; Eze_13:19. “Where the love of gain reigns, the shepherds are apt to become hirelings, yea, even wolves.”—”Those who pamper their body—seek the milk and wool of the sheep.” Luther.—προθύμως denotes inward delight and zeal in the salvation and guidance of souls, in opposition to selfish motives. [Bede illustrates the word by the children of Israel, among whom even the workmen gave their services eagerly and gratuitously in the building of the tabernacle.—M.].

1Pe_5:3. Nor yet as lording it over (the cure committed to them).—[So the German.—M.].—κατακυριεύειν, Mat_20:25; Mar_10:42; Act_20:29; cf. Jam_2:6; Rom_15:16. It denotes more than κυριεύειν, Luk_22:25; 2Co_1:24, for κατά carries the idea of hostility and pride.—τῶν κλήρων; κλῆρος=lot, portion of inheritance, heritage, Act_26:18; Col_1:12; cf. Deu_4:20; Deu_9:29. So the people of Israel are called the heritage of God. In the New Testament the word was applied to those portions of the Christian Church which were assigned to individual elders as their lot. So Gerhard, Calov and others. It is altogether erroneous to expound κλῆρος as denoting the clergy in its orders, for it answers to ποιμνίου, cf. Act_17:4; 1Co_7:35; 2Co_2:10.

[1. κλῆρος, in the sense of portion, is the meaning attached to this word, besides the Commentators already cited, by Erasmus (“gregem qui cuique forte contigit gubernandus”), Estius (“gregis Dominici portiones, quæ singulis episcopis pascendæ et regendæ uelut sortito, obtigerunt”), Bengel, Wolf, Steiger, de Wette, Huther, Wiesinger, Alford; 2. κλῆρος, in the sense of heritage of God, is the meaning given by Cyril (on Isa_3:2), Calvin (“quum universum ecclesiæ orpus hæreditas sit domini, todidem sunt veluti prædia, quorum culturam singulis presbyteris assignat.”), Beza, E. V., Grotius, Benson, al. The objections to this view are, according to Alford, that κλῆροι could not be taken for portions of Θεοῦ, and that Θεοῦ could in this case hardly be wanting; 3. κλῆρος, in the sense of the clergy, is the anachronistical meaning attached to the word chiefly by Roman Catholic Commentators; so even Oecumenius, Jerome, à Lapide (“jubet ergo S. Petrus Episcopis et Pastoribus, ne inferioribus clericis impericse dominari velint”), Fenardentius, al.; 4. Bodwell arbitrarily explains the word of Church-goods, and is refuted by Wolf, Curæ h. l.—The correctness of the meaning of the text, namely, the first as given above, is evident from τοῦ ποιμνίου, the flock, which corresponds to τῶν κλήρων.—M.]

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

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

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

1Pe_5:4. And when—amaranthine crown of glory.—”Instead of sordid gain, and the empty honour of ruling, the Apostle shows to them noble gain and a true crown of honour.” Besser. Cf. Dan_12:3; Mat_24:45; Mat_25:21; 2Ti_4:8.—ἀρχιποίμενος, 1Pe_2:25; Heb_13:20; cf. Eze_34:15; Eze_34:23; Ps. xxiii.; Joh_10:11.—καί=then also.—φανερωθἐντος, like ἀποκαλύπτεσθαι, relates to the visible return of Christ, 1Pe_1:5; 1Pe_1:7; cf. Col_3:4; 1Jn_2:28; 1Jn_3:2.—κομίζεσθαι, see 1Pe_1:9.—ἀμαράντινος=ἀμάραντος, 1Pe_1:4.—τὸν τῆς δόξης στέφανον.—The crowns (wreaths) with which warriors and the successful competitors in the games used to be adorned were made of flowers, herbs, ivy, laurel leaves, and olive branches. Holy Scripture speaks of a crown of righteousness, 2Ti_4:8, a crown of life, Jam_1:12; Rev_2:10, and here of a crown of glory. Instead of a crown of thorns, the Christian victor shall hereafter be adorned with a living, heavenly crown. Whether there is a difference between these crowns, or whether they are all one and the same crown, will only be disclosed in eternity. Besser explains it as a token of the royal dignity of believers, of which Zec_6:13 may be regarded the type, cf. 1Co_9:25. Hugo, Thomas Aquinas, Salmero understand by it a higher stage of eternal life.—δόξης must not be diluted into “the wreath which is glory”—or a very glorious crown, but the crown which reflects the glory of God, cf. 1Pe_1:7; 1Pe_5:10. [The glory of Christ is probably this amaranthine crown, cf. 1Pe_5:1; 1Pe_4:13; 1Pe_1:7; 1Pe_5:10 below; also 1Jn_3:2, etc.—M.]

DOCTRINAL AND ETHICAL

1. The title of Chief Shepherd which is here ascribed to Christ in relation to the under-shepherds, His servants, involves the Divine origin of the pastoral office. It describes Christ not only as superior in dignity to the other shepherds, but as their superior in power, in whose name and in whose stead they hold the pastoral office, to whom belong both the sheep and the shepherds, because He has given His life for them, Joh_10:11; Act_20:28, to whom the shepherds are consequently responsible, and from whom they have to expect the reward or the punishment of the conduct of their office, 1Co_4:5; so Calvin, Calov and others.

2. To give, as Schwegler does, 1Pe_5:4, a polemical reference to then existing hierarchical tendencies, and thence to argue against the genuineness of the Epistle, is a decided perversion of the right stand point.

3. The institution of the presbyterate is not stated explicitly, but it was already in existence before the death of the elder James, and before Paul’s first missionary journey to Jerusalem, Act_11:30. It appears, says Weiss, to have everywhere originated with the founding and more independent establishment and organization of the Christian Church, especially in Jewish-Christian congregations, which followed the precedent of their mother Church. Paul on his first missionary journey ordained elders everywhere, Act_14:23.

4. This Epistle does not yet refer to different offices in the Church. We have before us the most simple form of Church-constitution, under which all other offices were as yet included in the Apostolate and the Presbyterate. As in 1Pe_2:25, the Lord is called the Shepherd and Bishop (overseer) of the Church, so the elders were to continue under Him these His functions, that is, on the one hand to teach and exhort, and to arrange Divine worship, and on the other to take care that all things should be done honestly and orderly, to administer the discipline and to provide for the support of the poor.

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

6. The declarations of Holy Scripture concerning the glory of the life to come, and its crowns of honour, ought to be dealt with as having more reality than common theology is wont to do. “The full import of these crowns we shall never understand in our bodily life. But from their very names, we may conclude that they constitute a great glory, and indicate a title to live with Christ after death and royally to reign with Him after suffering, 2Ti_2:12; Rev_22:5.” Roos.

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

HOMILETICAL AND PRACTICAL

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

Starke:—A lofty saying: Who would gladly neglect the flock and sheep of Christ? 1Co_4:2.—We may be fully assured of our salvation: witnesses and testimonies of it abound, Rom_8:16.—Rich cross-bearers! which are the riches, and where are they? They are more than those of earth, and well secured in heaven. Believe, hope and desire, and you will know it, 1Jn_3:2.—A minister must lead his flock as a shepherd to wholesome pasture, rule it with the rod of his mouth, Isa_11:4, with the staves beauty and bands, Zec_11:7 (German, “gentleness and pain”), and in all respects be watchful, that they suffer no injury whatsoever, Isa_62:6.—Hearers should possess the characteristics of good sheep to acquire the mind of Christ their Chief Shepherd and to hear His voice and that of faithful under-shepherds with ready obedience.—No rule whatsoever belongs to the office of a preacher; preachers are servants, not rulers, Mat_20:25-26.—Teacher, thou oughtest not only to teach rightly, but also to live rightly, lest thou do not build up with one hand and tear down with the other, 1Th_2:10. If all believers are indiscriminately a royal priesthood, this distinction is especially true of faithful teachers whose dignity is indicated by the erown, and although they possess this dignity already in the new man, it will increasingly appear at the revelation of Jesus Christ.

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

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

Richter:—“Christian teachers and preachers must not rule by authority, but guide and direct by the power of truth and love and the force of example. Let no pastor be a pope.” The pastors of a Church should seek their preëminence in that they first keep the commandments of Christ, and thus incite others to emulation, Php_3:17; 2Th_3:9; 1Ti_4:12; Tit_2:7.

[Leighton:

1Pe_5:1. The blessing of a faithful pastor. “Satius solem non lucere quam Chrysostomum non docere.” 1Pe_5:2. Had I, says Bernard, some of that blood poured forth on the cross, how carefully would I carry it, and ought I not to be as careful of those souls that it was shed for?—All believers are God’s clergy (κλῆρος).—M.]

Footnotes:

[1]1Pe_5:1. [πρεσβυτέρους without the article, simply elders.—M.]

[2]1Pe_5:1. [Receptus omits οὖν after πρεσβυτέρους but supplies τοὺς so K. L. (and Lachmann); on the other hand the important Codd. A. B. insert οὖν, so Alford; also Sinait.—M.]

[3]1Pe_5:1. [ὁ συμπρεσβυτέρος=the fellow-elder.—M.]

[4]1Pe_5:1. [μελλούσης ἀποκαλύπτεσθαι δόξης=the glory which is about to be revealed. Translate the whole verse; “Elders therefore among you I, a fellow-elder and witness of the sufferings of Christ, also a partaker of the glory which is about to be revealed, exhort.”—M.]

[5]1Pe_5:2. [ποιμάνατε=tend, pasture better than feed which only expresses one office of a shepherd; the Greek denotes all his duties, and it is impossible to convey in English the force of ποιμάνατε τὸ ποίμνιον.—M.]

[6]1Pe_5:2. [ἐπισκοποῦντες, omitted in B. and Sinait.,=overseeing it. Those who remove this word do it perhaps “for ecclesiastical reasons, for fear πρεσβύτεροι should be supposed to be as they really were, ἐπίσκοποι.” (Alford). “Ipsum episcopatus nomen et officium exprimere voluit.” (Calvin).—M.]

[7]1Pe_5:2. [ἀναγκαστῶς=constrainedly.—M.]

[8]1Pe_5:2. [μηδὲ=nor yet, stronger than not; “it brings in a climax each time.” (Alford).—M.]

[9]1Pe_5:2. [αἰσχροκερδῶς=for the sake of sordid gain.—M.]

[10]1Pe_5:2. [προθύμως=zealously, eagerly.—M.]

[11]1Pe_5:3. [κατακυριεύοντες=lording it over; see note below.

[12]1Pe_5:3. [τῶν κλήρων, κλῆρος=lot, portion. Simply the lots or portions committed to their care; that is, of the universal flock of Christ, subdivisions such as dioceses, parishes, etc. Erasmus: “Cleros autem vocat non Diaconos aut Presbyteros, sed gregem qui cuique forte contigit gubernandus.” Estius: “Gregis Dominici portiones, quæ singulis episcopis pascendæ et regandæ uelut sortito, obtigerunt.” So Bengel, Wiesinger, de Wette, Alford, and others.—M.]

[13]1Pe_5:3. [γινόμενοι=becoming.—M.]

[14]1Pe_5:3. [τύποι=patterns.—M.]

[15]1Pe_5:4. [φανερωθέντος=when (the Chief Shepherd) is manifested.—M.]

[16]

1Pe_5:4. [τὸν ἀμαράντινον στέφανον=the amaranthine crown, not=ἀμάραντος, but the adjective derived from it; the crown made of everlasting flowers. The literal translation might be retained with advantage: the expression is poetical and very beautiful and used by Pope and Cowper.

The only amaranthine flower on earth

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

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

V. EXHORTATIONS CONCERNING SERVICE AND CONFLICT

CHAPTER 5

1. As to Christian service (1Pe 5:1-7)

2. Conflict and victory (1Pe 5:8-11)

3. The conclusion (1Pe 5:12-14)

1Pe 5:1-7

Peter now speaks in great tenderness exhorting to service. The exhortation is addressed to the elders and he speaks of himself as a “fellow-elder.” Does he mean by this an official title or does he mean simply his age and experience? He is not writing in any official capacity, but the word elder has the meaning of old in years. He assumes no ecclesiastical authority to dictate, but speaks out of a ripe experience and a heart of love. How different from what ritualism has made him to be. He takes his place among the other elders and calls himself a fellow-elder, not claiming any authority or superiority whatever. He was a witness of the sufferings of Christ; he knew he would be a partaker of the glory which shall be revealed. The Lord had given him this assurance (Mat 19:28-29).

He gives some important exhortations. We give it in a better rendering. “Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly; not for filthy lucre, but readily; neither as lording it over the charge allotted to you, but being ensamples to the flock.” Believers here are called “the flock of God.” In Joh 10:16 the Lord had given the announcement that there should be one flock (not one fold, as the Authorized Version). The flock of God is the Church, the body of Christ. The language so frequently heard in Christendom when preachers and pastors speak of those to whom they preach as “my flock” or “my people,” is unscriptural and should be avoided. God’s children do not belong to anybody but the Lord. As the Lord had commissioned Peter: “Feed My sheep,” and “Feed My lambs,” so Peter writes to the elders to tend the flock of God. It is the same Greek word used here which we find in Joh 21:16 and is really “shepherd”--shepherd the flock of God. It is not to be done for filthy lucre’s sake, on account of gain, for money considerations.

All is prophetic, for exactly that which was not to be done is being done in Christendom today, hence many of those who claim to be shepherds of the flock are in reality nothing but hirelings; and often it happens that the hireling for the sake of better financial conditions will exchange “his flock” for another. Furthermore, there is to be no lording over the allotted charge (or over your allotments). The elder who has the oversight of the flock, called to shepherd the flock, minister to the flock as a servant, is not to take a place of superiority or spiritual dignity, claiming authority. This also is done in Christendom with its “Lord Bishops” and other titles of ecclesiastical authority. The word translated in the Authorized Version with “heritage” is in the Greek “kleros,” and means an allotment. From this word comes our English “clergy.” There is no such thing in the body of Christ as a “clergy” and a “laity.”

Instead of lording over their allotted charge, the elders are to be ensamples to the flock, in a godly life. Then comes the promise, “when the chief shepherd is manifested, ye shall receive a crown of glory that fadeth not away.” The sheep of Christ for which He laid down His life are very precious to Him, and those who serve His sheep, who minister to their need, will be honored by Him and rewarded with the crown of glory in the day of His manifestation. There is to be submission by the younger to the elder, that is, the younger in years are to be subject to those older in years. The same rule of loving submission extends to all the flock of God, “be subject one to another.”

Humility is to be the right clothing for the saints of God. “They are to gird themselves with humility in this way, humility being that which will keep everything rightly adjusted, as the girdle the robe, and which would thus enable for such activity as all are called to; for humility is a grand help against discouragement by the difficulties of the way, and necessarily against all that would search out any remnant of pride in us” (F.W. Grant). Self-exaltation is the very essence of sin. God cannot tolerate it in His people. The example of Christ, who made of Himself no reputation, forbids it. God resisteth therefore always and in every way the proud, while He giveth grace to the humble. “Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time.” How little these great exhortations are considered in our times! Even among those who have the truth and believe in the revelation of God, while there is much increase in knowledge, there is little evidence of true humility. Humility will never leave us ashamed. We do not need to exalt ourselves; the Lord will do it for us.

Then there is the sweet comfort: “Casting all your care upon Him, for He careth for you.” All means all--all cares, whatever they are; all burdens, all anxieties we can roll upon Him, with the perfect assurance that He does care. Alas! our anxieties, our heavy feelings, our worry and our hurry, all speak the same language of unbelief. “Lord, dost Thou not care?” Well, it is if we look upon all burdens He permits to be laid upon us, as tokens of His love, by which we may learn His faithfulness afresh. Instead of murmuring then, we should sing and rejoice, being anxious for nothing, knowing He carries us and our burdens and cares as we can never do.

1Pe 5:8-11

Once more we hear His exhortation: “Be sober, be watchful!” Why? Because there is an adversary and a conflict. In those days of persecution he was the roaring lion; in our days he sneaks about as an angel of light. No longer is it the persecution of the church; it is the corruption of the truth which is the work of the adversary today. But in Peter’s day the enemy was engaged in active persecution, seeking to devour God’s people. Once more he will assume this character during the coming great tribulation, the time of Jacob’s trouble. Then the faithful Jewish remnant, like this remnant to whom Peter wrote, will have to face the roaring lion, as we read so frequently in the book of Revelation.

Then follows Peter’s benediction, quite a different thing from the fraudulent benedictions, which come from the counterfeit successors of Peter. “But the God of all grace, who hath called you unto His eternal glory in Christ Jesus, when ye have suffered a little while, Himself shall perfect, stablish, strengthen and settle you. To Him be glory and dominion for ever and ever.”

1Pe 5:12-14

The Epistle was sent to them by Silvanus. It is the same Silvanus whose back had been lacerated in the prison of Philippi, whose feet had been in stocks, and who sang the praises of the Lord with beloved Paul in that night of pain and suffering. He knew what suffering with Christ meant and could equally sympathize with his brethren.

There is greeting from the other elect ones in Babylon, as we have shown in our introduction, in literal Babylon on the banks of the Euphrates. Salutation from Marcus is also given. This is John Mark, the cousin of Barnabas, whose failure in the book of Acts is recorded, and on account of whom the Apostle Paul had a falling out with Barnabas; it is the same Mark who wrote the Gospel which bears his name. The kiss of love is mentioned (Rom 16:16; 1Co 16:20; 2Co 13:12; 1Th 5:26). It was universally observed for centuries. “Peace be with you all in Christ Jesus. Amen.”

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Chapter 16

HOW TO TEND THE FLOCK

1Pe_5:1-4

ST. PETERS last lesson was full of consolation. He showed that it was from Gods hand that judgments were sent upon His people to purify them and prepare them for His appearing. With this thought in their minds, he would have the converts rejoice in their discipline, confident in the faithfulness of Him who was trying them. He follows this general message to the Churches with a solemn charge to their teachers. They are specially responsible for the welfare of the brethren. On them it rests by the holiness of their lives and the spirit in which they labor to win men to the faith. "The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed: Tend the flock of God which is among you. Therefore"-because I know that the blessed purpose of trial is not always manifest, and because the hope of the believer needs to be constantly pointed to the faithfulness of God-I exhort you to tend zealously those over whom you are put in charge. "Elders" was the name given at first to the whole body of Christian teachers. No doubt they were chosen at the beginning from the older members of the community when the Apostles established Churches in their missionary journeys. "They appointed for them elders in every Church"; {Act_14:23} and it was the elders of the Church of Ephesus that Paul sent for to Miletus. {Act_20:17} And St. Peter here contrasts them very pointedly with those of younger years, whom he addresses afterwards. But after it became an official title the sense of seniority would drop away from the word.

It is clear from this passage that in St. Peters time they were identical with those who were afterwards named bishops. For the word, which follows presently in the text and is rendered "exercising the oversight" is literally "doing the work of bishop, or overseer." And in the passage already alluded to {Act_20:15-28} those who at first are called elders are subsequently named bishops: "The Holy Ghost hath made you bishops to feed the Church of God" (R.V.). As the Church grew certain places would become prominent as centers of Christian life, and to the elders therein the oversight of other Churches would be given; and thus the overseer or bishop would grow to be distinct from the other presbyters, and his title be assigned to the more important office. This had not come about when St. Peter wrote.

The humility which he is soon about to commend to the whole body the Apostle manifests by placing himself on the level of those to whom he speaks: "I, who am a fellow-elder, exhort you." He has strong claims to be heard, claims which can never be theirs. He has been a witness of the sufferings of Christ. He might have made mention of his apostleship; he might have told of the thrice-repeated commission which soon supplies the matter of his exhortation. He will rather be counted an equal, a fellow-laborer with themselves. Some have thought that even when he calls himself a witness of Christs sufferings he is not so much referring to what he saw of the life and death of Jesus, as to the testimony which he has borne to his Master since the Pentecostal outpouring and the share which he has had of sufferings for Christs sake. If this be so, he would here too be reckoning himself even as they, as he clearly intends to do in the words which follow, where he calls himself a sharer, as they all are, in the glory to which they look forward. Thus in all things they are his brethren: in the ministry, in their affliction, and in their hope of glory to be revealed.

He opens his solemn charge with words which are the echo of Christs own: "Feed My sheep"; "Feed My lambs." Every word pictures the responsibility of those to whom the trust is committed. These brethren are Gods flock. Psalmists and prophets had been guided of old to use the figure; they speak of Gods people as "the sheep of His pasture." But our Lord consecrated it still more when He called Himself "the good Shepherd, that giveth His life for the sheep." The word tells much of the character of those to whom it is applied.

How prone they are to wander and stray, how helpless, how ill furnished with means of defense against perils. It tells, too, that they are easy to be led. But that is not all a blessing, for though docile, they are often heedless, ready to follow any leader without thought of consequences. But they are Gods flock. This adds to the dignity of the elders office, but adds also to the gravity of the trust, a trust to be entered on with fear and trembling. For the flock is precious to Christ, and should be precious to His shepherds. To let them perish for want of tending is treachery to the Master who has sent men to His work. And how much that tending means. To feed them is not all, though that is much. To provide such nurture as will help their growth in grace there is a food store in Gods word, but not every lesson there suits every several need. There must be thoughtful choice of lessons. The elders of old were, and Gods shepherds now are, called to give much care how they minister, lest by their oversight or neglect- "The hungry sheep look up, but are not fed."

But tending speaks of watchfulness. The shepherd must yield his account when the chief Shepherd shall appear. Those who are watchmen over Gods flock must have an eye to quarters whence dangers may come, must mark the signs of them and be ready with safeguards. And the sheep themselves must be strengthened to endure and conquer when they are assailed; they cannot be kept out of harms way always. Christ did not pray for His own little flock of disciples that they should be taken out of the world, only kept from the evil. Then all that betokens good must be cherished among them. For even troy germs of goodness the Spirit will sanctify, and help the watchful elder, by his tending, to rear till they flourish and abound.

To this general precept St. Peter adds three defining clauses, which tell us how the elders duty may be rightly discharged, and against what perils and temptations he will need to strive: "exercising the oversight, not of constraint, but willingly, according unto God." How would the oversight of an elder come to be exercised of constraint in the time of St. Peter? Those to whom he writes had been appointed to their office by apostolic authority, it may have been by St. Paul himself: and while an Apostle was present to inspire them enthusiasm for the new teaching would be at its height: many would be drawn to the service of Christ who would appear to the missionaries well fitted to be entrusted with such solemn charge and ministry. But even an Apostle cannot read mens hearts, and it was when the Apostles departed that the Churches would enter on their trial. Then the fitness of the elders would be put to the test. Could they maintain in the churches the earnestness which had been awakened? Could they in their daily walk sustain the apostolic character, and help forward the cause both by word and life? Christianity would be unlike every other movement whose officers are human if there were not many failures and much weakness here and there; and if the ministrations of elders grew less acceptable and less fruitful, they would be offered with ever-diminishing earnestness, and the services, full of life at the outset, would prove irksome from disappointment, and in the end be discharged only as a work of necessity.

And every subsequent age of the Church has endorsed the wisdom of St. Pauls caution, "Lay hands hastily on no man." Fervid zeal may grow cool, and inaptitude for the work become apparent. Nor are those in whom it is found always solely responsible for a mistaken vocation. As St. Pauls words should make those vigilant whose office it is to send forth men to sacred ministries, so St. Peters warning should check any undue urging of men to offer themselves. It is a sight to move men to sorrow, and God to displeasure, when the shepherds work is perfunctory, not done willingly, according to God.

In some texts the last three words are not represented, nor are they found in our Authorized Version. But they have abundant authority, and so fully declare the spirit in which all pastoral work should be done that they might well be repeated emphatically with each of these three clauses. To labor "according to God," "as ever in the great Taskmasters eye," is so needful that the words may be commended to the elders as a constant motto. And not only as in His sight should the work be done, but with an endeavor after the standard which is set before us in Christ. We are to stoop as He stooped that we may raise those who cannot raise themselves; to be compassionate to the penitent, breaking no bruised reed, quenching no spark in the smoking flax. The pastors words should be St. Pauls, "We are your servants for Jesus sake, his action that of the shepherd in the parable: When he findeth it, he layeth it on his shoulders rejoicing." Such joy comes only to willing workers.

"Not yet for filthy lucre, but of a ready mind." We do not usually think of the Church in the apostolic age as offering any temptation to the covetous. The disciples were poor men, and there is little trace of riches in the opening chapters of the Acts. St. Paul, too, constantly declined to be a burden to the flock, as though he felt it right to spare the brethren. The lessons of the New Testament on this subject are very plain. When our Lord sent forth His seventy disciples, He sent them as "laborers worthy of their hire"; {Luk_10:7} and St. Paul declares it to be the Lords ordinance that they which proclaim the Gospel should live of the Gospel. {1Co_9:14} To serve with a ready mind is to seek nothing beyond this. But it is clear both from St. Pauls language {1Ti_1:7} and from this verse that there existed temptations to greed, and that some were overcome thereby. It is worthy of note, however, that those who are given up to this covetousness are constantly branded with false teaching. They are thus described by both the Apostles. They teach things which they ought not, {Tit_1:2} and with feigned words make merchandise of the flock. {2Pe_2:3} The spirit of self-seeking and base gain (which is the literal sense of St. Peters word) is so alien to the spirit of the Gospel that we cannot conceive a faithful and true shepherd using other language than that of St. Paul: "We seek not yours, but you."

"Neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock." This too, is a special peril at all times for those who are called to preside in spiritual offices. The interests committed to their trust are so surpassingly momentous that they must often speak with authority, and the Churchs history furnishes examples of men who would make themselves lords where Christ alone should be Lord. Against this temptation He has supplied the safeguard for all who will use it. "My sheep," He says, "hear My voice." And the faithful tenders of His flock must ever ask themselves in their service, is this the voice of Christ? The question will be in their hearts as they give counsel to those who need and seek it, what would Christ have said to this man or to that? The same sort of question will bring to the test their public ministrations, and will make that most prominent in them, which He intended to be so. Thus will be introduced into all they do a due proportion and subordination, and many a subject of disquiet in the Churches will thereby sink almost into insignificance. At the same time the constant reference to their own Lord will keep them in mind that they are His servants for the flock of God. While he warns the elders against the assumption of lordship over their charges, the Apostle adds a precept which, if it be followed, will abate all tendency to seek such lordship. For it brings to the mind of those set over the flock that they too are but sheep, like the rest, and are appointed not to dominate, but to help their brethren.. "Making yourselves ensamples to the flock." Christs rule for the good shepherd is, "He goeth before them, and the sheep follow him". {Joh_10:4} The weak take in teaching rather from what they see than from what they hear. The teacher must be a living witness to the word, a proof of its truth and power. If he be not this, all his teaching is of little value. The simplest teacher who lives out his lessons in his life becomes a mighty power; he gains the true, the lawful lordship, and "Truth from his lips prevails with double sway."

The Apostles knew well the weight and influence of holy examples. Hence St. Paul appeals continually to the lives of himself and his fellow-workers. We labor, he says, "to make ourselves an ensample unto you that ye should imitate us"; {2Th_3:9} Timothy he exhorts, "Be thou an ensample to them that believe," {1Ti_4:12} and Titus, "In all things showing thyself an ensample of good works". {Tit_2:7} Nothing can withstand the eloquence of him who can dare to appeal to his brethren, as the Apostle does, "Be ye imitators together of me, and mark them which walk so as ye have us for an ensample," {Php_3:17} and "Be ye imitators of me, even as I also am of Christ". {1Co_11:1} Such pattern shepherds have been the admiration of every age. Chaucer, among his pilgrims, describes the good parson thus:-

"The lore of Christ and His Apostles twelve He taught, and first he followed it himself."

Such are the lives of shepherds who remember that they are even as their flocks: frail and full of evil tendencies, and needing to come continually, in humble supplication, to the source of strength and light, and to be ever watchful over their own lives. These men seek no lordship; there comes to them a nobler power, and the allegiance they win is self-tendered.

"And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away." For their consolation the Apostle sets before the elders their Judge in His self-chosen character. He is the chief Shepherd. Judge He must also be-when He is manifested; but while He must pass sentence on their work, He will understand and weigh the many hindrances, both within and without, against which they have had to fight. Of human weakness, error, sin, such as beset us, He had no share; but He knows whereof we are made, and will not ask from any of us a service beyond our powers. Nay, His Spirit chooses for us, would we but mark it, the work in which we can serve Him most fitly. And He has borne the contradiction of sinners against Himself. In judging His servants, then, He will take account of the willfulness of ears that would not hear and of eyes that would not see, of the waywardness that chose darkness rather than light, ignorance rather than Divine knowledge, death rather than life.

Therefore His feeble but faithful servants may with humble minds welcome His appearing. He comes as Judge. "Ye shall receive." It is a word descriptive of the Divine award at the last. Here it marks the bestowal of a reward, but elsewhere {2Pe_2:13} the Apostle uses it for the payment to sinners of the hire of wrongdoing. But the Judge is full of mercy. Of one sinners feeble efforts He said, "She hath done what she could. Her sins are forgiven." And another who had labored to be faithful He welcomed to His presence: "Enter into the joy of thy Lord." To share that joy, to partake of His glory, to be made like Him by beholding His presence-this will be the faithful servants prize, a crown of amaranth, unwithering, eternal.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

5:1-14 Peter ends the letter with final exhortations to elders (5:1-4), to younger people (5:5), and to the church as a whole (5:5-11). These exhortations are followed by final greetings and a closing (5:12-14).

5:1-4 Elders were the spiritual leaders of the early churches (see also Acts 14:23; 20:17; 1 Tim 5:17-19; Titus 1:5; Jas 5:14). By calling himself a fellow elder, Peter identifies with them in their responsibilities and with the charge that he gives them.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

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

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Pe_5:1. New exhortations in the first place to the πρεσβύτεροι and the νεότεροι as far as 1Pe_5:5; then to all, without distinction, 1Pe_5:5-9.

πρεσβυτέρους οὖν τοὺς ἐν ὑμῖν παρακαλῶ] πρεσβύτεροι are the presidents of the congregations. The name is employed here probably not without reference to age (the elders) (see 1Pe_5:5), though this is disputed by Hofmann, who, however, fails to give any reason for so doing. The article is awanting because πρεσβ. is considered as definite of itself (Wiesinger), and not because Peter had not a more accurate knowledge of the constitution of the churches (Schott). If the reading οὖν be adopted, these and the following exhortations connect themselves, as conclusions drawn from it, with the preceding conception ἀγαθοποιΐα, for the passages 1Th_4:1 and Mat_7:15 do not prove that οὖν expresses only the continuance of the exhortation (Hofmann). The reading ἐν ὑμῖν, without τούς, is opposed by the want of the article before πρεσβυτέρους.

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

ΚΑῚ ΜΆΡΤΥς ΤῶΝ ΤΟῦ ΧΡΙΣΤΟῦ ΠΑΘΗΜΆΤΩΝ] By ΤᾺ ΤΟῦ ΧΡΙΣΤΟῦ ΠΑΘΉΜΑΤΑ must not be understood the sufferings which the apostle had to undergo in following Christ, but those which Christ Himself endured; cf. chap. 1Pe_4:13. Yet Peter calls himself a ΜΆΡΤΥς, not only because he was an eye-witness of them (cf. Act_10:39) (Aretius: oculatus testis, qui praecipuis ejus aerumnis interfui), but also because he proclaimed those sufferings which he himself had seen[264] (cf. Act_1:8; Act_1:22; Act_13:31). This he did, in the first place, by his words, but at the same time also by his sufferings (a fact which Hofmann should not have denied), in which he was a κοινωνὸς τῶν τοῦ Χρ. παθημάτων (chap. 1Pe_4:13) (Wiesinger, Schott). What follows seems also to refer to this.[265]

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

ὃ καὶ τῆς μελλούσης … κοινωνός] Several of the older commentators incorrectly supply τοῦ Χριστοῦ to δόξης; it is not merely the glory of Christ which is meant, but the δόξα, which, at the revelation of that glory, shall be revealed in all those who are His; cf. Rom_8:18; Col_3:4; 1Jn_3:2.

κοινωνός means simply the participation in that glory. Although it is not equivalent to συγκοινωνός (Php_1:7), still the apostle has in his soul the consciousness of being a fellow-sharer with those to whom he is speaking.

The particle καί, also, unites the two ideas: μαρτὺς τῶν … παθημάτων and κοινωνὸς τῆς … δόξης together; because the apostle is the former, he will also be the latter. Yet this does not compel the adoption, with Hofmann, of the reading ὅ (equal to διʼ ὅ, wherefore) instead of ὁ. Although μάρτυς, which is closely connected with συμπρεσβύτερος, has no article, it does not follow that κοινωνός can have none either. The N. T. usage is opposed to the interpretation of ὅ by διʼ ὅ, Gal_2:10; cf. Meyer in loc.; cf. also Winer, p. 135 [E. T. 178].

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

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

[265] Wiesinger: The antithesis ὁ καὶ τῆς μελλ. ἀποκ. δόξης κοινωνός presupposes the κοινωνεῖν τοῖς τ. Χρ. παθ.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Pe 5:1 to 1Pe 5:1 Let me then address a special word of exhortation to those of you who are “elders” in the Church. I do not wish to dictate to you as an Apostle, but to plead with you as one of yourselves, an “elder” both in office and in age. What I have said about suffering as leading to glory is a very real thing to me, for I can bear personal testimony to the sufferings of the Christ to which I have appealed, and I realize my share in the glory which is one day to be revealed. 2 Let me give you the same charge which my Master gave to me. Shepherd the flock of God which is in your midst, not as an irksome duty under a sense of compulsion, but as a labour of love; not with any sordid mercenary motives, but with eager enthusiasm. 3 Nor, again, must you domineer over the charges allotted to your care. Rather you should serve as models for the flock to imitate. 4 Then when the Chief Shepherd (the unseen partner in your pastoral work) is manifested to the world you shall receive the victor’s crown of glory, composed of flowers that cannot fade. 5 Such unassuming conduct on the part of the “elders” carries with it a corresponding claim upon those of you who are juniors to shew due submission to them. In fact, all of you, whatever your position may be, should gird yourselves with humbleness of mind to serve one another (as the Lord Jesus did at the Last Supper). For God opposes Himself to the haughty, but gives favour to those who are humble-minded.

1. πρεσβυτέρους οὖν. The οὖν definitely connects the advice to Elders with the preceding section. In 1Pe 4:17 St Peter probably referred to Eze 9:6, where the judgment ordered to “begin at the sanctuary” was first executed upon τῶν ἀνδρῶν τῶν πρεσβυτέρων οἳ ἦσαν ἔσω ἐν τῷ οἴκῳ. The “refining” (cf. πύρωσις 1Pe 4:12) of the Sons of Levi as the preliminary to judgment upon sinners in Mal 3:1-5 might further suggest the special responsibility of “elders” as οἰκόνομοι (cf. 1Pe 4:10) in the new “house of God.”

The word πρεσβύτερος originally suggested the reverence due to seniority in age, and still retained much of its original meaning when it became a title for a definite office in the Church. The office of presbyter was not divorced from the qualifications and associations of age. Thus the πρεσβύτεροι are still put in contrast to νεώτεροι or νέοι by Polycarp, ad Phil. v, Clem, ad Cor. i, and in Church Ordinances c. 18 presbyters are required to be men of mature age. So here St Peter probably uses the word partly in the sense of “seniors,” although he is primarily employing it in its official sense of “Elders,” i.e. Church officers. The title was doubtless borrowed from the Jewish synagogue, though the duties of Christian Elders were not wholly identical with those of Jewish Elders. We first hear of Elders at Jerusalem, Act 11:30, receiving the offerings brought from Antioch by Paul and Barnabas. In Act 15:6; Act 15:22-23 the Elders are coupled with the Apostles in the Conference, in choosing delegates and in writing an official letter to other churches. In Act 21:18 the Elders, together with James the Lord’s brother, receive St Paul and his companions at his last visit to Jerusalem and advise him how to conciliate Jewish prejudices. In Act 14:23 Paul and Barnabas appoint Elders in every city on their first missionary journey, and in Act 20:28 St Paul, having summoned the Elders of Ephesus to meet him at Miletus, reminds them that they are overseers (ἐπίσκοποι) to shepherd (ποιμαίνειν) the Church of God. So here the T.R. inserts ἐπισκοποῦντες after ποιμάνατε. Elders are also mentioned in Jas 5:14, where they are to pray for the sick and anoint them with oil. But in St paul’s epistles the title πρεσβύτεροι is not found except in the Pastoral Epistles, written at the close of his life, where ἐπίσκοποι and πρεσβύτεροι almost certainly refer to the same officers, though ἐπίσκοπος may denote one special aspect of their duties. Possibly the title πρεσβύτερος did not for some time come into very common use in the Gentile Churches to which St Paul wrote, but there is little doubt that there were such officers in all churches from the first, and they are probably intended by the ἑπίσκοποι to whom a salutation is sent n Php 1:1 (σὺν ἐπισκόποις καὶ διακόνοις) and by the “pastors and teachers” in Eph 4:11. The special duties of the Elders seem to have been government and teaching. The absence of the article in this verse may denote such as are Elders.

ὁ συνπρεσβύτερος. Possibly St Peter here avoids calling himself ἀπόστολος, though he used that title of himself in the opening salutation, because he desires to set an example of humility to the Elders. His injunction not to “lord it over” others would lose much of its force if he himself asserted his own apostolic authority. He therefore deliberately couples himself with those to whom he appeals. Dr Hort, however (The Christian Ecclesia, p. 222), says “St Peter seems to join with this (the official sense “Elder”) the original or etymological sense (i.e. senior in age) when he calls himself a fellowelder, apparently as one who could bear personal testimony to the sufferings of Christ.” The title Elder is used of himself by St John in his second and third epistles. In Papias and Irenaeus it seems to be used of those who belonged to the older generation who were immediate companions of the Apostles.

μάρτυς means one who bears witness, and does not in itself mean an eyewitness or spectator, the word for which is αὐτόπτης (cf. Luk 1:2), but from the stress laid upon personal companionship with Jesus as a necessary qualification to be a μάρτυς in Act 1:22, etc., there is little doubt that St Peter here means that he is testifying what he has himself seen (cf. Joh 19:35; Act 22:15).

St Peter, while coupling himself with the Elders, reminds them that his language about suffering and glory is the testimony of one who actually witnessed Christ’s sufferings and who is assured of his personal share in the glory which is to follow. Harnack (Chronologie, p. 452) explains μάρτυς to mean a witness to Christ’s sufferings by means f the sufferings which he had himself endured for the Name of Christ.

κοινωνός = partner with Christ, not with you. For the latter meaning we should have συγκοινωνός (cf. Mat 19:28).

τῆς μελλούσης ἀποκαλύπτεσθαι δόξης. Cf. Rom 8:18.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Chap.

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

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

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

He useth a preface touching the circumstance of his own person: to wit, that he as their companion, communeth with them not of matters which he knoweth not, but wherein he is as well experienced as any, and propoundeth unto them no other condition but that which he himself hath sustained before them, and doth still take the same pains, and also hath one selfsame hope together with them.

He describeth peculiarly the office of the Elders, that is to say, of them that have the care of the Church.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Here we may observe,

I. The persons to whom this exhortation is given - to the presbyters, pastors, and spiritual guides of the church, elders by office, rather than by age, ministers of those churches to whom he wrote this epistle.

II. The person who gives this exhortation - the apostle Peter: I exhort; and, to give force to this exhortation, he tells them he was their brother-presbyter or fellow-elder, and so puts nothing upon them but what he was ready to perform himself. He was also a witness of the sufferings of Christ, being with him in the garden, attending him to the palace of the high-priest, and very likely being a spectator of his suffering upon the cross, at a distance among the crowd, Act 3:15. He adds that he was also a partaker of the glory that was in some degree revealed at the transfiguration (Mat 17:1-3), and shall be completely enjoyed at the second coming of Jesus Christ. Learn, 1. Those whose office it is to teach others ought carefully to study their own duty, as well as teach the people theirs. 2. How different the spirit and behaviour of Peter were from that of his pretended successors! He does not command and domineer, but exhort. He does not claim sovereignty over all pastors and churches, nor style himself prince of the apostles, vicar of Christ, or head of the church, but values himself upon being an elder. All the apostles were elders, though every elder was not an apostle. 3. It was the peculiar honour of Peter, and a few more, to be the witnesses of Christ's sufferings; but it is the privilege of all true Christians to be partakers of the glory that shall be revealed.

III. The pastor's duty described, and the manner in which that duty ought to be performed. The pastoral duty is three-fold: - 1. To feed the flock, by preaching to them the sincere word of God, and ruling them according to such directions and discipline as the word of God prescribes, both which are implied in this expression, Feed the flock. 2. The pastors of the church must take the oversight thereof. The elders are exhorted to do the office of bishops (as the word signifies), by personal care and vigilance over all the flock committed to their charge. 3. They must be examples to the flock, and practise the holiness, self-denial, mortification, and all other Christian duties, which they preach and recommend to their people. These duties must be performed, not by constraint, not because you must do them, not from compulsion of the civil power, or the constraint of fear or shame, but from a willing mind that takes pleasure in the work: not for filthy lucre, or any emoluments and profits attending the place where you reside, or any perquisite belonging to the office, but of a ready mind, regarding the flock more than the fleece, sincerely and cheerfully endeavouring to serve the church of God; neither as being lords over God's heritage, tyrannizing over them by compulsion and coercive force, or imposing unscriptural and human inventions upon them instead of necessary duty, Mat 20:25, Mat 20:26; Co2 1:24. Learn, (1.) The eminent dignity of the church of God, and all the true members of it. These poor, dispersed, suffering Christians were the flock of God. The rest of the world is a brutal herd. These are an orderly flock, redeemed to God by the great Shepherd, living in holy love and communion one with another, according to the will of God. They are also dignified with the title of God's heritage or clergy, his peculiar lot, chosen out of the common multitude for his own people, to enjoy his special favour and to do him special service. The word is never restricted in the New Testament to the ministers of religion. (2.) The pastors of the church ought to consider their people as the flock of God, as God's heritage, and treat them accordingly. They are not theirs, to be lorded over at pleasure; but they are God's people, and should be treated with love, meekness, and tenderness, for the sake of him to whom they belong. (3.) Those ministers who are either driven to the work by necessity or drawn to it by filthy lucre can never perform their duty as they ought, because they do not do it willingly, and with a ready mind. (4.) The best way a minister can take to engage the respect of a people is to discharge his own duty among them in the best manner that he can, and to be a constant example to them of all that is good.

IV. In opposition to that filthy lucre which many propose to themselves as their principal motive in undertaking and discharging the pastoral office, the apostle sets before them the crown of glory designed by the great shepherd, Jesus Christ, for all his faithful ministers. Learn, 1. Jesus Christ is the chief shepherd of the whole flock and heritage of God. He bought them, and rules them; he defends and saves them for ever. He is also the chief shepherd over all inferior shepherds; they derive their authority from him, act in his name, and are accountable to him at last. 2. This chief shepherd will appear, to judge all ministers and under-shepherds, to call them to account, whether they have faithfully discharged their duty both publicly and privately according to the foregoing directions. 3. Those that are found to have done their duty shall have what is infinitely better than temporal gain; they shall receive from the grand shepherd a high degree of everlasting glory, a crown of glory that fadeth not away.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER V.

Directions to the elders to feed the flock of God, and not

to be lord over God's heritage, that when the chief Shepherd

does appear, they may receive a crown of glory, 1-4.

The young are to submit themselves to the elder, and to humble

themselves under the mighty hand of God, and cast all their

care upon him, 6-7.

They should be sober and watchful, because their adversary the

devil is continually seeking their destruction, whom they are

to resist, steadfast in the faith, 8, 9.

They are informed that the God of all grace had called them to

his eternal glory, 10- 11.

Of Silvanus, by whom this epistle was sent, 12.

Salutations from the Church at Babylon, 13.

The apostolic benediction, 14.

NOTES ON CHAP. V.

Verse 1. The elders which are among you] In this place the term πρεσβυτεροι, elders or presbyters is the name of an office. They were as pastors or shepherds of the flock of God, the Christian people among whom they lived. They were the same as bishops, presidents, teachers and deacons, Ac 14:23; 1Ti 5:17. And that these were the same as bishops the next verse proves.

Who am also an elder] συμπρεσβυτερος. A fellow elder; one on a level with yourselves. Had he been what the popes of Rome say he was-the prince of the apostles; and head of the Church, and what they affect to be-mighty secular lords, binding the kings of the earth in chains, and their nobles in fetters of iron; could he have spoken of himself as he here does? It is true that the Roman pontiffs, in all their bulls, each style themselves servus servorum Dei, servant of the servants of God, while each affects to be rex regum, king of kings, and vicar of Jesus Christ. But the popes and the Scriptures never agree.

A witness of the sufferings of Christ] He was with Christ in the garden; he was with him when he was apprehended. and he was with him in the high priest's hall. Whether he followed him to the cross we know not; probably he did not, for in the hall of the high priest he had denied him most shamefully; and, having been deeply convinced of the greatness of his crime, it is likely he withdrew to some private place, to humble himself before God, and to implore mercy. He could, however, with the strictest propriety, say, from the above circumstances, that he was a witness of the sufferings of Christ.

A partaker of the glory] He had a right to it through the blood of the Lamb; he had a blessed anticipation of it by the power of the Holy Ghost; and he had the promise from his Lord and Master that he should be with him in heaven, to behold his glory; Joh 17:21; Joh 17:24.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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

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

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

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

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

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(1) The elders which are among you . . .—The best text preserves the word “therefore” after “elders.” In view, that is, of these hopes and threats, of the present persecution, and of the coming judgment, St. Peter gives his solemn charge to those who shared with him the responsibility of office in the Church. The word rendered “exhort” is that common New Testament word (parakalô), which we miss in English, including encouragement and entreaty, and even consolation, as well as exhortation. (See, e.g., Act_4:36,) The whole of this Epistle is an example of such paraclesis.

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

And a witness of the sufferings of Christ.—The Greek word calls attention, not so much to the fact of his having been a spectator, an eye-witness, but rather to the fact of his bearing testimony to the sufferings. Here again, too, it is in Greek “the sufferings of the Christ.” (See Note on 1Pe_1:11.) Not only did St. Peter know, by bearing office himself, what the dangers of office were, but he was able to testify how the Messiah Himself, the Apostle and High Priest of our profession, had suffered, from which it was natural to conclude that all Christians also were destined to suffer.

And also a partaker of the glory . . .—This splendid assurance follows naturally from being a witness of the sufferings of the Christ. “I am in as much danger as any of you,” the Apostle says, “but I can testify that the Christ Himself suffered thus, and therefore I knew that we who suffer with Him are even now partakers of the glory, though a veil at present hides. it.” St. Peter insists in the same way on our present possession of what will not be shown us for a time in 1Pe_1:5.

V.

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

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1. The elders which are among you] Some of the better MSS. present the reading The elders therefore among you. If we adopt this reading we have the latent sequence of thought in the idea suggested by the word “well-doing” in chap. 1Pe_4:19, or by the “judgment” of chap. 1Pe_4:17. The work of the elders was to be directed to strengthen men in the one, to prepare them for the other. It is obvious that the Apostle addresses those who are “elders” in the special sense of the word, as in Act_11:30; Act_15:22; Act_20:17. The last passage shews, as compared with Act_20:28, that the term was interchangeable with “Bishops.” See also Tit_1:5; Tit_1:7, and the notes on 1Pe_5:2.

who am also an elder] If the word was used in its official sense in the first clause it cannot well be taken in any other sense here. The Apostle, with a profound humility, strikingly in contrast with the supremacy claimed by his successors, puts himself, as a fellow elder, on a level with the elders to whom he writes, with duties to be fulfilled in the same spirit, subject to the same conditions.

a witness of the sufferings of Christ] The words bring out the one point on which he lays stress as distinguishing himself from others. He was in a special sense a “witness” of the actual sufferings of the man Christ Jesus (Act_1:8-22; Act_13:31), while they were partakers of those sufferings as reproduced in the experience of His people. As in chap. 1Pe_1:11, 1Pe_4:13, the thought of those sufferings leads, in immediate sequence, to that of the glory which is their ultimate issue. The Greek word for “partaker” (literally, a joint partaker, a fellow-sharer with you) implies that he is, as before, dwelling on what he has in common with those to whom he writes (comp. Php_1:7). Some interpreters of note have seen, even in the description which he gives of himself as a “witness,” not that which was distinctive, but the work which he had in common with others, of bearing his testimony that Christ had suffered, and that His servants also must therefore expect suffering.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The elders which are among you I exhort,.... The apostle returns to particular exhortations, after having finished his general ones, and which chiefly concern patient suffering for Christ; and having particularly exhorted subjects to behave aright to civil magistrates, servants to their masters, and husbands and wives mutually to each other, here proceeds to exhort "elders" to the discharge of their office and duty; by whom are meant, not the elder in age, or the more ancient brethren in the churches, though they are distinguished from the younger, in Pe1 5:5 but men in office, whose business it was to feed the flock, as in Pe1 5:2 and though these might be generally the elder men, and whose office required, at least, senile gravity and prudence, yet they were not always so; sometimes young men, as Timothy, and others, were chosen into this office, which is the same with that of pastors, bishops, or overseers; for these are synonymous names, and belong to persons in the same office: and these are said to be "among" them, being members of the churches, and called out from among them to the pastoral office, and who were set over them in the Lord, and had their residence in the midst of them; for where should elders or pastors be, but with and among their flocks? they were fixed among them; and in this an elder differs from an apostle; an elder was tied down to a particular church, whereas an apostle was at large, and had authority in all the churches; and these the Apostle Peter does not command in an authoritative way, though he might lawfully have used his apostolic power; but he chose rather to exhort, entreat, and beseech, and that under the same character they bore:

who also am an elder; or, "who am a fellow elder"; and so the Syriac version renders it; and which expresses his office, and not his age, and is entirely consistent with his being an apostle; for though that is an higher office than a pastor, or elder, yet it involves that, and in some things agrees with it; as in preaching the word, and administering ordinances; and is mentioned to show the propriety and pertinency of his exhortation to the elders; for being an elder himself, it was acting in character to exhort them; nor could it be objected to as impertinent and unbecoming; and since he was still in an higher office, on which account he could have commanded, it shows great humility in him to put himself upon a level with them, and only entreat and beseech them; he does not call himself the prince of the apostles and pastors, and the vicar of Christ, as his pretended successor does, but a fellow elder:

and a witness of the sufferings of Christ; as he was even an eyewitness of many of them; of his exceeding great sorrow in his soul, of his agony and bloody sweat in the garden, and of his apprehension, and binding by the officers and soldiers there; and of the contumelious usage he met with in the high priest's hall, where was mocked, blindfolded, buffeted, and smote upon the face; if not of his sufferings on the cross; since it is certain John was then present; and quickly after we read of Peter and he being together, Joh 19:26 and therefore a very fit person to exhort these elders to feed the churches under their care with the preaching of a crucified Christ; since he, from his certain knowledge, could affirm his sufferings and his death: moreover, he was a witness, that is, a minister, and preacher of the sufferings of Christ, and of the doctrines of peace, pardon, justification, and salvation through them; as appears from all his sermons recorded in the "Acts of the Apostles", and from these his epistles: and besides, he was a partaker of the sufferings of Christ; he bore witness to him, by suffering for him; and as the Apostle Paul did, filled up the afflictions of Christ in his flesh; he, with other apostles, were put into the common prison by the Jewish sanhedrim, for preaching Christ, as he afterwards was by Herod; and had, doubtless, by this time, gone through a variety of sufferings for the sake of Christ and his Gospel, as he afterwards glorified God by dying that death, which his Lord and master signified to him before hand; and therefore a very proper person to exhort these elders to discharge their work and office, and persevere in it, whatever they were called to suffer for it:

and also a partaker of the glory that shall be revealed; which some think has reference to the transfiguration of Christ upon the mount, where Peter was present, and saw the glory of Christ, and of those that were with him, Moses and Elias, and enjoyed their company, and heard their conversation with so much pleasure and delight, that he was for continuing there; and which was an emblem and pledge of the glory of Christ, that was afterwards to be revealed, and still is to be revealed, and so the Syriac version renders it, "a partaker of his glory": of the glory of Christ, see Pe1 4:13 or it regards the eternal glory and happiness of the saints, which is at present hid, and unseen, but shall be revealed at the last time, at the coming of Christ, when he shall appear in his glory, both to the saints, in them, and upon them; a glory which shall be both upon body and soul; and this the apostle calls himself a partaker of, as in Christ, his head and representative, and because of his interest in it, his assurance of right unto it, and meetness for it, and the certainty of enjoying it; nothing being more sure than this, that those that suffer with Christ, and for his sake, shall be glorified with him. Now, the exhortation of a person in such an office, as before expressed, and of one that was an eyewitness of Christ's sufferings, and had endured so much for Christ, and had had so large an experience of his grace, and such full assurance of glory, must carry great weight and influence in it, and is as follows.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1 The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:

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

{a} Leo I Petrum in consortium individuae Trinitatis assumptum iactavit.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The elders which are among you I exhort - The word “elder” means, properly, “one who is old;” but it is frequently used in the New Testament as applicable to the officers of the church; probably because aged persons were at first commonly appointed to these offices. See Act 11:30, note; Act 14:23, note; Act 15:2, note. There is evidently an allusion here to the fact that such persons were selected on account of their age, because in the following verses (1Pe 5:4) the apostle addresses particularly the younger. It is worthy of remark, that he here refers only to one class of ministers. He does not speak of three “orders,” of “bishops, priests, and deacons;” and the evidence from the passage here is quite strong that there were no such orders in the churches of Asia Minor, to which this Epistle was directed. It is also worthy of remark, that the word “exhort” is here used. The language which Peter uses is not that of stern and arbitrary command; it is that of kind and mild Christian exhortation. Compare the notes at Phm 1:8-9.

Who am also an elder - Greek: “a fellow-presbyter,” (συμπρεσβύτερος sumpresbuteros.) This word occurs nowhere else in the New Testament. It means that he was a co-presbyter with them; and he makes this one of the grounds of his exhortation to them. He does not put it on the ground of his apostolical authority; or urge it because he was the vicegerent of Christ; or because he was the head of the church; or because he had any pre-eminence over others in any way. Would he have used this language if he had been the “head of the church” on earth? Would he if he supposed that the distinction between apostles and other ministers was to be perpetuated? Would he if he believed that there were to be distinct orders of clergy? The whole drift of this passage is adverse to such a supposition.

And a witness of the sufferings of Christ - Peter was indeed a witness of the sufferings of Christ when on his trial, and doubtless also when he was scourged and mocked, and when he was crucified. After his denial of his Lord, he wept bitterly, and evidently then followed him to the place where he was crucified, and, in company with others, observed with painful solicitude the last agonies of his Saviour. It is not, so far as I know, expressly said in the Gospels that Peter was pre sent at the crucifixion of the Saviour; but it is said Luk 23:49 that “all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things,” and nothing is more probable than that Peter was among them. His warm attachment to his Master, and his recent bitter repentance for having denied him, would lead him to follow him to the place of his death; for after the painful act of denying him he would not be likely to expose himself to the charge of neglect, or of any want of love again. His own solemn declaration here makes it certain that he was present. He alludes to it now, evidently because it qualified him to exhort those whom he addressed. It would be natural to regard with special respect one who had actually seen the Saviour in his last agony, and nothing would be more impressive than an exhortation falling from the lips of such a man. A son would be likely to listen with great respect to any suggestions which should be made by one who had seen his father or mother die. The impression which Peter had of that scene he would desire to have transferred to those whom he addressed, that by a lively view of the sufferings of their Saviour they might be excited to fidelity in his cause.

And a partaker of the glory that shall be revealed - Another reason to make his exhortation impressive and solemn. He felt that he was an heir of life. He was about to partake of the glories of heaven. Looking forward, as they did also, to the blessed world before him and them, he had a right to exhort them to the faithful performance of duty. Anyone, who is himself an heir of salvation, may appropriately exhort his fellow-Christians to fidelity in the service of their common Lord.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The ancients, therefore, that are among you, I beseech, who am myself also an ancient,[1] &c. According to the letter, the senior, I, a fellow senior; or, the elder, I, a fellow elder. Mr. Nary, and also the French translators, commonly put, the priest, I your fellow priest. Or even it might be, the bishops, I, your fellow bishop. The Latin word, senior, and the Greek word presbyteros, which here are in the text, if we should follow their derivation only, signify elderly men, or men advanced in years; but since by a received use, they signify and represent to us offices and dignities, either ecclesiastical or civil, either belonging to the Church or state, which in other languages are now generally known by other words, we may however be permitted to use, even in translating the holy Scriptures, those words and names by which now are represented to us those offices and dignities. It cannot be doubted but the Greek and Latin words, which we find in this verse, were applied, after the establishment of the new law of Christ, to signify such ministers of God and the Church which are now called priests and bishops: and it is for this reason that I judged it better to put the word priest, and fellow priest, (meaning priests of the higher order, commonly known by the name of bishops) than to use the words seniors, elders, or presbyters. I should not blame the Protestant translators for translating always the Greek word, presbyter, by the English word elder, nor the Rhemes translators for putting it here senior, if these words were sufficiently authorised by an ecclesiastical use and custom to signify priests or bishops; which I think can scarce be said, to say nothing that the word elders hath been used by fanatical men, who admit no ordination of bishops or priests by divine institution, and who have affixed it to their lay elders, who are appointed and degraded as it seemeth good to their congregations. Though the Protestants of the Church of England always translate elders for presbyters in the New Testament, yet I do not find this word once used in their liturgy or common prayer book, when any directions are given to those that perform the church office, who are called priests, bishops, curates, or ministers. --- And a witness of the sufferings of Christ. St. Peter being called and made the first or chief of the apostles soon after Christ began to preach, he was witness of what Christ suffered, both during the time of his preaching and of his passion. --- Glory. Some think that St. Peter only means, that he was present at his transfiguration, where was shewn some resemblance of the glory which is to come in heaven. Others think, that he expresseth the firm hopes he had of enjoying the glory of heaven. (Witham)

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[BIBLIOGRAPHY]

Seniores, Greek: presbuterous; consenior, Greek: sumpresbuteros. It is certain that in Hebrew, Greek, Latin, and in other languages, such as have a superiority and command over others, in the Church or in the commonwealth, have been called by words that by their derivation express men advanced in age and years; because men chosen to such offices were commonly, though not always, advanced in age. Yet whether old or young, we give them the names which use and custom hath affixed to their dignities; for example, in English, the chief magistrate of a town we call the mayor or major, not the greater of such a town; those who rule with him, we call the aldermen, not the elderly men according to the derivation. The like might be said of senate, senators, and many other names of offices and dignities; and, as the authors of the annotations on the Rhem. Testament observed, it would be ridiculous to translate such words according to their etymologies. We must not translate pontifex, a bridge-maker; lapis, a hurt foot, &c. Greek: Apostolos, by its derivation, signifieth only one sent, or a messenger; Greek: episkopos, an overseer, or inspector; Greek: diakonos, a servant, or waiter; yet Protestants as well as Catholics translate, apostles, bishops, deacons; and where Greek: presbuteroi, or seniors, signify men now known by these words, priests or bishops, why may we not in translating give them these names? It is true a particular difficulty occurs, because (as St. Jerome, St. John Chrysostom, and others have taken notice) the Greek word, Greek: o presbuteros, is used in the New Testament sometimes for those who by their dignity were priests only, sometimes for bishops, and many times in the gospels for those who were governors among the Jews, or members of their great council or sanhedrim and sometimes only for those who by their age were elder or more advanced in years. This makes it impossible, in translating, to represent the signification of this Greek word always in Latin or in English by the same Latin or English word, which a translator should endeavour to do as much as possible. The Protestant translators have indeed always rendered the Greek presbuteros by the English word elder; they adhere to the derivation of the word without regard to the different offices signified by that one word, and for which we have different words in English. I take notice that the Latin interpreter of the old Vulgate, though generally very exact, has not followed this rule of translating Greek: presbuteros by the same Latin word: for example, Acts xv. 2. he puts presbyteros, and yet in the same chapter (ver. 4, 6, 22, and 23) he puts seniores. Acts xx. 17. for Greek: presbuterous he puts majores natu; and these same persons, by the 28th verse, are called episcopi, Greek: episkopoi. In the epistle to Timothy and Titus, as also in those of Sts. James, Peter, and John, for the same Greek word we sometimes find presbyteri, and sometimes seniores. A late English translation from the Latin, (in the year 1719. by C. N.) for seniores and presbyteri sometimes puts elders, sometimes priests, whether it be seniores or presbyteri in the Latin; and when mention is made of the ministers of the gospel, (as Acts xv. 4.) for seniores he translates elders, and yet in the same chapter (ver. 6, 22, and 23) for the same word he puts priests, &c. The translators of the Rhem. Testament were more exact, for generally speaking of seniores they put the ancients, when mention was made of those who were Greek: presbuteroi among the Jews; when seniores were applied to the ministers of the gospel, they put seniors; and for presbyteri, they translate priests. Yet they have gone from this in one or two places; for Acts xi. 30.where we read mittentes ad seniores, they put to the ancients; and also, Acts xvi. 4. for senioribus we again find ancients. For my part I judge it best, for distinction sake, to put elders in the gospels for seniores, or Greek: presbuteroi of the Jews. I had put in the Acts of the Apostles seniors where I found seniores, speaking of ministers of the new law; and where I have found the Latin, presbyteri, I have translated priests; and Acts xx. 17. I have translated the seniors. I have also been in a doubt here in this place of St. Peter, and also in the 2nd and 3rd of St. John, whether to put seniors or priests: I have put ancient priests, not doubting but that St. Peter and St. John speak of themselves as priests of the first order, or as they were bishops.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The elders which are among you I exhort; viz. those that were such, not so much by age as by office, as appears by his exhorting them to feed the flock, 1Pe 5:2; he means the ordinary ministers of the churches among the believing Jews.

Who am also an elder: elder is a general name, comprehending under it even apostles themselves, who were elders, though every elder were not an apostle.

And a witness; either:

1. In his doctrine, in which he held forth Christ’s sufferings, whereof he had been an eye-witness, in which respect the apostles are often called witnesses, Luk 24:48; Act 1:8,22; 2:32. Or:

2. In his example, in that he in suffering so much for Christ, did give an ample testimony to the reality of Christ’s sufferings, and that Christ had indeed suffered: or, both may well be comprehended.

The glory that shall be revealed; viz. at Christ’s last coming, 1Pe 1:5; 4:13; Rom 8:17,18.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The elders which are among you I exhort. The Vatican and Alexandrine Manuscripts omit the article, and insert "therefore" (the Sinaitic gives both), reading, "Elders, therefore, among you I exhort." The solemn thoughts of the last chapter, the coming judgment, the approach of persecution, the necessity of perseverance in well-doing, suggest the exhortation; hence the "therefore." The context shows that the apostle is using the word "elder" (presbuterov, presbyter) in its official sense, though its original meaning was also in his thoughts, as appears by ver. 5. We first meet with the word in the Old Testament. (Exo_3:16, Exo_3:18; Num_11:16; Jos_20:4, etc.) Used originally with reference to age, it soon became a designation of office. Very early in the history of the Christian Church we meet with the same title. It occurs first Act_11:30. The Christians of Antioch make a collection for the poor saints at Jerusalem, and send their alms by the hand of Barnabas and Saul to the elders of the Jerusalem Church. We read several times of these elders in Acts xv. as associated with the apostles in the consideration of the great question of the circumcision of Gentile Christians; they joined with St. James in the official reception of St. Paul at his last visit to Jerusalem. (Act_21:18) It appears, then, that the Christian presbyterate originated in the mother Church of Jerusalem. It was soon introduced into the daughter Churches; the apostles Paul and Barnabas ordained elders in every Church during the first missionary journey; (Act_14:23) and the various notices scattered over the Acts of the Apostles and the Epistles imply the early establishment of the office throughout the Church. Who am also an elder oJ sumpresbuterov. St. Peter, though holding the very highest rank in the Church as an apostle of Christ, one of those who were to sit on twelve thrones judging the twelve tribes of Israel, (Mat_19:28) claims no supremacy; he simply designates himself as a brother presbyter. So also St. John. (2Jn_1:1 3Jn_1:1) He exhorts the presbyters as a brother, and grounds his exhortation on community of office. The absence of any note of distinction between bishops and presbyters is, so far, an indication of the early date of this Epistle, as against Hilgenfeld and others. And a witness of the sufferings of Christ. This was his one distinction above those whom he addresses. Like St. John, he declared unto them that which he had heard, which he had seen with his eyes. He had seen the Lord bound and delivered into the hands of wicked men; probably he had watched his last sufferings among them which stood afar off. And also a partaker of the glory that shall be revealed. The thought of the sufferings of Christ leads on to the thought of the future glory. (1Pe_1:11 1Pe_4:13) Perhaps St. Peter was also thinking of the Lord"s promise to himself, "Whither I go, thou canst not follow me now; but thou shalt follow me afterwards". (Joh_13:36)

Vers. 1-4.

Charge to the elders of the Churches of Asia Minor.

I WHAT HE IS WHO ADDRESSES THEM.

1. Also an elder." St. Peter is a beautiful example of that humility which should especially mark those who are called to high orifice in the Church, without which high office is a most dangerous temptation. He assumes no superiority; he does not remind them of the great trust committed to him by Christ; (Mat_16:18, Mat_16:19) he does not even insist on his apostleship. He identifies himself with those whom he exhorts, calling himself simply "a brother elder." The word "elder" should remind them of the dignity of their office. Most of them were probably elders in years as well as in official position; but sometimes younger men, as in the case of Timothy, would have special fitness for the work of the ministry. They must take care to let none despise their youth; (1Ti_4:12) they must exhibit in their lives something of that thoughtfulness, that sobriety, that unworldliness, that sweet and holy wisdom, which the very name of their office suggests as necessary qualifications for its fulfillment.

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

Who is God"s chosen priest? He, who on Christ stands waiting day and night, Who traced his holy steps, nor ever ceased, From Jordan banks to Bethphage height:...

Who both in agony Hath seen him and in glory; and in both Owned him Divine, and yielded, nothing loth, Body and soul, to live and die,

In witness of his Lord, In humble following of his Savior dear! This is the man to wield th" unearthly sword, Warring unharmed with sin and fear.

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

II THEIR DUTY.

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

2. The spirit in which they must work.

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

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

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

III THEIR REWARD.

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

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

LESSONS.

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

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

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

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

HOMILIES BY C. NEW Vers. 1-4.

The conduct becoming the elders of the Church

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

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

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

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

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

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

1. It is to be wrought from personal fellowship with Christ. Peter here says that he was an elder, because he had seen Christ suffer, and was a partaker

2. of his glory. How we shall teach and preach when we look at the sufferings of Jesus, and at his glorified face! We must live with our unseen Lord, and then work for his flock will be no more a constraint, but a joy.

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

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

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

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

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

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

HOMILIES BY U.R. THOMAS Ver. 1.

True office-bearers in the Church

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

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

II THE QUALIFICATIONS FOR TRUE SERVICE IN THE CHRISTIAN CHURCH.

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

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

(1) a spectator;

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

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

(1) The glory of character.

(2) That glory at present partially hidden.

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

HOMILIES BY R. FINLAYSON

Vers. 1-11.

Concluding exhortations.

I EXHORTATION TO ELDERS.

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

2. To what duty he exhorts.

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

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

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

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

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

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

III HUMILITY.

1. Humility in service of one another. Yea, all of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble." Peter now turns to all of them, i.e. both the elders and the younger (people), and with a certain emphasis sums up their duties in humility. A recognized definition of it is the esteeming of ourselves small, because we are so, the thinking truly, and, because truly, therefore lowlily, of ourselves." The work for which Christ"s gospel came into the world was no less than to put clown the mighty from their seat, and to exalt the humble and meek. It was, then, only in accordance with this its mission that it should dethrone the heathen virtue great-souledness, and set up the despised Christian grace humility in its room, stripping that of the honor it had unjustly assumed, delivering this from the dishonor which so unjustly had clung to it hitherto; and in this direction advancing so far that a Christian writer has called this last not merely a grace, but the casket or treasure-house in which all other graces are contained. And, indeed, not

2. the grace only, but the very word was itself a fruit of the gospel; "no Greek writer employed it before the Christian era, nor, apart from the influence of Christian writers, after" (Trench). What we are to do with humility is to gird ourselves with it, the reference being to the use of an apron (worn especially by slaves) for menial service. "Even if this were not the reference, it would be difficult to believe that Peter could have written this without remembering how the Lord washed his disciples" feet, and what he said on that occasion, and specially to Peter himself. The Lord put on a servile garment for the occasion he girded himself before he addressed himself to that menial, gracious task, which was a parable in action never to be forgotten. This being so, how much force, how much life, is given to Peter"s admonition! When his words come to us loaded with the loving, overwhelming remembrance, they bring to us all the weight of what our Savior aid and said on that sacred evening before the Crucifixion" (Howson"s "Horae Petrinae"). All of them, after the example of Christ, were to gird themselves to serve one another the elders the younger (people), and the younger (people) the elders. The principle laid down in 1Pe_4:10 was that all gifts experience, youthful energy, among them were to be placed at the service of the community. The consideration by which humility is enforced here contains the principles according to which God withholds and grants his blessing. There is a certain disposition which is necessarily disowned, its opposite being that which is owned. The proud, i.e. those who are satisfied with themselves and who exalt themselves above others on account of advantages, God sets himself in array against them. The humble, i.e. those who have a sense of their needs and who do not think of comparing themselves with others, God giveth grace to them. He sends the rich empty away, while satisfying the poor with good things.

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

2. be exalted here above their persecutors. The hand that afflicted would also remove the affliction.

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

IV THE ADVERSARY OF SOULS.

1. Watchfulness. "Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour." By the omission of connecting words, a nervous force is given to the language. In 1Th_5:6 it is said, "Let us watch and be sober." The same verbs are used here, but the order is reversed. The stress is here upon be watchful, which is placed next the danger pointed to. Be sober, i.e. be free from the stupefying of meats and drinks, from all worldly excitement; from the disturbing influence of anxious care. Unless they were sober, they could not be watchful, i.e. have all their senses and powers wakened up, so as to be prepared like a sentinel against the approach of the enemy. The two words are like the ringing of an alarm-bell. Be in a fit and wakeful state; the enemy may any moment be here. There is raised an impression of the formidableness of the enemy named here. In respect of good qualities strength, majesty Christ is compared to a lion. He is the Lion of the tribe of Judah. In respect of bad qualities fierceness, wonderful activity for rapacious ends the devil is here compared to a lion. "As a roaring lion he walketh about, seeking whom he may devour." This language has

2. special application to times of persecution. When the fire of persecution is among the Churches, then there is, as it were, roaring, unwonted stirring-up of energy, in the expectation that, through unsteadfastness, one here and another there may tall into his power.

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

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

2. victorious aggression. The God who called, he will support all through unto eternal glory.

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

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I who am a fellow-elder - So the first though not the head of the apostles appositely and modestly styles himself. And a witness of the sufferings of Christ - Having seen him suffer, and now suffering for him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Final Admonitions and Concluding Greetings.

An exhortation to pastors:

v. 1. The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:

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

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

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

v. 5. Likewise ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed-with humility; for God resisteth the proud, and giveth grace to the humble.

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

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

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

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

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

1Pe 5:5

Who was so fit to communicate this command to man as the once self-confident, arrogant Peter? We can fancy, as he wrote the words, how his mind would go back, with blushing memories, to many a passage in his earlier history; and as he thought of the painful processes through which, by the grace of God, he had unlearned the impetuosity, the egotism, and the pride of his youth, he would say it with all the earnestness and the force of one who had felt the power and the subjugation of a besetting sin, "Be clothed with humility."

I. "Humility," to be "humility" indeed, cannot see itself. It hides itself in Christ; it lets nothing be seen but Christ. The best "humility" is Christ; it makes itself humility by losing itself in the humility of Jesus. Now, if it be asked, "Of what material is this clothing of humility made?" I should take you for the answer to that marvellous scene when, upon the margin of heaven, Jesus denuded and emptied Himself of the prerogatives of Deity, and put off His glory, and put on shame and weakness, that He might be a Brother to the people whom He came to save. I would bid you collect from all the humilities of the Redeemer’s history the real fabric of the "humility" that you are to copy and to follow.

II. I am persuaded that the first way to grow humble is to be sure that you are loved. The education of almost any child will teach you that if you treat that child harshly, you will make his little heart stubborn and proud; but if he feels that you love him, he will gradually take a gentler tone. So it is with the education through which we are all passing to the life to come. The first thing God does with His child is to make the child feel that He loves him. He shows him that he is forgiven. He gives him many tokens of His remembrance; He heaps tendernesses upon him, like the angels’ food, that was to "humble them in the wilderness." There is nothing which will stoop a man into the dust like the gentle pressure of the feeling, "I am loved." No heart will resist it. The forgiven David; the woman at Jesus’s feet; Peter under the look; John in the bosom; the gaoler, first rushing to suicide, and then casting himself at the feet of the Apostles when he heard a kind word—"Do thyself no harm; we are all here"—all witness to that one universal law love, makes humility.

III. There is a false "humility," than which none can be more unlike Christ’s or destructive to the character. It is of three kinds. There is "humility" of external things in a mortification of the body—a thing which nature likes to do, and which men generally admire, and call saintly. But it is a cloke, not a robe; a look, a posture, a ceremony. There is a great deal of self-applause, self-righteousness, conscious goodness. Self is denied on one side to break out, gratifying itself on the other side. The body is more vile, but the spirit is full of self-consequence. There is another counterfeit which Satan makes and calls "humility" (for there is never a work of God’s but Satan is ready to counterfeit it); it is what St. Paul calls, in his epistle to the Colossians, "a voluntary humility," people thinking themselves unworthy to come to God. They put in other matters that God hath not required, and therefore "worship angels." And there are those who do not know it, but who, like Peter, are, under an appearance of "humility," indulging contemptuous pride. "Thou shalt never wash my feet." "I am not good enough to be saved. I am not worthy to come to the Lord’s Supper. I cannot believe God loves me." What is that but the worst form of pride, giving God the lie and setting up worthiness as a condition to receive the free gift of God? True humility is to cast yourself so low that you just take, as a poor, helpless sinner, without a question, all that God is, and all that God gives, and all that God undertakes for you, as all your life, and all your peace, and all your salvation. For remember that this is the grace to which God has promised everything else.

J. Vaughan, Fifty Sermons, 12th series, p. 13.

Clothed with Humility.

I. Humility—what is it? It is a gracious gift of the Holy Ghost. So far as it has respect to God, it is that docility which is willing to learn what God teaches; that conscious penury which is willing to accept whatever God proffers; that submissiveness which is willing to do what God desires, and to endure whatever God deems needful. And, so far as it has respect to man, it is that self-oblivion which is not indignant at being overlooked; that modesty which is not aware of its own importance; that considerateness which, in reproving sin and in trying to rescue the sinner, recognises a brother or sister in the same condemnation: and in this development it is near of kin to that charity which envieth not, which vaunteth not herself, which is not puffed up, doth not behave herself unseemly, seeketh not her own, is not easily provoked, thinketh no evil.

II. Humility is the conscious penury which is willing to accept whatever God offers. And there are two things which in the Gospel He more particularly offers: righteousness and strength. Perhaps, if those who have never got the full comfort of the Gospel would look narrowly into it, they might find that the hindrance is a want of humility. By the door of the Gospel a God of love invites you to come into His peaceful presence; but though a wide door, it is wonderfully low, so low that no one can enter who does not stoop.

III. Finally, humility is that submissive and acquiescent mood of mind which is willing to do, to undergo, and to become whatever may be God’s good pleasure. If a haughty spirit cometh before destruction, God giveth grace to the humble. Affable, contented, obliging, grateful humility grows in favour with God and with the people around, and never lacks the materials of a continual feast.

J. Hamilton, Works, vol. vi., p. 389.

1Pe 5:5

I. The humble man must be a spiritual man—a believer in Christ Jesus. Other men may be modest, may be retiring, may be unselfish; but the Christian alone can be humble. They want the great source, the central point, of humility. They know perchance that they are weak, erring, inconsistent; but only the Christian knows that he is a sinner. No man knows this in the inner depths of his heart until God’s Holy Spirit has wrought there—has opened his eyes to see that in him which Christ came to save him from, and has brought him in abasement to the foot of Christ’s cross. Nothing can lead a man to humility except God’s blessed Spirit, breaking up the hard and fallow ground within, showing a man what he himself is and what Christ is. Two truths of which the natural man is ignorant: (1) What he himself is. The humble man must know himself. The self-examination we need is a habit, becoming at length, like other habits, a second nature. (2) And what Christ is. In true humility, faith is absolutely necessary.

II. "God giveth grace to the humble." There is no difficulty now in seeing that this is so. For it is the humble who are ever seeking that grace. The proud have no sense of their need of it; but it is the daily bread of the humble. Prayer for it is to them not an irksome duty, not a prescribed form to be got through, but the work of the heart, the struggle of the whole man for more strength to walk in God’s ways. It is to the humble, then, that the promises are made, "Seek, and ye shall find"; "Ask, and ye shall have"; "Knock, and it shall be opened unto you."

H. Alford, Quebec Chapel Sermons, vol. ii., p, 30.

1Pe 5:5

I. Who are the proud? One has the pride of birth. A long line of honoured ancestry has preceded him; he boasts of the blood of heroes and of princes. Fair indeed is his portion, and truly noble, if he be like the servants of God of old, perfect in his generation, not disgracing his descent by meanness of spirit, but rather striving, in the highest sense, to be the best of his line. But this is not pride of birth in the offensive sense. It is the pride of birth to stand aloof in thought from the poor and lowly-born, to deny in practice the universal brotherhood of mankind, to depreciate God’s gifts and God’s people. This pride of birth God resisteth.

II. Another is proud of his wealth. Here also it is none the less true that God by His promises resisteth the proud. The mere pride of the possession of this world’s means—how does it make discord in all the course of God’s government and God’s redemption of the world. There is the day of God’s final victory, when the rich man also dieth, when all his revenues cannot keep his spirit here on earth, nor all the splendour of his tomb preserve the spirit’s cherished tenement from decay.

III. Another is proud of his power. But here too God fights against pride. The pride of another is his talent, of another still his character. "God resisteth the proud." As long as the heart dwells in a fair habitation of its own, it has no place in God’s spiritual temple; self-satisfaction is an insuperable barrier to the reception of the Gospel of Christ.

H. Alford, Quebec Chapel Sermons, vol. ii., p. 15.

References: 1Pe 5:5.—C. Kingsley, Town and Country Sermons, p. 323; Clergyman’s Magazine, vol. ii., p. 10; F. D. Maurice, Sermons, vol. ii., p. 171; J. Edmunds, Sixty Sermons, p. 268.

1Pe 5:5-6

Humility and its Greatness.

I. Let us examine the source and ground of humility. This is drawn from the knowledge of God. Hence, where the knowledge of God is absent, the exercise of humility becomes impossible. It is in His presence and before the light of His majesty that the lesson is to be learned, not in the rude conflicts of the world, nor in the eager strifes of man with man, not in the heat of human passion, interest, or ambition; but in worship and devotion, the uplifting of the heart God ward, and the flashing of the light of God into the darkened human intellect. Humility begins with the knowledge of God, and advances to the knowledge of ourselves.

II. Consider the practical outgoing of humility. (1) It produces an absorbing and unmeasured admiration. For the worse we think of ourselves, the more adoring must be our sense of the sovereign love and grace, the infinitely perfect and effectual righteousness, of the God who has redeemed us. The greatness of God first abases pride, and then the knowledge of ourselves magnifies the greatness of God. (2) From praise and trust combined there will arise also implicit obedience. For admiration and trust exalt to the highest degree the glory of the Being admired and trusted. If obedience be hard, trust in God makes it easy, for trust goes out and up in prayer, and prayer, rising like a messenger, comes down again like an angel from the Divine presence laden with blessings, and bearing the gifts of grace and peace.

III. These three sentiments of adoration, trust, and obedience necessarily affect our relation towards our fellow-men. Let us picture to ourselves a man who is thus humbled, and say if he is not a strong man, and noble and honourable in his strength. The strength is all of God; the gift is of God; the knowledge is of God; the character in its appropriate relations is the character of God.

E. Garbett, Experiences of the Inner Life, p. 223.

Reference: 1Pe 5:6.—Spurgeon, Sermons, vol. xxix., No. 1733

1Pe 5:6

Christian Work and Christian Rest.

I. Half, and more than half, of the practical faults in the world arise from looking upon life in a false view, and expecting from it what God does not mean us to find in it. It may be that many persons, when reading attentively our Lord’s life and studying His language, are greatly surprised at the absolute unworldliness of both of them. He to whom all things future are as present suited both His life and His words to what He knew would be ever the chief error of mankind. He knew that social and civil activities were sufficiently natural to man to need no encouragement. He knew that knowledge would be pursued, and arts and sciences cultivated. But He knew that the kingdom of God and His righteousness would not be sought after. He knew that men would look carefully enough on the things of this life, but would care for little beyond it.

II. For ourselves then, and for our children, life is before us as a trial-time of uncertain length, but short at the longest, in which we may fit ourselves, if we will, for the eternal life beyond it. This is life to each of us, and this is our proper business; all the rest that we do or can do, however splendid, however useful, is, or should be, done only subordinately. It is not true that our great business or object in the world is to do all the good we can in it; our great business and object is to do God’s will, and so to be changed through His Spirit into His image that we may be fit to live with Him for ever. This, then, is Christ’s daily lesson to us: not to be idle and slothful in our work, and to sanctify it by doing it as to Him, and not as to men; not to be idle as those who have mere bodily faculties, who live only to eat, to drink, to sleep; not to be too busily and carefully engaged in our own labour, and still less for its own sake, as those who live only for themselves and for this world, and to whom God, and Christ, and eternal life have never been made known. Let us work earnestly, for so did Christ; but let us work also as doing God’s will, and for the improvement of our own souls, or else our work will not be such as He will acknowledge at His coming.

T. Arnold, Sermons, vol. ii., p. 173.

1Pe 5:7

The Sympathy of the Divine Care-bearer.

Nothing can be more beautifully true to the real meaning and intention of this passage than this translation. It conveys exactly what St. Peter means it to convey. Its rhythm is perfect. But we must be upon our guard that we do not run into a confusion of thought from the repetition of the word "care." "Care" can never be to God what it is to us. To a Being infinite in power, love, and leisure, "care" can never attach in its inferior "and baser sense. The very reason why we should "cast" our "care" is that God cannot be made unhappy or weary by it. The fact is that, in the original of this verse, the word "care" is not repeated. It is quite a different expression which is applied to God from the one which is used concerning us. We may write it, "Casting all your anxiety upon God, for to God all that concerns you is dear." Nevertheless our version is admirable, and infinitely better than any other. It exactly carries the thought and the comfort which God meant it to do, "Casting all your care upon Him, for He careth for you."

I. "Care" is a word which is used both in a good and bad sense in the Bible. "Care chokes the word." Yet we are to "have care one to another." Quite literally, the word used for "care," in the beginning of my text, is the same which Christ employs when He says, "Take no thought for the morrow": and it is, "Do not split your mind; do not have a divided heart." "Cast all your corroding thought upon Him, for He careth for you." It is a delightful thing to do—to "cast care." It leaves life so light! But never think it is an easy thing. Here again the word God uses, both in the Greek and in the English, is very discriminating, for to throw, to hurl, to "cast," is not easy. It involves a great effort. Every one who has tried it has found it so. It is a very rare thing, and a very difficult thing, to do what we have to do, and then have no "care" about it. No words can say how blessed a thing it is when it is done. But it is no light thing to do. We do not lay these things; we "cast" them.

II. You must begin with the fundamental truth that Christ is both "the Sin-bearer" and "the Care-bearer" of His people. I do not mean that these two things are really different. Sin is the heaviest of all "cares." Nobody who has ever felt its burden will question that. But, strange as it may appear, it is often more difficult to "cast" our "cares" than it is our sins, else why are so many Christians so burdened with daily life and depressed with so many anxieties? Why is it that men who are sure of their salvation yet are not sure of their constant provision? The fact is that in some respects it is a higher religion to trust God and leave all with God about temporal things than it is about spiritual things. We may easily deceive ourselves about our spiritual faith, and think we trust when we do not, because the subject is far away out of sight; but temporal things are visible, and real, and close; and we can scarcely make a mistake whether we trust God about them or not. They are daily tests of faith. And many fail here who think that their spiritual faith is strong. Yet could that be the case? Can we really believe in a God of grace when we do not rest in a God of providence?

III. But now the important question is, What shall we do that we may "cast"? How shall we fulfil this kind and hard command? (1) Realise, and take a large estimate of, the God of your life and of your providence. See His hand in everything. Feel His eye always upon you, and believe in His fondness for you. Never think of this world as being ruled by general, universal laws. It is. But think of what is as true, and much better for us to think of, though we may not be able to see the reconciliation between the two: that there is a particular and special providence in every little thing, and that God overrules everything for His own; that you are a centre round which the universe of providence circles. (2) When you say your prayers, pray about the small things—the things which are upon your mind at the moment. Pray about the things, whatever they be, concerning which at that time you are most interested. Do not pray vague prayers, the prayers that will suit everybody, but your own personal prayer, just as much about your worldly trial as about your heavenly one. (3) Live in the day: in the day’s duties; in the day’s trials; the day’s strength; the day’s joys. Live inside the day. "The morning and the evening"; "the evening and the morning"; and tomorrow heaven!

J. Vaughan, Sermons, 13th series, p. 197.

References: 1Pe 5:7.—Spurgeon, Sermons, vol. viii., No. 428; Ibid., Morning by Morning, p. 6; E. Blencowe, Plain Sermons to a Country Congregation, p. 297; W. C. E. Newbolt, Counsels of Faith and Practice, p. 149; W. J. Knox-Little, Church of England Pulpit, vol. vi., p. 17; W. Arnot, Good Words, vol. iii., pp. 122, 124; E. White, Christian World Pulpit, vol. ii., p. 40; H. VV. Beecher, Ibid., vol. xxx., p. 177; Preacher’s Monthly, vol. iv., p. 343; J. Keble, Sermons for Sundays after Trinity, Part II., p. 474. 1Pe 5:8.—E. Blencowe, Plain Sermons to a Country Congregation, vol. ii., p. 375; J. Vaughan, Christian World Pulpit, vol. xviii., p. 36; F. W. Farrar, In the Days of thy Youth, p. 297.

1Pe 5:8

Companionship in Temptation.

I. St. Peter evidently thought that the conviction of companionship in temptation was meant by God to be a source of strength. We are hourly and daily assailed by sore temptations. Let us then remember that our case is not an isolated one. Other persons, our fellow-Christians, are being tempted in like manner, not, indeed, all by precisely the same temptations—for the tempter understands character and knows how to adapt and adjust his snares—but still in the like manner, by the engine best fitted to break down each individual’s attempts at defiance.

II. Regard a man as suffering in the same way that you suffer yourself as labouring under the same illness, disabled by the same accident, wounded in the same battle. How the heart opens to him! What an entirely different interest he inspires! He is no more a man merely, nor an acquaintance merely, but a brother. Suffering creates families. It is the great adopter. And does not the analogy hold in spiritual suffering? Some biographies which tell us of religious struggles that have been very terrible move us to a certain awe. We recognise the sufferer as greater than ourselves, because he has suffered more. And that which we do instinctively feel of the very greatest spiritual wrestlers, we ought to feel in due degree of all those among whom we live. What a sacredness will they thus acquire in our eyes! Our temptations are their temptations, and a tempted soul cannot be uninteresting. Christ died for it. Christ’s death gives once for all a solemnity to all human lives.

III. The thought that others are being tempted like ourselves leads us (1) to render justice to them and (2) to be ourselves upon our guard. The recollection that we are not alone in temptation, but that others are yielding to it and causing unhappiness by yielding to it, may well warn us of the great power, the widely extended domain, of the common enemy.

H. M. Butler, Harrow Sermons, p. 320.

References: 1Pe 5:8, 1Pe 5:9.—Spurgeon, Sermons, vol. vii., No. 419; F. D. Maurice, Sermons, vol. i., p. 299. 1Pe 5:9.—W. Arnot, Good Words, vol. iii., pp. 125, 127; A. P. Stanley, Christian World Pulpit, vol. xviii., p. 292; J. Keble, Sermons for Sundays after Trinity, Part I., p. 74. 1Pe 5:10.—Homiletic Magazine, vol. ix., p. 65; Spurgeon, Sermons, vol. vi., No. 262; vol. xxix., No. 1721; Ibid., Morning by Morning, p. 193; H. J. Wilmot-Buxton, The Life of Duty, vol. ii., p. 26. 1Pe 5:14.—W. Peacock, Christian World Pulpit, vol. xxii., p. 153.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

Observe here, 1. The persons exhorted, The elders that are amongst you, the guides and governors of the church: elders by age and office, who were both to rule well, and also to labour in the word and doctrine; and for doing both faithfully, were to be accounted worthy of double honour.

Observe, 2. The person exhorting, I exhort, who am also an elder.

Mark, he says not, "I who am the universal Head of the church, Christ’s vicar upon earth; but I, who am an elder by age, and by apostleship, who have been long the minister of the circumcision, I exhort, beseech, and entreat you, as my brethern, fellow-labourers in our Lord’s vineyard."

Observe, 3. The humble testimony which St. Peter gives of himself: he doth not say, "I command, who am the chief of the apostles, with whose confession of faith Christ was so well pleased, that he said, Thou art Peter, and upon this rock will I build my church;" but, "I exhort, who am a witness of the sufferings of Christ, an eye-witness of what our dear Lord and Master suffered in the faithful discharge of his office, both in his life and at his death; and also a partaker of the glory that shall be revealed; I was also an eye-witness of Christ’s glory in his transfiguration here on earth, and hope to be partaker of that glory which shall hereafter be revealed in heaven."

Learn hence, That such exhortations to duty are likely to be most effectual and successful, which are propounded in the humblest manner. St. Peter was placed in an high degree above these elders, being an apostle, a chief apostle; yet he gives himself no such title, but says, The elders I exhort, who am also an elder; not an apostle, much less the head and chief of the apostles.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

ARGUMENT 23

THE PASTOR’S RESPONSIBILITY AND CORONATION

This paragraph is Peter’s powerful appeal to the shepherds in charge of the Lord’s flocks, i.e., the pastors in charge of the churches.

1. In this verse Peter enforces his importunate appeal by reference to his Apostolical seniority and his wonderful experience with Jesus on the Mount of Transfiguration, where he actually beheld the wonderful glory destined to be revealed and actually participated in by the transfigured saints when the Lord appears.

2. “Shepherd the flock of God which is among you.” Poimanate means not only to feed the flock, but take care of them in every respect, protecting them from Satan’s wolves, i.e., the very approach of sin and appearance of evil. “Not by constraint but willingly for God’s sake.” Thus it is the positive mandate of God that the pastor shall delight to look after every member of his flock, not for money or respectability, but for the sake of God who bought them with His blood. “Not for filthy lucre, but with a ready mind.” Here Peter corroborates Jesus in His denunciation and even anathematization of a hireling ministry, certifying that they can not be relied on to take care of the flock. “When the wolf cometh, then the hireling fleeth because he is a hireling.” Oh, how true do we find the words of Jesus and Peter in reference to a hireling ministry. Suppose all ministerial salaries were this day discontinued. Would not thousands of pastors abandon their flocks and go into secular employments? Yet not one would go whom God wants to stay. Every one whom God has called would abide with his flock, true to his trust, if his salary were eliminated. Truly a hireling ministry is the blighting curse of the fallen churches at the present day, Satan’s wolves, i.e., dancing, card-playing, theater-going, liquor-drinking, horse-racing, and other vices too dark to mention, send church members to hell by wholesale, right under the eye of the pastor,

who keeps his mouth shut, like a “dumb dog,” while he ought to be barking at the wolves and running them off. What is the solution? They pay him money. Therefore he lets them slip through his fingers into hell. Judas sold Jesus for money. Myriads of preachers have done the same and gone down to join Judas in hell. I doubt whether any other Apostle had a larger ministerial following than Judas. I have been preaching forty-three years. Good Lord, deliver me from a preacher’s hell! I would rather have any other. Oh, the momentous responsibility of the preacher when he meets his congregation before the great white throne!

3. “Not as domineering over the heritages.” This sweeps away ecclesiastical tyranny, which has been the crying sin of the clergy in all ages. They rule with a rod of iron, thus forgetting that this is the prerogative of God alone. Their ipse dixit has burnt millions, and would still burn God’s saints if the civil arm would enforce their autocratic edicts.

“But being examples of the flock.” Here we see the pastor’s prerogative. He is to rule by his godly precept and example. He is to lead the way in holiness — doctrinal, experimental, and practical. Of course, excommunication is the legitimate ultimatum of all incorrigible wickedness. But, alas, ecclesiastical tyrants in all ages have given themselves a notoriety by their interdictions, decapitations and martyrdoms, inflicted on the godly members of their flocks. Meanwhile the worldly and wicked receive their smiles and approval.

4. “Indeed the chief Shepherd appearing you shall receive a crown of glory which shall never fade away.” We are on the constant lookout for our chief Shepherd to ride down on a cloud. There are the unsalaried, toiling pastors in all lands, leading the people by their godly teachings and example, amid suffering; poverty and persecution. Be patient, O ye shepherds, in your daily toils and nightly vigils! Behold the chief Shepherd with His mighty angels descendeth on the throne of His glory! Lift up your weary heads, and receive from His hands that crown of glory which will never fade away, but accumulate new luster through the flight of eternal ages, while the souls you have rescued from sin and Satan and safely led through these dark valleys of sorrow and probation will forever rise up to call you blessed.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

1 Peter Chapter 5

The apostle returns to Christian details. He exhorts the elders, himself an elder; for it appears that among the Jews this title was rather characteristic than official. (Compare 1 Peter5:5.) He exhorts them to feed the flock of God. The apostle designates himself as one who had been a witness of the sufferings of Christ, and who was to be a partaker of the glory that shall be revealed. It was the function of the twelve to be witnesses of the life of Christ (Joh 15:1-27), as it was that of the Holy Ghost to testify of His heavenly glory. Peter places himself at the two ends of the Lord’s history, and leaves the interval devoid of all except hope, and the pilgrimage towards an end. He had seen the sufferings of Christ; he was to share His glory when He should be revealed. It is a Christ who puts Himself in relation with the Jews, now known only by faith. During His life on earth, He was in the midst of the Jews, although suffering there and rejected. When He shall appear, He will again be in relation with the earth and with that nation.

Paul speaks differently, while at the same time confirming these truths. He only knew the Lord after His exaltation; he is not a witness of His sufferings; but he seeks for the power of His resurrection and the fellowship of His sufferings. Paul’s heart is bound to Christ while He is in heaven, as united to Him above; and, although he desires the Lord’s appearing, for the restitution of all things of which the prophets had spoken, he rejoices to know that he shall go with joy to meet Him, and shall return with Him when He is revealed from heaven.

The elders were to feed the flock of God with a ready mind, and not as by constraint, nor for gain, nor as governing an inheritance of their own, but as ensamples to the flock. Loving care was to be lavished upon it, for the sake of Christ, the chief Shepherd, with a view to the good of souls. Moreover it was the flock of God which they were to feed. What a solemn as well as sweet thought! How impossible for anyone to entertain the notion of its being his flock, if he has laid hold of the thought that it is the flock of God, and that God allows us to feed it!

We may observe that the heart of the blessed apostle is where the Lord had placed it. “Feed my sheep” was the expression of the Lord’s perfect grace towards Peter, when He was leading him to the humiliating but salutary confession that it needed the eye of God to see that His weak disciple loved Him. At the moment that He convinced him of his utter nothingness, He entrusted to him that which was dearest to Himself.

Thus we see, here, that it is the apostle’s care, the desire of the heart, that they should feed the flock. Here, as elsewhere, he does not go beyond the Lord’s appearing. It is at that period that the ways of God in government-of which the Jews were the earthly centre-shall be fully manifested. Then shall the crown of glory be presented to him that has been faithful, that has satisfied the chief Shepherd’s heart.

The young were to submit themselves to those who were older, and all to one another. All were to be clothed with humility: for God resists the proud, and gives grace to the humble. These are still the principles of His government. Under His hand they were therefore to humble themselves; they should be exalted in due time. This was to commit themselves to God. He knew what was needful. He who loved them would exalt them at the right time. He cared for them: they were to rest on Him, commit all their cares to Him.

On the other hand, they were to be sober and vigilant, because the adversary sought to devour them. Here-whatever may be his wiles, however he may lie in wait for Christians-it is in the character of a roaring lion, one who excites open persecution, that the apostle presents him. They were to resist him, steadfast in the faith. Everywhere the same afflictions were found. Nevertheless the God of grace is the Christian’s confidence. He has called us to participate in His eternal glory. The apostle’s desire for them is that, after they had suffered for a time, the God of grace should make them perfect, complete-should stablish and strengthen them, building up their hearts on the foundation of an assurance that cannot be shaken. To Him, he adds, be glory and dominion.

We see that the Christians to whom he wrote were suffering, and that the apostle explained these sufferings on the principles of the divine government, with regard especially to the relation of Christians with God, as being His house, whether those sufferings were for righteousness’ sake or for the name of the Lord. It was but for a time. The Christian’s hope was elsewhere; Christian patience was well-pleasing to God. It was their glory, if it was for the name of Christ. Besides which, God judged His house, and watched over His people.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1–4. The elders which are among you. That Peter means the officers, not the aged persons, is shown by verse 2. Who am a fellow-elder. An elder as well as an apostle. He exhorts them as one of themselves. And a witness. An eye witness of what Christ suffered and of his resurrection. A partaker of the glory. An heir of the glory that shall be revealed when Christ comes.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Peter speaks specifically to men who are elders.

the glory that will be revealed

This is a reference to Christ's second coming. This can be stated in active form. AT: "the glory of Christ that God will reveal" (See: Active or Passive and Metonymy)

Be shepherds of God's flock

Peter speaks of the believers as a flock of sheep and the elders as the shepherds who care for them. (See: Metaphor)

serving as overseers

Possible meanings are 1) an "overseer" is an official steward who takes care of God's people, or 2) the writer is explaining what shepherds do ("Be shepherds of God's flock"), "caring for them."

Do not act as a master over the people ... Instead, be an example

Elders are to lead by example and not act toward the people as a harsh master would toward his servants. (See: Metaphor)

who are in your care

You can translate this using a verbal phrase. AT: "whom God has placed in your care" (See: Abstract Nouns)

Then when the Chief Shepherd is revealed

Peter speaks of Jesus as if he were a shepherd who had authority over all other shepherds. This can be stated in active form. AT: "When Jesus, the Chief Shepherd, appears" or "When God reveals Jesus, the Chief Shepherd" (See: Metaphor and Active or Passive)

an unfading crown of glory

Here the word "crown" represents the reward that someone receives as a symbol of victory. The word "unfading" means that it is eternal. AT: "a glorious prize that will last forever" (See: Metaphor)

of glory

glorious

translationWords

exhort

elder

testimony

suffer

Christ

glory

reveal

flocks

God

lord

chief

shepherd

crown

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

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

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

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

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

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

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

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

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

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.