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Text -- 1 Peter 5:1-3 (NET)

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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.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: WEALTH, WEALTHY | TYPE | SHEPHERD | PRESBYTER; PRESBYTERY | PETER, SIMON | OVERSEER | Minister | LUCRE | KEYS, POWER OF THE | JOHN, THE EPISTLES OF, PART 4-9 | Humility | Glory | Flocks | Elder | EXERCISE | Commandments | Church | CHURCH GOVERNMENT | CATTLE | BISHOP | 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 , MHCC , Matthew Henry , Barclay , Constable , College

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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.

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.

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.

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].

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.

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.

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."

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 ...

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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."

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 .

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

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.

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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.

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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.

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.

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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...

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...

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...

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...

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...

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

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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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