1 Peter 5:3

1Pe 5:3-4. Neither as being lords, or lording it, over God’s heritage — Behaving in a haughty, domineering manner, as though you had dominion over their consciences. From this prohibition it would seem that, in the apostle’s days, the bishops or elders were beginning to assume that dominion over their flocks, which in after times they carried to the greatest height of tyranny. Or St. Peter, by inspiration, foreseeing what would happen, condemned in this prohibition the tyranny which in after times the clergy exercised. But being ensamples to the flock — Setting them an example worthy of their imitation; and therefore, being of a meek and lowly, kind and condescending mind, and be having toward them with such gentle, tender solicitude for their salvation, and such an entire freedom from the very appearance either of avarice or ambition, that you may gain their confidence, and win their affections. And when the chief Shepherd shall appear — To judge the world; ye — Who have discharged your duty to your flocks faithfully; shall receive a crown of glory that fadeth not away — A crown which shall bloom in immortal beauty and vigour, when all the transitory glories of this world are withered, like a fading flower. In the original expression, αμαραντινον, amaranthine, there is an allusion to the crowns of green leaves and herbs bestowed by the ancients as the rewards of military prowess, or of victory in the games. These, together with the honours of which they were the symbols, soon faded away; but the crown of glory, the reward to be given to faithful shepherds, will never fade, being a crown of righteousness, 2Ti 4:8, and a crown of life, Jas 1:12. The word rendered heritage in the singular number, properly signifies a lot. But because the land of Canaan was divided among the Israelites by lot, the word came to signify, a heritage. Wherefore, believers being God’s people, or portion, the different churches or congregations are called here God’s heritages. In process of time, the name κληρος, clergy, was appropriated to the ministers of the gospel, because, being considered as the successors of the Levitical priests, they were regarded as God’s lot or portion.

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

1Pe 5:3. Ὡς κατακυριεύοντες, as being lords over) who only give orders with a proud mind, and not with humility, and who oppress. In later times the presbyters took upon themselves to bear rule; whence the title Signore, especially in Italy, from Senior.—τῶν κληρων, inheritances) In the plural: of the flock, in the singular The flock is one, under one Chief Shepherd, Christ; but the portions (κλῆροι) are many, according to the number of places or overseers. But the style closely resembles a Mimesis:[39] for the congregation is not the peculiar property of the elder, but he who lords it, treats it as though it were his lot or property. Κλῆρος signifies a lot; then a portion of the Church which falls to an elder as his pastoral charge; then the pastor’s office; then the pastors; then the other clergy. How great an alteration[40] is there, and a falling off in the meaning at the last! Comp. Note on Chrysostom de Sacerd., p. 504.—ΤΎΠΟΙ, examples) The purest obedience is obtained by example, [such as you will hardly see rendered by the most keen of pastors “for filthy lucre,” or “lords.”—V. g.] Such frank intercourse subdues the itching desire for rule.

[39] See Append. on MIMESIS.—E.

[40] See Append. on METALEPSIS.—E.

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

1Pe_5:3. μηδʼ ὡς κατακυριεύοντες τῶν κλήρων] i.e. not as those, who, etc. With κατακυρ. cf. for meaning and exprestion Mat_20:25-28; 2Co_1:24; it is not equal to κυριεύειν (Steiger), but the prefixed κατα intensifies the idea of κυριεύειν: to exercise a sway, by which violence is offered to those who are under it.[269]

κλῆρος, properly speaking, the lot, then that which is apportioned by lot, then generally, that which is allotted or assigned to any one, whether it be an office, a possession, or anything else. Here it is the congregation (τὸ ποίμνιον) that is to be understood; not as though κλῆρος in itself meant the congregation, but the churches are thus designated, because they are assigned to the elders as a possession, in which to exercise their official duties. The plural is put, because different elders filled offices in different congregations (Calov, Steiger, de Wette, Wiesinger, Schott, etc.). Compare the passage in Act_17:4, where it is said of those converted by Paul and Silas: προσεκληρώθησαν τῷ Παύλῳ καὶ τῷ Σίλᾳ. It is incorrect to supply τοῦ Θεοῦ, as is done by Beza, etc., and to derive the expression from the O. T., where the congregation of Israel is termed the κλῆρος (נַחֲלָה) of God, Deu_9:29, LXX. But it is equally incorrect when Hofmann applies κατακυριεύοντες, not to the πρεσβύτεροι, but to others, and, taking ὡς as instituting a comparison, understands κλῆροι to signify the estates belonging to some one himself, translating accordingly: not as those who exercise rule over estates belonging to themselves. The apostles idea thus would be: the elders are not to treat the church as an object over which they exercise right of possession, and do with as they please.

How should the apostle have thought of bringing forward a comparison so far-fetched?and how arbitrary it appears to interpret ὡς differently in this passage from in chap. 1Pe_1:14, 1Pe_2:2; 1Pe_2:5; 1Pe_2:11-13, etc.; to allow the article τῶν to take the place of the possessive pronoun, and to attribute a meaning to κλῆροι which it often has in profane Greek, but never either in the O. or in the N. T.![270]

ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου] The antithesis here is a different one from that in the passage quoted from Matt. The elders, as the leaders of the church, necessarily possess a kind of κυριότης over it; but they are not to exercise this in a manner opposed to the character of Christian life in the church (which would be a κατακυριεύειν), but by being examples to the congregations, shining before them in every Christian virtue (1Ti_4:12; Tit_2:7); cf. 2Th_3:9; Php_3:17.

[269] Thus Hofmann interprets, correctly. He is mistaken, however, in maintaining that κατα here does not imply an hostile antithesis, since a violent rule is one by which he who is ruled over is injured in his rights.

[270] The opinion of Oecumenius: κλῆρον τὸ ἱερὸν σύστημα καλεῖ, ὥσπερ καὶ νῦν ἡμεῖς (i.e. the priesthood), which many Catholic commentators have followed, requires no refutation; and as little does that of Dodwell, who understands κλῆροι to mean church property.

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.

Which is the Christian people.

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

being lords--Greek, "lording it": implying pride and oppression. "Not that we have dominion over your faith."

God's heritage--Greek, "the inheritances," that is, the portions of the Church committed severally to your pastoral charge [BENGEL]. It is explained by "the flock" in the next clause. However, in Pe1 5:2, "flock of God which is among you," answering to "(God's) heritages" (plural to express the sheep who are God's portion and inheritance, Deu 32:9) committed to you, favors English Version. The flock, as one whole, is God's heritage, or flock in the singular. Regarded in relation to its component sheep, divided among several pastors, it is in the plural "heritages." Compare Act 1:17, Act 1:25, "part" (the same Greek). 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."

being--Greek, "becoming."

ensamples--the most effective recommendation of precept (Ti1 4:12). Tit 2:7, "patterns." So Jesus. "A monstrosity it is to see the highest rank joined with the meanest mind, the first seat with the lowest life, a grandiloquent tongue with a lazy life, much talking with no fruit" [BERNARD].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. Neither as being lords over God's heritage] This is the voice of St. Peter in his catholic epistle to the catholic Church! According to him there are to be no lords over God's heritage, the bishops and presbyters who are appointed by the head of the Church are to feed the flock, to guide and to defend it, not to fleece and waste it; and they are to look for their reward in another world, and in the approbation of God in their consciences. And in humility, self-abasement, self-renunciation, and heavenly-mindedness, they are to be ensamples, τυποι, types, to the flock, moulds of a heavenly form, into which the spirits and lives of the flock may be cast, that they may come out after a perfect pattern. We need not ask, Does the Church that arrogates to itself the exclusive title of Catholic, and do its supreme pastors, who affect to be the successors of Peter and the vicars of Jesus Christ, act in this way? They are in every sense the reverse of this. But we may ask, Do the other Churches, which profess to be reformed from the abominations of the above, keep the advice of the apostle in their eye? Have they pastors according to God's own heart, who feed them with knowledge and understanding? Jer 3:15. Do they feed themselves, and not the flock? Are they lords over the heritage of Christ, ruling with a high eeclesiastico-secular hand, disputing with their flocks about penny-farthing tithes and stipends, rather than contending for the faith once delivered to the saints? Are they heavenly moulds, into which the spirits and conduct of their flocks may be cast? I leave those who are concerned to answer these questions; but I put them, in the name of God, to all the preachers in the land. How many among them properly care for the flock? Even among those reputed evangelical teachers, are there not some who, on their first coming to a parish or a congregation, make it their first business to raise the tithes and the stipends, where, in all good conscience, there was before enough, and more than enough, to provide them and their families with not only the necessaries, but all the conveniences and comforts of life? conveniences and comforts which neither Jesus Christ nor his servant Peter ever enjoyed. And is not the great concern among ministers to seek for those places, parishes, and congregations, where the provision is the most ample, and the work the smallest? Preacher or minister, whosoever thou art, who readest this, apply not the word to thy neighbour, whether he be state-appointed, congregation-appointed, or self-appointed; take all to thyself; mutato nomine de TE fabula narratur. See that thy own heart, views, and conduct be right with God; and then proceed to the next verse.

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

3 Neither as being lords, or, as exercising dominion. The preposition κατὰ in Greek is taken, for the most part, in a bad sense: then Peter here condemns unreasonable exercise of power, as the case is with those who consider not themselves to be the ministers of Christ and his Church, but seek something higher. And he calls particular churches “lots,” (cleros;) for as the whole body of the Church is the Lord’s heritage, so the churches, scattered through towns and villages, were as so many farms, the culture of which he assigns to each presbyter. Some very ignorantly think that those called clergy are meant here. It was, indeed, an ancient way of speaking, to call the whole order of ministers, clergy; but I wish that it had never occurred to the Fathers to speak thus; for what Scripture ascribes in common to the whole Church, it was by no means right to confine to a few men. And this way of speaking was spurious, at least it was a departure from apostolic usage.

Peter, indeed, expressly gives the churches this title, in order that we may know that whatever men ascribe to themselves is taken away from the Lord, as in many places he calls the Church his peculiar treasure, and the rod of his heritage, when he intends to claim his entire dominion over it; for he never delivers to pastors the government, but only the care, so that his own right remains still complete.

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.

(3) Neither as being lords.—Rather, nor yet as lording it. The English version is somewhat too strict for the Greek and for the sense. There is a sense in which the heads of the Church are, and ought to be, lords and princes over the rest; but this is very different from “lording it,” acting tyrannically, forgetting the constitutional rights of their subjects.

Over God’s heritage.—Quite literally, Over the lots. The word first of all means (as in Mat_27:35 or Act_1:26) the actual scrap of paper or wood that was tossed. Then it comes to mean (like the word “lot” in the language of auctions) the piece of property that falls by lot to any one’s share. Then all notion of chance disappears, and it comes to mean the portion assigned to any one. So St. Peter says that Simon Magus has “no share nor lot in this thing” (Act_8:21). In Act_26:18, Col_1:12, the same word is rendered “inheritance.” In Act_17:4, our version endeavours, not very successfully, through the Latin word “consorted,” to keep up the underlying notion of the Greek, which literally is “were allotted to Paul and Silas.” Here, therefore, we must understand “the lots,” over which the clergy are not to lord it, to be the different congregations, districts, parishes, dioceses, which had been allotted to them. At the same time it does not at all imply that any process like drawing of lots had been resorted to in their appointment, as is seen from Act_17:4, just cited. It will be seen that our version is misleading in substituting singular for plural, and in inserting the word “God’s.” The whole flock is God’s (1Pe_5:2), purchased with His own blood; but the “allotments” are the portions assigned by Him to the different clergy. It is some consolation to see, when we groan under the lives and characters of some church officers now, that even in the Apostles’ days cowardice, greed, and self-assertion were not unknown.

Ensamples to the flock.—The best way of becoming a real prince and lord over men is to show them by example what they ought to do, like Chaucer’s Parson, who—

“Cristes lore and hys Apostlis twelve

He taught, but fyrst hee practys’d it himselve.”

Leighton well quotes from Nazianzen: “Either teach not, or teach by living.”

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

3. neither as being lords over God’s heritage] Better, not lording it over the heritages. There is no word in the Greek answering to “God’s,” and it is not wanted to complete the sense. The word for “lording” implies an authority exercised both wrongfully and oppressively. Ambition, the love of power for the sake of power, is, from the Apostle’s standpoint, as great a hindrance to true pastoral work as avarice. The whole history of the Church, in particular the history of the papacy, as e.g. in the history of Gregory VII., shews how fatally it has worked on souls that had conquered, or had never known, the baser temptation. Warnings against such ambition we find again and again in our Lord’s teaching (Mat_20:25-28; Luk_22:24-26; Mar_9:34-35). A memorable picture of the working of such a temper in St Paul’s rivals at Corinth meets us in 2Co_12:20.

The word for “heritages” (the Greek noun (κλῆρος) is in the plural) means primarily a “lot;” then, as in Deu_10:9; Deu_12:12, the “portion assigned by lot.” So Jehovah is said to be the “portion” or “heritage” of the Levites (Deu_10:9). Here the idea would seem to be that each separate Ecclesia was thought of as the “portion” of the presbyter who watched over it. The later history of the word presents a curious series of transitions. (1) From the congregations it was transferred to the presbyters, as being, it was supposed, in a special sense, the “portion” or “heritage” of God. They accordingly were described as the clerus, the clerici, of the Church, and hence we get the common words, “clergy,” and “clerical.” (2) From the educational superiority of the clerical order in the Middle Ages, the word came to be applied to any person of a higher than average culture. So Chaucer speaks of Homer as a “great clerke,” and the legal phrase “benefit of clergy” retains a trace of the same meaning. (3) From this elevation it has come to be applied, as by a facilis descensus, to the lower forms of culture, and the “parish clerk” and the copying “clerk” at his desk, present the fallen greatness of the word that was once so noble.

but being ensamples to the flock] Comp. the word and the thought in 2Th_3:9 and Php_3:17. It is obvious that the teaching of the verse does not condemn the exercise of all spiritual authority as such, but only its excesses and abuses; but in doing this, it points out also that the influence of example is more powerful than any authority, and to seek after that influence is the best safeguard against the abuse of power.

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.

Neither as being lords over God's heritage,.... Or "clergy"; meaning not ecclesiastical persons, as presbyters, and deacons, who are supposed to be under the government of bishops, though not to be governed with tyranny, and in a haughty, imperious, and arrogant manner; to which sense the Arabic version inclines, rendering the words thus; "not as those who domineer over such that are appointed in the dignities of the priesthood"; but such cannot be designed, because they are presbyters, or elders, which are here exhorted not to use such tyrannical power and authority; wherefore the flock, or church of God, the people of Christ, and members of churches, in common, are here intended: the Ethiopic version renders it, "his own people"; who are the lot, portion, and inheritance of God, and Christ; and moreover, the several churches are the parts, portions, and heritages, for the word is in the plural number, which are assigned to the care of their respective pastors, and elders, in allusion to the land of Canaan, which was distributed by lot: the word "clergy" is common to all the saints, and not to be appropriated to a particular order of men, or to officers of churches; and these are not to be lorded over by their elders, in a domineering and arbitrary way; for though they are set over them in the Lord, and have the rule over them, and should be submitted to, and obeyed in their right and lawful ministrations of the word and ordinances, and are worthy of double honour when they rule well; yet they are not to take upon them an absolute authority over the consciences of men; they are not to teach for doctrines the commandments of men; nor to have the dominion over the faith of men, but to be helpers of their joy; and are not to coin new articles of faith, or enact new laws, and impose them on the churches; but are to teach the doctrines of Christ, and rule according to the laws he has given:

but being ensamples to the flock. The Ethiopic version reads, "to his own flock"; that is, the flock of God; and the Vulgate Latin version adds, "heartily"; the meaning is, that they should go before the flock, and set an example to believers, in word, in conversation, in charity, in spirit, in faith, in purity; and be patterns of good works to them, and recommend the doctrines they preach, and the duties they urge, by their own lives and conversations; and particularly should be ensamples to the saints, in liberality and beneficence, in lenity and gentleness, in meekness and humility, in opposition to the vices before warned against.

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

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

Ver. 3. Neither as being lords] About the year 1620 the clergy and laity of England set themselves against the pope’s exactions; and when the envoy alleged that all churches were the pope’s, Magister Leonardus made answer, Tuitione non fruitione, defensione non dissipatione. Protect not fleese, defend not scatter. (Jac. Revius in Vit. Pontiff)

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.

Neither as being lords - Margin, “overruling.” The word here used (κατακυριεύω katakurieuō) is rendered “exercise dominion over,” in Mat 20:25; exercise lordship over, in Mar 10:42; and overcame, in Act 19:16. It does not elsewhere occur in the New Testament. It refers properly to that kind of jurisdiction which civil rulers or magistrates exercise. This is an exercise of authority, as contradistinguished from the influence of reason, persuasion, and example. The latter pertains to the ministers of religion; the former is forbidden to them. Their dominion is not to be that of temporal lordship; it is to be that of love and truth. This command would prohibit all assumption of temporal power by the ministers of religion, and all conferring of titles of nobility on those who are preachers of the gospel. It needs scarcely to be said that it has been very little regarded in the church.

Over God’s heritage - των κλήρων tōn klērōn. Vulgate: “in cleris” - over the clergy. The Greek word here (κλῆρος klēros) is that from which the word “clergy” has been derived; and some have interpreted it here as referring to the clergy, that is, to priests and deacons who are under the authority of a bishop. Such an interpretation, I however, would hardly be adopted now. The word means properly:

(a)A lot, die, anything used in determining chances;

(b)A part or portion, such as is assigned by lot; hence,

(c)An office to which one is designated or appointed, by lot or otherwise; and,

(d)In general any possession or heritage, Act 26:18; Col 1:12.

The meaning here is, “not lording it over the possessions or the heritage of God.” The reference is, undoubtedly, to the church, as that which is especially his property; his own in the world. Whitby and others suppose that it refers to the possessions or property of the church; Doddridge explains it - “not assuming dominion over those who fall to your lot,” supposing it to mean that they were not to domineer over the particular congregations committed by Providence to their care. But the other interpretation is most in accordance with the usual meaning of the word.

But being ensamples to the flock - Examples. See the notes at 1Ti 4:12. Peter has drawn here with great beauty, the appropriate character of the ministers of the gospel, and described the spirit with which they should be actuated in the discharge of the duties of their office. But how different it is from the character of many who have claimed to be ministers of religion; and especially how different from that corrupt communion which professes in a special manner to recognize Peter as the head, and the vicegerent of Christ. It is well remarked by Benson on this passage, that “the church of Rome could not well have acted more directly contrary to this injunction of Peter’s if she had studied to disobey it, and to form herself upon a rule that should be the reverse of this.”

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

Neither as domineering over the clergy.[2] This may not only signify over the inferior ministers, who were subject to the bishops or priests, but also over the particular flocks which fell to their share, or to their lot to take care of. See the Greek. (Witham)

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[BIBLIOGRAPHY]

In cleris, Greek: ton kleron. Though I have followed the Rhem. Testament, and translated over the clergy, I believe Greek: kleroi, in the plural number, is scarce used for clerici, or men, but rather for shares and parts of Christ’s flock, to signify that every bishop or priest should not domineer over those under him, whether inferior ministers or lay persons.

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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).

Neither as being lords; not exercising any such lordship or dominion over the people, as temporal lords and magistrates exercise over their subjects, Mat 20:25,26, &c.; Luk 22:25; compare 2Co 1:24.

Over God’s heritage; the Lord’s clergy, the same as flock before; the Greek word is plural, and so it signifies the several churches or flocks which were under the charge of the several elders or pastors. The church of Israel is often called God’s inheritance, which as it were fell to him by lot, (as the Greek word signifies), and which was as dear to him as men’s inheritances are to them: see Deu 4:20; 9:29; 32:9; Psa 33:12; 74:2; 78:71. Accordingly now the Christian church, succeeding it, is called God’s inheritance, and the word clerus is no where in the New Testament peculiarly ascribed to ministers of the gospel. This title given here to the Lord’s people, implies a reason why the elders should not lord it over them, viz. because they are still the Lord’s inheritance, and not their own; God having not given them a kingdom but a care, and still retaining his right to his people.

But being ensamples to the flock; in holiness of life, practising before their eyes what you preach to their ears, Phi 3:17; 2Th 3:9; Tit 2:7.

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

3. As (3) to manner.

Neither… lords over—Not as lording it. History furnishes a sad commentary on this injunction in the pretended successors of St. Peter in the papal chair claiming to be apostolic lords, vicegerents of Christ, with supreme authority over all kings, kingdoms, and people, and addressed as Most Holy Lord, and, Our Lord God the Pope.

Heritage— The word means a portion assigned by lot; and thence an assignment by any means. It here is the portions of the Church committed to the charge of the elders severally.

But… ensamples—Patterns of holy living instead of lordly tyrants.

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

Neither as being lords over God"s heritage; rather, as in the Revised Version, neither as lording it over the charge allotted to you. The kata in the verb katakuriew is not only intensive, it implies something of scorn and tyranny or even of hostility, as also in katadunasteuw; (Jam_2:6) comp. Mat_20:25. The literal rendering of the clause is, "lording it over the lots." The Authorized Version, following Beza, supplies tou Qeou, "God"s heritage." But if this were the apostle"s meaning, he would surely have used the singular, klhrov, "the lot or portion of God;" and it is very unlikely that he would have left the most important word to be supplied. Some commentators take klhroi in its modern sense, of the clergy, as if St. Peter was commanding the bishops not to tyrannize over the inferior clergy. But this view involves an anachronism; the word had not acquired this meaning in St. Peter"s time. It is clearly best to understand it of the lots or portions assigned to individual presbyters. The word klhrov originally meant a "lot" (Mat_27:35; Act_1:26) then portions assigned by casting lots, as the possessions of the tribes of Israel (Joshua 18 and 19), then any portion or inheritance however obtained; thus in Deu_10:9 the Lord is said to be the Inheritance klhrov of the Levites. In later times the word was applied to the clergy, who were regarded as, in a special sense, the Lord"s portion or inheritance, perhaps because God was pleased to take the tribe of Levi instead of the firstborn, saying, the Levites shall be mine. (Num_3:12) But being ensamples to the flock; literally, becoming examples. They must imitate the great Example, the Lord Jesus, and, by gradual imitation of his blessed character, become examples themselves. Thus they will acquire a more salutary influence and a truer authority. "The life should command, and the tongue persuade" (Athanasius, quoted by Fronmuller).

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

Neither as lording over the heritage - Behaving in a haughty, domineering manner, as though you had dominion over their conscience. The word translated heritage, is, literally, the portions. There is one flock under the one chief Shepherd; but many portions of this, under many pastors. But being examples to the flock - This procures the most ready and free obedience.

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

3. Neither as being lords. Not with an arbitrary, despotic rule. Over God's heritage. Rather, “over the charge allotted you” (Revision). Ensamples to the flock. Instead of ruling imperiously, rather set an example that others may follow.

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.

3. κατακυριεύοντες. The word is used in the LXX. in Jer 3:14 of God as being master or husband of His people, but elsewhere of subduing a city, taking possession of a country, or of sin getting the mastery over a person. In the N.T. it is used in Act 19:16 of the demoniac at Ephesus “mastering” the exorcists, and also by our Lord after the ambitious request of James and John, Mat 20:25; Mar 10:42. He instructs His disciples that true greatness among His followers is not to seek for mastery over others as Gentile rulers do, but to be minister or servant of all. This saying of our Lord probably suggested St Peter’s advice to the Elders in this passage, cf. Mat 23:8-12.

τῶν κλήρων. In later times κλῆρος and its Latin form clerus came to be used in the sense of “Clergy” (κλήρικοι), but there is no evidence of this use earlier than Tertullian, and this technical use of the word was not derived from the Jewish priesthood, but was a gradual development. κλῆρος = (1) the lot by which an office was assigned; (2) the office thus assigned by lot (cf. Act 1:17; Act 1:26), and so (3) the body of persons holding the office (Oecumenius, ad loc., Suidas). Elsewhere in the N.T. it is used of “casting lots,” or of a “lot” or “inheritance.” Here it must mean the flocks allotted to the care of the Elders. In Deu 9:29 (see Bigg) κλῆρος is used of the people of Israel as being the portion specially belonging to Jehovah—and that verse also contains the words τῇ χειρί σου τῇ κραταιᾷ—which St Peter uses in 1Pe 5:6. Possibly, therefore, he regards the various communities of Christians as parts of God’s estate entrusted to His stewards or shepherds. But in this case we should have expected the singular, and it is simpler to understand κλήρων as meaning the charges allotted to the presbyters, although there is no parallel for this. The Elders seem always to have acted as a body, and there is no evidence of a single Elder having the charge of anything corresponding to a special “parish.” The plural here therefore denotes the flocks in all the different towns, each of which was assigned to the joint care of the Elders of that town.

τύποι is here used in its ordinary sense of “pattern” or “model.” The Elders must lead by example and not drive their flock by masterful methods. Cf. 1Ti 4:12; Tit 2:7; and in Php 3:17, 2Th 3:9 St Paul points his readers to his own “example.”

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.

3.] nor yet as lording it over (the κατα as in reff. and in καταδυναστεύω Jas 2:6, κατακαυχάομαι Rom 11:18, Jas 2:13, καταμαρτυρέω Mat 26:62, carries the idea of hostility, and therefore, when joined with κυριεύω, of oppression; of using the rights of a κύριος for the diminution of the ruled and the exaltation of self. Christian rulers of the church are προϊστάμενοι (1Th 5:12; Rom 12:8), ἡγούμενοι (Luk 22:26), but not κυριεύοντες (Luk 22:25, Luk 22:26). One is their κύριος, and they are His διάκονοι) the portions (entrusted to you) (so is κλῆρος understood by (not Cyril, as commonly cited: see below) Bede apparently, Erasm. (“gregem qui cuique forte contigit gubernandus”), Estius (“gregis Dominici portiones, quæ singulis episcopis pascendæ et regendæ velut sortito obtigerunt.”), Calov., Bengel, Wolf, Steiger, De Wette, Huther, Wiesinger, al. And so Theophanes, Homil. xii. p. 70 (in Suicer), addresses his hearers, ἡμεῖς δέ, ὦ κλῆρος ἐμός: cf. also Act 17:4 (of which I do not see why De Wette should say that it has nothing to do with the present consideration). On the other hand, 2. ‘the heritage of God’ is taken as the meaning by Cyril (on Isa 3:12 (vol. iii. p. 63), not 1:6, as commonly cited by all, copying one from another. But the passage is not satisfactory. In the Latin, we read “non ut dominentur in clero, id est, populo qui sors Domini est:” but the words in italics have no representatives in the Greek, which simply quotes this verse without comment), Calv. (“quum universum ecclesiæ corpus hæreditas sit domini, totidem sunt veluti prædia, quorum culturam singulis presbyteris assignat”), Beza (and consequently E. V.), Grot., Benson, al. But the objections to this are, that κλῆροι could not be taken for portions of κλῆρος,—and that θεοῦ could in this case hardly be wanting. Again, 3. some, principally R.-Cath. expositors, have anachronistically supposed κλῆροι to mean the clergy: so even Œc.,—κλῆρον τὸ ἱερὸν σύστημα καλεῖ, ὥσπερ καὶ νῦν ἡμεῖς, and , Epist. ad Nepot. (Lev_7, vol. i. p. 262): so Corn. a-Lap. (“jubet ergo S. Petrus Episcopis et Pastoribus, ne inferioribus clericis imperiose dominari velint”), Justiniani (doubtfully: “sive P. de fideli populo universo, sive de ordine ecclesiastico loquatur”), Feuardentius, Rev_4. Dodwell understood it of the church-goods: which view has nothing to recommend it, and is refuted by Wolf, Curæ, h. l. That the first meaning is the right one, is decided by τοῦ ποιμνίου below: see there), but becoming (it is well, where it can be done, to keep the distinctive meaning of γίνομαι. This more frequently happens in affirmative than in negative sentences: cf. μὴ γίνου ἄπιστος ἀλλὰ πιστός, Joh 20:27, where this distinctive meaning can be well brought out in the latter clause, but not in the former) patterns of the flock (the tyrannizing could only apply to the portion over which their authority extended, but the good example would be seen and followed by the whole church: hence τῶν κλήρων in the prohibition, but τοῦ ποιμνίου in the exhortation. τύποι, because the flock will look to you: “pastor ante oves vadit.” Gerh. The Commentators quote from Bernard, “Monstrosa res est gradus summus et animus infimus, sedes prima et vita ima, lingua magniloqua et vita otiosa, sermo multus et fructus nullus:” and from Gregory the Great, “Informis est vita pastoris, qui modo calicem Domini signat, modo talos agitat: qui in avibus cœli ludit, canes instigat,” &c.);

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

As lording it [κατακυριευοντες] . See Matthew 20; 25; Act 19:16. Other words are used for the exercise of legitimate authority in the church; proistamai, to be over (1Th 5:12; 1Ti 5:17); poimainw, as ver. 2, tend. But this carries the idea of high - handed rule. Heritage [κληρων] . Plural. Klhrov means a lot. See on inheritance, ch. 1 4. From the kindred adjective klhrikov comes the English cleric, contracted into clerk, which in ecclesiastical writings originally signified a minister; either as being chosen by lot like Matthias, or as being the lot or inheritance of God. Hence Wycliffe translates the passage, "neither as having lordship in the clergie." As in the Middle Ages the clergy were almost the only persons who could write, the word clerk came to have one of its common modern meanings. The word here, though its interpretation is somewhat disputed, seems to refer to the several congregations - the lots or charges assigned to the elders. Compare proseklhrwqhsan, were added as disciples; A. V., consorted with (Act 17:4). Rev. renders charge.

Why not charges?

Examples [τυποι] . Peter uses three different terms for a pattern or model : uJpogrammov, a writing - copy (ch. 2 21); uJpodeigma, for which classical writers prefer paradeigma, an architect's plan or a sculptor's or painter's model (2Pe 2:6); tupov (see on ch. 1Pe 3:21), of which our word type is nearly a transcript. The word primarily means the impression left by a stroke (tuptw, to strike). Thus Joh 20:25, "the print of the nails." Used of the stamp on coin; the impression of any engraving or hewn work of art; a monument or statue; the figures of the tabernacle of Moloch and of the star Remphan (Act 7:43). Generally, an image or form, always with a statement of the object; and hence the kindred meaning of a pattern or model. See Act 23:25; Rom 5:14; Phi 3:17; Heb 8:5.

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