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Text -- 1 Peter 5:1-13 (NET)

Strongs On/Off
Context
Leading and Living in God’s Flock
5:1 So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you: 5:2 Give a shepherd’s care to God’s flock among you, exercising oversight not merely as a duty but willingly under God’s direction, not for shameful profit but eagerly. 5:3 And do not lord it over those entrusted to you, but be examples to the flock. 5:4 Then when the Chief Shepherd appears, you will receive the crown of glory that never fades away. 5:5 In the same way, you who are younger, be subject to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble. 5:6 And God will exalt you in due time, if you humble yourselves under his mighty hand 5:7 by casting all your cares on him because he cares for you. 5:8 Be sober and alert. Your enemy the devil, like a roaring lion, is on the prowl looking for someone to devour. 5:9 Resist him, strong in your faith, because you know that your brothers and sisters throughout the world are enduring the same kinds of suffering. 5:10 And, after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ will himself restore, confirm, strengthen, and establish you. 5:11 To him belongs the power forever. Amen.
Final Greetings
5:12 Through Silvanus, whom I know to be a faithful brother, I have written to you briefly, in order to encourage you and testify that this is the true grace of God. Stand fast in it. 5:13 The church in Babylon, chosen together with you, greets you, and so does Mark, my son.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Babylon a country of Babylon in lower Mesopotamia
 · Mark a nephew of Barnabas and companion of Paul; author of the Gospel of Mark
 · Silas a man who went with Peter and Paul on separate missionary journeys
 · Silvanus a man who was a leader in the Jerusalem church chosen to accompany Paul


Dictionary Themes and Topics: SELF-SURRENDER | Peter | PRESBYTER; PRESBYTERY | PRAYER | PETER, THE FIRST EPISTLE OF | PETER, SIMON | PETER, FIRST EPISTLE OF | PERSECUTION | Minister | Marcus | Humility | Heaven | GRACE | Elder | Commandments | Church | CHURCH GOVERNMENT | Bless | Afflictions and Adversities | ADVERSARY | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , PBC , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College

Other
Evidence

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Pe 5:1 - -- Who am a fellow-elder ( ho sunpresbuteros ). Earliest use of this compound in an inscription of b.c. 120 for fellow-elders (alderman) in a town, here...

Who am a fellow-elder ( ho sunpresbuteros ).

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

Robertson: 1Pe 5:1 - -- A witness ( martus ). This is what Jesus had said they must be (Act 1:8) and what Peter claimed to be (Act 3:15; Act 10:39). So Paul was to be a mart...

A witness ( martus ).

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

Robertson: 1Pe 5:1 - -- Who am also a partaker ( ho kai koinōnos ). "The partner also,""the partaker also."See Luk 5:10; 2Co 1:7; 2Pe 1:4. See same idea in Rom 8:17. In Ga...

Who am also a partaker ( ho kai koinōnos ).

"The partner also,""the partaker also."See Luk 5:10; 2Co 1:7; 2Pe 1:4. See same idea in Rom 8:17. In Gal 3:23; Rom 8:18 we have almost this about the glory about to be revealed to us where mellō as here is used with the infinitive.

Robertson: 1Pe 5:2 - -- Tend ( poimanate ). First aorist active imperative of poimainō , old verb, from poimēn (shepherd) as in Luk 17:7. Jesus used this very word to ...

Tend ( poimanate ).

First aorist active imperative of poimainō , old verb, from poimēn (shepherd) as in Luk 17:7. Jesus used this very word to Peter in the interview by the Sea of Galilee (Joh 21:16) and Peter doubtless has this fact in mind here. Paul used the word to the elders at Miletus (Act 20:28). See 1Pe 2:25 for the metaphor.

Robertson: 1Pe 5:2 - -- Flock ( poimnion ). Old word, likewise from poimēn , contraction of poimenion (Luk 12:32).

Flock ( poimnion ).

Old word, likewise from poimēn , contraction of poimenion (Luk 12:32).

Robertson: 1Pe 5:2 - -- Exercising the oversight ( episkopountes ). Present active participle of episkopeō , old word (in Heb 12:15 alone in N.T.), omitted here by Aleph B...

Exercising the oversight ( episkopountes ).

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

Robertson: 1Pe 5:2 - -- Not by constraint ( mē anagkastōs ). Negative mē because of the imperative. Old adverb from verbal adjective anagkastos , here alone in N.T.

Not by constraint ( mē anagkastōs ).

Negative mē because of the imperative. Old adverb from verbal adjective anagkastos , here alone in N.T.

Robertson: 1Pe 5:2 - -- But willingly ( alla hekousiōs ). By contrast. Old adverb, in N.T. only here and Heb 10:26.

But willingly ( alla hekousiōs ).

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

Robertson: 1Pe 5:2 - -- Nor yet for filthy lucre ( mēde aischrokerdōs ). A compound adverb not found elsewhere, but the old adjective aischrokerdēs is in 1Ti 3:8; Ti...

Nor yet for filthy lucre ( mēde aischrokerdōs ).

A compound adverb not found elsewhere, but the old adjective aischrokerdēs is in 1Ti 3:8; Tit 1:7. See also Tit 1:11 "for the sake of filthy lucre"(aischrou kerdous charin ). Clearly the elders received stipends, else there could be no such temptation.

Robertson: 1Pe 5:2 - -- But of a ready mind ( alla prothumōs ). Old adverb from prothumos (Mat 26:41), here only in N.T.

But of a ready mind ( alla prothumōs ).

Old adverb from prothumos (Mat 26:41), here only in N.T.

Robertson: 1Pe 5:3 - -- Lording it over ( katakurieuontes ). Present active participle of katakurieuō , late compound (kata , kurios ) as in Mat 20:25.

Lording it over ( katakurieuontes ).

Present active participle of katakurieuō , late compound (kata , kurios ) as in Mat 20:25.

Robertson: 1Pe 5:3 - -- The charge allotted to you ( tōn klērōn ). "The charges,""the lots"or "the allotments."See it in Act 1:17, Act 1:25 in this sense. The old word...

The charge allotted to you ( tōn klērōn ).

"The charges,""the lots"or "the allotments."See it in Act 1:17, Act 1:25 in this sense. The old word meant a die (Mat 27:25), a portion (Col 1:12; 1Pe 1:4), here the charges assigned (cf. Act 17:4). From the adjective klērikos come our cleric, clerical, clerk. Wycliff translated it here "neither as having lordship in the clergie."

Robertson: 1Pe 5:3 - -- Making yourselves ensamples ( tupoi ginomenoi ). Present active participle of ginomai and predicate nominative tupoi (types, models) for which ph...

Making yourselves ensamples ( tupoi ginomenoi ).

Present active participle of ginomai and predicate nominative tupoi (types, models) for which phrase see 1Th 1:7. Continually becoming. See 1Pe 2:21 for hupogrammos (writing-copy).

Robertson: 1Pe 5:3 - -- To the flock ( tou poimniou ). Objective genitive.

To the flock ( tou poimniou ).

Objective genitive.

Robertson: 1Pe 5:4 - -- When the chief Shepherd shall be manifested ( phanerōthentos tou archipoimenos ). Genitive absolute with first aorist passive participle of phanero...

When the chief Shepherd shall be manifested ( phanerōthentos tou archipoimenos ).

Genitive absolute with first aorist passive participle of phaneroō , to manifest, and genitive of archipoimēn , a compound (archi , poimēn ) after analogy of archiereus , here only in N.T., but in Testam. of Twelve Patrs. (Judges 8) and on a piece of wood around an Egyptian mummy and also on a papyrus a.d. 338 (Deissmann, Light, etc. , p. 100). See Heb 13:20 for ho poimēn ho megas (the Shepherd the great).

Robertson: 1Pe 5:4 - -- Ye shall receive ( komieisthe ). Future of komizō (1Pe 1:9, which see).

Ye shall receive ( komieisthe ).

Future of komizō (1Pe 1:9, which see).

Robertson: 1Pe 5:4 - -- The crown of glory that fadeth not away ( ton amarantinon tēs doxēs stephanon ). For "crown"(stephanos ) see Jam 1:12; 1Co 9:25; 2Ti 4:8; Rev 2:...

The crown of glory that fadeth not away ( ton amarantinon tēs doxēs stephanon ).

For "crown"(stephanos ) see Jam 1:12; 1Co 9:25; 2Ti 4:8; Rev 2:10; Rev 3:10; Rev 4:4. In the Gospels it is used only of the crown of thorns, but Jesus is crowned with glory and honor (Heb 2:9). In all these passages it is the crown of victory as it is here. See 1Pe 1:4 for amarantos , unfading. Amarantinos is made from that word as the name of a flower amaranth (so called because it never withers and revives if moistened with water and so used as a symbol of immortality), "composed of amaranth"or "amarantine,""the amarantine (unfading) crown of glory."

Robertson: 1Pe 5:5 - -- Be subject ( hopotagēte ). Second aorist passive imperative of hupotassō .

Be subject ( hopotagēte ).

Second aorist passive imperative of hupotassō .

Robertson: 1Pe 5:5 - -- Unto the elder ( presbuterois ). Dative case. Here the antithesis between younger and elder shows that the word refers to age, not to office as in 1P...

Unto the elder ( presbuterois ).

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

Robertson: 1Pe 5:5 - -- All ( pantes ). All ages, sexes, classes.

All ( pantes ).

All ages, sexes, classes.

Robertson: 1Pe 5:5 - -- Gird yourselves with humility ( tēn tapeinophrosunēn egkombōsasthe ). First aorist middle imperative of egkomboomai , late and rare verb (in Ap...

Gird yourselves with humility ( tēn tapeinophrosunēn egkombōsasthe ).

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

Robertson: 1Pe 5:5 - -- The proud ( huperēphanois ). Dative plural of huperēphanos (Jam 4:6; Rom 1:30) after antitassetai (present middle indicative of antitassō ...

The proud ( huperēphanois ).

Dative plural of huperēphanos (Jam 4:6; Rom 1:30) after antitassetai (present middle indicative of antitassō as in Jam 4:6 (quoted there as here from Pro 3:34).

Robertson: 1Pe 5:6 - -- Humble yourselves therefore ( tapeinōthēte oun ). First aorist passive imperative of tapeinoō , old verb, for which see Mat 18:4. Peter is here...

Humble yourselves therefore ( tapeinōthēte oun ).

First aorist passive imperative of tapeinoō , old verb, for which see Mat 18:4. Peter is here in the role of a preacher of humility. "Be humbled."

Robertson: 1Pe 5:6 - -- Under the mighty hand of God ( hupo tēn krataian cheira tou theou ). Common O.T. picture (Exo 3:19; Eze 20:33, etc.).

Under the mighty hand of God ( hupo tēn krataian cheira tou theou ).

Common O.T. picture (Exo 3:19; Eze 20:33, etc.).

Robertson: 1Pe 5:6 - -- That he may exalt you ( hina hupsōsēi ). Purpose clause with hina and first aorist active subjunctive of hupsoō . Cf. Luk 14:11; Phi 2:9.

That he may exalt you ( hina hupsōsēi ).

Purpose clause with hina and first aorist active subjunctive of hupsoō . Cf. Luk 14:11; Phi 2:9.

Robertson: 1Pe 5:6 - -- In due time ( en kairōi ). Same phrase in Mat 24:45.

In due time ( en kairōi ).

Same phrase in Mat 24:45.

Robertson: 1Pe 5:7 - -- Casting ( epiripsantes ). First aorist active participle of epiriptō , old verb, to throw upon, in N.T. only here and Luk 19:35 (casting their clot...

Casting ( epiripsantes ).

First aorist active participle of epiriptō , old verb, to throw upon, in N.T. only here and Luk 19:35 (casting their clothes on the colt), here from Psa 55:22. For merimna see Mat 6:25, Mat 6:31, Mat 6:34.

Robertson: 1Pe 5:7 - -- He careth ( autōi melei ). Impersonal verb melei (present active indicative) with dative autōi , "it is a care to him."God does care (Luk 21:18...

He careth ( autōi melei ).

Impersonal verb melei (present active indicative) with dative autōi , "it is a care to him."God does care (Luk 21:18).

Robertson: 1Pe 5:8 - -- Be watchful ( grēgorēsate ). First aorist active imperative of grēgoreō , late present imperative from perfect egrēgora (to be awake) fro...

Be watchful ( grēgorēsate ).

First aorist active imperative of grēgoreō , late present imperative from perfect egrēgora (to be awake) from egeirō (to arouse), as in Mat 24:42. For nēpsate see 1Pe 1:13; 1Pe 4:7.

Robertson: 1Pe 5:8 - -- Your adversary ( ho antidikos humōn ). Old word for opponent in a lawsuit (Mat 5:25).

Your adversary ( ho antidikos humōn ).

Old word for opponent in a lawsuit (Mat 5:25).

Robertson: 1Pe 5:8 - -- The devil ( diabolos ). Slanderer. See note on Mat 4:1.

The devil ( diabolos ).

Slanderer. See note on Mat 4:1.

Robertson: 1Pe 5:8 - -- As a roaring lion ( hōs ōruomenos leōn ). But Jesus is also pictured as the Lion of the tribe of Judah (Rev 5:5). But Satan roars at the sain...

As a roaring lion ( hōs ōruomenos leōn ).

But Jesus is also pictured as the Lion of the tribe of Judah (Rev 5:5). But Satan roars at the saints. Present middle participle ōruomai , old verb, here only in N.T., to howl like a wolf, dog, or lion, of men to sing loud (Pindar). See Psa 22:13.

Robertson: 1Pe 5:8 - -- Whom he may devour ( katapiein ). Second aorist active infinitive of katapinō , to drink down. B does not have tina , Aleph has tina (somebody), ...

Whom he may devour ( katapiein ).

Second aorist active infinitive of katapinō , to drink down. B does not have tina , Aleph has tina (somebody), "to devour some one,"while A has interrogative tina , "whom he may devour"(very rare idiom). But the devil’ s purpose is the ruin of men. He is a "peripatetic"(peripatei ) like the peripatetic philosophers who walked as they talked. Satan wants all of us and sifts us all (Luk 22:31).

Robertson: 1Pe 5:9 - -- Whom withstand ( hōi antistēte ). Imperative second aorist active (intransitive) of anthistēmi ; same form in Jam 4:7, which see. Dative case ...

Whom withstand ( hōi antistēte ).

Imperative second aorist active (intransitive) of anthistēmi ; same form in Jam 4:7, which see. Dative case of relative (hōi ). For the imperative in a subordinate clause see 1Pe 5:12; 2Th 3:10; 2Ti 4:15; Heb 13:7. Cowardice never wins against the devil (2Ti 1:7), but only courage.

Robertson: 1Pe 5:9 - -- Steadfast in your faith ( stereoi tēi pistei ). Locative case pistei . Stereos is old adjective for solid like a foundation (2Ti 2:19).

Steadfast in your faith ( stereoi tēi pistei ).

Locative case pistei . Stereos is old adjective for solid like a foundation (2Ti 2:19).

Robertson: 1Pe 5:9 - -- The same sufferings ( ta auta tōn pathēmatōn ). An unusual construction with the genitive rather than the usual ta auta pathēmata , perhaps a...

The same sufferings ( ta auta tōn pathēmatōn ).

An unusual construction with the genitive rather than the usual ta auta pathēmata , perhaps as Hofmann suggests, "the same tax of sufferings"("the same things in sufferings"). Probably this is correct and is like Xenophon’ s phrase in the Memorabilia (IV. 8. 8), ta tou gērōs epiteleisthai (to pay the tax of old age).

Robertson: 1Pe 5:9 - -- Are accomplished ( epiteleisthai ). Present (and so process) middle (you are paying) or passive (is paid) infinitive of epiteleō , old verb, to acc...

Are accomplished ( epiteleisthai ).

Present (and so process) middle (you are paying) or passive (is paid) infinitive of epiteleō , old verb, to accomplish (2Co 7:1).

Robertson: 1Pe 5:9 - -- In your brethren who are in the world ( tēi en tōi kosmōi humōn adelphotēti ). Associate-instrumental case adelphotēti (in N.T. only he...

In your brethren who are in the world ( tēi en tōi kosmōi humōn adelphotēti ).

Associate-instrumental case adelphotēti (in N.T. only here and 1Pe 2:17, which see) after ta auta (like 1Co 11:5) or dative after epiteleisthai . Even so eidotes (second perfect active participle of oida ) with an infinitive usually means "knowing how to"(object infinitive) as in Luk 12:56; Phi 3:18 rather than "knowing that"(indirect assertion) as taken above.

Robertson: 1Pe 5:10 - -- The God of all grace ( ho theos tēs charitos ). See 1Pe 4:10 for poikilēs charitos theou (of the variegated grace of God).

The God of all grace ( ho theos tēs charitos ).

See 1Pe 4:10 for poikilēs charitos theou (of the variegated grace of God).

Robertson: 1Pe 5:10 - -- In Christ ( en Christōi ). A Pauline phrase (2Co 5:17-19), but Petrine also. For God’ s "calling"us (kalesas ) see 1Th 5:23.; 1Co 1:8.; Rom 8...

In Christ ( en Christōi ).

A Pauline phrase (2Co 5:17-19), but Petrine also. For God’ s "calling"us (kalesas ) see 1Th 5:23.; 1Co 1:8.; Rom 8:29.

Robertson: 1Pe 5:10 - -- After that ye have suffered a little while ( oligon pathontas ). Second aorist active participle of paschō , antecedent to the principal verbs whic...

After that ye have suffered a little while ( oligon pathontas ).

Second aorist active participle of paschō , antecedent to the principal verbs which are future active (katartisei , to mend, Mar 1:19; Gal 6:1, stērixei , for which see Luk 9:51; Luk 22:32, sthenōsei from sthenos and so far a hapax legomenon like enischuō according to Hesychius). For oligon see 1Pe 1:6.

Robertson: 1Pe 5:11 - -- To him ( autōi ). To God (dative case). Note kratos in the doxology as in 1Ti 6:16 and briefer than the doxology in 1Pe 4:11, to Christ.

To him ( autōi ).

To God (dative case). Note kratos in the doxology as in 1Ti 6:16 and briefer than the doxology in 1Pe 4:11, to Christ.

Robertson: 1Pe 5:12 - -- By Silvanus ( dia Silouanou ). Probably this postscript (1Pe 5:12-14) is in Peter’ s own handwriting, as Paul did (2Th 3:17.; Gal 6:11-18). If s...

By Silvanus ( dia Silouanou ).

Probably this postscript (1Pe 5:12-14) is in Peter’ s own handwriting, as Paul did (2Th 3:17.; Gal 6:11-18). If so, Silvanus (Silas) was the amanuensis and the bearer of the Epistle.

Robertson: 1Pe 5:12 - -- As I account him ( hōs logizomai ). Peter uses Paul’ s phrase (1Co 4:1; Rom 8:18) in giving approval to Paul’ s former companion (Act 15:...

As I account him ( hōs logizomai ).

Peter uses Paul’ s phrase (1Co 4:1; Rom 8:18) in giving approval to Paul’ s former companion (Act 15:40).

Robertson: 1Pe 5:12 - -- I have written ( egrapsa ). Epistolary aorist applying to this Epistle as in 1Co 5:11 (not 1Co 5:9); 1Co 9:15; Gal 6:11; Rom 15:15; Phm 1:19, Phm 1:2...

I have written ( egrapsa ).

Epistolary aorist applying to this Epistle as in 1Co 5:11 (not 1Co 5:9); 1Co 9:15; Gal 6:11; Rom 15:15; Phm 1:19, Phm 1:21.

Robertson: 1Pe 5:12 - -- Briefly ( di' oligōn ). "By few words,"as Peter looked at it, certainly not a long letter in fact. Cf. Heb 13:22.

Briefly ( di' oligōn ).

"By few words,"as Peter looked at it, certainly not a long letter in fact. Cf. Heb 13:22.

Robertson: 1Pe 5:12 - -- Testifying ( epimarturōn ). Present active participle of epimartureō , to bear witness to, old compound, here alone in N.T., though the double co...

Testifying ( epimarturōn ).

Present active participle of epimartureō , to bear witness to, old compound, here alone in N.T., though the double compound sunepimartureō in Heb 2:4.

Robertson: 1Pe 5:12 - -- That this is the true grace of God ( tautēn einai alēthē charin tou theou ). Infinitive einai in indirect assertion and accusative of general...

That this is the true grace of God ( tautēn einai alēthē charin tou theou ).

Infinitive einai in indirect assertion and accusative of general reference (tautēn ) and predicate accusative charin . Peter includes the whole of the Epistle by God’ s grace (1Pe 1:10) and obedience to the truth (Joh 1:17; Gal 2:5; Col 1:6).

Robertson: 1Pe 5:12 - -- Stand ye fast therein ( eis hēn stēte ). "In which (grace) take your stand"(ingressive aorist active imperative of histēmi ).

Stand ye fast therein ( eis hēn stēte ).

"In which (grace) take your stand"(ingressive aorist active imperative of histēmi ).

Robertson: 1Pe 5:13 - -- She that is in Babylon, elect together with you ( hē en Babulōni suneklektē ). Either actual Babylon or, as most likely, mystical Babylon (Rome...

She that is in Babylon, elect together with you ( hē en Babulōni suneklektē ).

Either actual Babylon or, as most likely, mystical Babylon (Rome) as in the Apocalypse. If Peter is in Rome about a.d. 65, there is every reason why he should not make that fact plain to the world at large and least of all to Nero. It is also uncertain whether hē suneklektē (found here alone), "the co-elect woman,"means Peter’ s wife (1Co 9:5) or the church in "Babylon."The natural way to take it is for Peter’ s wife. Cf. eklektēi kuriāi in 2Jo 1:1 (also verse 2Jo 1:13).

Robertson: 1Pe 5:13 - -- Mark my son ( Markos ho huios mou ). So this fact agrees with the numerous statements by the early Christian writers that Mark, after leaving Barnaba...

Mark my son ( Markos ho huios mou ).

So this fact agrees with the numerous statements by the early Christian writers that Mark, after leaving Barnabas, became Peter’ s "interpreter"and under his influence wrote his Gospel. We know that Mark was with Paul in Rome some years before this time (Col 4:10).

Vincent: 1Pe 5:1 - -- Also an elder ( συμπρεσβύτερος ) Only here in New Testament. Better, as Rev., fellow-elder. The expression is decisive against ...

Also an elder ( συμπρεσβύτερος )

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

Vincent: 1Pe 5:1 - -- Witness ( μάρτυς ) The word is used in the New Testament to denote (a) a spectator or eye-witness (Act 10:39; Act 6:13). (b) One who t...

Witness ( μάρτυς )

The word is used in the New Testament to denote (a) a spectator or eye-witness (Act 10:39; Act 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 (Mat 26:65; Mar 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 meanings 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, ἐπόπτης (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.

Vincent: 1Pe 5:1 - -- Partaker ( κοινωνός ) This use of the word, expressing a present realization of something not yet attained, occurs in no other writer i...

Partaker ( κοινωνός )

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.

Vincent: 1Pe 5:2 - -- Feed ( ποιμάνατε ) Better, Rev., tend, since the verb denotes all that is included in the office of a shepherd - guiding, guarding, ...

Feed ( ποιμάνατε )

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

Vincent: 1Pe 5:2 - -- Taking the oversight The best texts omit. Rev. retains.

Taking the oversight

The best texts omit. Rev. retains.

Vincent: 1Pe 5:2 - -- By constraint ( ἀναγκαστῶς ) Only here in New Testament.

By constraint ( ἀναγκαστῶς )

Only here in New Testament.

Vincent: 1Pe 5:2 - -- Willingly ( ἑκουσίως ) Only here and Heb 10:26.

Willingly ( ἑκουσίως )

Only here and Heb 10:26.

Vincent: 1Pe 5:2 - -- For filthy lucre ( αἰσχροκερδῶς ) From αἰσχρός , disgraceful, and κέρδος , gain. Only here in New Testament...

For filthy lucre ( αἰσχροκερδῶς )

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

Vincent: 1Pe 5:2 - -- Willingly ( προδύμως ) Not strong enough. The word is compounded of πρό , forward, and θυμός , heart or spirit. Hence R...

Willingly ( προδύμως )

Not strong enough. The word is compounded of πρό , forward, and θυμός , heart or spirit. Hence Rev., with a ready mind; a forward spirit; denoting not mere willingness, but zeal. Only here in New Testament. Compare the kindred adjective πρόθυμος , ready (Rom 1:15; Mat 26:41; Mar 14:38), and the kindred noun προθυμία , readiness (2Co 8:11, 2Co 8:12, 2Co 8:19; 2Co 9:2).

Vincent: 1Pe 5:3 - -- As lording it ( κατακυριεύοντες ) See Mat 20:25; Act 19:16. Other words are used for the exercise of legitimate authority in t...

As lording it ( κατακυριεύοντες )

See Mat 20:25; Act 19:16. Other words are used for the exercise of legitimate authority in the church: προΐ́σταμαι , to be over (1Th 5:12; 1Ti 5:17); ποιμαίνω , as 1Pe 5:2, tend. But this carries the idea of high-handed rule.

Vincent: 1Pe 5:3 - -- Heritage ( κλήρων ) Plural. Κλἤρος means a lot. See on inheritance, 1Pe 1:4. Froth the kindred adjective κληρικός...

Heritage ( κλήρων )

Plural. Κλἤρος means a lot. See on inheritance, 1Pe 1:4. Froth the kindred adjective κληρικός 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 προσεκληρώθησαν , were added as disciples ; A. V., consorted with (Act 17:4). Rev. renders charge. Why not charges?

Vincent: 1Pe 5:3 - -- Examples ( τύποι ) Peter uses three different terms for a pattern or model: ὑπογραμμός , a writing-copy (1Pe 2:21); υ...

Examples ( τύποι )

Peter uses three different terms for a pattern or model: ὑπογραμμός , a writing-copy (1Pe 2:21); ὑπόδειγμα , for which classical writers prefer παράδειγμα , an architect's plan or a sculptor's or painter's model (2Pe 2:6); τύπος (see on 1Pe 3:21), of which our word type is nearly a transcript. The word primarily means the impression left by a stroke (τύπτω , 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.

Vincent: 1Pe 5:4 - -- The chief Shepherd ( ἀρχιποίμενος ) Only here in New Testament. In harmony with 1Pe 5:2. " The last thing Peter could have dreame...

The chief Shepherd ( ἀρχιποίμενος )

Only here in New Testament. In harmony with 1Pe 5:2. " The last thing Peter could have dreamed of as possible would be its misapplication to himself or his so-called successors" (Cook). Compare Heb 13:20, great Shepherd; and Joh 10:11, Joh 10:14, good Shepherd. Also, Eze 34:15, Eze 34:16, Eze 34:23.

Vincent: 1Pe 5:4 - -- Ye shall receive See on receiving, 1Pe 1:9.

Ye shall receive

See on receiving, 1Pe 1:9.

Vincent: 1Pe 5:4 - -- Crown ( στέφανον ) From στέφω , to put round, encircle. It is the crown of victory in the games; of military valor; the marria...

Crown ( στέφανον )

From στέφω , to put round, encircle. It is the crown of victory in the games; of military valor; the marriage wreath, or the festal garland, woven of leaves or made of gold in imitation of leaves. Thus it is distinguished from the royal crown, which is διάδημα , of which diadem is a transcript. In Paul, στέφανος is always used of the conqueror's crown, not of the king's (1Co 9:24-26; 2Ti 2:5). Though it is urged that Peter would not have employed a reference to the crown of the victors in the games, because of the abhorrence of the Palestinian Jews for heathen spectacles, yet the reference to the crown of leaves seems to be determined by the epithet unfading, as compared with garlands of earthly leaves. The crown of thorns woven for Jesus is called στέφανος with reference rather to its being twined than to its being a caricature of a kingly crown.

Vincent: 1Pe 5:5 - -- Be clothed with humility ( τὴν ταπεινοφροσύνην ἐγκομβώσασθε ) The last word is a very peculiar one, occurri...

Be clothed with humility ( τὴν ταπεινοφροσύνην ἐγκομβώσασθε )

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

Vincent: 1Pe 5:5 - -- Resisteth ( ἀντιτάσσεται ) A strong and graphic word. Lit., setteth himself in array against, as one draws out a host for battl...

Resisteth ( ἀντιτάσσεται )

A strong and graphic word. Lit., setteth himself in array against, as one draws out a host for battle. Pride calls out God's armies. No wonder, therefore, that it " goeth before destruction."

Vincent: 1Pe 5:5 - -- The proud ( ὑπερηφάνοις ) See on pride, Mar 7:22. Compare Jam 4:6.

The proud ( ὑπερηφάνοις )

See on pride, Mar 7:22. Compare Jam 4:6.

Vincent: 1Pe 5:5 - -- To the humble See on Mat 11:29.

To the humble

See on Mat 11:29.

Vincent: 1Pe 5:6 - -- Mighty hand ( κραταιὰν χεῖρα ) A phrase found nowhere else in the New Testament, but occurring in the Septuagint, Exodus 3:19; D...

Mighty hand ( κραταιὰν χεῖρα )

A phrase found nowhere else in the New Testament, but occurring in the Septuagint, Exodus 3:19; Deuteronomy 3:24; Job 30:21. The adjective κραταιὰν , mighty, is, moreover, used only here. Compare Luk 1:51, Luk 1:52.

Vincent: 1Pe 5:7 - -- Casting ( ἐπιῤῥίψαντες ) The aorist participle denoting an act once for all; throwing the whole life with its care on him.

Casting ( ἐπιῤῥίψαντες )

The aorist participle denoting an act once for all; throwing the whole life with its care on him.

Vincent: 1Pe 5:7 - -- All your care ( πᾶσαν τήν μέριμναν ) The whole of your care. " Not every anxiety as it arises, for none will arise if thi...

All your care ( πᾶσαν τήν μέριμναν )

The whole of your care. " Not every anxiety as it arises, for none will arise if this transferrence has been effectually made." Care. See on Mat 6:25, take no thought. Rev., rightly, anxiety.

Vincent: 1Pe 5:7 - -- He careth ( μέλει ) Meaning the watchful care of interest and affection. The sixth and seventh verses should be taken together: Humble ...

He careth ( μέλει )

Meaning the watchful care of interest and affection. The sixth and seventh verses should be taken together: Humble yourselves and cast all your anxiety. Pride is at the root of most of our anxiety. To human pride it is humiliating to cast everything upon another and be cared for. See Jam 4:6, Jam 4:7.

Vincent: 1Pe 5:8 - -- Be sober ( νήψατε ) See on 1Pe 4:7.

Be sober ( νήψατε )

See on 1Pe 4:7.

Vincent: 1Pe 5:8 - -- Be vigilant ( γρηγορήσατε ) Rev., be watchful. See on Mar 13:35; and 1Th 5:6, where both verbs occur: watch and be sober. A re...

Be vigilant ( γρηγορήσατε )

Rev., be watchful. See on Mar 13:35; and 1Th 5:6, where both verbs occur: watch and be sober. A reminiscence of the scene in Gethsemane: Could ye not watch with me? (Mat 26:40, Mat 26:41).

Vincent: 1Pe 5:8 - -- Adversary ( ὁ αντίδικος ) The article points to a well-known adversary. From ἀντί , against, and δίκη , a lawsuit. ...

Adversary ( ὁ αντίδικος )

The article points to a well-known adversary. From ἀντί , against, and δίκη , a lawsuit. Strictly, an adversary in a lawsuit. Here an adversary in general. Compare Zec 3:1-5. Only here, in New Testament, of Satan.

Vincent: 1Pe 5:8 - -- The devil See on Mat 4:1.

The devil

See on Mat 4:1.

Vincent: 1Pe 5:8 - -- Roaring ( ὠρυόμενος ) Only here in New Testament. The word conveys somewhat of the sense by the sound (oruomenos ). It denotes espec...

Roaring ( ὠρυόμενος )

Only here in New Testament. The word conveys somewhat of the sense by the sound (oruomenos ). It denotes especially the howl of a beast in fierce hunger.

Vincent: 1Pe 5:8 - -- Lion Augustine says, " Christ is called 'a lion' (Rev 5:5) because of his courage: the devil, because of his ferocity. The one lion comes to conq...

Lion

Augustine says, " Christ is called 'a lion' (Rev 5:5) because of his courage: the devil, because of his ferocity. The one lion comes to conquer, the other to hurt." Seven Hebrew words are used for this animal; six to describe his movements and four to describe his roar. He is mentioned in the Bible about one hundred and thirty times. In Job 4:10, Job 4:11, five different words are used for him. In Jdg 14:5; Psalms 21:13; 103:21 (Sept.), the same word as here is used for the roaring of the lion as a translation of the Hebrew word for the thunder in Job 37:4.

Vincent: 1Pe 5:8 - -- Walketh about ( περιπατεῖ ) Compare Job 1:7; Job 2:2. This word gave name to that sect of Greek philosophers known as Peripatetics, ...

Walketh about ( περιπατεῖ )

Compare Job 1:7; Job 2:2. This word gave name to that sect of Greek philosophers known as Peripatetics, because they walked about while teaching or disputing. " St. Peter calls Satan the Peripatetic " (Cox, on Job). The Arabs call him the Busy One. It was to Peter that Christ said, " Satan hath desired to have you," etc. (Luk 22:31).

Vincent: 1Pe 5:8 - -- Devour ( καταπιῃ ) Lit., swallow down. See on Mat 23:24.

Devour ( καταπιῃ )

Lit., swallow down. See on Mat 23:24.

Vincent: 1Pe 5:9 - -- Resist ( ἀντίστητε ) The Rev., very judiciously, substitutes withstand; resist having been already used in 1Pe 5:5 for ἀντι...

Resist ( ἀντίστητε )

The Rev., very judiciously, substitutes withstand; resist having been already used in 1Pe 5:5 for ἀντιτάσσεται . Withstand is, moreover, the more accurate rendering; as the verb means rather to be firm against onset than to strive against it. With in withstand is the Saxon wid , against, which appears in the German wider.

Vincent: 1Pe 5:9 - -- Steadfast ( στερεοὶ ) Compare 2Ti 2:19; and the kindred verb στερεόω , to strengthen (Act 3:7, Act 3:16; Act 16:5). Paul, in C...

Steadfast ( στερεοὶ )

Compare 2Ti 2:19; and the kindred verb στερεόω , to strengthen (Act 3:7, Act 3:16; Act 16:5). Paul, in Col 2:5, uses a cognate noun, στερέωμα , evidently as a military metaphor: " Beholding your order (τάξιν , compare ἀντιτάσσεται , 1Pe 5:5) and your solid front or close phalanx " (στερέωμα ) . It might be difficult to find, on the whole, a better rendering than steadfast, yet it falls a little short of the meaning. Steadfast is Anglo-Saxon, stede, a place, and faest, fast; and hence means firm in its place; but στερεοὶ conveys also the sense of compactness, compact solidity, and is appropriate, since a number of individuals are addressed and exhorted to withstand the onset of Satan as one compacted body. Στερεός implies solidity in the very mass and body of the thing itself; steadfastness, mere holding of place. A rock is στερεός , firm, solid; but a flexible weed with its tough roots resisting all efforts to pull it up, may be steadfast. The exhortation is appropriate from Peter, the Rock.

Vincent: 1Pe 5:9 - -- The same afflictions ( τὰ αὐτὰ τῶν παθημάτων ) Rev., better, sufferings. A very peculiar construction, occurring no...

The same afflictions ( τὰ αὐτὰ τῶν παθημάτων )

Rev., better, sufferings. A very peculiar construction, occurring nowhere else in the New Testament. Lit., the same things of sufferings, emphasizing the idea of identity.

Vincent: 1Pe 5:9 - -- Are accomplished ( ἐπιτελεῖσθαι ) More correctly, are being accomplished. The present infinitive denotes something in proces...

Are accomplished ( ἐπιτελεῖσθαι )

More correctly, are being accomplished. The present infinitive denotes something in process of accomplishment.

Vincent: 1Pe 5:9 - -- Brethren ( ἀδελφότητι ) Lit., brotherhood. Only here and 1Pe 2:17.

Brethren ( ἀδελφότητι )

Lit., brotherhood. Only here and 1Pe 2:17.

Vincent: 1Pe 5:10 - -- Who hath called us ( ὁ καλέσας ἡμᾶς ) But the tense is the aorist, and the true reading is ὑμᾶς , you, instead of u...

Who hath called us ( ὁ καλέσας ἡμᾶς )

But the tense is the aorist, and the true reading is ὑμᾶς , you, instead of us. Render, therefore, as Rev., who called you; before the foundation of the world. See Rom 8:29, Rom 8:30, and compare unto his eternal glory and them he also glorified.

Vincent: 1Pe 5:10 - -- By Christ Jesus ( ἐν Χριστῷ Ἰησοῦ ) The best texts omit Jesus. So Rev., which also renders, better, in Christ, denotin...

By Christ Jesus ( ἐν Χριστῷ Ἰησοῦ )

The best texts omit Jesus. So Rev., which also renders, better, in Christ, denoting the sphere or element in which the calling and its results take place: " Christ as the life, head, and very principle of all existence to the Christian" (Cook).

Vincent: 1Pe 5:10 - -- Awhile ( ὀλίγον ) Rev., more literally, a little while. See on 1Pe 1:6.

Awhile ( ὀλίγον )

Rev., more literally, a little while. See on 1Pe 1:6.

Vincent: 1Pe 5:10 - -- Make you perfect, etc The Tex. Rec. makes this and the three following verbs in the optative mood, expressing a wish. So the A. V. But the best ...

Make you perfect, etc

The Tex. Rec. makes this and the three following verbs in the optative mood, expressing a wish. So the A. V. But the best texts make them all indicative future, and thus convert the wish or prayer into an assurance. Thus, then,

Vincent: 1Pe 5:10 - -- Shall himself perfect ( αὐτὸς καταρτίσει ) The A. V. overlooks the αὐτὸς , himself, which is very significant as i...

Shall himself perfect ( αὐτὸς καταρτίσει )

The A. V. overlooks the αὐτὸς , himself, which is very significant as indicating God's personal interest and energy in the work of confirming his children.

Shall perfect. Rev. reads restore, in margin. The root of this word appears in ἄρω or ἀραρίσκω , to fit or join together. So ἄρθρον means a joint. The radical notion of the verb is, therefore, adjustment - the putting of all the parts into right relation and connection. We find it used of mending the nets (Mat 4:21), and of restoring an erring brother (Gal 6:1); of framing the body and the worlds (Heb 10:5; Heb 11:3); of the union of members in the church (1Co 1:10; 2Co 13:11). Out of this comes the general sense of perfecting (Mat 21:16; Luk 6:40; 1Th 3:10).

Vincent: 1Pe 5:10 - -- Shall stablish ( στηρίξει ) The word is akin at the root to στερεός , steadfast (1Pe 5:9), and is the very word used by Chri...

Shall stablish ( στηρίξει )

The word is akin at the root to στερεός , steadfast (1Pe 5:9), and is the very word used by Christ in his exhortation to Peter, " strengthen thy brethren" (Luk 22:32). Possibly there is a reminiscence of this in Peter's use of the word here. Compare 1Th 3:13; 2Th 2:17; Jam 5:8; Rev 3:2.

Vincent: 1Pe 5:10 - -- Shall strengthen ( σθενώσει ) Only here in New Testament. Compare Eph 3:16.

Shall strengthen ( σθενώσει )

Only here in New Testament. Compare Eph 3:16.

Vincent: 1Pe 5:10 - -- Shall settle ( θεμελιώσει ) Omitted by some texts, and by Rev. From θεμέλιος a foundation. The radical notion of the wor...

Shall settle ( θεμελιώσει )

Omitted by some texts, and by Rev. From θεμέλιος a foundation. The radical notion of the word is, therefore, to ground securely. It occurs in Mat 7:25, of the house founded on a rock; in Heb 1:10, of laying the foundations of the earth. In Eph 3:18, it is joined with rooted. The messing of these expressions, unconnected by conjunctions, indicates strong feeling. Bengel thus sums up the whole: " Shall perfect, that no defect remain in you: shall stablish, that nothing may shake you: shall strengthen, that you may overcome every adverse force. A saying worthy of Peter. He is strengthening his brethren."

Vincent: 1Pe 5:12 - -- Silvanus Probably the companion of Paul known in the Acts as Silas (Act 15:22, Act 15:27, Act 15:32, Act 15:34, Act 15:40, etc.), and called S...

Silvanus

Probably the companion of Paul known in the Acts as Silas (Act 15:22, Act 15:27, Act 15:32, Act 15:34, Act 15:40, etc.), and called Silvanus by Paul in 2Co 1:19; 1Th 1:1; 2Th 1:1.

Vincent: 1Pe 5:12 - -- A faithful brother Brother has the definite article, the faithful brother, designating him as one well known for his fidelity. Rev. renders ...

A faithful brother

Brother has the definite article, the faithful brother, designating him as one well known for his fidelity. Rev. renders our, with the in margin.

Vincent: 1Pe 5:12 - -- Unto you Construe, not as A. V., a brother unto you, but I have written unto you. So Rev.

Unto you

Construe, not as A. V., a brother unto you, but I have written unto you. So Rev.

Vincent: 1Pe 5:12 - -- As I suppose ( ὡς λογίζομαι ) Too feeble, since the verb denotes a settled persuasion or assurance. See Rom 3:28, " we conclu...

As I suppose ( ὡς λογίζομαι )

Too feeble, since the verb denotes a settled persuasion or assurance. See Rom 3:28, " we conclude " or reckon, as the result of our reasoning. Compare Rom 8:18; Heb 11:19. Rev., as I account him.

Vincent: 1Pe 5:12 - -- I have written ( ἔγραψα ) Lit., I wrote. An example of what is known as the epistolary aorist. The writer regards the time of writi...

I have written ( ἔγραψα )

Lit., I wrote. An example of what is known as the epistolary aorist. The writer regards the time of writing as his correspondent will do when he shall have received the letter. We say in a letter, I write. Paul, writing to Philemon, says ἀνέπεμψα , I sent; since to Philemon the act of sending would be already past. Therefore in using this form of expression Peter does not refer to the second epistle, nor to another now lost, but to the present epistle.

Vincent: 1Pe 5:12 - -- Briefly ( δι ' ὀλίγων ) Lit., through few (words). Compare Heb 13:22, where the expression is διὰ βραχέων , through b...

Briefly ( δι ' ὀλίγων )

Lit., through few (words). Compare Heb 13:22, where the expression is διὰ βραχέων , through brief words.

Vincent: 1Pe 5:12 - -- Testifying ( ἐπιμαρτυρῶν ) Only here in New Testament. See on 1Pe 5:1.

Testifying ( ἐπιμαρτυρῶν )

Only here in New Testament. See on 1Pe 5:1.

Vincent: 1Pe 5:12 - -- Wherein ye stand ( εἰς ἣν ἑστήκατε ) The best texts read στῆτε , imperative. So Rev., stand ye fast therein. Lit...

Wherein ye stand ( εἰς ἣν ἑστήκατε )

The best texts read στῆτε , imperative. So Rev., stand ye fast therein. Lit., " into which stand," the preposition with the verb having the pregnant force of entering into and standing fast in.

Vincent: 1Pe 5:13 - -- The church The word is not in the Greek, but is supplied with the feminine definite article ἡ . There is, however, a difference of opinion as ...

The church

The word is not in the Greek, but is supplied with the feminine definite article ἡ . There is, however, a difference of opinion as to the meaning of this feminine article. Some suppose a reference to Peter's own wife; others, to some prominent Christian woman in the church. Compare 2Jo 1:1. The majority of interpreters, however, refer it to the church.

Vincent: 1Pe 5:13 - -- Babylon Some understand in a figurative sense, as meaning Rome; others, literally, of Babylon on the Euphrates. In favor of the former view are t...

Babylon

Some understand in a figurative sense, as meaning Rome; others, literally, of Babylon on the Euphrates. In favor of the former view are the drift of ancient opinion and the Roman Catholic interpreters, with Luther and several noted modern expositors, as Ewald and Hoffmann. This, too, is the view of Canon Cook in the " Speaker's Commentary." In favor of the literal interpretation are the weighty names of Alford, Huther, Calvin, Neander, Weiss, and Reuss. Professor Salmond, in his admirable commentary on this epistle, has so forcibly summed up the testimony that we cannot do better than to give his comment entire: " In favor of this allegorical interpretation it is urged that there are other occurrences of Babylon in the New Testament as a mystical name for Rome (Rev 14:8; Rev 18:2, Rev 18:10); that it is in the highest degree unlikely that Peter should have made the Assyrian Babylon his residence or missionary centre, especially in view of a statement by Josephus indicating that the Emperor Claudius had expelled the Jews from that city and neighborhood; and that tradition connects Peter with Rome, but not with Babylon. The fact, however, that the word is mystically used in a mystical book like the Apocalypse - a book, too, which is steeped in the spirit and terminology of the Old Testament - is no argument for the mystical use of the word in writings of a different type. The allegorical interpretation becomes still less likely when it is observed that other geographical designations in this epistle (1Pe 1:1) have undoubtedly the literal meaning. The tradition itself, too, is uncertain. The statement in Josephus does not bear all that it is made to bear. There is no reason to suppose that, at the time when this epistle was written, the city of Rome was currently known among Christians as Babylon. On the contrary, wherever it is mentioned in the New Testament, with the single exception of the Apocalypse (and even there it is distinguished as 'Babylon, the great ') , it gets its usual name, Rome. So far, too, from the Assyrian Babylon being practically in a deserted state at this date, there is very good ground for believing that the Jewish population (not to speak of the heathen) of the city and vicinity was very considerable. For these and other reasons a succession of distinguished interpreters and historians, from Erasmus and Calvin, on to Neander, Weiss, Reuss, Huther, etc., have rightly held by the literal sense."

Vincent: 1Pe 5:13 - -- Marcus Rev., Mark. John Mark, the author of the gospel. See Introduction to Mark, on his relations to Peter.

Marcus

Rev., Mark. John Mark, the author of the gospel. See Introduction to Mark, on his relations to Peter.

Vincent: 1Pe 5:13 - -- My son Probably in a spiritual sense, though some, as Bengel, think that Peter's own son is referred to.

My son

Probably in a spiritual sense, though some, as Bengel, think that Peter's own son is referred to.

Wesley: 1Pe 5:1 - -- elder - So the first though not the head of the apostles appositely and modestly styles himself.

elder - So the first though not the head of the apostles appositely and modestly styles himself.

Wesley: 1Pe 5:1 - -- Having seen him suffer, and now suffering for him.

Having seen him suffer, and now suffering for him.

Wesley: 1Pe 5:2 - -- Both by doctrine and discipline.

Both by doctrine and discipline.

Wesley: 1Pe 5:2 - -- Unwillingly, as a burden.

Unwillingly, as a burden.

Wesley: 1Pe 5:2 - -- Which, if it be the motive of acting, is filthy beyond expression. O consider this, ye that leave one flock and go to another, merely because there is...

Which, if it be the motive of acting, is filthy beyond expression. O consider this, ye that leave one flock and go to another, merely because there is more gain, a large salary! Is it not astonishing that men can see no harm in this? that it is not only practised, but avowed, all over the nation?

Wesley: 1Pe 5:3 - -- Behaving in a haughty, domineering manner, as though you had dominion over their conscience. The word translated heritage, is, literally, the portions...

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.

Wesley: 1Pe 5:3 - -- This procures the most ready and free obedience.

This procures the most ready and free obedience.

Wesley: 1Pe 5:5 - -- In years.

In years.

Wesley: 1Pe 5:5 - -- Elder or younger.

Elder or younger.

Wesley: 1Pe 5:5 - -- Let every one be ready, upon all occasions, to give up his own will.

Let every one be ready, upon all occasions, to give up his own will.

Wesley: 1Pe 5:5 - -- Bind it on, (so the word signifies,) so that no force may be able to tear it from you. Jam 4:6; Pro 3:34

Bind it on, (so the word signifies,) so that no force may be able to tear it from you. Jam 4:6; Pro 3:34

Wesley: 1Pe 5:6 - -- Is in all troubles.

Is in all troubles.

Wesley: 1Pe 5:7 - -- In every want or pressure.

In every want or pressure.

Wesley: 1Pe 5:8 - -- But in the mean time watch. There is a close connexion between this, and the duly casting our care upon him. How deeply had St.

But in the mean time watch. There is a close connexion between this, and the duly casting our care upon him. How deeply had St.

Wesley: 1Pe 5:8 - -- As if he had said, Awake, and keep awake. Sleep no more: be this your care.

As if he had said, Awake, and keep awake. Sleep no more: be this your care.

Wesley: 1Pe 5:8 - -- Full of rage.

Full of rage.

Wesley: 1Pe 5:8 - -- With all subtilty likewise.

With all subtilty likewise.

Wesley: 1Pe 5:8 - -- Both soul and body.

Both soul and body.

Wesley: 1Pe 5:9 - -- That is, suffered by, your brethren, till the measure allotted them is filled up.

That is, suffered by, your brethren, till the measure allotted them is filled up.

Wesley: 1Pe 5:10 - -- By which alone the whole work is begun, continued, and finished in your soul.

By which alone the whole work is begun, continued, and finished in your soul.

Wesley: 1Pe 5:10 - -- A very little while compared with eternity.

A very little while compared with eternity.

Wesley: 1Pe 5:10 - -- Ye have only to watch and resist the devil: the rest God will perform.

Ye have only to watch and resist the devil: the rest God will perform.

Wesley: 1Pe 5:10 - -- That no defect may remain.

That no defect may remain.

Wesley: 1Pe 5:10 - -- That nothing may overthrow you.

That nothing may overthrow you.

Wesley: 1Pe 5:10 - -- That ye may conquer all adverse power.

That ye may conquer all adverse power.

Wesley: 1Pe 5:10 - -- As an house upon a rock. So the apostle, being converted, does now "strengthen his brethren."

As an house upon a rock. So the apostle, being converted, does now "strengthen his brethren."

Wesley: 1Pe 5:12 - -- As I judge, upon good grounds, though not by immediate inspiration.

As I judge, upon good grounds, though not by immediate inspiration.

Wesley: 1Pe 5:12 - -- That is, sent my letter by him.

That is, sent my letter by him.

Wesley: 1Pe 5:12 - -- To that which ye before heard from Paul, that this is the true gospel of the grace of God.

To that which ye before heard from Paul, that this is the true gospel of the grace of God.

Wesley: 1Pe 5:13 - -- Near which St. Peter probably was, when he wrote this epistle.

Near which St. Peter probably was, when he wrote this epistle.

Wesley: 1Pe 5:13 - -- Partaking of the same faith with you.

Partaking of the same faith with you.

Wesley: 1Pe 5:13 - -- It seems the evangelist.

It seems the evangelist.

Wesley: 1Pe 5:13 - -- Probably converted by St. Peter. And he had occasionally served him, "as a son in the gospel."

Probably converted by St. Peter. And he had occasionally served him, "as a son in the gospel."

JFB: 1Pe 5:1 - -- Alike in office and age (1Pe 5:5).

Alike in office and age (1Pe 5:5).

JFB: 1Pe 5:1 - -- To put one's self on a level with those whom we exhort, gives weight to one's exhortations (compare 2Jo 1:1-2). Peter, in true humility for the Gospel...

To put one's self on a level with those whom we exhort, gives weight to one's exhortations (compare 2Jo 1:1-2). Peter, in true humility for the Gospel's sake, does not put forward his apostleship here, wherein he presided over the elders. In the apostleship the apostles have no successors, for "the signs of an apostle" have not been transmitted. The presidents over the presbyters and deacons, by whatever name designated, angel, bishop, or moderator, &c., though of the same ORDER as the presbyters, yet have virtually succeeded to a superintendency of the Church analogous to that exercised by the apostles (this superintendency and priority existed from the earliest times after the apostles [TERTULLIAN]); just as the Jewish synagogue (the model which the Church followed) was governed by a council of presbyters, presided over by one of themselves, "the chief ruler of the synagogue." (Compare VITRINGA [Synagogue and Temple, Part II, chs. 3 and 7]).

JFB: 1Pe 5:1 - -- An eye-witness of Christ's sufferings, and so qualified to exhort you to believing patience in suffering for well-doing after His example (1Pe 4:19; 1...

An eye-witness of Christ's sufferings, and so qualified to exhort you to believing patience in suffering for well-doing after His example (1Pe 4:19; 1Pe 2:20). This explains the "therefore" inserted in the oldest manuscripts, "I therefore exhort," resuming exhortation from 1Pe 4:19. His higher dignity as an apostle is herein delicately implied, as eye-witnessing was a necessary qualification for apostleship: compare Peter's own speeches, Act 1:21-22; Act 2:32; Act 10:39.

JFB: 1Pe 5:1 - -- Implying the righteous recompense corresponding to the sufferings.

Implying the righteous recompense corresponding to the sufferings.

JFB: 1Pe 5:1 - -- According to Christ's promise; an earnest of which was given in the transfiguration.

According to Christ's promise; an earnest of which was given in the transfiguration.

JFB: 1Pe 5:2 - -- Greek, "Tend as a shepherd," by discipline and doctrine. Lead, feed, heed: by prayer, exhortation, government, and example. The dignity is marked by t...

Greek, "Tend as a shepherd," by discipline and doctrine. Lead, feed, heed: by prayer, exhortation, government, and example. The dignity is marked by the term "elder"; the duties of the office, to tend or oversee, by "bishop." Peter has in mind Christ's injunction to him, "Feed (tend) My sheep . . . Feed (pasture) My lambs" (Joh 21:16). He invites the elders to share with him the same duty (compare Act 20:28). The flock is Christ's.

JFB: 1Pe 5:2 - -- While having a concern for all the Church, your special duty is to feed that portion of it "which is among you."

While having a concern for all the Church, your special duty is to feed that portion of it "which is among you."

JFB: 1Pe 5:2 - -- Greek, "bishopric," or duty of bishops, that is, overseer.

Greek, "bishopric," or duty of bishops, that is, overseer.

JFB: 1Pe 5:2 - -- Necessity is laid upon them, but willingness prevents it being felt, both in undertaking and in fulfilling the duty [BENGEL]. "He is a true presbyter ...

Necessity is laid upon them, but willingness prevents it being felt, both in undertaking and in fulfilling the duty [BENGEL]. "He is a true presbyter and minister of the counsel of God who doeth and teacheth the things of the Lord, being not accounted righteous merely because he is a presbyter, but because righteous, chosen into the presbytery" [CLEMENT OF ALEXANDRIA].

JFB: 1Pe 5:2 - -- One oldest manuscript, Vulgate, Syriac, and Coptic, add, "as God would have it to be done" (Rom 8:27).

One oldest manuscript, Vulgate, Syriac, and Coptic, add, "as God would have it to be done" (Rom 8:27).

JFB: 1Pe 5:2 - -- (Isa 56:11; Tit 1:7).

JFB: 1Pe 5:2 - -- Promptly and heartily, without selfish motive of gain-seeking, as the Israelites gave their services willing-heartedly to the sanctuary.

Promptly and heartily, without selfish motive of gain-seeking, as the Israelites gave their services willing-heartedly to the sanctuary.

JFB: 1Pe 5:3 - -- Greek, "lording it": implying pride and oppression. "Not that we have dominion over your faith."

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

JFB: 1Pe 5:3 - -- Greek, "the inheritances," that is, the portions of the Church committed severally to your pastoral charge [BENGEL]. It is explained by "the flock" in...

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 1Pe 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."

JFB: 1Pe 5:3 - -- Greek, "becoming."

Greek, "becoming."

JFB: 1Pe 5:3 - -- The most effective recommendation of precept (1Ti 4:12). Tit 2:7, "patterns." So Jesus. "A monstrosity it is to see the highest rank joined with the m...

The most effective recommendation of precept (1Ti 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].

JFB: 1Pe 5:4 - -- "And so": as the result of "being ensamples" (1Pe 5:3).

"And so": as the result of "being ensamples" (1Pe 5:3).

JFB: 1Pe 5:4 - -- The title peculiarly Christ's own, not Peter's or the pope's.

The title peculiarly Christ's own, not Peter's or the pope's.

JFB: 1Pe 5:4 - -- Greek, "be manifested" (Col 3:4). Faith serves the Lord while still unseen.

Greek, "be manifested" (Col 3:4). Faith serves the Lord while still unseen.

JFB: 1Pe 5:4 - -- Greek, "stephanos," a garland of victory, the prize in the Grecian games, woven of ivy, parsley, myrtle, olive, or oak. Our crown is distinguished fro...

Greek, "stephanos," a garland of victory, the prize in the Grecian games, woven of ivy, parsley, myrtle, olive, or oak. Our crown is distinguished from theirs in that it is "incorruptible" and "fadeth not away," as the leaves of theirs soon did. "The crown of life." Not a kingly "crown" (a different Greek word, diadema): the prerogative of the Lord Jesus (Rev 19:12).

JFB: 1Pe 5:4 - -- Greek, "the glory," namely, to be then revealed (1Pe 5:1; 1Pe 4:13).

Greek, "the glory," namely, to be then revealed (1Pe 5:1; 1Pe 4:13).

JFB: 1Pe 5:4 - -- Greek, "amaranthine" (compare 1Pe 1:4).

Greek, "amaranthine" (compare 1Pe 1:4).

JFB: 1Pe 5:5 - -- The deacons were originally the younger men, the presbyters older; but subsequently as presbyter expressed the office of Church ruler or teacher, so G...

The deacons were originally the younger men, the presbyters older; but subsequently as presbyter expressed the office of Church ruler or teacher, so Greek "neoteros" means not (as literally) young men in age, but subordinate ministers and servants of the Church. So Christ uses the term "younger." For He explains it by "he that doth serve," literally, "he that ministereth as a deacon"; just as He explains "the greatness" by "he that is chief," literally, "he that ruleth," the very word applied to the bishops or presbyters. So "the young men" are undoubtedly the deacons of the Church of Jerusalem, of whom, as being all Hebrews, the Hellenistic Christians subsequently complained as neglecting their Grecian widows, whence arose the appointment of the seven others, Hellenistic deacons. So here, Peter, having exhorted the presbyters, or elders, not to lord it over those committed to them, adds, Likewise ye neoters or younger, that is, subordinate ministers and deacons, submit cheerfully to the command of the elders [MOSHEIM]. There is no Scripture sanction for "younger" meaning laymen in general (as ALFORD explains): its use in this sense is probably of later date. The "all of you" that follows, refers to the congregation generally; and it is likely that, like Paul, Peter should notice, previous to the general congregation, the subordinate ministers as well as the presbyters, writing as he did to the same region (Ephesus), and to confirm the teaching of the apostle of the Gentiles.

JFB: 1Pe 5:5 - -- To sum up all my exhortations in one.

To sum up all my exhortations in one.

JFB: 1Pe 5:5 - -- Omitted in the oldest manuscripts and versions, but TISCHENDORF quotes the Vatican manuscript for it. Then translate, "Gird (1Pe 1:13; 1Pe 4:1) fast o...

Omitted in the oldest manuscripts and versions, but TISCHENDORF quotes the Vatican manuscript for it. Then translate, "Gird (1Pe 1:13; 1Pe 4:1) fast on humility (lowliness of mind) to one another." The verb is literally, "tie on with a fast knot" [WAHL]. Or, "gird on humility as the slave dress (encomboma)": as the Lord girded Himself with a towel to perform a servile office of humility and love, washing His disciples' feet, a scene in which Peter had played an important part, so that he would naturally have it before his mind. Compare similarly 1Pe 5:2 with Joh 21:15-17. Clothing was the original badge of man's sin and shame. Pride caused the need of man's clothing, and pride still reigns in dress; the Christian therefore clothes himself in humility (1Pe 3:3-4). God provides him with the robe of Christ's righteousness, in order to receive which man must be stripped of pride.

JFB: 1Pe 5:5 - -- Quoted, as Jam 4:6, from Pro 3:34. Peter had James before his mind, and gives his Epistle inspired sanction. Compare 1Pe 5:9 with Jam 4:7, literally, ...

Quoted, as Jam 4:6, from Pro 3:34. Peter had James before his mind, and gives his Epistle inspired sanction. Compare 1Pe 5:9 with Jam 4:7, literally, "arrayeth Himself against." Other sins flee from God: pride alone opposeth itself to God; therefore, God also in turn opposes Himself to the proud [GERHARD in ALFORD]. Humility is the vessel of all graces [AUGUSTINE].

JFB: 1Pe 5:6 - -- Afflicting you (1Pe 3:15): "accept" His chastisements, and turn to Him that smiteth you. He depresses the proud and exalts the humble.

Afflicting you (1Pe 3:15): "accept" His chastisements, and turn to Him that smiteth you. He depresses the proud and exalts the humble.

JFB: 1Pe 5:6 - -- Wait humbly and patiently for His own fit time. One oldest manuscript and Vulgate read, "In the season of visitation," namely, His visitation in mercy...

Wait humbly and patiently for His own fit time. One oldest manuscript and Vulgate read, "In the season of visitation," namely, His visitation in mercy.

JFB: 1Pe 5:7 - -- Once for all: so the Greek aorist.

Once for all: so the Greek aorist.

JFB: 1Pe 5:7 - -- "anxiety? The advantage flowing from humbling ourselves under God's hand (1Pe 5:6) is confident reliance on His goodness. Exemption from care goes alo...

"anxiety? The advantage flowing from humbling ourselves under God's hand (1Pe 5:6) is confident reliance on His goodness. Exemption from care goes along with humble submission to God.

JFB: 1Pe 5:7 - -- Literally "respecting you." Care is a burden which faith casts off the man on his God. Compare Psa 22:10; Psa 37:5; Psa 55:22, to which Peter alludes;...

Literally "respecting you." Care is a burden which faith casts off the man on his God. Compare Psa 22:10; Psa 37:5; Psa 55:22, to which Peter alludes; Luk 12:22, Luk 12:37; Phi 4:6.

JFB: 1Pe 5:7 - -- Not so strong a Greek word as the previous Greek "anxiety."

Not so strong a Greek word as the previous Greek "anxiety."

JFB: 1Pe 5:8 - -- Peter has in mind Christ's warning to himself to watch against Satan, from forgetting which he fell.

Peter has in mind Christ's warning to himself to watch against Satan, from forgetting which he fell.

JFB: 1Pe 5:8 - -- "Care," that is, anxiety, will intoxicate the soul; therefore be sober, that is, self-restrained. Yet, lest this freedom from care should lead any to ...

"Care," that is, anxiety, will intoxicate the soul; therefore be sober, that is, self-restrained. Yet, lest this freedom from care should lead any to false security, he adds, "Be vigilant" against "your adversary." Let this be your "care." God provides, therefore do not be anxious. The devil seeks, therefore watch [BENGEL].

JFB: 1Pe 5:8 - -- Omitted in the oldest manuscripts The broken and disjointed sentences are more fervid and forcible. LUCIFER OF CAGLIARI reads as English Version.

Omitted in the oldest manuscripts The broken and disjointed sentences are more fervid and forcible. LUCIFER OF CAGLIARI reads as English Version.

JFB: 1Pe 5:8 - -- Literally, "opponent in a court of justice" (Zec 3:1). "Satan" means opponent. "Devil," accuser or slanderer (Rev 12:10). "The enemy" (Mat 13:39). "A ...

Literally, "opponent in a court of justice" (Zec 3:1). "Satan" means opponent. "Devil," accuser or slanderer (Rev 12:10). "The enemy" (Mat 13:39). "A murderer from the beginning" (Joh 8:44). He counteracts the Gospel and its agents. "The tempter."

JFB: 1Pe 5:8 - -- Implying his violent and insatiable thirst for prey as a hungry lion. Through man's sin he got God's justice on his side against us; but Christ, our A...

Implying his violent and insatiable thirst for prey as a hungry lion. Through man's sin he got God's justice on his side against us; but Christ, our Advocate, by fulfilling all the demands of justice for us, has made our redemption altogether consistent with justice.

JFB: 1Pe 5:8 - -- (Job 1:7; Job 2:2). So the children of the wicked one cannot rest. Evil spirits are in 2Pe 2:4; Jud 1:6, said to be already in chains of darkness and...

(Job 1:7; Job 2:2). So the children of the wicked one cannot rest. Evil spirits are in 2Pe 2:4; Jud 1:6, said to be already in chains of darkness and in hell. This probably means that this is their doom finally: a doom already begun in part; though for a time they are permitted to roam in the world (of which Satan is prince), especially in the dark air that surrounds the earth. Hence perhaps arises the miasma of the air at times, as physical and moral evil are closely connected.

JFB: 1Pe 5:8 - -- Entangle in worldly "care" (1Pe 5:7) and other snares, so as finally to destroy. Compare Rev 12:15-16.

Entangle in worldly "care" (1Pe 5:7) and other snares, so as finally to destroy. Compare Rev 12:15-16.

JFB: 1Pe 5:9 - -- (Luk 4:13; Eph 6:11-17; Jam 4:7.)

JFB: 1Pe 5:9 - -- Compare established in the truth," 2Pe 1:12. Satan's power exists only in respect to the unbelieving; the faithful he cannot hurt (1Jo 5:18). Faith gi...

Compare established in the truth," 2Pe 1:12. Satan's power exists only in respect to the unbelieving; the faithful he cannot hurt (1Jo 5:18). Faith gives strength to prayer, the great instrument against the foe (Jam 1:6, &c.).

JFB: 1Pe 5:9 - -- "encouragement not to faint in afflictions": your brethren suffer the same; nothing beyond the common lot of Christians befalls you (1Co 10:13). It is...

"encouragement not to faint in afflictions": your brethren suffer the same; nothing beyond the common lot of Christians befalls you (1Co 10:13). It is a sign of God's favor rather than displeasure, that Satan is allowed to harass you, as he did Job. Your fellow Christians have the same battle of faith and prayer against Satan.

JFB: 1Pe 5:9 - -- Are being accomplished according to the appointment of God.

Are being accomplished according to the appointment of God.

JFB: 1Pe 5:9 - -- Lying in the wicked one, and therefore necessarily the scene of "tribulation" (Joh 16:33).

Lying in the wicked one, and therefore necessarily the scene of "tribulation" (Joh 16:33).

JFB: 1Pe 5:10 - -- Comforting assurance that God will finally "perfect" His work of "grace" in them, after they have undergone the necessary previous suffering.

Comforting assurance that God will finally "perfect" His work of "grace" in them, after they have undergone the necessary previous suffering.

JFB: 1Pe 5:10 - -- Only do you watch and resist the foe: God will perform the rest [BENGEL].

Only do you watch and resist the foe: God will perform the rest [BENGEL].

JFB: 1Pe 5:10 - -- (Compare 1Pe 4:10). The God to whom as its source all grace is to be referred; who in grace completes what in grace He began. He from the first "calle...

(Compare 1Pe 4:10). The God to whom as its source all grace is to be referred; who in grace completes what in grace He began. He from the first "called (so the oldest manuscripts read for "us") unto (with a view to) glory." He will not let His purpose fall short of completion. If He does so in punishing, much more in grace. The three are fitly conjoined: the call, the glory to which we are called, and the way (suffering); the fourth is the ground of the calling, namely, the grace of God in Christ.

JFB: 1Pe 5:10 - -- Greek, "in." Christ is He in virtue of whom, and in union with whom, believers are called to glory. The opposite is "in the world" (1Pe 5:9; Joh 16:33...

Greek, "in." Christ is He in virtue of whom, and in union with whom, believers are called to glory. The opposite is "in the world" (1Pe 5:9; Joh 16:33).

JFB: 1Pe 5:10 - -- Join to "called you": suffering, as a necessary preliminary to glory, was contemplated in God's calling.

Join to "called you": suffering, as a necessary preliminary to glory, was contemplated in God's calling.

JFB: 1Pe 5:10 - -- Short and inconsiderable, as compared with the glory.

Short and inconsiderable, as compared with the glory.

JFB: 1Pe 5:10 - -- The two oldest manuscripts, and Vulgate and Coptic versions, read, "shall perfect (so that there shall be nothing defective in you), stablish, strengt...

The two oldest manuscripts, and Vulgate and Coptic versions, read, "shall perfect (so that there shall be nothing defective in you), stablish, strengthen," and omit "settle," literally, "ground," or "fix on a foundation." ALFORD reads it in spite of the oldest manuscripts The authority of the latter I prefer; moreover the climax seems to require rather a verb of completing the work of grace, than, as the Greek means, founding it. The Greek has, "shall HIMSELF perfect you": though you are called on to watch and resist the foe, God Himself must really do all in and through you. The same God who begins must Himself complete the work. The Greek for "stablish" (so as to be "steadfast in the faith," 1Pe 5:9) is the same as "strengthen," Luk 22:32. Peter has in mind Christ's charge, "When thou art converted, strengthen thy brethren." His exhortation accords with his name Peter, "Thou art Peter, and upon this rock I will build My Church." "Stablish," so as not to waver. "Strengthen" with might in the inner man by His Spirit, against the foe.

JFB: 1Pe 5:11 - -- Emphatic. To Him and Him alone: not to ourselves. Compare "Himself," see on 1Pe 5:10.

Emphatic. To Him and Him alone: not to ourselves. Compare "Himself," see on 1Pe 5:10.

JFB: 1Pe 5:11 - -- Omitted in the oldest manuscripts and versions.

Omitted in the oldest manuscripts and versions.

JFB: 1Pe 5:11 - -- Greek, "the might" shown in so "perfecting," you, 1Pe 5:10.

Greek, "the might" shown in so "perfecting," you, 1Pe 5:10.

JFB: 1Pe 5:12 - -- Silas, the companion of Paul and Timothy: a suitable messenger by whom to confirm, as Peter here does, Paul's doctrine of "the true grace of God" in t...

Silas, the companion of Paul and Timothy: a suitable messenger by whom to confirm, as Peter here does, Paul's doctrine of "the true grace of God" in the same churches (compare 2Pe 3:16). We never meet with Silvanus as Paul's companion after Paul's last journey to Jerusalem. His connection with Peter was plainly subsequent to that journey.

JFB: 1Pe 5:12 - -- Join "faithful unto you [STEIGER], as I suppose." Silvanus may have stood in a close relation to the churches in Asia, perhaps having taken the oversi...

Join "faithful unto you [STEIGER], as I suppose." Silvanus may have stood in a close relation to the churches in Asia, perhaps having taken the oversight of them after Paul's departure, and had afterwards gone to Peter, by whom he is now sent back to them with this Epistle. He did not know, by positive observation, Silvanus' faithfulness to them; he therefore says, "faithful to you, as I suppose," from the accounts I hear; not expressing doubt. ALFORD joins "I have written unto you," which the Greek order favors. The seeming uncertainty, thus, is not as to Silvanus' faithfulness, which strongly marked by the Greek article, but as to whether he or some other would prove to be the bearer of the letter, addressed as it was to five provinces, all of which Silvanus might not reach: "By Silvanus, that faithful brother, as expect, I have Written to you" [BIRKS].

JFB: 1Pe 5:12 - -- Greek, "in few (words)," as compared with the importance of the subject (Heb 13:22).

Greek, "in few (words)," as compared with the importance of the subject (Heb 13:22).

JFB: 1Pe 5:12 - -- Not so much formally teaching doctrines, which could not be done in so "few words."

Not so much formally teaching doctrines, which could not be done in so "few words."

JFB: 1Pe 5:12 - -- Bearing my testimony in confirmation (so the Greek compound verb implies) of that truth which ye have already heard from Paul and Silas (1Jo 2:27).

Bearing my testimony in confirmation (so the Greek compound verb implies) of that truth which ye have already heard from Paul and Silas (1Jo 2:27).

JFB: 1Pe 5:12 - -- Of which I have just written, and of which Paul before testified to you (whose testimony, now that he was no longer in those regions, was called in qu...

Of which I have just written, and of which Paul before testified to you (whose testimony, now that he was no longer in those regions, was called in question probably by some; compare 2Pe 3:15-16). 2Pe 1:12, "the present truth," namely, the grace formerly promised by the prophets, and now manifested to you. "Grace" is the keynote of Paul's doctrine which Peter now confirms (Eph 2:5, Eph 2:8). Their sufferings for the Gospel made them to need some attestation and confirmation of the truth, that they should not fall back from it.

JFB: 1Pe 5:12 - -- The oldest manuscripts read imperatively, "Stand ye." Literally, "into which (having been already admitted, 1Pe 1:8, 1Pe 1:21; 1Pe 2:7-9) stand (there...

The oldest manuscripts read imperatively, "Stand ye." Literally, "into which (having been already admitted, 1Pe 1:8, 1Pe 1:21; 1Pe 2:7-9) stand (therein)." Peter seems to have in mind Paul's words (Rom 5:2; 1Co 15:1). "The grace wherein we stand must be true, and our standing in it true also" [BENGEL]. Compare in "He began his Epistle with grace (1Pe 1:2), he finishes it with grace, he has besprinkled the middle with grace, that in every part he might teach that the Church is not saved but by grace."

JFB: 1Pe 5:13 - -- ALFORD, BENGEL, and others translate, "She that is elected together with you in Babylon," namely, Peter's wife, whom he led about with him in his miss...

ALFORD, BENGEL, and others translate, "She that is elected together with you in Babylon," namely, Peter's wife, whom he led about with him in his missionary journeys. Compare 1Pe 3:7, "heirs together of the grace of life." But why she should be called "elected together with you in Babylon," as if there had been no Christian woman in Babylon besides, is inexplicable on this view. In English Version the sense is clear: "That portion of the whole dispersion (1Pe 1:1, Greek), or Church of Christianized Jews, with Gentile converts, which resides in Babylon." As Peter and John were closely associated, Peter addresses the Church in John's peculiar province, Asia, and closes with "your co-elect sister Church at Babylon saluteth you"; and John similarly addresses the "elect lady," that is, the Church in Babylon, and closes with "the children of thine elect sister (the Asiatic Church) greet thee"; (compare Introduction to Second John). ERASMUS explains, "Mark who is in the place of a son to me": compare Act 12:12, implying Peter's connection with Mark; whence the mention of him in connection with the Church at Babylon, in which he labored under Peter before he went to Alexandria is not unnatural. PAPIAS reports from the presbyter John [EUSEBIUS, Ecclesiastical History, 3.39], that Mark was interpreter of Peter, recording in his Gospel the facts related to him by Peter. Silvanus or Silas had been substituted for John Mark, as Paul's companion, because of Mark's temporary unfaithfulness. But now Mark restored is associated with Silvanus, Paul's companion, in Peter's esteem, as Mark was already reinstated in Paul's esteem. That Mark had a spiritual connection with the Asiatic' churches which Peter addresses, and so naturally salutes them, appears from 2Ti 4:11; Col 4:10.

JFB: 1Pe 5:13 - -- The Chaldean Babylon on the Euphrates. See Introduction, ON THE PLACE OF WRITING this Epistle, in proof that Rome is not meant as Papists assert; comp...

The Chaldean Babylon on the Euphrates. See Introduction, ON THE PLACE OF WRITING this Epistle, in proof that Rome is not meant as Papists assert; compare LIGHTFOOT sermon. How unlikely that in a friendly salutation the enigmatical title of Rome given in prophecy (John, Rev 17:5), should be used! Babylon was the center from which the Asiatic dispersion whom Peter addresses was derived. PHILO [The Embassy to Gaius, 36] and JOSEPHUS [Antiquities, 15.2.2; 23.12] inform us that Babylon contained a great many Jews in the apostolic age (whereas those at Rome were comparatively few, about eight thousand [JOSEPHUS, Antiquities, 17.11]); so it would naturally be visited by the apostle of the circumcision. It was the headquarters of those whom he had so successfully addressed on Pentecost, Act 2:9, Jewish "Parthians . . . dwellers in Mesopotamia" (the Parthians were then masters of Mesopotamian Babylon); these he ministered to in person. His other hearers, the Jewish "dwellers in Cappadocia, Pontus, Asia, Phrygia, Pamphylia," he now ministers to by letter. The earliest distinct authority for Peter's martyrdom at Rome is DIONYSIUS, bishop of Corinth, in the latter half of the second century. The desirableness of representing Peter and Paul, the two leading apostles, as together founding the Church of the metropolis, seems to have originated the tradition. CLEMENT OF ROME [First Epistle to the Corinthians, 4.5], often quoted for, is really against it. He mentions Paul and Peter together, but makes it as a distinguishing circumstance of Paul, that he preached both in the East and West, implying that Peter never was in the West. In 2Pe 1:14, he says, "I must shortly put off this tabernacle," implying his martyrdom was near, yet he makes no allusion to Rome, or any intention of his visiting it.

Clarke: 1Pe 5:1 - -- 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...

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, Act 14:23; 1Ti 5:17. And that these were the same as bishops the next verse proves

Clarke: 1Pe 5:1 - -- 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 wa...

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 s ervus 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

Clarke: 1Pe 5:1 - -- 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 p...

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

Clarke: 1Pe 5:1 - -- 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; an...

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.

Clarke: 1Pe 5:2 - -- Feed the flock - Do not fleece the flock

Feed the flock - Do not fleece the flock

Clarke: 1Pe 5:2 - -- Taking the oversight - Επισκοπουντες· Discharging the office of bishops or superintendents. This is another proof that bishop and pr...

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

Clarke: 1Pe 5:2 - -- Not by constraint - The office was laborious and dangerous, especially in these times of persecution; it is no wonder then that even those who were ...

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

Clarke: 1Pe 5:2 - -- Not for filthy lucre - Could the office of a bishop, in those early days, and in the time of persecution, be a lucrative office? Does not the Spirit...

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

Clarke: 1Pe 5:2 - -- But of a ready mind - Doing all for Christ’ s sake, and through love to immortal souls.

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

Clarke: 1Pe 5:3 - -- 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 t...

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 eclesiastico-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 neighbor, 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.

Clarke: 1Pe 5:4 - -- When the chief Shepherd - That is, the Lord Jesus Christ, whose is the flock, and who provides the pasture, and from whom, if ye are legally called ...

When the chief Shepherd - That is, the Lord Jesus Christ, whose is the flock, and who provides the pasture, and from whom, if ye are legally called to the most awful work of preaching the Gospel, ye have received your commission; when he shall appear to judge the world in righteousness, ye who have fed his flock, who have taken the superintendency of it, not by constraint, nor for filthy lucre’ s sake, not as lords over the heritage, but with a ready mind, employing body, soul, spirit, time and talents, in endeavoring to pluck sinners as brands from eternal burnings, and build up the Church of Christ on its most holy faith; Ye shall receive a crown of glory that fadeth not away, an eternal nearness and intimacy with the ineffably glorious God; so that ye who have turned many to righteousness shall shine, not merely as stars, but as suns in the kingdom of your Father! O ye heavenly-minded, diligent, self-denying pastors after God’ s own heart, whether ye be in the Church established by the state, or in those divisions widely separated from, or nearly connected with it, take courage; preach Jesus; press through all difficulties in the faith of your God; fear no evil while meditating nothing but good. Ye are stars in the right hand of Jesus, who walks among your golden candlesticks, and has lighted that lamp of life which ye are appointed to trim; fear not, your labor in the Lord cannot be in vain! Never, never can ye preach one sermon in the spirit of your office, which the God of all grace shall permit to be unfruitful; ye carry and sow the seed of the kingdom by the command and on the authority of your God; ye sow it, and the heavens shall drop down dew upon it. Ye may go forth weeping, though bearing this precious seed; but ye shall doubtless come again with rejoicing, bringing your sheaves with you. Amen, even so, Lord Jesus!

Clarke: 1Pe 5:5 - -- Likewise, ye younger - Νεωτεροι probably means here inferiors, or those not in sacred offices; and may be understood as referring to the p...

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

Clarke: 1Pe 5:5 - -- Be subject one to another - Strive all to serve each other; let the pastors strive to serve the people, and the people the pastors; and let there be...

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

Clarke: 1Pe 5:5 - -- Be clothed with humility - To be clothed with a thing or person is a Greek mode of speech for being that thing or person with which a man is said to...

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

Clarke: 1Pe 5:6 - -- Humble yourselves - Those who submit patiently to the dispensations of God’ s providence he lifts up; those who lift themselves up, God thrusts...

Humble yourselves - Those who submit patiently to the dispensations of God’ s providence he lifts up; those who lift themselves up, God thrusts down

If we humble not ourselves under God’ s grace, he will humble us under his judgments. Those who patiently submit to him, he exalts in due time; if his hand be mighty to depress, it is also mighty to exalt.

Clarke: 1Pe 5:7 - -- Casting all your care - Την μεριμναν· Your anxiety, your distracting care, on him, for he careth for you, ὁτι αυτω μελε...

Casting all your care - Την μεριμναν· Your anxiety, your distracting care, on him, for he careth for you, ὁτι αυτω μελει περι ὑμων, for he meddles or concerns himself, with the things that interest you. Whatever things concern a follower of God, whether they be spiritual or temporal, or whether in themselves great or small, God concerns himself with them; what affects them affects him; in all their afflictions he is afflicted. He who knows that God cares for him, need have no anxious cares about himself. This is a plain reference to Psa 55:22 : Cast thy burden upon the Lord, and he will sustain thee. He will bear both thee and thy burden.

Clarke: 1Pe 5:8 - -- Be sober - Avoid drunkenness of your senses, and drunkenness in your souls; be not overcharged with the concerns of the world

Be sober - Avoid drunkenness of your senses, and drunkenness in your souls; be not overcharged with the concerns of the world

Clarke: 1Pe 5:8 - -- Be vigilant - Awake, and keep awake; be always watchful; never be off your guard; your enemies are alert, they are never off theirs

Be vigilant - Awake, and keep awake; be always watchful; never be off your guard; your enemies are alert, they are never off theirs

Clarke: 1Pe 5:8 - -- Your adversary the devil - This is the reason why ye should be sober and vigilant; ye have an ever active, implacable, subtle enemy to contend with....

Your adversary the devil - This is the reason why ye should be sober and vigilant; ye have an ever active, implacable, subtle enemy to contend with. He walketh about - he has access to you everywhere; he knows your feelings and your propensities, and informs himself of all your circumstances; only God can know more and do more than he, therefore your care must be cast upon God

Clarke: 1Pe 5:8 - -- As a roaring lion - Satan tempts under three forms 1.    The subtle serpent; to beguile our senses, pervert our judgment, and enchant...

As a roaring lion - Satan tempts under three forms

1.    The subtle serpent; to beguile our senses, pervert our judgment, and enchant our imagination

2.    As an angel of light; to deceive us with false views of spiritual things, refinements in religion, and presumption on the providence and grace of God

3.    As a roaring lion; to bear us down, and destroy us by violent opposition, persecution, and death. Thus he was acting towards the followers of God at Pontus, etc., who were now suffering a grievous persecution

Clarke: 1Pe 5:8 - -- Walketh about - Traversing the earth; a plain reference to Job 2:2, which see

Walketh about - Traversing the earth; a plain reference to Job 2:2, which see

Clarke: 1Pe 5:8 - -- Seeking whom he may devour - Τινα καταπιῃ· Whom he may gulp down. It is not every one that he can swallow down: those who are sober ...

Seeking whom he may devour - Τινα καταπιῃ· Whom he may gulp down. It is not every one that he can swallow down: those who are sober and vigilant are proof against him, these he May Not swallow down; those who are drunken with the cares of this world, etc., and are unwatchful, these he May swallow down. There is a beauty in this verse, and a striking apposition between the first and last words, which I think have not been noticed: Be sober, νηψατε from νη, not, and πιειν to drink; do not drink, do not swallow down: and the word καταπιῃ, from κατα, down, and πιειν, to drink. If you swallow strong drink down, the devil will swallow you down. Hear this, ye drunkards, topers, tipplers, or by whatsoever name you are known in society, or among your fellow sinners. Strong drink is not only the way to the devil, but the devil’ s way into you; and Ye are such as the devil particularly May swallow down.

Clarke: 1Pe 5:9 - -- Whom resist - Stand against him, αντιστητε . Though invulnerable, he is not unconquerable: the weakest follower of God can confound and ov...

Whom resist - Stand against him, αντιστητε . Though invulnerable, he is not unconquerable: the weakest follower of God can confound and overpower him, if he continue steadfast in the faith - believing on the Son of God, and walking uprightly before him. To a soul thus engaged he can do no damage

Clarke: 1Pe 5:9 - -- The same afflictions are accomplished in your brethren - It is the lot of all the disciples of Christ to suffer persecution. The brotherhood, αδ...

The same afflictions are accomplished in your brethren - It is the lot of all the disciples of Christ to suffer persecution. The brotherhood, αδελφοτης, the Christian Church, everywhere is exposed to the assaults of men and devils; you are persecuted by the heathen among whom ye live, and from among whom ye are gathered into the fold of Christ: but even those who profess the same faith with you, and who are resident among the Jews, (for so I think εν κοσμῳ, in the world, is here to be understood), are also persecuted, both heathens and Jews being equally opposed to the pure and holy doctrines of the Gospel. Any man who has read the Greek Testament with any attention must have observed a vast number of places in which the word κοσμος, which we translate world, means the Jewish people and the Jewish state, and nothing else.

Clarke: 1Pe 5:10 - -- But the God of all grace - The Fountain of infinite compassion, mercy, and goodness. Mohammed has conveyed this fine description of the Divine Being...

But the God of all grace - The Fountain of infinite compassion, mercy, and goodness. Mohammed has conveyed this fine description of the Divine Being in the words with which he commences every surat or chapter of his Koran, two excepted; viz.

Bismillahi arrahmani arraheemi

Of which the best translation that can be given is that of the apostle, In the name of the God of all grace; the God who is the most merciful and the most compassionate, who is an exuberant Fountain of love and compassion to all his intelligent offspring

Clarke: 1Pe 5:10 - -- Who hath called us - By the preaching of the Gospel

Who hath called us - By the preaching of the Gospel

Clarke: 1Pe 5:10 - -- Unto his eternal glory - To the infinite felicity of the heavenly state

Unto his eternal glory - To the infinite felicity of the heavenly state

Clarke: 1Pe 5:10 - -- By Christ Jesus - Through the merit of his passion and death, by the influence of his Holy Spirit, by the precepts of his Gospel, and by the splendo...

By Christ Jesus - Through the merit of his passion and death, by the influence of his Holy Spirit, by the precepts of his Gospel, and by the splendor of his own example

Clarke: 1Pe 5:10 - -- After that ye have suffered a while - Ολιγον παθοντας· Having suffered a little time; that is, while ye are enduring these persecut...

After that ye have suffered a while - Ολιγον παθοντας· Having suffered a little time; that is, while ye are enduring these persecutions, God will cause all to work together for your good

Clarke: 1Pe 5:10 - -- Make you perfect - Καταρτισει, στηριξει, σθενωσει, θεμελιωσει· All these words are read in the future tense b...

Make you perfect - Καταρτισει, στηριξει, σθενωσει, θεμελιωσει· All these words are read in the future tense by the best MSS. and versions

He will make you perfect. - Καταρτισει· Put you in complete joint as the timbers of a building

Clarke: 1Pe 5:10 - -- Stablish - Στηριξει· Make you firm in every part; adapt you strongly to each other, so that you may be mutual supports, the whole buildin...

Stablish - Στηριξει· Make you firm in every part; adapt you strongly to each other, so that you may be mutual supports, the whole building being one in the Lord

Clarke: 1Pe 5:10 - -- Strengthen - Σθενωσει· Cramp and bind every part, so that there shall be no danger of warping, splitting, or falling

Strengthen - Σθενωσει· Cramp and bind every part, so that there shall be no danger of warping, splitting, or falling

Clarke: 1Pe 5:10 - -- Settle - Θεμελιωσει· Cause all to rest so evenly and firmly upon the best and surest foundation, that ye may grow together to a holy te...

Settle - Θεμελιωσει· Cause all to rest so evenly and firmly upon the best and surest foundation, that ye may grow together to a holy temple in the Lord: in a word, that ye may be complete in all the mind that was in Christ; supported in all your trials and difficulties; strengthened to resist and overcome all your enemies; and after all abide, firmly founded, in the truth of grace. All these phrases are architectural; and the apostle has again in view the fine image which he produced 1Pe 2:5 (note).

Clarke: 1Pe 5:11 - -- To him - The God of all grace, be glory - l honor and praise be ascribed, and dominion - e government of heaven, earth, and hell, for ever - rough t...

To him - The God of all grace, be glory - l honor and praise be ascribed, and dominion - e government of heaven, earth, and hell, for ever - rough time, and ever - rough eternity. Amen - be it, so let it be, and so it shall be. Amen and Amen!

Clarke: 1Pe 5:12 - -- By Silvanus, a faithful brother unto you, as I suppose - To say the least of this translation, it is extremely obscure, and not put together with th...

By Silvanus, a faithful brother unto you, as I suppose - To say the least of this translation, it is extremely obscure, and not put together with that elegance which is usual to our translators. I see no reason why the clause may not be thus translated: I have written to you, as I consider, briefly, by Silvanus, the faithful brother. On all hands it is allowed that this Silvanus was the same as Silas, Paul’ s faithful companion in travel, mentioned Act 15:40; Act 16:19; and, if he were the same, Peter could never say as I suppose to his faith and piety: but he might well say this to the shortness of his epistle, notwithstanding the many and important subjects which it embraced. See the Syriac, Vulgate, etc. If the words be applied to Silvanus, they must be taken in a sense in which they are often used: "I conclude him to be a trustworthy person; one by whom I may safely send this letter; who will take care to travel through the different regions in Asia, Pontus, Galatia, and Bithynia; read it in every Church; and leave a copy for the encouragement and instruction of Christ’ s flock."And in such a state of the Church, in such countries, no ordinary person could have been intrusted with such a message

Clarke: 1Pe 5:12 - -- Exhorting - Calling upon you to be faithful, humble, and steady

Exhorting - Calling upon you to be faithful, humble, and steady

Clarke: 1Pe 5:12 - -- And testifying - Επιμαρτυρων, Earnestly witnessing, that it is the true grace - the genuine Gospel of Jesus Christ, in which ye stand, a...

And testifying - Επιμαρτυρων, Earnestly witnessing, that it is the true grace - the genuine Gospel of Jesus Christ, in which ye stand, and in which ye should persevere to the end.

Clarke: 1Pe 5:13 - -- The Church that is at Babylon - After considering all that has been said by learned men and critics on this place, I am quite of opinion that the ap...

The Church that is at Babylon - After considering all that has been said by learned men and critics on this place, I am quite of opinion that the apostle does not mean Babylon in Egypt, nor Jerusalem, nor Rome as figurative Babylon, but the ancient celebrated Babylon in Assyria, which was, as Dr. Benson observes, the metropolis of the eastern dispersion of the Jews; but as I have said so much on this subject in the preface, I beg leave to refer the reader to that place

Instead of Babylon, some MSS. mentioned by Syncellus in his Chronicon have Ιοππῃ, Joppa; and one has Ῥωμῃ, Rome, in the margin, probably as the meaning, according to the writer, of the word Babylon

Clarke: 1Pe 5:13 - -- Elected together with you - Συνεκλεκτη· Fellow elect, or elected jointly with you. Probably meaning that they, and the believers at Bab...

Elected together with you - Συνεκλεκτη· Fellow elect, or elected jointly with you. Probably meaning that they, and the believers at Babylon, received the Gospel about the same time. On the election of those to whom St. Peter wrote, see the notes on 1Pe 1:2

Clarke: 1Pe 5:13 - -- And ...Marcus my son - This is supposed to be the same person who is mentioned Act 12:12, and who is known by the name of John Mark; he was sister&#...

And ...Marcus my son - This is supposed to be the same person who is mentioned Act 12:12, and who is known by the name of John Mark; he was sister’ s son to Barnabas, Col 4:10, his mother’ s name was Mary, and he is the same who wrote the gospel that goes under his name. He is called here Peter’ s son, i.e. according to the faith, Peter having been probably the means of his conversion. This is very likely, as Peter seems to have been intimate at his mother’ s house. See the account, Act 12:6-17.

Calvin: 1Pe 5:1 - -- 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 po...

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

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

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

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

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

Calvin: 1Pe 5:2 - -- 2.Feed the flock of God We hence learn what the word presbyter imports, even that it includes the office of feeding. It is for a far different end ...

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

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

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

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

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

Calvin: 1Pe 5:3 - -- 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 her...

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.

Calvin: 1Pe 5:4 - -- 4.When the chief Shepherd shall appear Except pastors retain this end in view, it can by no means be that they will in good earnest proceed in the co...

4.When the chief Shepherd shall appear Except pastors retain this end in view, it can by no means be that they will in good earnest proceed in the course of their calling, but will, on the contrary, become often faint; for there are innumerable hindrances which are sufficient to discourage the most prudent. They have often to do with ungrateful men, from whom they receive an unworthy reward; long and great labors are often in vain; Satan sometimes prevails in his wicked devices. Lest, then, the faithful servant of Christ should be broken down, there is for him one and only one remedy, — to turn his eyes to the coming of Christ. Thus it will be, that he, who seems to derive no encouragement from men, will assiduously go on in his labors, knowing that a great reward is prepared for him by the Lord. And further, lest a protracted expectation should produce languor, he at the same time sets forth the greatness of the reward, which is sufficient to compensate for all delay: An unfading crown of glory, he says, awaits you.

It ought also to be observed, that he calls Christ the chief Pastor; for we are to rule the Church under him and in his name, in no other way but that he should be still really the Pastor. So the word chief here does not only mean the principal, but him whose power all others ought to submit to, as they do not represent him except according to his command and authority.

Calvin: 1Pe 5:5 - -- 5.Likewise, ye younger The word elder is put here in a sense different from what it had before; for it is necessary, when a contrast is made betwee...

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

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

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

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

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

Calvin: 1Pe 5:6 - -- 6.Humble yourselves therefore We must ever bear in mind for what end he bids us to be humble before God, even that we may be more courteous and kind ...

6.Humble yourselves therefore We must ever bear in mind for what end he bids us to be humble before God, even that we may be more courteous and kind to our brethren, and not refuse to submit to them as far as love demands. Then they who are haughty and refractory towards men, are, he says, acting insolently towards God. He therefore exhorts all the godly to submit to God’s authority; and he calls God’s power his hand, that he might make them to fear the more. For though hand is often applied to God, yet it is to be understood here according to the circumstances of the passage. But as we are wont commonly to fear, lest our humility should be a disadvantage to us, and others might for this reason grow more insolent, Peter meets this objection, and promises eminency to all who humble themselves.

But he adds, in due time, that he might at the same time obviate too much haste. He then intimates that it is necessary for us to learn humility now, but that the Lord well knows when it is expedient for us to be elevated. Thus it behoves us to yield to his counsel.

Calvin: 1Pe 5:7 - -- 7.Casting all our care He more fully sets forth here the providence of God. For whence are these proverbial sayings, “We shall have to howl among w...

7.Casting all our care He more fully sets forth here the providence of God. For whence are these proverbial sayings, “We shall have to howl among wolves,” and, “They are foolish who are like sheep, exposing themselves to wolves to be devoured,” except that we think that by our humility we set loose the reins to the audacity of the ungodly, so that they insult us more wantonly? But this fear arises from our ignorance of divine providence. Now, on the other hand, as soon as we are convinced that God cares for us, our minds are easily led to patience and humility. Lest, then, the wickedness of men should tempt us to a fierceness of mind, the Apostle prescribes to us a remedy, and also David does in Psa 37:5, so that having cast our care on God, we may calmly rest. For all those who recumb not on God’s providence must necessarily be in constant turmoil and violently assail others. We ought the more to dwell on this thought, that God cares for us, in order, first, that we may have peace within; and, secondly, that we may be humble and meek towards men.

But we are not thus bidden to cast all our care on God, as though God wished us to have strong hearts, and to be void of all feeling; but lest fear or anxiety should drive us to impatience. In like manner, the knowledge of divine providence does not free men from every care, that they may securely indulge themselves; for it ought not to encourage the torpidity of the flesh, but to bring rest to faith.

Calvin: 1Pe 5:8 - -- 8.Be sober This explanation extends wider, that as we have war with a most fierce and most powerful enemy, we are to be strenuous in resisting him. B...

8.Be sober This explanation extends wider, that as we have war with a most fierce and most powerful enemy, we are to be strenuous in resisting him. But he uses a twofold metaphor, that they were to be sober, and that they were to exercise watchfulness. Surfeiting produces sloth and sleep; even so they who indulge in earthly cares and pleasures, think of nothing else, being under the power of spiritual lethargy.

We now perceive what the meaning of the Apostle is. We must, he says, carry on a warfare in this world; and he reminds us that we have to do with no common enemy, but one who, like a lion, runs here and there, ready to devour. He hence concludes that we ought carefully to watch. Paul stimulates us with the same argument in Eph 6:10, where he says that we have a contest not with flesh and blood, but with spiritual wickedness, etc. But we too often turn peace into sloth, and hence it comes that the enemy then circumvents and overwhelms us; for, as though placed beyond the reach of danger, we indulge ourselves according to the will of the flesh.

He compares the devil to a lion, as though he had said, that he is a savage wild beast. He says that he goes round to devour, in order to rouse us to wariness. He calls him the adversary of the godly, that they might know that they worship God and profess faith in Christ on this condition, that they are to have continual war with the devil, for he does not spare the members who fights with the head.

Calvin: 1Pe 5:9 - -- 9.Whom resist As the power of an enemy ought to stimulate us and make us more careful, so there would be danger lest our hearts failed through immode...

9.Whom resist As the power of an enemy ought to stimulate us and make us more careful, so there would be danger lest our hearts failed through immoderate fear, except the hope of victory were given us. This then is what the Apostle speaks of; he shows that the issue of the war will be prosperous, if we indeed fight under the banner of Christ; for whosoever comes to this contest, endued with faith, he declares that he will certainly be a conqueror.

Resist, he says; but some one may ask, how? To this he answers, there is sufficient strength in faith. Paul, in the passage which I have already quoted, enumerates the various parts of our armor, but the meaning is the same, (Eph 6:13,) for John testifies that faith alone is our victory over the world.

Knowing that the same afflictions, or sufferings. It is another consolation, that we have a contest in common with all the children of God; for Satan dangerously tries us, when he separates us from the body of Christ. We have heard how he attempted to storm the courage of Job,

“Look to the saints, has any one of them suffered such a thing?”
Job 5:1.

The Apostle on the other hand, reminds us here that nothing happens to us but what we see does happen to other members of the Church. Moreover a fellowship, or a similar condition, with all the saints, ought by no means to be refused by us.

By saying that the same sufferings are accomplished, he means what Paul declares in Col 1:24, that what remains of the sufferings of Christ is daily fulfilled in the faithful.

The words, that are in the world, may be explained in two ways, either that God proves his faithful people indiscriminately everywhere in the world, or that the necessity of fighting awaits us as long as we are in the world. But we must observe that having said before that we are assailed by Satan, he then immediately refers to every kind of afflictions. We hence gather that we have always to do with our spiritual enemy, however adversities may come, or whatever they may be, whether diseases oppress us, or the barrenness of the land threatens us with famine, or men persecute us.

Calvin: 1Pe 5:10 - -- 10.But the God of all grace After having sufficiently dwelt on admonitions, he now turns to prayer; for doctrine is in vain poured forth into the air...

10.But the God of all grace After having sufficiently dwelt on admonitions, he now turns to prayer; for doctrine is in vain poured forth into the air, unless God works by his Spirit. And this example ought to be followed by all the ministers of God, that is, to pray that he may give success to their labors; for otherwise they effect nothing either by planting or by watering.

Some copies have the future tense, as though a promise is made; but the other reading is more commonly received. At the same time, the Apostle, by praying God, confirms those to whom he was writing, for when he calls God the author of all grace, and reminds them that they were called to eternal glory, his purpose no doubt was, to confirm them in the conviction, that the work of their salvation, which he had begun, would be completed.

He is called the God of all grace from the effect, from the gifts he bestows, according to the Hebrew manner. 56 And he mentions expressly all grace, first that they might learn that every blessing is to be ascribed to God; and secondly, that one grace is connected with another, so that they might hope in future for the addition of those graces in which they were hitherto wanting.

Who hath called us This, as I have said, serves to increase confidence, because God is led not only by his goodness, but also by his gracious benevolence, to aid us more and more. He does not simply mention calling, but he shews wherefore they were called, even that they might obtain eternal glory. He further fixes the foundation of calling in Christ. Both these things serve to give perpetual confidence, for if our calling is founded on Christ, and refers to the celestial kingdom of God and a blessed immortality, it follows that it is not transient nor fading.

It may also be right, by the way, to observe that when he says that we are called in Christ, first, our calling is established, because it is rightly founded; and secondly, that all respect to our worthiness and merit is excluded; for that God, by the preaching of the gospel, invites us to himself, it is altogether gratuitous; and it is still a greater grace that he efficaciously touches our hearts so as to lead us to obey his voice. Now Peter especially addresses the faithful; he therefore connects the efficacious power of the Spirit with the outward doctrine.

As to the three words which follow, some copies have them in the ablative case, which may be rendered in Latin by gerunds ( fulciendo, roborando, stabiliendo ) by supporting, by strengthening, by establishing. 57 But in this there is not much importance with regard to the meaning. Besides, Peter intends the same thing by all these words, even to confirm the faithful; and he uses these several words for this purpose, that we may know that to follow our course is a matter of no common difficulty, and that therefore we need the special grace of God. The words suffered a while, inserted here, shew that the time of suffering is but short, and this is no small consolation.

Calvin: 1Pe 5:11 - -- 11.To him be glory That he might add more confidence to the godly, he breaks out into thanksgiving. Though this be read in the indicative as well as ...

11.To him be glory That he might add more confidence to the godly, he breaks out into thanksgiving. Though this be read in the indicative as well as in the optative mood, still the meaning is nearly the same.

Calvin: 1Pe 5:12 - -- 12.By Silvanus He exhorts them at the conclusion of the Epistle to constancy in the faith: yea, he declares that his design in writing, was to retain...

12.By Silvanus He exhorts them at the conclusion of the Epistle to constancy in the faith: yea, he declares that his design in writing, was to retain them in obedience to the doctrine which they had embraced. But he first commends the brevity of his Epistle, lest the reading of it should be tedious to them; and, secondly, he adds a short commendation of his messenger, that the living voice might be added to what was written; for this was the design of the testimony he bears to his fidelity. But the exception, as I suppose, or think, was added, either as token of modesty or to let them surely know, that he spoke according to the conviction of his own mind; and it was unreasonable for them not to assent to the judgment of so great an apostle.

Exhorting and testifying How difficult it is to continue in the faith! evidences of this are the daily defections of many: nor, indeed, is such a thing to be wondered at, when we consider how great is the levity and inconsistency of men, and how great is their inclination to vanity. But as no doctrine can strike firm and perpetual roots in men’s hearts, if it be accompanied with any doubt, he testifies that God’s truth, in which they had been taught, was certain. And, doubtless, except its certainty appears to our minds, we must at all times necessarily vacillate, and be ready to turn at every wind of new doctrine. By the grace of God, he means faith with all its effects and fruits.

Calvin: 1Pe 5:13 - -- 13.That is at Babylon Many of the ancients thought that Rome is here enigmatically denoted. This comment the Papists gladly lay hold on, that Peter m...

13.That is at Babylon Many of the ancients thought that Rome is here enigmatically denoted. This comment the Papists gladly lay hold on, that Peter may appear to have presided over the Church of Rome: nor does the infamy of the name deter them, provided they can pretend to the title of an apostolic seat; nor do they care for Christ, provided Peter be left to them. Moreover, let them only retain the name of Peter’s chair, and they will not refuse to set Rome in the infernal regions. But this old comment has no color of truth in its favor; nor do I see why it was approved by Eusebius and others, except that they were already led astray by that error, that Peter had been at Rome. Besides, they are inconsistent with themselves. They say that Mark died at Alexandria, in the eighth year of Nero; but they imagine that Peter, six years after this, was put to death at Rome by Nero. If Mark formed, as they say, the Alexandrian Church, and had been long a bishop there, he could never have been at Rome with Peter. For Eusebius and Jerome extend the time of Peter’s presidency at Rome to twenty-five years; but this may be easily disproved by what is said in Gal 1:0 and Gal 2:0 chapter of the Epistle to the Galatians.

Since, then, Peter had Mark as his companion when he wrote this Epistle, it is very probable that he was at Babylon: and this was in accordance with his calling; for we know that he was appointed an apostle especially to the Jews. He therefore visited chiefly those parts where there was the greatest number of that nation.

In saying that the Church there was a partaker of the same election, his object was to confirm others more and more in the faith; for it was a great matter that the Jews were gathered into the Church, in so remote a part of the world.

My son So he calls Mark for honor’s sake; the reason, however, is, because he had begotten him in the faith, as Paul did Timothy.

Defender: 1Pe 5:1 - -- The elders of the churches addressed by Peter are urged to "feed the flock" (that is, to pastor) while also taking the oversight (that is, to bishop) ...

The elders of the churches addressed by Peter are urged to "feed the flock" (that is, to pastor) while also taking the oversight (that is, to bishop) the churches they were serving. This admonition indirectly confirms the implication that the offices of elder, pastor and bishop really are synonymous in effect, all being centered in the same man or men. "Elder" implies maturity in the faith, pastor implies teaching the Word, and bishop implies oversight administratively."

Defender: 1Pe 5:2 - -- "Filthy lucre" is one word in the Greek. Lucre, from a Latin word meaning "gain," only becomes filthy when it corrupts the sincerity of Christian mini...

"Filthy lucre" is one word in the Greek. Lucre, from a Latin word meaning "gain," only becomes filthy when it corrupts the sincerity of Christian ministry."

Defender: 1Pe 5:4 - -- The Lord Jesus Christ is called the "good shepherd" in Joh 10:11, and "that great shepherd of the sheep" in Heb 13:20. Actually, "pastor" is the same ...

The Lord Jesus Christ is called the "good shepherd" in Joh 10:11, and "that great shepherd of the sheep" in Heb 13:20. Actually, "pastor" is the same word as "shepherd" in the Greek (Isa 40:11)."

Defender: 1Pe 5:5 - -- See Pro 3:34; Jam 4:6."

See Pro 3:34; Jam 4:6."

Defender: 1Pe 5:8 - -- "Devil" means "slanderer," and "Satan" means "accuser." He is also called the "Adversary." He is adversary to both God and man, slandering and accusin...

"Devil" means "slanderer," and "Satan" means "accuser." He is also called the "Adversary." He is adversary to both God and man, slandering and accusing man to God and God to man.

Defender: 1Pe 5:8 - -- Satan is like a "roaring lion" and also is "the great dragon" and "that old serpent" (Rev 12:9), but he can also be "transformed into an angel of ligh...

Satan is like a "roaring lion" and also is "the great dragon" and "that old serpent" (Rev 12:9), but he can also be "transformed into an angel of light" (2Co 11:14)."

Defender: 1Pe 5:9 - -- Despite his deceptions, as well as his accusations, his power, his hatred and his ferocity, Satan can be successfully resisted (Jam 4:7) and even over...

Despite his deceptions, as well as his accusations, his power, his hatred and his ferocity, Satan can be successfully resisted (Jam 4:7) and even overcome (1Jo 2:13, 1Jo 2:14; 1Jo 4:4; 1Jo 5:18). He is, in fact, already a defeated foe (Heb 2:14). However, for personal victory "against the wiles of the devil" in our present circumstances, we must "put on the whole armor of God" (Eph 6:11, Eph 6:14-17)."

Defender: 1Pe 5:10 - -- Despite any sufferings we experience as Christians (1Pe 4:16), our God is the "God of all grace," and "He giveth more grace" (Jam 4:6) as needed. He i...

Despite any sufferings we experience as Christians (1Pe 4:16), our God is the "God of all grace," and "He giveth more grace" (Jam 4:6) as needed. He is also "the God of all comfort" (2Co 1:3) as well as "the God of peace" (Heb 13:20) and "the God of hope" (Rom 15:13).

Defender: 1Pe 5:10 - -- A dominant theme of Peter's first epistle is grace and strength while suffering for Christ's sake. This is his final and summarizing reference to this...

A dominant theme of Peter's first epistle is grace and strength while suffering for Christ's sake. This is his final and summarizing reference to this subject, but note also 1Pe 1:6, 1Pe 1:7; 1Pe 2:19-21; 1Pe 3:14-17; 1Pe 4:12-19, as he returns again and again, in each of his five chapters, to this vital theme."

Defender: 1Pe 5:12 - -- Silvanus, who was evidently commissioned by Peter to carry his letter around to the various churches in Asia (1Pe 1:1), is believed to have been Silas...

Silvanus, who was evidently commissioned by Peter to carry his letter around to the various churches in Asia (1Pe 1:1), is believed to have been Silas, Paul's companion on one of his missionary journeys (Act 15:40; Act 18:5)."

Defender: 1Pe 5:13 - -- Babylon had a large Jewish population, and Peter had gone there to evangelize and make disciples among them since his special calling was to the Jews,...

Babylon had a large Jewish population, and Peter had gone there to evangelize and make disciples among them since his special calling was to the Jews, as Paul's had been to the Gentiles (Gal 2:7). Some have speculated that Babylon was a mystical name for Rome, but no basis exists for this idea, with no indication that Peter had ever been there. Paul wrote a letter to Rome about this same time and had no hesitancy in calling the city by name (Rom 1:7).

Defender: 1Pe 5:13 - -- John Mark was Peter's son "in the faith" and received much of the information for his gospel from Peter."

John Mark was Peter's son "in the faith" and received much of the information for his gospel from Peter."

TSK: 1Pe 5:1 - -- elders : Act 11:30, Act 14:23, Act 15:4, Act 15:6, Act 15:22, Act 15:23, Act 20:17, Act 20:28 *Gr: Act 21:18; 1Ti 5:1, 1Ti 5:19; Tit 1:5 who : Phm 1:9...

elders : Act 11:30, Act 14:23, Act 15:4, Act 15:6, Act 15:22, Act 15:23, Act 20:17, Act 20:28 *Gr: Act 21:18; 1Ti 5:1, 1Ti 5:19; Tit 1:5

who : Phm 1:9; 2Jo 1:1; 3Jo 1:1

also : Συμπρεσβυτερος [Strong’ s G4850], a fellow-elder, one on a level with yourselves.

and a : 1Pe 1:12; Luk 24:48; Joh 15:26, Joh 15:27; Act 1:8, Act 1:22, Act 2:32, Act 3:15, Act 5:30-32; Act 10:39-41

a partaker : 1Pe 5:4, 1Pe 1:3-5; Psa 73:24, Psa 73:25; Rom 8:17, Rom 8:18; 2Co 5:1, 2Co 5:8; Phi 1:19, Phi 1:21-23; Col 3:3, Col 3:4; 2Ti 4:8; 1Jo 3:2; Rev 1:9

TSK: 1Pe 5:2 - -- Feed : Son 1:8; Isa 40:11; Eze 34:2, Eze 34:3, Eze 34:23; Mic 5:4, Mic 7:14; Joh 21:15-17; Act 20:28 the flock : Isa 63:11; Jer 13:17, Jer 13:20; Eze ...

TSK: 1Pe 5:3 - -- as : Eze 34:4; Mat 20:25, Mat 20:26, Mat 23:8-10; Mar 10:42-45; Luk 22:24-27; 1Co 3:5, 1Co 3:9; 2Co 1:24, 2Co 4:5; 3Jo 1:9, 3Jo 1:10 being lords over ...

TSK: 1Pe 5:4 - -- the : 1Pe 5:2, 1Pe 2:25; Psa 23:1; Isa 40:11; Eze 34:23, Eze 37:24; Zec 13:7; Joh 10:11; Heb 13:20 appear : Matt. 25:31-46; Col 3:3, Col 3:4; 2Th 1:7-...

TSK: 1Pe 5:5 - -- ye : Lev 19:32; Heb 13:17 all : 1Pe 4:1, 1Pe 4:5; Rom 12:10; Eph 5:21; Phi 2:3 be clothed : 1Pe 3:3, 1Pe 3:4; 2Ch 6:41; Job 29:14; Psa 132:9, Psa 132:...

TSK: 1Pe 5:6 - -- Humble : Exo 10:3; Lev 26:41; 1Ki 21:29; 2Ki 22:19; 2Ch 12:6, 2Ch 12:7, 2Ch 12:12, 2Ch 30:11, 2Ch 32:26; 2Ch 33:12, 2Ch 33:19, 2Ch 33:23, 2Ch 36:12; P...

TSK: 1Pe 5:7 - -- Casting : 1Sa 1:10-18, 1Sa 30:6; Psa 27:13, Psa 27:14, Psa 37:5, Psa 55:22, Psa 56:3, Psa 56:4; Mat 6:25, Mat 6:34; Luk 12:11, Luk 12:12, Luk 12:22; P...

TSK: 1Pe 5:8 - -- sober : 1Pe 1:13, 1Pe 4:7; Mat 24:48-50; Luk 12:45, Luk 12:46, Luk 21:34, Luk 21:36; Rom 13:11-13; 1Th 5:6-8; 1Ti 2:9, 1Ti 2:15, 1Ti 3:2, 1Ti 3:11; Ti...

TSK: 1Pe 5:9 - -- resist : Luk 4:3-12; Eph 4:27, Eph 6:11-13; Jam 4:7 stedfast : Luk 22:32; Eph 6:16; 1Ti 6:12; 2Ti 4:7; Heb 11:33 the same : 1Pe 1:6, 1Pe 2:21, 1Pe 3:1...

TSK: 1Pe 5:10 - -- the God : Exo 34:6, Exo 34:7; Psa 86:5, Psa 86:15; Mic 7:18, Mic 7:19; Rom 5:20,Rom 5:21, Rom 15:5, Rom 15:13; 2Co 13:11; Heb 13:20 who : 1Pe 1:15; Ro...

TSK: 1Pe 5:11 - -- 1Pe 4:11; Rev 1:6, Rev 5:13

TSK: 1Pe 5:12 - -- Silvanus : 2Co 1:19; 1Th 1:1; 2Th 1:1 a faithful : Eph 6:21; Col 1:7, Col 4:7, Col 4:9 I have : Eph 3:3; Heb 13:22 exhorting : Heb 13:22; Jud 1:3 test...

TSK: 1Pe 5:13 - -- at : Psa 87:4; Rev 17:5, Rev 18:2 elected : 2Jo 1:13 Marcus : Act 12:12, Act 12:25

at : Psa 87:4; Rev 17:5, Rev 18:2

elected : 2Jo 1:13

Marcus : Act 12:12, Act 12:25

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Pe 5:1 - -- 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 a...

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.

Barnes: 1Pe 5:2 - -- Feed the flock of God - Discharge the duties of a shepherd toward the flock. On the word "feed,"see the notes at Joh 21:15. It is a word which ...

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

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

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

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

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

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

Barnes: 1Pe 5:3 - -- Neither as being lords - Margin, "overruling."The word here used ( κατακυριεύω katakurieuō ) is rendered "exercise dominion ...

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)\caps1     a\caps0 lot, die, anything used in determining chances;

(b)\caps1     a\caps0 part or portion, such as is assigned by lot; hence,

©\caps1     a\caps0 n office to which one is designated or appointed, by lot or otherwise; and,

(d)\caps1     i\caps0 n 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."

Barnes: 1Pe 5:4 - -- And when the chief Shepherd shall appear - The prince of the pastors - the Lord Jesus Christ. "Peter, in the passage above, ranks himself with ...

And when the chief Shepherd shall appear - The prince of the pastors - the Lord Jesus Christ. "Peter, in the passage above, ranks himself with the elders; here he ranks Christ himself with the pastors"- Benson. See the notes at 1Pe 2:25. Compare Heb 13:20.

Ye shall receive a crown of glory - A glorious crown or diadem. Compare the notes at 2Ti 4:8.

That fadeth not away - This is essentially the same word, though somewhat different in form, which occurs in 1Pe 1:4. See the notes at that verse. The word occurs nowhere else in the New Testament. Compare the notes at 1Co 9:25.

Barnes: 1Pe 5:5 - -- Likewise, ye younger - All younger persons of either sex. Submit yourselves unto the elder - That is, with the respect due to their age, ...

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

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

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

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

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

Barnes: 1Pe 5:6 - -- Humble yourselves therefore - Be willing to take a low place - a place such as becomes you. Do not arrogate to yourselves what does not belong t...

Humble yourselves therefore - Be willing to take a low place - a place such as becomes you. Do not arrogate to yourselves what does not belong to you; do not evince pride and haughtiness in your manner; do not exalt yourselves above others. See the notes at Luk 14:7-11. Compare Pro 15:33; Pro 18:12; Pro 22:4; Mic 6:8; Phi 2:8.

Under the mighty hand of God - This refers probably to the calamities which he had brought upon them, or was about to bring upon them; represented here, as often elsewhere, as the infliction of his hand - the hand being that by which we accomplish anything. When that hand was upon them they were not to be lifted up with pride and with a spirit of rebellion, but were to take a lowly place before him, and submit to him wish a calm mind, believing that he would exalt them in due time. There is no situation in which one will be more likely to feel humility than in scenes of affliction.

That he may exalt you in due time - When he shall see it to be a proper time:

(1)    They might be assured that this would be done at some time. He would not always leave them in this low and depressed condition. He would take off his heavy hand, and raise them up from their state of sadness and suffering.

(2)\caps1     t\caps0 his would be in due time; that is, in the proper time, in the best time:

\tx720 \tx1080 (a)    It might be in the present life.

(b)    It would certainly be in the world to come. There they would be exalted to honors which will be more than an equivalent for all the persecution, poverty, and contempt which are suffered in this world. He may well afford to be humble here who is to be exalted to a throne in heaven.

Barnes: 1Pe 5:7 - -- Casting all your care upon him - Compare Psa 55:22, from whence this passage was probably taken. "Cast thy burden upon the Lord, and he shall su...

Casting all your care upon him - Compare Psa 55:22, from whence this passage was probably taken. "Cast thy burden upon the Lord, and he shall sustain thee; he shall never suffer the righteous to be moved."Compare, for a similar sentiment, Mat 6:25-30. The meaning is, that we are to commit our whole cause to him. If we suffer heavy trials; if we lose our friends, health, or property; if we have arduous and responsible duties to perform; if we feel that we have no strength, and are in danger of being crushed by what is laid upon us, we may go and cast all upon the Lord; that is, we may look to him for grace and strength, and feel assured that he will enable us to sustain all that is laid upon us. The relief in the case will be as real, and as full of consolation, as if he took the burden and bore it himself. He will enable us to bear with ease what we supposed we could never have done; and the burden which he lays upon us will be light, Mat 11:30. Compare the notes at Phi 4:6-7.

For he careth for you - See the notes at Mat 10:29-31. He is not like the gods worshipped by many of the pagan, who were supposed to be so exalted, and so distant, that they did not interest themselves in human affairs; but He condescends to regard the needs of the meanest of his creatures. It is one of the glorious attributes of the true God, that he can and will thus notice the needs of the mean as well as the mighty; and one of the richest of all consolations when we are afflicted, and are despised by the world, is the thought that we are not forgotten by our heavenly Father. He who remembers the falling sparrow, and who hears the young ravens when they cry, will not be unmindful of us. "Yet the Lord thinketh on me,"was the consolation of David, when he felt that he was "poor and needy,"Psa 40:17. "When my father and my mother forsake me, then the Lord will take me up,"Psa 27:10.

Compare Isa 49:15. What more can one wish than to be permitted to feel that the great and merciful Yahweh thinks on him? What are we - what have we done, that should be worthy of such condescension? Remember, poor, despised, afflicted child of God, that you will never be forgotten. Friends on earth, the great, the frivilous, the noble, the rich, may forget you; God never will. Remember that you will never be entirely neglected. Father, mother, neighbor, friend, those whom you have loved, and those to whom you have done good, may neglect you, but God never will. You may become poor, and they may pass by you; you may lose your office, and flatterers may no longer throng your path; your beauty may fade, and your admirers may leave you; you may grow old, and be infirm, and appear to be useless in the world, and no one may seem to care for you; but it is not thus with the God whom you serve. When he loves, he always loves; if he regarded you with favor when you were rich, he will not forget you when you are poor; he who watched over you with a parent’ s care in the bloom of youth, will not cast you off when you are "old and grey-headed,"Psa 71:18. If we are what we should be, we shall never be without a friend as long as there is a God.

Barnes: 1Pe 5:8 - -- Be sober - While you cast your cares Upon God, and have no anxiety on that score, let your solicitude be directed to another point. Do not doubt...

Be sober - While you cast your cares Upon God, and have no anxiety on that score, let your solicitude be directed to another point. Do not doubt that he is able and willing to support and befriend you, but be watchful against your foes. See the word used here fully explained in the notes at 1Th 5:6.

Be vigilant - This word ( γρηγορέω grēgoreō ) is everywhere else in the New Testament rendered "watch."See Mat 24:42-43; Mat 25:13; Mat 26:38, Mat 26:40-41. It means that we should exercise careful circumspection, as one does when he is in danger. In reference to the matter here referred to, it means that we are to be on our guard against the wiles and the power of the evil one.

Your adversary the devil - Your enemy; he who is opposed to you. Satan opposes man in his best interests. He resists his efforts to do good; his purposes to return to God; his attempts to secure his own salvation. There is no more appropriate appellation that can be given to him than to say that he resists all our efforts to obey God and to secure the salvation of our own souls.

As a roaring lion - Compare Rev 12:12. Sometimes Satan is represented as transforming himself into an angel of light, (see the notes at 2Co 11:14); and sometimes, as here, as a roaring lion: denoting the efforts which he makes to alarm and overpower us. The lion here is not the crouching lion - the lion stealthfully creeping toward his foe - but it is the raging monarch of the woods, who by his terrible roar would intimidate all so that they might become an easy prey. The particular thing referred to here, doubtless, is persecution, resembling in its terrors a roaring lion. When error comes in; when seductive arts abound; when the world allures and charms the representation of the character of the foe is not of the roaring lion, but of the silent influence of an enemy that has clothed himself in the garb of an angel of light, 2Co 11:14.

Walketh about, seeking whom he may devour - "Naturalists have observed that a lion roars when he is roused with hunger, for then he is most fierce, and most eagerly seeks his prey. See Jdg 14:5; Psa 22:13; Jer 2:15; Eze 22:25; Hos 11:10; Zep 3:3; Zec 11:3"- Benson.

Barnes: 1Pe 5:9 - -- Whom resist - See the notes at Jam 4:7. You are in no instance to yield to him, but are in all forms to stand up and oppose him. Feeble in your...

Whom resist - See the notes at Jam 4:7. You are in no instance to yield to him, but are in all forms to stand up and oppose him. Feeble in yourselves, you are to confide in the arm of God. No matter in what form of terror he approaches, you are to fight manfully the fight of faith. Compare the notes at Eph 6:10-17.

Steadfast in the faith - Confiding in God. You are to rely on him alone, and the means of successful resistance are to be found in the resources of faith. See the notes at Eph 6:16.

Knowing that the same afflictions are accomplished in your brethren that are in the world - Compare for a similar sentiment, 1Co 10:13. The meaning is, that you should be encouraged to endure your trials by the fact that your fellow-Christians suffer the same things. This consideration might furnish consolation to them in their trials in the following ways:

(1) They would feel that they were suffering only the common lot of Christians. There was no evidence that God was especially angry with them, or that he had in a special manner forsaken them.

\caps1 (2) t\caps0 he fact that others were enabled to bear their trials should be an argument to prove to them that they would also be able. If they looked abroad, and saw that others were sustained, and were brought off triumphant, they might be assured that this would be the case with them.

\caps1 (3) t\caps0 here would be the support derived from the fact that they were not alone in suffering. We can bear pain more easily if we feel that we are not alone - that it is the common lot - that we are in circumstances where we may have sympathy from others. This remark may be of great practical value to us in view of persecutions, trials, and death. The consideration suggested here by Peter to sustain those whom he addressed, in the trials of persecution, may be applied now to sustain and comfort us in every form of apprehended or real calamity. We are all liable to suffering. We are exposed to sickness, bereavement, death. We often feet as if we could not bear up under the sufferings that may be before us, and especially do we dread the great trial - death. It may furnish us some support and consolation to remember:

\caps1 (1) t\caps0 hat this is the common lot of people. There is nothing special in our case. It proves nothing as to the question whether we are accepted of God, and are beloved by him, that we suffer; for those whom he has loved most have been often among the greatest sufferers. We often think that our sufferings are unique; that there have been none like them. Yet, if we knew all, we should find that thousands - and among them the most wise, and pure, and good - have endured sufferings of the same kind as ours, and perhaps far more intense in degree.

\caps1 (2) o\caps0 thers have been conveyed triumphantly through their trials. We have reason to hope and to believe that we shall also, for:

\tx720 \tx1080 (a)\caps1     o\caps0 ur trials have been no greater than theirs have been; and,

(b)\caps1     t\caps0 heir natural strength was no greater than ours. Many of them were timid, and shrinking, and trembling, and felt that they had no strength, and that they should fail under the trial.

\caps1 (3) t\caps0 he grace which sustained them can sustain us. The hand of God is not shortened that it cannot save; his ear is not heavy that it cannot hear. His power is as great, and his grace is as fresh, as it was when the first sufferer was supported by him; and that divine strength which supported David and Job in their afflictions, and the apostles and martyrs in theirs, is just as powerful as it was when they applied to God to be upheld in their sorrows.

\caps1 (4) w\caps0 e are especially fearful of death - fearful that our faith will fail, and that we shall be left to die without support or consolation. Yet let us remember that death is the common lot of man. Let us remember who have died - tender females; children; the timid and the fearful; those, in immense multitudes, who had no more strength by nature than we have. Let us think of our own kindred who have died. A wife has died, and shall a husband be afraid to die? A child, and shall a father? A sister, and shall a brother? It does much to take away the dread of death, to remember that a mother has gone through the dark valley; that that gloomy vale has been trod by delicate, and timid, and beloved sisters. Shall I be afraid to go where they have gone? Shall I apprehend that I shall find no grace that is able to sustain me where they have found it? Must the valley of the shadow of death be dark and gloomy to me, when they found it to be illuminated with the opening light of heaven? Above all, it takes away the fear of death when I remember that my Saviour has experienced all the horrors which can ever be in death; that he has slept in the tomb, and made it a hallowed resting-place.

Barnes: 1Pe 5:10 - -- But the God of all grace - The God who imparts all needful grace. It was proper in their anticipated trials to direct them to God, and to breat...

But the God of all grace - The God who imparts all needful grace. It was proper in their anticipated trials to direct them to God, and to breathe forth in their behalf an earnest and affectionate prayer that they might be supported. A prayer of this kind by an apostle would also be to them a sort of pledge or assurance that the needed grace would be granted them.

Who hath called us unto his eternal glory - And who means, therefore, that we shall be saved. As he has called us to his glory, we need not apprehend that he will leave or forsake us. On the meaning of the word called, see the notes at Eph 4:1.

After that ye have suffered a while - After you have suffered as long as he shall appoint. The Greek is, "having suffered a little,"and may refer either to time or degree. In both respects the declaration concerning afflictions is true. They are short, compared with eternity; they are light, compared with the exceeding and eternal weight of glory. See the notes at 2Co 4:16-18.

Make you perfect - By means of your trials. The tendency of affliction is to make us perfect.

Stablish - The Greek word means "to set fast; to fix firmly; to render immovable,"Luk 16:26; Luk 9:51; Luk 22:32; Rom 1:11; Rom 16:25; 1Th 3:2, 1Th 3:13, et al.

Strengthen - Give you strength to bear all this.

Settle you - Literally, found you, or establish you on a firm foundation - θεμελιώσες themeliōses . The allusion is to a house which is so firmly fixed on a foundation that it will not be moved by winds or floods. Compare the notes at Mat 7:24 ff.

Barnes: 1Pe 5:11 - -- To him be glory ... - See the notes at 1Pe 4:11.

To him be glory ... - See the notes at 1Pe 4:11.

Barnes: 1Pe 5:12 - -- By Silvanus - Or Silas. See the 2Co 1:19 note; 1Th 1:1, note. He was the intimate friend and companion of Paul, and had labored much with him i...

By Silvanus - Or Silas. See the 2Co 1:19 note; 1Th 1:1, note. He was the intimate friend and companion of Paul, and had labored much with him in the regions where the churches were situated to which this Epistle was addressed. In what manner he became acquainted with Peter, or why he was now with him in Babylon is unknown.

A faithful brother unto you, as I suppose - The expression "as I suppose"- ὡς λογίζομαι hōs logizomai - does not imply that there was any doubt on the mind of the apostle, but indicates rather a firm persuasion that what he said was true. Thus, Rom 8:18, "For I reckon ( λογίζομαι logizomai ) that the sufferings of this present time are not worthy to be compared,"etc. That is, I am fully persuaded of it; I have no doubt of it. Peter evidently had no doubt on this point, but he probably could not speak from any personal knowledge. He had not been with them when Silas was, and perhaps not at all; for they may have been"strangers "to him personally - for the word "strangers,"in 1Pe 1:1, may imply that he had no personal acquaintance with them. Silas, however, had been much with them, (compare Act 15:17-31,) and Peter had no doubt that he had shown himself to be "a faithful brother"to them. An epistle conveyed by his hands could not but be welcome. It should be observed, however, that the expression "I suppose"has been differently interpreted by some. Wetstein understands it as meaning, "Not that he supposed Silvanus to be a faithful brother, for who, says he, could doubt that? but that he had written as he understood matters, having carefully considered the subject, and as he regarded things to be true;"and refers for illustration to Rom 8:18; Phi 4:8; Heb 11:9. Grotius understands it as meaning, "If I remember right;"and supposes that the idea is, that he shows his affection for them by saying that this was not the first time that he had written to them, but that he had written before briefly, and sent the letter, as well as he could remember, by Silvanus. But there is no evidence that he had written to them before, and the common interpretation is undoubtedly to be preferred.

Exhorting - No small part of the Epistle is taken up with exhortations.

And testifying - Bearing witness. The main design of the office of the apostles was to bear witness to the truth, (See the notes at 1Co 9:1;) and Peter in this Epistle discharged that part of the functions of his office toward the scattered Christians of Asia Minor.

That this is the true grace of God wherein ye stand - That the religion in which you stand, or which you now hold, is that which is identified with the grace or favor of God. Christianity, not Judaism, or Paganism, was the true religion. To show this, and bear continual witness to it, was the leading design of the apostolic office.

Barnes: 1Pe 5:13 - -- The church that is at Babylon, elected together with you - It will be seen at once that much of this is supplied by our translators; the words ...

The church that is at Babylon, elected together with you - It will be seen at once that much of this is supplied by our translators; the words "church that is"not being in the original. The Greek is, ἡ ἐν Βαβυλῶνι συνεκλεκτὴ hē en Babulōni suneklektē ; and might refer to a church, or to a female. Wall, Mill, and some others, suppose that the reference is to a Christian woman, perhaps the wife of Peter himself. Compare 2Jo 1:1. But the Arabic, Syriac, and Vulgate, as well as the English versions, supply the word "church."This interpretation seems to be confirmed by the word rendered "elected together with"- συνεκλεκτὴ suneklektē . This word would be properly used in reference to one individual if writing to another individual, but would hardly be appropriate as applied to an individual addressing a church. It could not readily be supposed, moreover, that any one female in Babylon could have such a prominence, or be so well known, that nothing more would be necessary to designate her than merely to say, "the elect female."On the word Babylon here, and the place denoted by it, see the introduction, section 2.

And so doth Marcus my son - Probably John Mark. See the notes at Act 12:12; Act 15:37. Why he was now with Peter is unknown. If this was the Mark referred to, then the word son is a title of affection, and is used by Peter with reference to his own superior age. It is possible, however, that some other Mark may be referred to, in whose conversion Peter had been instrumental.

Poole: 1Pe 5:1 - -- 1Pe 5:1-4 The elders are exhorted to feed the flock of Christ conscientiously, looking to the chief Shepherd for a reward. 1Pe 5:5 The younger...

1Pe 5:1-4 The elders are exhorted to feed the flock of Christ

conscientiously, looking to the chief Shepherd for

a reward.

1Pe 5:5 The younger are required to submit to the elder, and

all to practise humility toward each other,

1Pe 5:6,7 with resignation to God,

1Pe 5:8,9 to be sober, watchful, and stedfast in the faith,

resisting the devil.

1Pe 5:10-14 The Epistle is concluded with a prayer and benediction.

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 .

Poole: 1Pe 5:2 - -- Feed teach and rule, Mat 2:6 Joh 21:15-17 Act 20:28 . The flock of God the church. Which is among you which is with you, or committed to your cha...

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

The flock of God the church.

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

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

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

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

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

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

Poole: 1Pe 5:3 - -- Neither as being lords not exercising any such lordship or dominion over the people, as temporal lords and magistrates exercise over their subjects, ...

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 .

Poole: 1Pe 5:4 - -- And when the chief Shepherd the Lord Jesus Christ, the only Prince of pastors, called the great Shepherd of the sheep, Heb 13:20 , as here the ch...

And when the chief Shepherd the Lord Jesus Christ, the only Prince of pastors, called the great Shepherd of the sheep, Heb 13:20 , as here the chief Shepherd, not only for his supereminent dignity over all other pastors, but because of the power he hath over them, they being all subject to his authority, receiving their charge from him, and exercising their office in his name, and being accountable to him for their administrations.

Shall appear: see 1Pe 1:7,13 4:13 .

Ye shall receive or, carry away, viz. from Christ, who, as the Judge, shall award it to you.

A crown of glory either, a glorious crown; or, that glory which shall be as a crown to you. It is called a crown of righteousness, 2Ti 4:8 ; a crown of life, Jam 1:12 .

That fadeth not away in opposition to those crowns which were given to conquerors in war, and in public games, which were made of perishable flowers or herbs: see 1Pe 1:4 1Co 9:25 .

Poole: 1Pe 5:5 - -- Ye younger either he means those that were inferior to the church officers, and then he here prescribes the people their duty, as he had done the min...

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

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

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

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

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

Poole: 1Pe 5:6 - -- The mighty hand of God by this he means God’ s omnipotence, which sometimes is called a strong hand, Exo 3:19 , a mighty hand, Exo 32:11 Deu 3...

The mighty hand of God by this he means God’ s omnipotence, which sometimes is called a strong hand, Exo 3:19 , a mighty hand, Exo 32:11 Deu 3:24 , the right hand of power, Mat 26:64 ; by which he is able to beat down those that are proud and high, and to defend or exalt those that are humble and lowly.

In due time Greek, in season, viz. that which God sees most fit and conducing to his own glory and your real welfare.

Poole: 1Pe 5:7 - -- Casting as a burden, all your care upon him your care for all sorts of things, even which concern this life, that care which will otherwise cut and ...

Casting as a burden, all your care upon him your care for all sorts of things, even which concern this life, that care which will otherwise cut and divide your hearts, (as the Greek word in Matthew imports), and be grievous and tormenting to you.

For he careth for you God concerns himself in the affairs of his servants, and in whatsoever befalls them, and takes diligent care that no good thing be wanting to them, Psa 84:11 Phi 4:6 .

Poole: 1Pe 5:8 - -- Be sober: see 1Pe 1:13 4:7 : q.d. Ye have to do with a mad enemy, a raging devil; ye had need yourselves be sober; not only in meats and drinks, &c.,...

Be sober: see 1Pe 1:13 4:7 : q.d. Ye have to do with a mad enemy, a raging devil; ye had need yourselves be sober; not only in meats and drinks, &c., but as to the cares of this life, and whatsoever it is that is apt to intoxicate your minds, and expose you to him.

Be vigilant spiritually watchful and circumspect, careful of your salvation, and aware of Satan’ s snares and temptations, Mat 24:42 Mat 25:13 26:41 1Th 5:6 .

Because your adversary or, that adversary of yours; he that contends with you, is plaintiff against you, Mat 5:25 Luk 12:58 . It answers to the Hebrew word Satan, Zec 3:1 .

The devil your accuser, he that maligns you, calumniates you, informs against you: he is so called, Mat 4:1 13:39 , and elsewhere, because of his accusing God to men, Gen 3:4,5 , and men to God, Job 1:7 2:2 Rev 12:10 , as well as each to other, Joh 8:44 .

As a roaring lion i.e. strong, fierce, cruel, especially when hungry, and seeking his prey and roaring after it.

Walketh about is diligent and restless in his attempts, either by circumventing or assaulting you: see Job 1:7 .

Seeking whom he may devour not lightly hurt, but swallow up and utterly destroy, by himself or his instruments.

Poole: 1Pe 5:9 - -- Whom resist by not yielding to his temptations, Eph 4:27 , and by employing your spiritual armour against him, Eph 6:11-13 , &c.: see Jam 4:7 . Sted...

Whom resist by not yielding to his temptations, Eph 4:27 , and by employing your spiritual armour against him, Eph 6:11-13 , &c.: see Jam 4:7 .

Stedfast in the faith either:

1. Hold your faith, persevering in it, which the devil would fain bereave you of, (as soldiers used in war to look to their shields, it being dishonourable to lose them), and without which ye will never be able to stand out against the devil: or:

2. Stedfast or strong by faith; intimating, that faith is a Christian’ s greatest strength, it being by faith that he engageth the power of God and grace of Christ on his side, whereby he comes to be victorious over all his enemies, 1Jo 5:4 .

Knowing that the same afflictions either:

1. The devil’ s temptations, which here he calls afflictions, because believers are passive in them, and count them the greatest afflictions; or rather:

2. Persecutions, which though they come upon them immediately from the men of the world, yet it is by the instigation of the devil, the prince of the world, who hath a principal hand in them, and acts by men as his instruments: so that when men oppress them, they are to resist the devil, who thereby tempts them. They have a spiritual enemy to deal with even in temporal afflictions.

Are accomplished in your brethren or, fulfilled, or perfected: either:

1. Others of your brethren are filling up the measure of sufferings God hath allotted them, for the mortifying of the flesh, and conforming them to Christ their Head, as well as you are filling up yours, Col 1:24 ; or:

2. He speaks of the community of their sufferings: q.d. What afflictions ye endure, others endure too, and therefore ye should not grudge to suffer, when ye have so good company in your sufferings.

That are in the world either this notes the sufferings of the saints to be universal, so as to reach them all, wheresoever they are dispersed throughout the world; or, to be short, as being confined to the time only of their abode in the world.

Poole: 1Pe 5:10 - -- But the God of all grace i.e. the author and giver of all grace, from whom ye have received what you have, and expect what you want. Who hath called...

But the God of all grace i.e. the author and giver of all grace, from whom ye have received what you have, and expect what you want.

Who hath called us unto his eternal glory that eternal glory whereof believers at the last day shall be made partakers, which is called God’ s glory, because it is that which he hath promised to them, and will at last put them in possession of: see 1Pe 5:1 Rom 5:2 ; and because they shall after a sort partake of the Divine glory which they behold.

By Christ Jesus for Christ’ s sake, as the meritorious cause of our effectual calling, and by him as the great Apostle of our profession, Heb 3:1 . Or, by Christ Jesus may refer to glory, Christ being the cause of their glorification as well as calling.

After that ye have suffered a while this he adds for their encouragement, that whatsoever they suffered would be but short, as 1Pe 1:6 2Co 4:17 .

Make you perfect, stablish, strengthen, settle you either:

1. Perfect that which is begun, Heb 13:20,21 , stablish that which is right, 2Th 2:16 , strengthen that which is weak, settle or found (by a firm union and conjunction unto Christ) that which is already built, Eph 3:17,18 Col 1:23 : or:

2. These four words may be but different expressions whereby the apostle sets forth the same thing, viz. God’ s confirming and establishing those saints unto their final perseverance; and his using so much variety of expressions may imply, that it is a matter of very great difficulty to hold on our Christian course, without failing or coming short of the goal, and therefore we need singular assistance from God to enable us to it.

Poole: 1Pe 5:11 - -- To him to God. Be glory and dominion see 1Pe 4:11 . The verb be in the text is not in the Greek, and so it may be read with a supply of a verb ei...

To him to God.

Be glory and dominion see 1Pe 4:11 . The verb be in the text is not in the Greek, and so it may be read with a supply of a verb either of the imperative mood, and then it is a doxology, as we render it; or of the indicative, he hath glory and dominion; or, to him belongs glory and dominion, or glorious dominion or power; and then it tends to encourage these saints, in that he, whom the apostle prays to stablish and strengthen them, is of power sufficient to do it.

Poole: 1Pe 5:12 - -- By Silvanus either Silas, Act 15:1-41 16:1-40 , whom Peter therefore here calls a faithful brother to them, that they might the more readily receiv...

By Silvanus either Silas, Act 15:1-41 16:1-40 , whom Peter therefore here calls

a faithful brother to them, that they might the more readily receive him, though a minister of the uncircumcision; or else this Silvanus was some other that had preached to them, and is therefore said to be a faithful brother to them: the former is more probable.

As I suppose this doth not signify any doubt, but rather a firm persuasion, of Silvanus’ s faithfulness; q.d. I reckon him faithful, having hitherto found him so: or, it may relate to the briefness of the Epistle; q.d. I suppose it will seem brief to you, as being from one that loves you, and about matters that so much concern you.

Exhorting viz. to constancy in the faith, and diligence in duty.

And testifying bearing my testimony to the truth ye have received; this the apostle witnesseth, that being more fully convinced of it, they might more constantly adhere to it. See the like phrase, Neh 9:29,30 13:15 .

That this is the true grace of God wherein ye stand the true doctrine of God, wherein he sets forth the grace of Christ: q.d. Ye are in the right way; the doctrine ye have embraced is indeed the truth of God.

Poole: 1Pe 5:13 - -- The church that is at Babylon Babylon in Chaldea, where it is most probable the apostle was at the writing of this Epistle; the Jews being very numer...

The church that is at Babylon Babylon in Chaldea, where it is most probable the apostle was at the writing of this Epistle; the Jews being very numerous in those parts, as having settled themselves there ever since the captivity, and Peter being an apostle of the circumcision, his work lay much thereabout. The papists would have Babylon here to be Rome, as Rev 17:1-18 , and that

Peter gives it that name rather than its own, because, being escaped out of prison at Jerusalem, Act 12:12,25 , he would not have it known where he was. But how comes he, that had been so bold before, to be so timorous now? Did this become the head of the church, the vicar of Christ, and prince of the apostles? And is it probable he should live twenty-five years at Rome, (as they pretend he did), and yet not be known to be there? Wherever he was, he had Mark now with him, who is said to have died at Alexandria the eighth year of Nero, and Peter not till six years after. If Mark then did first constitute the church of Alexandria, and govern it (as they say he did) for many years, it will be hard to find him and Peter at Rome together. But if they will needs have Rome be meant by Babylon, let them enjoy their zeal, who rather than not find Peter’ s chair, would go to hell to seek it; and are more concerned to have Rome be the seat of Peter than the church of Christ.

PBC: 1Pe 5:1 - -- At first glance we wonder about the contextual flow of this lesson compared with the theme of suffering and especially judgment at the house of God in...

At first glance we wonder about the contextual flow of this lesson compared with the theme of suffering and especially judgment at the house of God in chapter 4. However, if the focus of judgment at the house of God deals with discernment regarding suffering, this lesson follows quite naturally. Notice how Peter describes himself.

" I exhort."

The Greek word translated " exhort" means to call alongside. Rather than writing from a high position of authority, Peter writes from the perspective of equality with his audience. He will not direct them as the chief executive officer of the faith; rather he gently calls them to stand beside him. In our study of 1Pe 2:4-8 we noted that Peter had no sense of himself as the " rock" upon which the church is built. For Peter, the Lord Jesus Christ alone was the chief cornerstone and foundation of the church.

"an elder"

He is " also an elder" . He joins himself with the elders whom he exhorts. Peter will have none of the exalted supremacy that has been so arbitrarily forced upon him. He does not consider himself as anything beyond his calling.

"a witness of the sufferings of Christ"

He is " a witness of the sufferings of Christ." This phrase forms a tight bond with the previous chapter. Peter could easily have identified himself as a witness of the resurrection of Jesus, a distinct mark of the supernatural otherworldly truth of Jesus’ deity. He could have identified himself as a witness of the transfiguration of Jesus, a characteristic of Jesus’ unique and exclusive authority to teach " as one having authority."  {Mt 7:29} In raising his witness of Jesus’ suffering Peter sets himself forth as an example of suffering, for one of his weakest moments of faith occurred in the immediate context of Jesus’ sufferings. During the night of Jesus’ trial and suffering, Peter denied that he even knew Jesus. Peter left the courtyard and " wept bitterly."  {Mt 26:75} He offers himself as a personal example of suffering for his failure in the faith. He faced his own bitter moment of judgment. Later in the book of Acts we read of this same Peter suffering boldly and fearlessly for his faith. Now he becomes an example of suffering as a Christian. He wrote with authority regarding both causes of suffering. How refreshing when leaders in the church are faithful and honest enough to set forth both their successes and failures to instruct the people.

"also a partaker of the glory that shall be revealed."

He is " also a partaker of the glory that shall be revealed." For the faithful in Christ, failure is not a constant way of life; it is rather the exception than the rule. Those who walk by faith in Christ will confront their failures, learn from them, grow because of them, and become stronger and more mature in their faith from their own experiences. Rather than responding with pride and shame to their failures, the mature believer will work to overcome past failures. Even the Lord will not allow one of His own to wallow forever in the memory of past failures. Can we forget the pointed words of the angel who announced the resurrection of Jesus to the women, " But go your way, tell his disciples and Peter that he goeth before you into Galilee."  {Mr 16:7} Peter could easily have wallowed in his failure and denial of Christ. He could have bowed out of the number, becoming something of a second Judas. However, Jesus would not allow him to take that course. The special mention of Peter reminds the women that they must convey a special encouragement to Peter that he has not been eliminated. He must go to Galilee with the other disciples to see the resurrected Jesus and to prepare for his future faithfulness. How we need to learn this lesson with Peter. God’s design for His children includes growing beyond failures, mistakes-sins-and becoming an example of faithfulness. John Newton frequently reminded his congregation of his slave-trader past, but his faithful life more strongly reminded them that he was no longer a slave-trader. Our carnal pride has stifled the refreshing, cleansing, healing balm of confession and repentance. A return to this glorious honesty of Biblical Christianity would transform our lives and our churches. We shall regain this authenticity, not by prying into the sins and failures of others, but by godly honesty in confessing our own sins.

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PBC: 1Pe 5:2 - -- see PBtop: CROWNS    F3 and search for "Feed the flock of God" In studying the way some Old Baptists behave in the Church reminds me of what I ob...

see PBtop: CROWNS    F3 and search for "Feed the flock of God"

In studying the way some Old Baptists behave in the Church reminds me of what I observe in some homes. Sometimes parents will leave their children and go away from home for a while. They leave their laws and order to govern them in their absence. But sometimes there is a big, over-grown boy who assumes the job of "bossing" until the parents return. This big boy is always very smart. He gives orders and demands obedience. He is usually uncompromising and harsh. The younger children must act in strict obedience to what he commands. This is often contrary to the parental law that they are duty-bound to obey. But for fear of the torture and abuse of the big brother they yield to do what he says. Therefore, when the parents return they find the family disturbed, things out of order, and their laws disregarded. Do not some of us preachers resemble this big boy? Do we not too often give the Lord’s family our own Orders instead of the orders of our Master? Will our kind Master not look with disfavor upon such procedure? Won’t we have to face Him in shame when we must give account for our stewardship?

Instead of this big boy abusing and exercising such authority over the family, he should have been a kind protection for them. The ministry was given as a kind of protection for the Church; at least, they are watchmen, to warn of approaching dangers. But, too often in this age of the Church, there is sometimes more danger in the watchman than there is in the enemy he is watching.

 Elder J. M. Bullard

" Feed the flock."

The Greek word translated " feed" refers to the whole pastoral responsibility of caring for sheep. The Greek language has a word that specifically refers to providing food, but Peter chose the word that means to provide for the comprehensive, spiritual needs of the people under the care of these elders. We live in a time that has witnessed the diminishing of preaching’s Biblical importance. Though given lip service, preaching often is assigned a diminished role in church activities to a multitude of programs. Set a stopwatch to the various activities that make up a church’s Sunday routine worship service. How much time is devoted to each activity? How much of the whole agenda is devoted to preaching? Not long ago I had an interesting conversation with a young man who had been invited to speak at a neighboring church. The church leaders reviewed their schedule with him and told him how much time he had for his message. However, when the schedule unfolded, they devoted significantly more time to their programs and subtly informed the young man that they expected him to shorten his message to compensate for the excess time they had used in other programs.

The broad responsibility of "tending" or "shepherding" the people in a local church must be viewed with godly balance. A church that puts all its emphasis on pulpit preaching, but neglects ministering to the special needs of its members, will become little more than a spiritual classroom, strong on knowledge, but short on application and spiritual health. A church that puts all its emphasis on programs will lose its Biblical vision of what a church is about and become little more than a spiritual "support group." Biblical shepherding, feeding sheep, should build on the solid foundation of preaching. From that foundation, it should incorporate helpful " in the trenches" processes to equip its members to understand and to apply what they are taught to their individual lives and needs. We will study this thought further.

" Feed the flock of God which is among you."

The subtle nuances of the lesson instruct us as richly as the dominant theme. Peter exhibits no concept of " universal church" government or authority. For both Peter and for the other " elders," mature spiritual leaders in the church, the authority to minister is limited to a rather narrow scope,

" which is among you."

In the opening verses Peter identified his recipient audience. These elders had no authority over all churches in all regions. Their authority was limited to their local church. Whether we consider the worldwide claims of papal authority or the small regional claims of ministers to have authority over multiple churches, we are dealing with the same insidious over-stepping of human authority. No " elder" has any Biblical authority outside the church of his membership. Where ever he lives or travels, he must live with the conscious responsibility to live a holy example before others, believers and unbelievers alike. Peter defines his spiritual charge to shepherd or feed the flock of God, " which is among you." Individual churches should be tender and faithful in maintaining a familial bond with other churches, particularly within their immediate area, but they should avoid any appearance of interfering with, or lording their ideas over, any other church.

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Having examined the Biblical objective of godly leadership, the comprehensive care of God’s people, we now move to the methods that Scripture sets forth to accomplish the objective.

" Taking the oversight..."

Passive pastoring (or pasturing) is not an acceptable option in Peter’s teaching. Sheep, one of Scripture’s most frequent metaphors for God’s children, cannot fend for themselves. Sheep lack the ability to protect themselves adequately from danger. Although they have a rather strong sense of community, of flocking together, their best defense, they also have an inclination to become distracted and to wander from the flock. Once out of sight from the flock, they have a poor sense of direction, so they find it difficult to retrace their steps back to the flock.

Am I referring to sheep or to children of God? To both; Christians’ best defense against error, against insidious false teaching, is to stick together, but their curiosity often leads them to strike out on their own in search of some " new truth," of a different interpretation for an old familiar Scripture. Once engaged and enamored with a different perspective, they are inclined to rationalize their newfound ideas rather than returning to the familiar fold and its inherent safety. Even within established churches we see occasional drifts that are strongly influenced by tradition instead of Scripture. Scripture anchors our minds to its timeless truth. Tradition has no Biblical anchor, so, once a people begin to dilute their respect for Scripture by justifying their traditions, they will inevitably drift deeper into tradition. Even when it begins to contradict Scripture, tradition establishes itself as part of the culture. Something that may have been rather neutral in its beginning slowly evolves into something that violates the teaching of Scripture. We, no less than the intensely religious Jews of the first century, will then revere the tradition fully as much as Scripture. Consequently, we are liable to fall into the mindset of first century Judaism. " Why do thy disciples transgress the tradition of the elders?"  {Mt 15:2} No less than they, we then face the probing response of our Lord, " Why do ye also transgress the commandment of God by your tradition?"  {Mt 15:3} Transgression should be measured by Scripture, not by tradition. Inevitably, when tradition becomes its own authority, its lack of Biblical foundations will lead its followers to drift farther and farther away from Scripture, even to violate Scripture and to think they did no wrong.

This scenario illustrates only one problem that may occur in a culture that dilutes its Biblical teaching with other influences. How does this problem relate to the " elders...taking the oversight" of a church? In this context I would not necessarily restrict the term " elder" to the ministry or to a pastor. As in the Jewish synagogue, the term may equally refer to older and more mature leaders within a local church. As the pastor and respected leaders go, so goes the church they lead. Passive leadership, or leadership that fails to hold the single authority of Scripture alone before a people, will result in an anemic church that becomes sick and vulnerable to error or to drifting traditions that eventually violate Scripture. Taking oversight requires gentle, but distinct and focused leadership. Both church and leaders must understand this necessity and commit themselves to the greater leadership of Scripture in all things that they do and teach.

" ... Not by constraint, but willingly."

The pastor or other leaders of a church must exhibit strong commitment and consistency to their Biblical model of teaching and leadership. Their attitude must be one of willing, even joyful, submission to Scripture alone. Preachers who almost gleefully tell stories of how they fought the call to preach before finally submitting do their churches no favor. They exemplify entrenched rebellion and the antithesis of willing and joyful obedience. They tell people by their experience that obedience should be by " constraint," not willingly.

" ... Not for filthy lucre, but of a ready mind."

How do we balance the Biblical teaching that preachers should devote their full time to ministry and that churches should contribute sacrificially and consistently to accomplish this model against this phrase? {1Co 9:14}[i]   No doubt at times both preachers and churches have neglected this exhortation. Based on the divine calling and the preacher’s Biblical obligation to that calling, a preacher should preach the gospel where and when opportunity appears, even if he doesn’t receive a penny for the effort. Equally a church that receives preaching should respond to the occasion by ensuring that the one who preaches doesn’t do so at his own expense. " A ready mind" defines a leader or pastor who is constantly prepared and eager to preach the gospel, not one who negotiates a fee prior to accepting the opportunity to preach.

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[i] Notice the same word, " ordained," appears in Eph 2:10. For Scripture what God has ordained is not optional, and God has ordained a devoted, full-time ministry for his churches. Failure to commit to this model predicts neglected sheep, not strong exemplary churches.

PBC: 1Pe 5:3 - -- I understand a spirit of lordship to be a spirit of mastery; a spirit to rule, to control, to have things our way, or not at all. The very word minist...

I understand a spirit of lordship to be a spirit of mastery; a spirit to rule, to control, to have things our way, or not at all. The very word minister conveys a meaning that is the opposite of lordship or master. It really means to serve, a servant. Jesus said, "Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your servant; even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many."- Mt 20:25-28.

To exercise lordship is to exercise dominion, to rule and to control, to exercise authority. Jesus says "it shall not be so among you." Hence it is very clear and manifest that such a spirit is not to prevail-and should not be indulged in by the ministry of the church of Christ. This text also shows very clearly that the minister is to be a servant, and not a lord or master; that he is not to exercise authority or dominion. Jesus our Saviour came to minister, to serve. The spirit of service is of the Lord, and the spirit of lordship is from beneath; it is a bad spirit. It brings trouble, sorrow and distress to the hearts of the Lord’s dear children. It divides families, homes, neighborhoods and churches. Elder C. H. Cayce

From this we see that for a minister to take the oversight of the flock, to be an overseer of the flock, is not for him to be a lord or a ruler over them, but to be an ensample to them. It is his work and his business to set right examples before them, so as to show by precept and example how the Lord would have His children live and walk and to conduct themselves here in this world. Elder C. H. Cayce

"Neither as being lords over God’s heritage." The marginal reference says, "overruling." That is, not ruling over. The minister, or the elder, is positively forbidden to rule over God’s heritage, or His people, or His church. He is to serve them and not to rule over them. As he is to serve them, they are to have authority over him[i],  rather than for him to have authority over them.[ii] Eld. C. H. Cayce

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

In this clause Peter reaches the heart of Biblical leadership and preaching. Biblical leadership does not occur by the leaders following the latest management philosophy. Nor does it occur by leaders presuming authority because of their position alone. Leadership by example is the only Biblical model of acceptable and healthy leadership that Scripture permits. In the history of Christianity numerous errors have appeared, both in terms of theological teaching and in terms of culture and practices. Apparently one of the earliest errors in the church’s culture of leadership was that of a domineering leadership. One of the prime definitions of the word " Nicolaitans," {Re 2:6} is rule over the people. Some linguists attribute the origin of the terms clergy and " laity" to this word. Commentators frequently attribute the origin of the practice to Nicolas, one of the men whom the apostles set aside in Ac 6:1-15, be they deacons or ministers. In twenty first century Western Christianity we see almost the opposite error prevailing, the unquestionable idea that a church may do almost anything it wishes by either majority or unanimous vote of the membership. Popular vote does not obligate God to compromise His lordship, nor His inspired teachings in Scripture. A local church may vote for something unanimously and be wholly in violation of Scripture. Such presumptuous oblivion to the lordship of the Lord Jesus Christ and to His revealed will in Scripture is no less dishonoring to God than the ancient spirit of " Nicolaitanism." Before a church votes for any matter, its members should pray for God to direct their mind and choices.

The spirit that drives decisions often reveals the wisdom-or lack thereof-of a church’s direction. For example, who could object to the goal of the modern " church growth" movement? Doesn’t every church want to see growth in numbers? According to James Dobson’s special ministry to pastors, the answer is no. Interestingly, Dobson’s group asserts that frequently a church’s growth is limited by its leadership. Insecure leaders prefer to keep a church small so that they can maintain control over its members.

Other forces in contemporary Christianity make growth in numbers the primary objective of churches and ministry. According to Scripture, growth in faith will lead to growth in numbers, not the opposite. Growth in numbers without the underlying foundation of faith will result in diluted faith or no faith at all. According to Scripture, a church’s primary objective is to glorify God, not excel in numerical expansion. The church that makes growth in numbers its objective may well succeed, but it will do so at the severe cost of compromised faith. The failure to maintain a Biblical motive for its purpose will destroy its true objective. The Purpose Driven Church by Rick Warren contains many worthy ideas, but the title itself reveals the problem of many modern churches that subscribe to the growth mission. The Biblical church’s mission is to glorify God, regardless of numbers. {Ro 15:7; Eph 1:12; 3:21} If a group’s primary objective is wrong, its activities will inevitably reveal the deeper error of its motives. Can we claim the Biblical high ground, that we do all things to the glory of God? We have space to grow in our own claims to glorify our God by our churches and their conduct. May we rise to the noble occasion. How clear is your example?

[i] Where would we find scripture to support that thought? I think it is not to be found. 508

[ii] Pastoral ministry is the act of shepherding the flock of God. In fact, the masculine noun "pastor" is derived from the Greek word (poimen) (SGreek: 4166. poimen) for "shepherd." The poimen cares for God’s sheep by providing for their spiritual nourishment, protecting them from predators, and overseeing their spiritual welfare. The shepherd’s role is at the same time one of service (i.e. he exists to supply the needs of the flock) and leadership (i.e. he exercises oversight of the flock as one who must answer to the Great Shepherd for their condition). The pastorate is the personal, or the people, side of ministry involving actual day in and day out interaction, at a grass roots level, with real people who live in a real world. 518

PBC: 1Pe 5:4 - -- Human nature vacillates between extremes. Even the human nature of believers suffers this malady. At times in the history of Christianity we see churc...

Human nature vacillates between extremes. Even the human nature of believers suffers this malady. At times in the history of Christianity we see church leadership filling the role of despotic overlords. Whether in civil government or in church government, the cliché holds true to reality; " Absolute power corrupts absolutely."

At other times we see the opposite view of " power to the people," manifested in our time by the fairly popular idea that, if a church votes by majority, it is absolutely correct and cannot be questioned. If it votes unanimously, the case is closed; it was surely right in its decision. The dead churches scattered across the landscape of history prove this idea to be false. Satan could get a unanimous vote in hell, but unanimity is not inherently equivalent to rightness. We can all be agreed in error.

Peter takes us by the hand and leads us to a far different view of church leadership. Any church that is worthy of its name must view its mission, as well as its activities aimed at that mission, from an " other worldly" perspective. Either of the extreme views of church leadership operates as if the leadership, be it one man or the popular vote of all, has divine right and endorsement of its decisions, whatever they be, a " this worldly" mindset.

" The chief Shepherd"

clearly reminds us that the Lord Jesus Christ stands at the head of each local church. As indicated by John in the first three chapters of Revelation, He planted it, the symbol of the " candlestick," and He will remove it if the church fails to live up to its mission of enlightening the community and its members with heavenly truth. Paul affirms this truth by noting that the Father has given the Lord Jesus Christ to be " head over all things to the church."  {Eph 1:22} Even Ephesus, the crown jewel of first century churches, lapsed into danger of losing its " candlestick" through forsaking its " first love."  {Re 2:4} In this verse " first" refers to the most important love, not the first in chronological terms. The Ephesian church was sound and solid in its theology, its doctrine, but it was pathetic in its failure to live by heavenly priorities.

The idea that the Lord Jesus Christ holds lordship over every local church must be viewed as the dominant point of this term " chief Shepherd." We can get people to do whatever we want or think they should do. We can work to gain leadership for ourselves or for our favorite person. We can campaign for a particular idea and get the church to vote for it. However, unless we submit every thought and action to the lordship of Christ, we deceive ourselves and fail the first test of a Biblical church’s identity. Regardless of numbers or of unanimity, any church that does not submit the whole of its course and conduct to the Lord Jesus Christ has failed in its most fundamental assignment. He cannot be our " chief Shepherd" unless He governs our whole course of activity and thought.

First century Judaism holds a frightening lesson for us. This culture had survived centuries of internal idolatry. It had endured incredible persecution. Surely God had a purpose for them that could not be denied. When the time came for their finest hour, they were wholly unprepared for it. They rejected the very Christ Whose coming had prompted their divine preservation. In the parables Jesus frequently taught the truth of unfaithful stewardship. The steward must remain as diligent in his duties during the master’s absence as when the lord of the manor is present. " My lord delayeth his coming" justified the steward’s abusive harshness of his fellow servants. Can we miss the point? At the very moment when the unfaithful servant decided to ignore the master’s promised return, the master returned and called him to account for his failure. Inherent in stewardship is the idea that what you have belongs to another, not to you. How you use his property becomes the measure of your faithfulness, and will be the measure of his approval or disapproval when he returns. Regardless of the ways that you rationalize your conduct, faithfulness to his assignment-nothing else-will become the measure of his approval or rejection of your stewardship.

Perhaps the point is subtle, but it seems that Peter confronts the all too human inclination to seek peer approval in this verse. No less than anyone else, leaders seek the approval of those whom they lead. Popularity drives much of human activity. Failure to consider God’s will and the courting of the will of the people appears repeatedly in the prophetic books of the Old Testament as a primary cause for failure and the corruption of God’s direction to His Old Testament people. Peter takes us by the hand and clarifies the priorities of true leadership. Will we honor the chief Shepherd? Or will we court the favors of the sheep whom that chief Shepherd has assigned to our care? In the end, when the chief Shepherd appears, what a few sheep thought will matter little against the will of the chief Shepherd.

Balance highlights truth. We have occasionally seen Christian leaders who appealed to Scripture with roughshod, almost cruel, abuse as they ruled the people in their church with an iron rod. God assigned His " under-shepherds" to feed His sheep, not abuse them. Leaders who fail to lead with a kind and gentle hand, even when confronting error and correcting failure, forsake their divine assignment. {2Ti 2:24-26} Leadership by example requires the leader to live with constant awareness of God’s superintending governance over every aspect of the church’s conduct. The best way to instill this " other worldly" consciousness into a church is for the pastor to exhibit it in his leadership.

" When the chief Shepherd shall appear..."

may refer to the Second Coming, but we should not restrict His appearance to that event. To hold that all personal divine intervention is suspended till the Second Coming cultivates the abuse that Jesus confronted in the parable by the comment, " My lord delayeth his coming."  {Mt 24:48} To haggle excessively over when He appears is to miss the greater truth. He shall appear, and we should live in perpetual consciousness of His certain coming. Further, we should live so as to demonstrate our belief in His perpetual involvement in our conduct. To deny all divine intervention or involvement till the Second Coming courts the error of Deism; God is too busy being God to get involved in human affairs. A wise and godly church leader will conduct his leadership with a perpetual sense of God’s present involvement and superintendence.

" ... Ye shall receive a crown of glory..."

stands in contrast to the metaphor of " under shepherd." In first century Judaism shepherds were considered near the bottom rung on the social ladder. They were nomads who lived with sheep. Jesus chose this metaphor to magnify His personal relationship with His people. He assumed the lowest position in order to gain the highest glory for His chosen people. Linger with the tenth chapter of John’s gospel {Joh 10:1-42} long enough to get the clear image; this lesson focuses on the Shepherd, not the sheep. Leadership by example subjects a man to countless frustrations. As he lives with sheep and tries to influence them by his conduct and teaching, he must avoid the manipulative strategies of secular management techniques, pop psychology, or political tactics. How simple his assignment would seem if these tools were available to him. Simple, yes; Biblical and God-centric, no; our methods exhibit more clearly than we realize that we either honor the chief Shepherd or a lesser power.

Regardless of when the chief Shepherd appears, Peter will not allow us to ignore His certain appearance and obvious personal involvement in every aspect of a church’s activities. The crown most sought by pastors and church leaders must be the Shepherd’s crown, not the garland of human popularity. " Well done, good and faithful servant..." should drive all activities, both in the pulpit and in the pew. Otherwise our claim to being one of the Lord’s churches rings hollow. " I know the Bible teaches, but because of (Fill in the blank; we’ve all offered our empty rationalizations.)...we simply can’t do what the Bible teaches at this time." I grew up in an area where the churches commonly met for worship only once or twice a month. When asked why they didn’t meet every Sunday, or even more frequently, people would say that there simply weren’t enough preachers to fill every pulpit. Some would protest that they couldn’t visit other churches regularly if their own church met more frequently. There was little sensitivity to the Biblical practice {Ac 20:7} of weekly worship, or of the fact that God supplies preachers (Did they believe that God couldn’t supply enough preachers to practice what God directed His church to do?).

We shall account to the chief Shepherd. Why not live in constant sensitivity to His perpetual lordship over our lives?

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PBC: 1Pe 5:5 - -- Humility is one of those evasive qualities that we recognize when we see, but struggle to define in precise terms. Like all the supreme graces of true...

Humility is one of those evasive qualities that we recognize when we see, but struggle to define in precise terms. Like all the supreme graces of true Christian ethics, humility often is counterfeited. I recall a conversation many years ago with a man who had something of a reputation for pushing to always get his way in the church. When confronted with the implications of his conduct, he feigned tears and stated proudly, " I’m the most humble man I know." Humility doesn’t start with words but with a state well settled in one’s heart. We exhibit authentic humility in conduct only after it has become well established in our minds.

"God’s sweet dews and showers of grace slide off the mountains of pride, fall on the low valleys of humble hearts, and make them pleasant and fertile. The blown-up heart, puffed up with a fancy of fullness, has no room for grace. It is lifted up and is not fit to receive the graces that descend from above." [i]

How would you define humility? Often we form the image of milk toast as the equivalent of humility. I suggest that this concept has nothing to do with Biblical humility. We may safely conclude that Peter sets humility and pride in antithetical positions. One is the opposite of the other. Thus we cannot take pride in our humility, as in the example of the man who boasted that he was most humble. Perhaps we will learn more about Biblical humility by following Peter’s description of her actions.

" Likewise, ye younger, submit yourselves unto the elder."

Submission stands at the head of the line of traits that characterize humility. A young believer who has learned the discipline of humility will willingly and gladly submit to the older believers in his life. Simultaneously, the older believer will assert his seniority with cautious grace and humility, not with roughshod or over-bearing force. Without using the word, Paul allows us to take a close look at humility in Ga 6:1, " ... considering thyself, lest thou also be tempted." Did you ever notice that some folks make it easier for you to follow them than others? Humility invites submission by its own example. Prideful leadership fosters rebellion.

We tend to ignore the grammatical connective words in Scripture. In this lesson " likewise" holds a key position in the dynamics of the truth that Peter wants us to learn. In all things the elders in the church must live under the superintendence of the " chief Shepherd." By example, they set the tone of the whole church culture. Like it or not, a pastor or other respected leader in a local church will impact the whole church’s personality. A domineering, strong-willed leader will foster a mirror image in the members. We may safely conclude from Peter’s instructions that submission forms the foundation of Biblical humility.

Having established the acceptable rule that younger believers should respect and submit to older, more experienced believers, Peter covers the whole culture of believers with the same exhortation. Regardless of age or position, all believers should live in submission to each other. How many church schisms would have never seen the light of day, had this simple rule of faith governed all the people involved? In His priestly prayer {Joh 17:1-26} Jesus prayed that His followers might be one, live in oneness with each other, that others would be impacted by their faith. No single behavior has tarnished the sweet reasonableness of Biblical Christianity across the centuries more than frivolous schisms among professing believers. Rather than looking for reasons to foster division and separation, New Testament teachings demand that we live in peaceful harmony. How can you bicker and call another person demeaning names while submitting to that person in the faith?

" Be clothed with humility..."

Even in this simple metaphor, Peter instructs us in this elusive trait of humility. Yes, we are to wear humility as consistently as we wear clothes. However, we observe that some folks wear clothes to be seen, and others wear them for function. Does the man make his clothes, or do the clothes make the man? Wearing clothes that call attention to the clothes or to the person is not Peter’s point. Quite the opposite, wearing humility should be so unassuming that we expect it and practice it as routinely as putting on our clothes in the morning. We dress suitably for the occasion. If we plan to spend the day working in our yard, we dress for yard work. If we plan to spend the day at church, we dress suitably for church. Contemporary fashion terminology refers to " accessorizing" one’s clothes. You select a basic outfit. Then you add accessories to enhance the primary garments. How sadly we Christians frequently accessorize our humility rather than treating it as our primary garment.

How can we gain the upper hand on this intrusive and carnal inclination toward pride? How can we empower humility in our conduct and outlook? Peter goes to the heart of the matter. " God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time." We will conquer pride and exhibit genuine humility only to the extent that we submit our whole lives to God and trust Him to steer the course of our life according to His will. As long as we think we must control our own destiny, not to mention the destiny of those around us, we will work to manipulate and control everyone and everything around us. We will learn only reluctantly, and possibly through deep pain and disappointment, that we failed. As we curb our sinful pride and, above all else, submit ourselves to God in all areas of our life, we will increasingly live with the knowledge that He truly does rule. We may safely live in humility because we live under His protective and benevolent lordship. We may take the seat of obscurity with contentment, not concerning ourselves with being in the limelight. If He wishes to move us to another position, we trust Him to do so rather than forcing our way. So what if someone doesn’t appreciate our contribution and sacrifice? Does it really matter? God knows everything about us and about what we do. If He wants us to receive praise from others for our actions, He will direct them. If He knows that we are working only for their praise, He may well intervene so as to prevent their words of praise to teach us true humility.

Pride clothes itself in many robes. It does not always appear in a haughty condescending attitude. Sometimes it convinces us that we can do things beyond our ability in kingdom work, so we launch our effort with confident pride rather than pursuing the tedious and timely processes of Biblical preparation. Sometimes it convinces us that we are working for God’s kingdom when, in fact, we may be working for ourselves. Perhaps it cultivates our ego and fosters resentment toward our best friends in the faith on the pretentious grounds that we have been wronged. The more distinctly self appears in the center of any activity the more likely pride has become our companion.

The constant awareness that God, not my pride and pretense, should control the flow of events in my life is the only effective force against pride and for true humility. The Greek word translated " clothed" refers to a knot. It was commonly used in first century Roman culture to refer to the knot that tied the white apron or scarf onto slaves to identify them as slaves, not as free citizens. Can we neglect that incredible moment during Jesus’ last evening with the disciples before His crucifixion when He tied a towel around his waist and washed the disciples’ feet? The amazing spirit of humility thus exhibited by God Incarnate in this act teaches humility so directly and powerfully that we cannot miss its importance to our credible faith. Jesus didn’t shed phony tears and tell the disciples how humble he was. He quietly wrapped himself with a towel and practiced the work normally assigned to slaves. Then He sat down and taught the disciples to follow his practice.

When I was a very young man in my faith, I heard an older and wiser preacher make a powerful assertion from the pulpit. Elder H. P. Copeland boldly stated that there was not a single schism among God’s people that could not be solved in a single day if all of the folks involved would adopt the spirit of feet washing toward each other. As a youthful zealot, I questioned his comment and rehearsed to myself all the things that simply could not be " fixed" by this simple action. Over almost fifty years of active ministry I’ve had occasion to reflect often on this profound statement. Today I join this honorable voice from the past. Not only could God’s people heal the prideful schisms that tarnish their Christian testimony, we could set the tone of future generations to avoid damaging schisms yet to come. We could actually fulfill our Lord’s prayer and make our faith more credible than we ever imagined. Are we ready to practice His kind of humility? " That they all may be one’ as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me." {Joh 17:21}

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[i] Leighton, Robert, and Griffin, Thomas, 1, 2 Peter: The Crossway Classic Commentaries (Wheaton, Illinois: Crossway Books, 1999), 231.

PBC: 1Pe 5:8 - -- Reflect on some of your most difficult temptations. Satan is not omniscient, but he has a long history of studying and knowing human nature. He knows ...

Reflect on some of your most difficult temptations. Satan is not omniscient, but he has a long history of studying and knowing human nature. He knows our fallen inclinations quite well. He knows our individual history; he learns well from observation. Thus, he knows our personal weaknesses, and he frames temptations to take advantage of our strongest inclinations. He is unscrupulous. He will stop at no tactic to break down our spiritual and moral defenses. The believer who dismisses satanic abilities as trivial is set to fall prey to a formidable enemy.

Simply and astutely, Peter lays out an effective battle strategy for our spiritual victory. He writes both from experience and from inspiration. He won some major battles against this adversary; he also lost a few. We have the advantage of learning from a seasoned soldier who recovered from staggering defeats to gain an impressive victory over our enemy. He responded so carnally to the Captain of his salvation that Jesus rebuked him as being under the influence of the enemy, " Get thee behind me Satan."  {Mt 16:23} If we observe Peter on the very eve of the Captain’s greatest engagement with the enemy, he cowers in fear, even denies his allegiance to the Captain, not once, but three times. Later, after he recovered from these setbacks, encouraged by a patient and instructive Lord’s special emissary, {Mr 16:7} " ... and Peter," he fell prey to the fear of the enemy’s ploys and briefly encouraged racial schism within the ranks of his own army. {Ga 2:11-21} Rebuked by a respected and brave fellow-soldier, once again Peter recovered. Peter’s most instructive example to us may well appear in our Lord’s consistent and repeated interventions to recover a profitable servant, despite occasional lapses. The Captain of our salvation is brave; he demands our best and will readily confront our failures, but his objective is to grow stronger soldiers, not throw them out of the army at the least infraction. Abraham, Moses, and David bear ancient witness to the Lord’s patient training, even when His soldiers occasionally fail the test under the heat of the battle. Peter, along with John Mark, joins New Testament witnesses to the incredible goodness of our Captain. So long as we learn from our failures and grow out of them, He exhibits surprising benevolence. However, when we refuse to learn from our faults and stubbornly persist in disloyalty, He can also demonstrate frightening severity. Regardless of the occasion or of His reaction, His soldiers learn that His conduct faithfully honors His name and is mercifully kind, even when He must respond to their sins in severity.

Let’s examine Peter’s strategy for effective loyalty and faithful service to our Captain in the heat of battle.

" Be sober."

The Greek word translated sober is defined as, " 1 to be sober, to be calm and collected in spirit; 2 to be temperate, dispassionate, circumspect.[i]  Although the word distinctly warns soldiers against " drinking on the job," it appears that Peter’s intent deals more directly with a sober state of mind than with a physical state of inebriation. Historically, soldiers are stereotyped for their readiness to drink, but they must never entertain the idea that they can indulge their appetites while on duty. Christians can become drunk with thirst for popularity, with the desire for money or other personal pleasure indulgences, with the thirst for power, or any number of appealing distractions to their primary assignment as soldiers of Captain Jesus. Peter’s instruction covers all such interferences to effective service in the spiritual army of the Lord Jesus Christ. What is your most enticing distraction? Do you chase it as a secular soldier chases alcohol while on leave from duty? Regardless of how well you justify or rationalize it, this alluring entertainment may be as detrimental to your spiritual service as addiction to alcohol could be to a soldier.

" ... Be vigilant."

This word is defined as " 1 to watch; 2 metaph. give strict attention to, be cautious, active; 2a to take heed lest through remission and indolence some destructive calamity suddenly overtake one.[ii]   If the instruction to spiritual sobriety refers to leisure time, this directive addresses our attitude while on active duty. A sleepy, unobservant soldier is easy prey to an aggressive adversary. There is a fine line between admirable watchfulness and paranoia. A good soldier knows the difference and avoids excessive paranoia, a trait that will eventually make him suspicious and distrusting, even of his fellow-soldiers.

" ... Because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour."

When our adversary approaches us with enticing temptations, he tries to depict himself in any form except his true character. He will pretend to be concerned for our true personal needs. He will appeal to our battle fatigue and the need for rest, even though he is the cause of the fatigue. Peter strips off the disguise and reveals his true character. A lion’s roar has been heard as much as five miles away. It has been observed at times to frighten his prey so as to paralyze them; he may simply move in and devour them while they stand frozen in fear from the noise of his roar. Never allow yourself to be deceived; this lion is not toothless. He is quite adept at devouring the weak and the gullible. Peter warns us that he is altogether capable of devouring any who stand in his way. Our only defense is our faithful stand with the ranks of our Captain, holding consistently to the battle strategy that the Captain has handed down to us through such lieutenants as Peter, Paul, John, and others in the official manual of war.

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[i] Strong, James. Enhanced Strong’s Lexicon. Ontario: Woodside Bible Fellowship, 1996.

[ii] Strong, James. Enhanced Strong’s Lexicon. Ontario: Woodside Bible Fellowship, 1996.

PBC: 1Pe 5:9 - -- " Whom resist stedfast in the faith..." How do you resist this formidable adversary? To resist in battle requires that we set ourselves firmly in pl...

" Whom resist stedfast in the faith..."

How do you resist this formidable adversary? To resist in battle requires that we set ourselves firmly in place with our fellow-soldiers. A faithful soldier does not patronize the enemy. He doesn’t move from one side of the battle lines to the other every few hours. He has identified his enemy, as well as his fellow-soldiers. He stands firmly committed to battle beside his Captain.

Steadfastness in the faith defines our mindset as we prepare for battle and as we engage the enemy. Many believers, soldiers of the Lord Jesus Christ, seem confused at this point. They can’t distinguish between steadfastness in the faith and stubborn self-determination. One is actually a deceptive ploy of the enemy; the other is required battle strategy from the Captain. Thank about the irony of a soldier engaging a fierce enemy with the deceptive tools the enemy himself placed before us. We have superior weapons, all prepared and given to us by our Captain. He has proved them to be effective by personal test. Are we so blind that we can’t distinguish between the Captains armor and the enemy’s traps? No believer is so strong as to win the battle through personal determination. Even if he wins a skirmish, pride, the enemy’s favorite strategy, will set him up for a wilting defeat in the next engagement.

Steadfastness in the faith directs us to the Lord Jesus Christ and to Scripture alone. There is no doubt a role for personal faith as we engage in spiritual warfare, but in this passage Peter appeals to the " rule of faith." It appears that Scripture distinguishes between personal faith, that gift bestowed by the Holy Spirit, {Ga 5:22-24} and the body of truth commonly and consistently held by the apostles and the early believers. Typically in Scripture " faith" refers to our personal faith; " the faith" refers to the body of truth contained in Scripture. When we engage the adversary, we must do so according to the battle strategy that our Captain has given to us in the soldier’s Handbook, the Bible. A soldier who never opens his soldier’s manual will disappoint his captain in the heat of battle, either by error or by simple ignorance. A believer who does not spend regular and reflective time in Scripture is no better prepared to honor Christ in the heat of life’s battles.

" ... Knowing that the same afflictions are accomplished in your brethren that are in the world."

The enemy loves to whisper in our ears that our Captain’s expectations of us are unreasonable, that we have misunderstood the Handbook, or that it really doesn’t mean what we’ve been told that it means. Peter unravels this favorite tactic of the enemy for us. Regardless the setting, our brothers and sisters, our fellow-soldiers on other battle fronts, are facing the same problems that we face, the same hardships. They also gain the victory in the same way that Peter instructs us, by loyal and informed submission to the Captain as set forth in Scripture, the Christian’s battle manual.

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PBC: 1Pe 5:10 - -- See Philpot: SUFFERING AND ITS BENEFITS See Philpot: THE SAINT’S PATH TO ETERNAL GLORY Peter coined the term " manifold grace of God."  {1Pe 4:10...

See Philpot: SUFFERING AND ITS BENEFITS

See Philpot: THE SAINT’S PATH TO ETERNAL GLORY

Peter coined the term " manifold grace of God."  {1Pe 4:10} God’s grace extends to every aspect of our life, our discipleship, and of our eventual salvation. In grace our God called us to His eternal glory by our Lord Jesus Christ. It is God’s grace that sustains us through the trials of life. It is God’s grace that empowers our love, faith, and obedience to God. God’s grace teaches us how to live.  {Tit 2:11-12} However, according to Peter in this lesson, there is one thing that God’s grace does not do. It does not shield us altogether from suffering. At times God’s grace may actually lead us through the path of suffering.  {2Co 12:9} The " health and wealth" gospel of our age is not the gospel of New Testament apostles and believers. Those giants in the faith would blush with shame at the prosperity teaching of modern-day teachers of this idea. The Holy Spirit informed Paul that " bonds and afflictions" waited for him in every city. {Ac 20:23} Rather than expecting God to make him a tent-making millionaire, Paul learned from the Holy Spirit that he faced intense persecution and pain because of his faith.

At the time of suffering, the clock moves incredibly slowly. Time drags. The agony lingers and lingers. However, when Peter sets our suffering in the faith, and for it, against the backdrop of eternity to which God has called us, it is only a brief time, a " while." Interestingly the word translated " while" can refer either to duration or to intensity. Suffering that an ordinary person would consider intolerable becomes small to a believer who stands strong in faith. The prolonged agony of persecution or illness seems like eternity itself to a person who tries to face it alone. To the reinforced believer in Christ, it lasts but a small time.

Peter outlines four steps on the continuum of grace and her work in and for us. These steps interconnect and build on each other.

"make you perfect"

1. He will " make you perfect." Strong defines the word translated " perfect" as " 1 to render, i.e. to fit, sound, complete. 1a to mend (what has been broken or rent), to repair. 1a1 to complete. 1b to fit out, equip, put in order, arrange, adjust. 1b1 to fit or frame for one’s self, prepare. 1c ethically: to strengthen, perfect, complete, make one what he ought to be." [i]   In this life we are constantly striving for this full restoration to everything that we ought to be, but we never arrive. The story is told that once a young man approached Charles Spurgeon with a claim that he hadn’t sinned for three weeks. Without a word Spurgeon got up from his chair, walked around his desk, and slammed his large heavy foot down on the young man’s toes. The young man reacted with anger and harsh words. Spurgeon quietly responded, " Now we’ve taken care of that." God is transforming us to everything that we ought to be, but the transformation will not be completed in this life. It will only reach its objective in eternity after the resurrection.

"stablish"

2. God will " stablish" you, make you stable, firm, and constant. Once again, God’s grace is molding us into this form, but its fullness will never be realized in this life.

"strengthen"

3. He will " strengthen" you. The word typically referred to bodily vigor, but New Testament writers use it to refer to vigor of the soul.

"settle you"

4. Finally, He will "settle" you. He will build you on a solid, firm foundation.

I believe in each of these words we see an ongoing process that God is directing to grow us in His grace, a process that will only see its full reality in eternity. In Mt 8:1-34} Faith healers frequently refer to this passage as Biblical proof that Jesus died, not only to save us from sin, but also to heal all our diseases. They struggle with the fact that every single one of their leading teachers has eventually become ill and died. Surely if their interpretation of the passage were correct, someone in their numbers would get it right and never become sick or die. Fact, in addition to Scripture, refutes their error. They have the kernel of a truth, but they make a bad application of it. In eternity after the resurrection all the elect, resurrected and glorified in the image of our Lord Jesus Christ, shall be wholly immune from disease and mortal illness. Jesus indeed died to procure that eternal good health for His beloved people. We shall not enjoy it all in time, but we shall surely realize it in eternity. That is a small part of what heaven will be. This ongoing process by which God grows us in time and completes the process in eternity when He raises us, conformed to the " image of his Son"{Ro 8:29} is altogether seamless. God’s grace that saved us in time also begins to reshape us in time, increasingly to the moral and spiritual likeness of our Lord Jesus Christ. God Who begins the process in time shall complete it perfectly in the resurrection at the end.

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[i] Strong, J. (1996). The exhaustive concordance of the Bible: Showing every word of the test of the common English version of the canonical books, and every occurence of each word in regular order. (electronic ed.) (2675)(SGreek: 2675. katartizo). Ontario: Woodside Bible Fellowship.

PBC: 1Pe 5:11 - -- Perhaps in this simple sentence Peter punctuates his letter with the most significant theme of the whole gospel. The ultimate objective of God in crea...

Perhaps in this simple sentence Peter punctuates his letter with the most significant theme of the whole gospel. The ultimate objective of God in creation and in our salvation is to receive deserved glory for His saving grace. Folks who live in confusion regarding their salvation (Is it by grace or is it by works? Paul indicates that it cannot be by a synergistic mix of both in Ro 11:6) often sing such self-centered songs as " Will there be any stars in my crown?" Is our personal status the Biblical centerpiece of heaven? Of course, the answer is a resounding no. God will have all the glory in heaven, justly so. Then we must conclude with Peter that the ultimate glory for our salvation, as well as for every aspect of good in our whole lives, comes from God and is to glorify Him now and forever. Someone once protested to Martin Luther that man surely must have some part to play in his salvation, to which Luther immediately responded, " Indeed, man does the sinning, and God does the saving."

Eventually any theological system that emphasizes man’s role in salvation instead of God’s will foster arrogance and pride in man, not glory to God. Paul correctly noted that grace and works do not belong together as partners. One will eliminate the other.

Invariably someone who does not understand the Biblical concept of God’s saving grace will protest that teaching salvation all of God-and none of man-will lead to sloth and sin. Some who have misunderstood this doctrine have indeed given reason for the critics to voice concern. However, any who truly understand the profound reality of what God did in grace to save us will neither relax in sloth or become careless in sin. We cannot forget that Paul affirms that God’s saving grace also teaches us to deny "ungodliness and worldly lusts" (not rationalize and justify them). {Tit 2:11-12} Gods super abounding and victorious grace gives us courage in the face of formidable foes. It gives us strength that shines in our moments of weakness. It empowers our faith in times of distress. It convicts and refines us in our moments of fierce temptation. Rather than excusing sin, God’s grace, all of His grace, takes us by the hand and leads us through the four steps that Peter outlined in our passage. It will not let us go or permit us to relax in sin for even a brief moment. For a child of God, any time spent in sin is punctuated by anxious conviction and self-condemnation. Inherently we know that God is not pleased with such conduct. Because of God’s abounding grace we have no excuse by which to plead ignorance when we fall into sin. We know by the working of grace within that we are sinning and displeasing God. The same grace that teaches us to live "soberly, righteously, and godly" teaches us to deny "ungodliness and worldly lusts." Where are you on the continuum today? Where are you moving? Never rest content with your spiritual "status quo." Glorify God and discover the joy of this passage.

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PBC: 1Pe 5:12 - -- "true grace" Why insert the adjective " true" in this sentence? What was Peter’s intent? We live in an era of near schizophrenic dichotomy within ...

"true grace"

Why insert the adjective " true" in this sentence? What was Peter’s intent? We live in an era of near schizophrenic dichotomy within the Christian community. On one hand, we encounter people who would separate essential fellowship over the most trivial of doctrinal or interpretational issues. On the other hand, we also encounter people who say, " Love unites, doctrine divides. Let’s just forget doctrine and love Jesus." Little do the advocates of this rather naïve comment realize that their statement itself is actually a doctrinal thesis. It gives shape to their own doctrine. However open these folks may appear, try discussing a particular issue with them in which you voice a belief that is contrary to theirs. You may quickly learn that they are not nearly as open and loving as they would like to communicate in their thesis.

A study of the New Testament epistles (Romans-Revelation) will readily disclose that major doctrinal errors entered the church quite early. Many Bible scholars believe that Paul wrote Galatians to the churches that he established in his first missionary journey. Within the time covered by Luke in Acts, we see the center of evangelism shift from Jerusalem to Antioch. As the gospel spreads to the Gentiles, the church in Antioch seems better equipped to deal with the challenges than the Jerusalem church. We are not dealing with a ruling church, or a " mother" church, but with a visionary church that lives with the passion to spread the gospel beyond its four walls and beyond its immediate culture. Oh, for such churches today.

Given the consistency with which New Testament writers attribute salvation to God’s grace, you will seldom find anyone who openly states that he does not believe in salvation by God’s grace. However, you will quickly encounter a vast diversity in the way people define God’s saving grace. One person believes that God provides 99% of the work that saves us, but we must do certain things at a minimum if we hope to realize actual salvation. From their perspective, God’s grace covers 99% of our salvation; our works cover the other 1%. Despite God’s 99% contribution, they believe that no one will ever realize salvation apart from their personal 1%. Thus God’s grace actually doesn’t save anyone at all. Despite a 99% contribution, according to this idea, no one is saved. Only the folks who make their 1% contribution will actually be saved. From an analytical perspective, is their view truly one of salvation by grace or salvation by works? Ask them what man’s 1% involves. They will mention a wide variety of activities; personal faith, repentance, baptism, faithfulness to the end of life, etc. Factually, their view restricts God’s grace and embellishes man’s role in salvation.

Of course others within the broad landscape of various Christian fellowships or denominations will impose fewer duties upon man and attribute more of the salvation process to God, though still requiring some minimal act from man before acknowledging that a person might be saved. The distinction between their view and the first one mentioned is simply a matter of degree, not of substance. Man must still take the decisive step or no salvation will occur.

In the whole philosophical dialogue of salvation we discover significant variety in the way folks define God’s grace and the salvific process.

Within Peter’s first letter we find a wide array of themes integrated into profound instruction to the reader. Peter covers our position in the Lord Jesus Christ because of His substitutionary and atoning death. We also confront the formidable difficulties of suffering in faith. Faithfulness in the faith, even if it requires suffering, forms a significant part of Peter’s first letter.

In our view of the salvation process we should exercise caution to avoid dangerous pitfalls on both sides of the question. On one hand we could become quasi-universalists, almost making every person who ever lived a saved person who lives in disobedience. This error ignores the Biblical truth that salvation creates a paradigm shift in one’s moral outlook. God’s law written in the heart will change a person’s moral compass. To claim that a person who shows no moral change in his worldview is a child of God in ignorance and disobedience exceeds the Biblical model. In fact it contradicts the Biblical concept of the divine law written in the heart and its profound impact on the individual. On the other hand for humans to assume the role of ultimate judge of men’s souls and eternal destinies on the basis of apparent fruit equally violates the Biblical model. The final Judge of men’s eternal destiny is not man, but God alone. Chuck Swindoll makes a notable point by observing that we will all be surprised when we get to heaven. Some of us will be surprised to see people present whom we judged as not saved. Others will be surprised to see that some folks whom we thought to be quite religious are not there. We would serve our faith better by allowing God the prerogative that Scripture attributes to Him alone. He alone is the source of divine election, the salvation that election brings, and of eternal judgment. Scripture allows us to take note of a person’s fruit, or lack thereof, but never to pass judgment on a person’s eternal destiny. That abominable sinner whom we despise may someday later in life experience the new birth and become a living vessel of divine mercy. I wonder; how many of the slaves whom John Newton abused during his slave-trader days would have ever believed that he would later become one of England’s greatest preachers?

Perhaps we all confuse the tree and the fruit in this pursuit of knowing the " true grace of God." The person who expands the 99% human contribution to include essentially every Christian duty as the basis of salvation clearly confuses cause and effect. He attributes the cause of salvation to its effect. Other views may not be so clear in their confusion of cause and effect. When the controversy between Jerusalem Church and Antioch Church was discussed, {Ac 15:1-41} Peter relieved the tension and solved the problem with a simple comment, " But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they."  {Ac 15:11} Jews and Gentiles saved exactly alike; this was a revolutionary idea to devout Jews of that era. However, Jesus taught the same truth to Nicodemus. {Joh 3:1-8} Notice Jesus’ punctuating close to this dialogue. After referring to the sovereignty of the wind (a clear metaphor of the Holy Spirit) blowing where it pleases, Jesus made a definitive statement, " So is every one that is born of the Spirit."  {Joh 3:8} Jesus did not embrace multiple ways for salvation to occur. Every person who realizes salvation received it in the same exact way as every other saved person. God does not have one way to save infants and another way to save adults. He does not save Old Testament people in one way and New Testament people in another way. He does not have one way of saving people who do not hear the gospel and another way for saving those who do hear it. Heaven will be populated by people who all received their salvation through the substitutionary sacrifice of the Lord Jesus Christ; grace from beginning to end.

The Biblical concept of salvation by God’s grace is a broad term that encompasses the whole process of salvation from beginning to end. It refers to God’s graciousness in every saving act. Heaven will echo with the united praises of all the saved. They will all praise God for saving them by divine grace, not by human merit.

Peter stretches our minds by including the whole letter in his summary statement of " true grace." We can all agree that salvation occurs as a result of God’s grace. We should all agree that all of our salvation is attributable to God’s " true grace." However, we have only covered one aspect of God’s " true grace" at this point. Peter includes the profound ability to endure suffering gracefully in this letter. A person’s ability to suffer gracefully is no less a matter of divine grace than our salvation. Our humanity certainly wouldn’t endure suffering gracefully. If we allowed our fallen humanity to respond to suffering, we’d protest the unfairness of it. We’d announce a first class pity party with ourselves as the guest of honor. We’d react in open hostility against the cause of our suffering. Or we’d simply give up and abandon our faith in discouragement. How is it that a mere mortal can endure suffering with grace? It can only occur through the transforming empowerment of God’s true grace. Grace in salvation, grace in suffering, grace in Christian faith and service; all these events reveal God’s " true grace."

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PBC: 1Pe 5:13 - -- We often hear people refer to the original Jerusalem church as the " mother church." Sometimes you will also hear similar terms referring to Antioch ...

We often hear people refer to the original Jerusalem church as the " mother church." Sometimes you will also hear similar terms referring to Antioch church. In church history the term is applied to the church at Rome. The term implies a form of governmental hierarchy. Supposedly the " mother church" originated the other churches and, parent-like, has an inherent superiority and authority over the offspring churches. The Biblical model of a church calls for a conscious evangelical effort as part of any healthy church’s activities. A natural result of godly evangelism is that interest will develop in other communities and will grow into the beginning of a new church. A church that fails to incorporate evangelism is a dying church. It will not contribute to the beginning of new churches, and it will not reach outside its present membership to maintain its existence into future generations. Occasionally people discuss whether the Great Commission applies to churches and ministers today or only to the first generation of apostles, preachers, and churches. The discussion is senseless. Any church or minister that does not practice evangelism will not long survive to make any relevant contribution to the faith at all. It will die of its own deficiency, even while engaged in a foolish debate over the point. Thus the argument is practically self-refuting.

Our study verse includes several facets of interchurch relationship; saluting and greeting, expressed in gestures of love and peace. Strong defines the Greek word translated "saluteth" as follows:

1 to draw to one’s self. 1a to salute one, greet, bid welcome, wish well to. 1b to receive joyfully, welcome. Additional Information: Used of those accosting anyone; of those who visit one to see him a little while, departing almost immediately afterwards; to pay respects to a distinguished person by visiting him; of those who greet one whom they meet in the way (even not in the East, Christians and Mohammedans do not greet one another); a salutation was made not merely by a slight gesture and a few words, but generally by embracing and kissing, a journey was retarded frequently by saluting.  [i]

Thus the word conveys an attitude of gracious respect and kindness. Such greetings in first century culture formed part of an expected demeanor of civility toward one’s fellows. In the passage it implies equality, not superiority.

The excesses of churches presuming authority, if not at times superiority, over other churches has led to intense denominationalism and schism within the Christian community. According to John (first three chapters of Revelation), God alone plants and removes candlesticks, generally believed by most Biblical scholars as the equivalent to the divine approval or disapproval of any group of people. The divine stamp, or lack thereof, makes the difference between a true Biblical church and a sincere group of religious people meeting together for common interests and goals. The name over the church building does not impose divine approval or disapproval. Endorsement or censure by one church or group of churches does not constitute a group as a church or not. Only the divine stamp of approval makes any group of people a church of the Lord Jesus Christ, a true Bible church.

Individual churches may practice a certain degree of variation within their teaching and activities while maintaining friendship and Biblical fellowship with other churches. Their Biblical interchurch relationship seems limited by this passage to encouragement and support, civility in all things, but it does not include the presumption of a pseudo-candlestick governor. Only God controls the divine approval or disapproval of individual churches.

What does a church do when it realizes a growing difference between its doctrinal and practical perspective and the ideas or practices of other churches? Either this church has changed, or the others have. It should quietly test its conduct and faith against Scripture-Scripture alone-not against the prevailing opinions of other churches, church leaders, or regional church governmental agencies. Differences in viewpoint never justify any degree of compromise in civility among individual Christians or churches.

Lines drawn in the sand over philosophical or doctrinal differences are often used to force people into isolated camps whose main objective is not to worship and glorify God, but to prove themselves right and any who disagree with them wrong. According to Scripture, the primary objective of the gospel is to draw God’s children together in doctrinal and practical unity. {Eph 4:1-16} Unity does not require, much less fiercely demand, absolute uniformity. The demand from one group of Christians upon another grows out of a fiercely denominational spirit, not out of Scripture. A group of people may very well claim that they are not a denomination, but their conduct may prove their claim wrong if they act divisively denominational.

The same Holy Spirit Who directed us to " contend (support, teach, and foster) for the faith" once for all time delivered to the saints, {Jude 1:3} also directed us that " ... the servant of the Lord must not strive; but be gentle unto all men..." {2Ti 2:23-26} even those with whom you disagree, especially those with whom you disagree if you read the full context of this passage. Thus, even in contending for the faith, Scripture forbids any attitude that appears contentious.

Significant or irreconcilable differences will follow a natural course of distancing people from intimate interaction. It seems that this passage requires civility, even when such differences impose philosophical and functional distance. So, we disagree; God bless you, and God bless me. When we get to heaven, we’ll both have better understanding than we have now, and we’ll not find it necessary in heaven to impose hostile divisiveness into our relationship. Then we’ll both undergo significant conversion from our private interpretations and philosophies to the single glorious truth that will empower us to glorify God for all eternity.

In human interactions " under the sun" people of differing viewpoints typically work at polarizing their followers from folks of a different view. Take a look at the rhetoric that you hear from the two dominant political parties as they polarize and heat up the media for the upcoming election. The " left coast" and the " right coast" stand back and point accusing fingers at each other. " Liberals" and " conservatives" try to outdo each other in their excesses of governmental philosophies and endorsed programs. When one party falls upon its own failures, it may accuse its opposition of instigating a " vast, radical, right wing conspiracy" (or a " big government that wants to destroy your freedom" conspiracy) rather than confronting its own failures.

Christians who devote themselves to Biblical Christianity and the model of conduct set forth by our Lord Jesus and His select followers, have a higher calling and a more noble example to follow when they encounter differences. All of the passages listed in this chapter impose specific patterns of gracious civility upon our conduct toward others in the family of God, even if they and we do not agree on all points of doctrine or Biblical interpretation. Biblical Christians should never resort to " bully pulpit" strategies to force their way or ideas upon others.

There is no "mother church" with authority over other churches. The idea is Roman, not Biblical. There are no regional ministerial over-shepherds with divine authority to superintend other ministers and keep them in the "straight and narrow." According to Scripture, each church stands or falls based on its compliance with Scripture and the Lord Who inspired the writing of Scripture. No political alliance or personal preference can force the Holy Spirit to suspend His governance of candlestick administration.

Peter has covered intense theological issues in this delightful letter. He has confronted the reality of suffering that accompanies any robust profession of faith in Christ. As he moved to the conclusion of his letter, he also presented a gracious and gentle spirit of pastoral ministry and interchurch relationships, hardly the superiority over others that is often attributed to him. May we learn from Peter, and from the Holy Spirit Who inspired his words, not from those who corrupt his teachings to make him, or any other non-Biblical source of authority, lord over the Lord’s people.

[i] Strong, James. Enhanced Strong’s Lexicon. Ontario: Woodside Bible Fellowship, 1996.

Haydock: 1Pe 5:1 - -- 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 seni...

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.

Haydock: 1Pe 5:2 - -- Feed the flock. This shews he speaks of bishops and priests, and not of elders in years only.

Feed the flock. This shews he speaks of bishops and priests, and not of elders in years only.

Haydock: 1Pe 5:3 - -- 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 al...

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.

====================

Haydock: 1Pe 5:5 - -- Ye young men, not only younger in age, but employed in offices inferior to those of the bishops and priests, be subject to the ancients. But even ...

Ye young men, not only younger in age, but employed in offices inferior to those of the bishops and priests, be subject to the ancients. But even all of you by your carriage insinuate, practise, and give examples of humility one to another: for God resisteth the proud, and giveth grace to the humble. St. James (Chap. iv. 6.) repeats the same doctrine and the same words. See also James ii. 12. (Witham)

Haydock: 1Pe 5:12 - -- I have written briefly, considering the importance of such mysteries, and necessary instructions. (Witham)

I have written briefly, considering the importance of such mysteries, and necessary instructions. (Witham)

Haydock: 1Pe 5:13 - -- The church, which is in Babylon, (at Rome, say Eusebius, St. Jerome, &c.) so called not only on account of the extent of its empire, but also for its...

The church, which is in Babylon, (at Rome, say Eusebius, St. Jerome, &c.) so called not only on account of the extent of its empire, but also for its idolatry and vices. ---

Mark, my son: generally thought to have been St. Mark, the evangelist. (Witham) ---

See the unjust prepossession of certain seceders. In this text, where all the lights of antiquity understand Rome by Babylon, they deny it; and in the book of Revelation, where all evil spoken of Babylon, there they will have it signify nothing else but Rome: yes, and the Church of Rome, not (as the holy Fathers interpret it) the temporal state of the heathen empire.

Gill: 1Pe 5:1 - -- The elders which are among you I exhort,.... The apostle returns to particular exhortations, after having finished his general ones, and which chiefly...

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 1Pe 5:5 but men in office, whose business it was to feed the flock, as in 1Pe 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 1Pe 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.

Gill: 1Pe 5:2 - -- Feed the flock of God which is among you,.... Some read, "as much as in you is"; that is, to the utmost of your power, according to your abilities, re...

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

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

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

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

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

it follows here,

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

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

Gill: 1Pe 5:3 - -- Neither as being lords over God's heritage,.... Or "clergy"; meaning not ecclesiastical persons, as presbyters, and deacons, who are supposed to be un...

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.

Gill: 1Pe 5:4 - -- And when the chief Shepherd shall appear,.... This is the encouraging motive and argument to engage the elders and pastors of churches to discharge th...

And when the chief Shepherd shall appear,.... This is the encouraging motive and argument to engage the elders and pastors of churches to discharge their office faithfully, cheerfully, and in an humble manner: by "the chief Shepherd" is meant Christ, who may well be called so, since he is God's fellow, and in all respects equal with him, and is the Shepherd and Bishop of the souls of men; all other bishops, pastors, and elders, are under him; they receive their commissions from him to feed his lambs and sheep; are made pastors and overseers by him; and have their gifts, qualifying them for such offices, from him; and have their several flocks assigned unto them by him; and from him have they all the food with which they feed them, and are accountable to him for them, and the discharge of their office; so that Christ is the chief Shepherd, in the dignity of his person, he being God over all, blessed for ever; in his qualifications for his office, having all power, grace, and wisdom in him, to protect his flock, supply their wants, guide and direct them; and in the nature and number of his flock, being rational creatures, the souls of men, even elect men; and though they are, when compared with others, but a little flock, yet, considered by themselves, are a great number; and especially the general assembly will be, in comparison of the little bodies and societies of saints under pastors and teachers, of Christ's setting over them, with respect to whom, principally, he is called the chief Shepherd: the allusion is to the principal shepherd, whose own the sheep were, or, however, had the principal charge of them; who used to have others under him, to do the several things relating to the flocks he directed, and were called "little shepherds"; so Aben Ezra says s, it was customary for the shepherd to have under him רועים קטנים, "little shepherds": the same perhaps with the hirelings, whose own the sheep are not, Joh 10:12 who are retained, or removed, according to their behaviour; these, in the Talmudic language, are called ברזלי t, or כרזלי; though, according to Guido u, the word, pronounced in the latter way, signifies a "chief shepherd", who takes care of men, and has other shepherds, servants under him; and such an one used to be called הרועה הגדול, "the great", or "chief shepherd"; so Maimonides w says, it was the custom of shepherds to have servants under them, to whom they committed the flocks to keep; so that when הרועה הגדול, "the chief shepherd", delivered to other shepherds what was under his care, these came in his room; and if there was any loss, the second shepherd, who was under the "chief shepherd", was obliged to make good the loss, and not the first shepherd, who was the chief shepherd; and to the same purpose says another of their commentators x; it is the custom of הרועה הגדול, "the chief shepherd", to deliver (the flock) to the little shepherd that is under him; wherefore the shepherd that is under him is obliged to make good any loss: now, such a shepherd is Christ; he has others under him, whom he employs in feeding his sheep, and who are accountable to him, and must give up their account when he appears: at present he is out of the bodily sight of men, being received up to heaven, where he will be retained till the time of the restitution of all things; and then he will appear a second time in great glory, in his own, and in his Father's, and in the glory of his holy angels: and when he thus appears,

ye shall receive a crown of glory which fadeth not away; in distinction from those crowns which were given to the conqueror, in the Olympic games; which were made of divers flowers, of the olive, wild olive, pine tree, and of parsley, and inserted in a branch of the wild olive tree y and which quickly faded away; or in allusion to crowns made of amaranthus z, the plant "everlasting", so called, from the nature of it, because it never fades: the eternal glory and happiness, which is here meant by a crown of glory, or a glorious crown, never fades away, but ever shines in its full lustre; and this faithful ministers shall receive at the hands of the chief Shepherd, as a gift of his, as a reward of grace; when they have finished their work, they will enter into the joy of their Lord, and shine as the stars for ever and ever; they shall reign with Christ, as kings, on a throne of glory, wearing a crown of glory, and enjoying a kingdom and glory to all eternity.

Gill: 1Pe 5:5 - -- Likewise ye younger,.... Not in office, as if inferior officers to bishops were here intended, who ought to be subject to them; for elders and pastors...

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

submit yourselves unto the elder; not merely in age, but in office, as before; for as he had exhorted the elders to a discharge of their work and office, he proceeds, in the next place, and which is signified by the word "likewise", to stir up the members of the churches to their duty to their elders, or pastors, who had the oversight of them; and that is to "submit" themselves to them, as in Heb 13:17, which is done by attending constantly on the word preached by them, and receiving it, so far as it agrees with the Scriptures of truth; and by joining with them in all the ordinances of Christ, and their administrations of them; by being subject to the laws of Christ's house, as put in execution by them; by taking their counsel and advice, regarding and hearkening to their admonitions and reproofs, and taking them in good part, looking upon them, and behaving towards them, as their spiritual guides and governors. The Syriac and Ethiopic versions read, "to your elders"; such as were particularly set over them in the Lord, and had taken the care of them, for to no others are they obliged to submit themselves.

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

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

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

And it is a saying of R. Meir b,

"he that loves God loves men; he that makes God glad makes men glad; and it (the law) מלבשתו ענוה, "clothes him with humility and fear".''

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

Gill: 1Pe 5:6 - -- Humble yourselves therefore,.... Or be ye humbled before God, and in his sight; quietly submit to his will; patiently bear every affliction without mu...

Humble yourselves therefore,.... Or be ye humbled before God, and in his sight; quietly submit to his will; patiently bear every affliction without murmuring, repining, or replying against him; be still under the rod, and despise not the chastening of the Lord; mourn over sin as the cause, acknowledge your vileness and unworthiness, and stand in awe of his majesty, considering yourselves as

under the mighty hand of God a phrase expressive of his omnipotence which cannot be stayed, and it would be madness to oppose it; and which is able to cast down the proud, and dash them to pieces, as well as to exalt the humble. His hand, upon men, in a way of chastisement, presses sore, and, in a way of punishment, presses down, and crushes to pieces; but to be under it in an humble manner is safe and profitable; such are hid as in the hollow of his hand, and are safe as in a pavilion, and comfortable under the shadow of his wings; and such humiliation and submission to him, and putting themselves under his mighty hand and care, is the way to exaltation:

that he may exalt you in due time: the Arabic version reads, "in the time of exaltation": when his time to exalt is come, either in this world, or more especially at the appearance of Christ and his kingdom. The Vulgate Latin version, and two copies of Beza's, one of Stephens's, and the Alexandrian, read, "in the time of visitation"; and so the Ethiopic version, "when he shall have visited you"; which seems to be taken out of 1Pe 2:12 sooner or later such who are humbled shall be exalted; it is the usual way and method which God takes to abase the proud, and exalt the humble; for humble souls honour him, and therefore such as honour him he will honour; and this he does in his own time, in a time that makes most for his glory, and their good; oftentimes he does it in this life, and always in that which is to come.

Gill: 1Pe 5:7 - -- Casting all your care upon him,.... "Upon God": as the Syriac and Ethiopic versions read. The words are taken out of, or at least refer to Psa 55:22, ...

Casting all your care upon him,.... "Upon God": as the Syriac and Ethiopic versions read. The words are taken out of, or at least refer to Psa 55:22, where, instead of "cast thy burden upon the Lord", the Septuagint have it, "cast thy care upon the Lord"; the care of the body, and of all the affairs of life, concerning which saints should not be anxiously thoughtful, but depend upon the providence of God, though in the diligent use of means, which is not forbidden, nor discouraged by this, or any such like exhortation; as also the care of the soul, and the spiritual and eternal welfare of it, which should be committed into the hands of Christ, on whom help is laid, and who is become the author of eternal salvation; nor should this slacken and make persons negligent in the use of means, for the good, comfort, and advantage of their souls:

for he careth for you; for the bodies of his people, and their outward concerns of life, for food and raiment for them, and for the preservation of them, who will not suffer them to want, nor withhold any good thing from them, or ever leave them and forsake them; and for their souls, for which he has made provision in his Son, and in the covenant of his grace has laid help upon a mighty Saviour; and who has obtained an eternal redemption for them, bestows his grace upon them, and gives every needful supply of it to them, and keeps them by his power through faith unto salvation.

Gill: 1Pe 5:8 - -- Be sober, be vigilant,.... The apostle had exhorted to each of these before; see 1Pe 1:13 but thought fit to repeat them; sobriety and watchfulness be...

Be sober, be vigilant,.... The apostle had exhorted to each of these before; see 1Pe 1:13 but thought fit to repeat them; sobriety and watchfulness being exceeding necessary and useful in the Christian life; and the one cannot well be without the other: unless a man is sober in body and mind, he will not be watchful, either over himself or others, or against the snares of sin, Satan, and the world; and if he is not on his watch and guard, he is liable to every sin and temptation. The Syriac version renders the words, "watch", and "be ye mindful", or "remember"; watch with diligence, care, and industry, keeping a good lookout, minding and observing everything that presents, and remembering the power and cunning of the enemy; and the Ethiopic version renders them thus, "be ye prudent, and cause your heart to understand"; referring them not to temperance of body, but sobriety of mind, and to a prudent conduct and behaviour, as having a subtle as well as a malicious enemy to deal with:

because your adversary the devil; he who is a defamer and calumniator; who accuses God to men, and men to God, and is therefore styled the accuser of the brethren; he is the saints' avowed and implacable enemy. Satan is an enemy to mankind in general, but more especially to the seed of the woman, to Christ personal, and to Christ mystical, to all the elect of God: the word here used is a forensic term, and signifies a court adversary, or one that litigates a point in law, or opposes another in an action or suit at law. The Jews c have adopted this word into their language, and explain it by בעל דין, "a law adversary", or one that has a suit of law depending against another. Satan accuses men of the breach of the law, and pleads that justice might take place, and punishment be inflicted, and which he pursues with great violence and diligence:

as a roaring lion; so called, both on account of his strength, and also because of his rage, malice, and cruelty, which he breathes out against the saints, who, though he cannot destroy them, will do all he can to terrify and affright them; so the young lions in Psa 104:21 are, by the Cabalistic Jews d, understood of devils; to which, for the above reasons, they may be truly compared:

walketh about; to and fro in the earth; see Job 1:7 as a lion runs about here and there, when almost famished with hunger; and it also denotes the insidious methods, wiles, and stratagems Satan takes to surprise men, and get an advantage of them: he takes a tour, and comes round upon them, upon the back of them, at an unawares, so that they have need to be always sober, and upon their guard:

seeking whom he may devour; this is the end of his walking about: and the like is expressed in the Targum on Job 1:7

"and Satan answered before the Lord, and said, from going about in the earth למבדק בעובדי, "to search into the works" of the children of men, and from walking in it;''

that so he might have something to accuse them of, and they fall a prey into his hands. This is the work he is continually employed in; he is always seeking to do mischief, either to the souls, or bodies, or estates of men, especially the former; though he can do nothing in either respect without a permission, not unless he "may"; and though this, with respect to body and estate, is sometimes granted, as in the case of Job, yet never with respect to the souls of any of God's elect, which are safe in Christ's hands, and out of his reach; this hinders not but that saints should be sober and watchful.

Gill: 1Pe 5:9 - -- Whom resist,.... By no means give way to him, by indulging any sin, or yielding to any temptation, but oppose him, and stand against his wiles, his cu...

Whom resist,.... By no means give way to him, by indulging any sin, or yielding to any temptation, but oppose him, and stand against his wiles, his cunning and his power:

steadfast in the faith; both in the doctrine of faith, which Satan endeavours to remove from, or cause to stagger in; and in the grace of faith, exercising it on the promises of God, and his perfections, particularly his power and faithfulness concerned in them, and in the blood, righteousness, sacrifice, and person of Christ, which faith is capable of making use of, as a shield, to good purpose, against all the fiery darts of Satan; as also in a profession of faith, which, as it should be held fast without wavering, and which the devil is very busy to keep persons from making, or to cause them to drop it when they have made it, by violent suggestions, strong temptations, and a flood of reproaches and persecutions; all which should be disregarded:

knowing that the same afflictions are accomplished in your brethren that are in the world; and therefore should not be surprised and staggered by them, nor think them strange, but endure them without murmuring, and with patience and cheerfulness; since they are the "same afflictions" and trials which others have been exercised with in all ages: the same which the fraternity, or "brotherhood", as the word signifies, see 1Pe 2:17 who stand in the same relation to God and Christ as they do, endure; yea, the same which Christ himself, who stands in this relation to them, has endured: and which must be expected while they are "in the world"; but this is the great mercy, that they are only endured in this world; there will be none in the world to come; they will be "accomplished" and finished here; and every believer has his measure, which must be filled up; and so has the whole of Christ, his church, and when they are fulfil they will be no more.

Gill: 1Pe 5:10 - -- But the God of all grace,.... Who has riches of grace, an immense plenty of it in himself, has treasured up a fulness of grace in his Son; is the auth...

But the God of all grace,.... Who has riches of grace, an immense plenty of it in himself, has treasured up a fulness of grace in his Son; is the author of all the blessings of grace, of electing, adopting, justifying, pardoning, and regenerating grace; and is the giver of the several graces of the Spirit, as faith, hope, love, repentance, &c. and of all the supplies of grace; and by this character is God the Father described as the object of prayer, to encourage souls to come to the throne of his grace, and pray, and hope for, and expect a sufficiency of his grace in every time of need; as well as to show that the sufferings of the saints here are but for a while; that they are in love and kindness; and that they shall certainly enjoy the glory they are called unto by him; and which is the next thing by which he stands described,

who hath called us unto his eternal glory by Jesus Christ. This "call" is not a mere external one by the ministry of the word, which is not always effectual and unto salvation; but an internal, special, and efficacious one, and which is high, holy, heavenly, and unchangeable. The persons who are the subjects of it are us, whom God has chosen in Christ, and are preserved in him, and redeemed by him; and who are a select people, and distinguished from others, and yet in themselves no better than others; nay, often the vilest, meanest, and most contemptible. Some ancient copies read "you", and so do the Arabic and Ethiopic versions: what they are called to is "his eternal glory"; that which is glorious in itself, and is signified by what is the most glorious in this world, as a kingdom, crown, throne, inheritance, &c. and lies in constant and uninterrupted communion with Father, Son, and Spirit; in a complete vision of the glory of Christ, and in perfect conformity to him; in a freedom from all evil, and in a full enjoyment of all happiness: and this is "his", God the Father's; which he has prepared and provided for his people of his own grace, and which he freely gives unto them, and makes them meet for: and it is "eternal"; it will last for ever, and never pass away, as does the glory of this world; it is a continuing city, a never fading inheritance, an eternal weight of glory: and to this the saints are called "by", or "in Jesus Christ"; the glory they are called to is in his hands; and they themselves, by being called unto it, appear to be in him, and as such to belong unto him, or are the called of Christ Jesus; and besides, they are called by him, by his Spirit and grace, and into communion with him, and to the obtaining of his glory.

After that ye have suffered awhile, make you perfect, stablish, strengthen, settle you; some copies, and also the Vulgate Latin and Ethiopic versions, read these words in the future tense, not as a prayer, but as a promise, "shall make you perfect", &c. the sense is the same; for if it is a prayer, it is a prayer in faith, for what shall be done; for God will make his people "perfect": and which respects not their justification; for in that sense they are perfect already in Christ, their head, who has perfectly fulfilled the law for them, and fully expiated their sins; has completely redeemed them, and procured for them the pardon of all their trespasses; and has justified them from all their iniquities: but their sanctification; for though all grace is implanted in them at once, yet it is gradually brought to perfection; there is a perfection of parts, of all the parts of the new man, or creature, but not of degrees; and there is a comparative perfection with respect to themselves, before conversion, or with respect to hypocrites; for perfection oftentimes means no other than integrity and sincerity; or with respect to other Christians, who are weaker in knowledge and experience: and there is a perfection of holiness in Christ, who is their sanctification, but not in themselves; for every part of the work of grace is imperfect, as faith, love, knowledge, &c. and sin dwells in them, and they stand in need of fresh supplies of grace; and even the best of them disclaim perfection, though they greatly desire it, as here the apostle prays for it; and which shows that, as yet, they had it not, though they will have it hereafter in heaven, where there will be perfect knowledge, and perfect holiness, and perfect happiness. He also prays that God would "stablish" them, or believes and promises that he would. The people of God are in a safe and established state and condition already; they are in the arms of everlasting love, and in the hands of Christ, and in a sure and inviolable covenant of grace, and are built on the rock of ages; and are in a state of grace, of justifying, adopting, and sanctifying grace, from whence they can never finally and totally fall; and yet they are very often unstable in their hearts and frames, and in the exercise of grace, and discharge of duty, and in their adherence to the doctrines of the Gospel; and need to be established, and to have a more firm persuasion of their interest in the love of God, and a more steady view of their standing in Christ, and the covenant of his grace, and a more lively and comfortable exercise grace on him, and a more constant discharge of duty, and a more firm and closer adherence to the truths and ordinances of the Gospel; and they will have a consummate stability in heaven, where are sure dwelling places. Another petition, or promise, is, that God would "strengthen" them; which supposes them to be weak and feeble, not as to their state and condition, for their place of defence is the munition of rocks; nor in the same sense as natural men are, or as they themselves were before conversion; nor are they all alike weak, some are weaker in faith and knowledge, and of a more weak and scrupulous conscience than others, and are more easily drawn aside by corruptions and temptations, and are in greater afflictions: and this is to be understood, not of bodily, but spiritual strength; that God would strengthen their souls, and the work of his grace in them, their faith, hope, and love; and strengthen them to perform their duties, to withstand temptations, oppose their own corruptions, bear the cross, reproaches, and persecutions, and do their generation work: and he further adds, and "settle" you, or "found" you; not that God would now lay the foundation, Christ, for he had been laid by him ready in his counsels and decrees, and in the covenant of his grace, in the mission of him into this world, and by his Spirit in their hearts; nor that he would afresh lay them on Christ, the foundation, for they were there laid already, and were safe; but that he would build them up, and settle their faith on this foundation, that they might be rooted and grounded in the love of God, have a lively sense and firm persuasion of their interest in it, and be grounded and settled in the faith of the Gospel; be settled under a Gospel ministry, have a fixed abode in the house of God, enjoy the spiritual provisions of it, and have fellowship with Christ, and his people here; and at last enter and dwell in the city which has foundations, where they will be never more subject to wavering, instability, and inconstancy, and from whence they will never be removed; this will be their last and eternal settlement: and this will be "after" they have "suffered awhile"; in their bodies, characters, and estates, through the malice and wickedness of men; and in their souls, from their own corruptions, the temptations of Satan, and the hidings of God's face; which will be but for a very little while, for a moment, as it were; these are only the sufferings of this present time, and in the present evil world; nor are they inconsistent with God being the God of all grace unto them, or with their being called to eternal glory, the way to which lies through them; and they are the means of perfecting, establishing, strengthening, and settling them.

Gill: 1Pe 5:11 - -- To him be glory, and dominion, for ever and ever, Amen. The Syriac version begins this doxology in the preceding verse, reading the words thus, "to th...

To him be glory, and dominion, for ever and ever, Amen. The Syriac version begins this doxology in the preceding verse, reading the words thus, "to the God of grace", and then putting what follows, "who hath called us", &c. into a parenthesis, connects them with these, "be glory, and power, and honour", &c. "glory" is due to God for all the grace he bestows on men; and to give it to him shows a sense of divine goodness, and a grateful heart; and to him very fitly is "dominion" ascribed, whose kingdom rules over all, and who dispenses his grace, as well as his providential favours, in a sovereign way; and whom the saints are in a peculiar manner under obligation to obey; to which is added, "Amen", signifying that so the apostle prayed it might be, and believed it would be.

Gill: 1Pe 5:12 - -- By Silvanus, a faithful brother unto you,.... Silvanus is the same with Silas, so often mentioned in the Acts of the Apostles, as a companion of the A...

By Silvanus, a faithful brother unto you,.... Silvanus is the same with Silas, so often mentioned in the Acts of the Apostles, as a companion of the Apostle Paul; whom Peter met with in his travels, and sent this letter by him, or used him as his amanuensis, or both: his character is, that he was "a faithful brother" to those persons to whom this epistle is written; that is, he was a faithful minister of the Gospel to them, who with great sincerity and integrity preached the word unto them, as the apostle was well informed, and had reason to believe; for what follows,

as I suppose, does not suggest any doubt of it, but, on the contrary, a firm belief; for the word used signifies to repute, to reckon, to conclude a thing upon the best and strongest reasons; though some connect this phrase, as that "also unto you", with the following clause,

I have written briefly; as does the Syriac version, which renders the whole thus, "these few things, as I think, I have written unto you, by Silvanus, a faithful brother"; and then the sense is, this short epistle, as in my opinion it is, I have wrote and sent to you by Silvanus, who is faithful and upright, as a brother, a minister, and a messenger. The Arabic version seems to refer the above clause, "as I suppose", neither to the character of Silvanus, nor to the brevity of the epistle, but to the matter of it, rendering it thus, "these things, in a few words, I have written unto you, according to my sense"; according to my judgment and reason, as I think, by which you will see and know my real sentiments and thoughts of things; for what I have written is according to the best of my understanding and knowledge:

exhorting, and testifying, that this is the true grace of God wherein ye stand; or "have stood", and still continue to do so: the Syriac version renders it, "I am persuaded and testify"; expressing his great confidence and assurance, that the Gospel of the grace of God, which springs from the grace of God, is full of it, and declares it, and which he had delivered in this epistle, and they had formerly received, and had stood fast in, and abode by, was the true Gospel. The Arabic version gives another sense, rendering the words thus, "entreating and beseeching, that this grace of God, in which ye stand, may be true and firm"; that is, that ye may still continue truly to embrace and profess it, and firmly abide by it; though the meaning rather is, that the apostle bears a testimony to the truth of the Gospel, and of the Christian religion, as held and professed by them with constancy hitherto; and exhorts them unto the consideration of the truth of it, which might be depended upon, to cleave unto it with full purpose of heart.

Gill: 1Pe 5:13 - -- The church that is at Babylon,.... The Vulgate Latin, Syriac, and Arabic versions, supply the word "church", as we do. Some, by "Babylon", understand ...

The church that is at Babylon,.... The Vulgate Latin, Syriac, and Arabic versions, supply the word "church", as we do. Some, by "Babylon", understand Rome, which is so called, in a figurative sense, in the book of the Revelations: this is an ancient opinion; so Papias understood it, as e Eusebius relates; but that Peter was at Rome, when he wrote this epistle, cannot be proved, nor any reason be given why the proper name of the place should be concealed, and a figurative one expressed. It is best therefore to understand it literally, of Babylon in Assyria, the metropolis of the dispersion of the Jews, and the centre of it, to whom the apostle wrote; and where, as the minister of the circumcision, he may be thought to reside, here being a number of persons converted and formed into a Gospel church state, whereby was fulfilled the prophecy in Psa 87:4 perhaps this church might consist chiefly of Jews, which might be the reason of the apostle's being here, since there were great numbers which continued here, from the time of the captivity, who returned not with Ezra; and these are said by the Jews f to be of the purest blood: many of the Jewish doctors lived here; they had three famous universities in this country, and here their Talmud was written, called from hence g Babylonian. The church in this place is said to be

elected together with you; that is, were chosen together with them in Christ, before the foundation of the world, to grace here, and glory hereafter; or were equally the elect of God as they were, for as such he writes to them, 1Pe 1:2 and this the apostle said in a judgment of charity of the whole church, and all the members of it, being under a profession of faith in Christ; and nothing appearing to the contrary, but that their faith was unfeigned, and their profession right and sincere. This Church, he says,

saluteth you; wishes all peace, happiness, and prosperity of every kind,

and so doth Marcus, my son; either, in a natural sense, his son according to the flesh; since it is certain Peter had a wife, and might have a son, and one of this name: or rather in a spiritual sense, being one that he was either an instrument of converting him, or of instructing him, or was one that was as dear to him as a son; in like manner as the Apostle Paul calls Timothy, and also Titus, his own son. This seems to be Mark the evangelist, who was called John Mark, was Barnabas's sister's son, and his mother's name was Mary; see Col 4:10. He is said h to be the interpreter of Peter, and to have wrote his Gospel from what he heard from him; and who approved of it, and confirmed it, and indeed it is said to be his.

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Commentary -- Verse Notes / Footnotes

NET Notes: 1Pe 5:2 Grk “according to God.”

NET Notes: 1Pe 5:3 Grk “the ones allotted,” referring to those God has given over to their care.

NET Notes: 1Pe 5:4 Here καί (kai) has been translated as “Then” to reflect the logical sequence of events.

NET Notes: 1Pe 5:5 A quotation from Prov 3:34 (cf. Jas 4:6).

NET Notes: 1Pe 5:6 Grk “Humble yourselves, therefore, under the mighty hand of God, so that in due time he may exalt you.” The sentence was rearranged so tha...

NET Notes: 1Pe 5:7 Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.

NET Notes: 1Pe 5:8 A few mss (B Ψ 0206vid pc) lack the pronoun τινα (tina), while others have it. Those that have it either put the acute accent...

NET Notes: 1Pe 5:9 Grk “the same things of sufferings.”

NET Notes: 1Pe 5:10 The pronoun “you” is not used explicitly but is clearly implied by the Greek.

NET Notes: 1Pe 5:11 No verb is expressed here but the verb “is” or “belongs” is clearly implied. This doxology expresses a fact for which God shou...

NET Notes: 1Pe 5:12 Grk “in which stand fast.” For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translat...

NET Notes: 1Pe 5:13 Grk “chosen together,” implying the connection “with you” in context.

Geneva Bible: 1Pe 5:1 The ( 1 ) elders which are among you ( 2 ) I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory...

Geneva Bible: 1Pe 5:2 ( 3 ) ( a ) Feed the ( 4 ) flock of God which is ( 5 ) among you, ( 6 ) taking the oversight [thereof], not by constraint, but willingly; not for filt...

Geneva Bible: 1Pe 5:3 Neither as being lords over [God's] ( b ) heritage, but being ensamples to the flock. ( b ) Which is the Christian people.

Geneva Bible: 1Pe 5:4 ( 7 ) And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. ( 7 ) That the shepherds' minds are not overc...

Geneva Bible: 1Pe 5:5 ( 8 ) Likewise, ye younger, submit yourselves unto the elder. Yea, all [of you] be subject one to another, and be clothed with humility: ( 9 ) for God...

Geneva Bible: 1Pe 5:6 Humble yourselves therefore ( 10 ) under the mighty hand of God, that he may exalt you in due time: ( 10 ) Because those proud and lofty spirits thre...

Geneva Bible: 1Pe 5:8 ( 11 ) Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: ( 11 ) The cruelty of S...

Geneva Bible: 1Pe 5:9 Whom resist stedfast in the faith, ( 12 ) knowing that the same afflictions are accomplished in your ( c ) brethren that are in the world. ( 12 ) The...

Geneva Bible: 1Pe 5:10 ( 13 ) But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, sta...

Geneva Bible: 1Pe 5:12 ( 14 ) By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wh...

Geneva Bible: 1Pe 5:13 ( 15 ) The [church that is] at ( d ) Babylon, elected together with [you], saluteth you; and [so doth] Marcus my son. ( 15 ) Familiar salutations. (...

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Commentary -- Verse Range Notes

TSK Synopsis: 1Pe 5:1-14 - --1 He exhorts the elders to feed their flocks;5 the younger to obey;8 and all to be sober, watchful, and constant in the faith;9 and to resist the crue...

Maclaren: 1Pe 5:5 - --The Slave's Girdle Be clothed with humility: for God resisteth the proud, and giveth grace to the humble.'--1 Peter 5:5. THE Apostle uses here an exp...

Maclaren: 1Pe 5:12 - --Sylvanus By Sylvanus, our faithful brother, as I account him, I have written unto you briefly.'--1 Peter 5:12 (R. V.). I ADOPT the Revised Version be...

Maclaren: 1Pe 5:13 - --The Church In Babylon The church that is at Babylon, elected together with you, saluteth you.'--1 Peter 5:13. WE have drawn lessons in previous addre...

MHCC: 1Pe 5:1-4 - --The apostle Peter does not command, but exhorts. He does not claim power to rule over all pastors and churches. It was the peculiar honour of Peter an...

MHCC: 1Pe 5:5-9 - --Humility preserves peace and order in all Christian churches and societies; pride disturbs them. Where God gives grace to be humble, he will give wisd...

MHCC: 1Pe 5:10-14 - --In conclusion, the apostle prays to God for them, as the God of all grace. Perfect implies their progress towards perfection. Stablish imports the cur...

Matthew Henry: 1Pe 5:1-4 - -- 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 of...

Matthew Henry: 1Pe 5:5-7 - -- Having settled and explained the duty of the pastors or spiritual guides of the church, the apostle comes now to instruct the flock, I. How to behav...

Matthew Henry: 1Pe 5:8-9 - -- Here the apostle does three things: - I. He shows them their danger from an enemy more cruel and restless than even the worst of men, whom he descr...

Matthew Henry: 1Pe 5:10-14 - -- We come now to the conclusion of this epistle, which, I. The apostle begins with a most weighty prayer, which he addresses to God as the God of all...

Barclay: 1Pe 5:1-4 - --Few passages show more clearly the importance of the eldership in the early church. It is to the elders that Peter specially writes and he, who was ...

Barclay: 1Pe 5:1-4 - --When we turn to the Christian Church we find that the eldership is its basic office. It was Paul's custom to ordain elders in every community to which...

Barclay: 1Pe 5:1-4 - --Peter sets down in a series of contrasts the perils and the privileges of the eldership; and everything he says is applicable, not only to the elder...

Barclay: 1Pe 5:1-4 - --One thing in this passage which defies translation and is yet one of the most precious and significant things in it is what we have translated "petty...

Barclay: 1Pe 5:1-4 - --One of the lovely things about this passage is Peter's attitude throughout it. He begins by, as it were, taking his place beside those to whom he s...

Barclay: 1Pe 5:5 - --Peter returns to the thought that the denial of self must be the mark of the Christian. He clinches his argument with a quotation from the Old Testam...

Barclay: 1Pe 5:6-11 - --Here Peter speaks in imperatives, laying down certain laws for the Christian life. (i) There is the law of humility before God. The Christian must h...

Barclay: 1Pe 5:6-11 - --(v) Finally, Peter speaks of the law of Christian suffering. He says that, after the Christian has gone through suffering, God will restore, esta...

Barclay: 1Pe 5:12 - --Peter bears witness that what he has written is indeed the grace of God, and he bids his people, amidst their difficulties, to stand fast in it. He...

Barclay: 1Pe 5:13 - --Although it sounds so simple, this is a troublesome verse. It presents us with certain questions difficult of solution. (i) From whom are these gree...

Constable: 1Pe 5:1-11 - --B. The Church under Trial 5:1-11 Peter concluded the body of his epistle and this section on encourageme...

Constable: 1Pe 5:1-4 - --1. The responsibility of the elders 5:1-4 5:1 In view of the inevitability of trials and God's judgment Peter gave a special charge to the elders (ove...

Constable: 1Pe 5:5 - --2. The responsibility of the others 5:5 "Younger men" is literally "younger ones" and includes f...

Constable: 1Pe 5:6-7 - --3. The importance of humility and trust in God 5:6-7 5:6 God's almighty hand had permitted affliction to touch Peter's readers. The apostle urged them...

Constable: 1Pe 5:8-11 - --4. The importance of resisting the devil 5:8-11 5:8 Trust in God is not all that we need, however. We also need to practice self-control and to keep a...

Constable: 1Pe 5:12-14 - --VII. Conclusion 5:12-14 Peter concluded this epistle with a final exhortation and greetings from those with him and himself to encourage his readers f...

College: 1Pe 5:1-14 - --1 PETER 5 B. SHOW HUMILITY IN YOUR RELATIONSHIPS, ESPECIALLY YOU WHO SHEPHERD (5:1-5) 1 To the elders among you, I appeal as a fellow elder, a witn...

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Commentary -- Other

Evidence: 1Pe 5:3 “A message prepared in the mind reaches a mind; a message prepared in a life reaches a life.” Bill Gothard

Evidence: 1Pe 5:7 RIDDLE: Name nine people who were saved from drowning by an ark. ANSWER: Eight members of Noah’s family were saved by an ark in the Flood ( Gen...

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Introduction / Outline

Robertson: 1 Peter (Book Introduction) THE FIRST EPISTLE GENERAL OF PETER ABOUT a.d. 65 By Way of Introduction The Author The Epistle is not anonymous, but claims to be written by "...

JFB: 1 Peter (Book Introduction) ITS GENUINENESS is attested by 2Pe 3:1. On the authority of Second Peter, see the Introduction. Also by POLYCARP (in EUSEBIUS [Ecclesiastical History,...

JFB: 1 Peter (Outline) ADDRESS TO THE ELECTED OF THE GODHEAD: THANKSGIVING FOR THE LIVING HOPE TO WHICH WE ARE BEGOTTEN, PRODUCING JOY AMIDST SUFFERINGS: THIS SALVATION AN ...

TSK: 1 Peter (Book Introduction) As the design of this Epistle is excellent, remarks Dr. Macknight, so is its execution, in the judgment of the best critics, does not fall short of it...

TSK: 1 Peter 5 (Chapter Introduction) Overview 1Pe 5:1, He exhorts the elders to feed their flocks; 1Pe 5:5, the younger to obey; 1Pe 5:8, and all to be sober, watchful, and constant i...

Poole: 1 Peter 5 (Chapter Introduction) PETER CHAPTER 5

MHCC: 1 Peter (Book Introduction) The same great doctrines, as in St. Paul's epistles, are here applied to same practical purposes. And this epistle is remarkable for the sweetness, ge...

MHCC: 1 Peter 5 (Chapter Introduction) (1Pe 5:1-4) Elders exhorted and encouraged. (1Pe 5:5-9) Younger Christians are to submit to their elders, and to yield with humility and patience to ...

Matthew Henry: 1 Peter (Book Introduction) An Exposition, with Practical Observations, of The First Epistle General of Peter Two epistles we have enrolled in the sacred canon of the scripture w...

Matthew Henry: 1 Peter 5 (Chapter Introduction) In which the apostle gives particular directions, first to the elders, how to behave themselves towards their flock (1Pe 5:1-4); then to the younge...

Barclay: 1 Peter (Book Introduction) INTRODUCTION TO THE FIRST LETTER OF PETER The Catholic Or General Epistles First Peter belongs to that group of New Testament letters which are k...

Barclay: 1 Peter 5 (Chapter Introduction) The Elders Of The Church (1Pe_5:1-4) The Christian Eldership (1Pe_5:1-4 Continued) The Perils And Privileges Of The Eldership (1Pe_5:1-4 Continu...

Constable: 1 Peter (Book Introduction) Introduction Historical background This epistle claims that the Apostle Peter wrote it...

Constable: 1 Peter (Outline) Outline I. Introduction 1:1-2 II. The identity of Christians 1:3-2:10 A....

Constable: 1 Peter 1 Peter Bibliography Bailey, Mark L., and Thomas L. Constable. The New Testament Explorer. Nashville: Word Publ...

Haydock: 1 Peter (Book Introduction) THE FIRST EPISTLE OF ST. PETER, THE APOSTLE. INTRODUCTION. This first Epistle of St. Peter, though brief, contains much doctrine concerning fa...

Gill: 1 Peter (Book Introduction) INTRODUCTION TO 1 PETER That Simon, called Peter, an apostle of Jesus Christ, was the writer of this epistle, is not questioned by any; nor was the...

Gill: 1 Peter 5 (Chapter Introduction) INTRODUCTION TO 1 PETER 5 In this chapter the apostle first exhorts pastors and members of churches to their respective duties as such; and then to...

College: 1 Peter (Book Introduction) INTRODUCTION This commentary is written for the general reader with a serious interest in Scripture. Its purpose is to provide a historical interpret...

College: 1 Peter (Outline) OUTLINE I. THE GREETING - 1:1-2 II. A CALL TO BE HOLY - 1:3-2:10 A. The Hope of Salvation - 1:3-9 B. The Glory of This Salvation - 1:10-1...

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