Text -- 1 Peter 5:1-6 (NET)

Leading and Living in God’s Flock

5:1 So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you: 5:2 Give a shepherd’s care to God’s flock among you, exercising oversight not merely as a duty but willingly under God’s direction, not for shameful profit but eagerly. 5:3 And do not lord it over those entrusted to you, but be examples to the flock. 5:4 Then when the Chief Shepherd appears, you will receive the crown of glory that never fades away. 5:5 In the same way, you who are younger, be subject to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble. 5:6 And God will exalt you in due time, if you humble yourselves under his mighty hand

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 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 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 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 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).

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.

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.

Robertson: 1Pe 5:2

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; 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.

Robertson: 1Pe 5:3

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 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 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.

Robertson: 1Pe 5:4

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

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

Robertson: 1Pe 5:4

Ye shall receive ( komieisthe ).

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

Robertson: 1Pe 5:4

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

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

Robertson: 1Pe 5:5

Be subject ( hopotagēte ).

Second aorist passive imperative of hupotassō .

Robertson: 1Pe 5:5

Unto the elder ( presbuterois ).

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

Robertson: 1Pe 5:5

All ( pantes ).

All ages, sexes, classes.

Robertson: 1Pe 5:5

Gird yourselves with humility ( tēn tapeinophrosunēn egkombōsasthe ).

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

Robertson: 1Pe 5:5

The proud ( huperēphanois ).

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

Robertson: 1Pe 5:6

Humble yourselves therefore ( tapeinōthēte oun ).

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

Robertson: 1Pe 5:6

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

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

Robertson: 1Pe 5:6

That he may exalt you ( hina hupsōsēi ).

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

Robertson: 1Pe 5:6

In due time ( en kairōi ).

Same phrase in Mat 24:45.

Vincent: 1Pe 5:1

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 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 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, 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.

Vincent: 1Pe 5:2

By constraint ( ἀναγκαστῶς )

Only here in New Testament.

Vincent: 1Pe 5:2

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

Vincent: 1Pe 5:4

The chief Shepherd ( ἀρχιποίμενος )

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

Vincent: 1Pe 5:4

Ye shall receive

See on receiving, 1Pe 1:9.

Vincent: 1Pe 5:4

Crown ( στέφανον )

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

Vincent: 1Pe 5:5

Be clothed with humility ( τὴν ταπεινοφροσύνην ἐγκομβώσασθε )

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

Vincent: 1Pe 5:5

Resisteth ( ἀντιτάσσεται )

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

Vincent: 1Pe 5:5

The proud ( ὑπερηφάνοις )

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

Vincent: 1Pe 5:5

To the humble

See on Mat 11:29.

Vincent: 1Pe 5:6

Mighty hand ( κραταιὰν χεῖρα )

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

Wesley: 1Pe 5:1

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.

Wesley: 1Pe 5:2

Both by doctrine and discipline.

Wesley: 1Pe 5:2

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 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. 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.

Wesley: 1Pe 5:5

In years.

Wesley: 1Pe 5:5

Elder or younger.

Wesley: 1Pe 5:5

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

Wesley: 1Pe 5:5

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

Wesley: 1Pe 5:6

Is in all troubles.

JFB: 1Pe 5:1

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'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; 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.

JFB: 1Pe 5:1

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 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."

JFB: 1Pe 5:2

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 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).

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.

JFB: 1Pe 5:3

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 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."

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 meanest mind, the first seat with the lowest life, a grandiloquent tongue with a lazy life, much talking with no fruit" [BERNARD].

JFB: 1Pe 5:4

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

JFB: 1Pe 5:4

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

JFB: 1Pe 5:4

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

JFB: 1Pe 5:4

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

JFB: 1Pe 5:4

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

JFB: 1Pe 5:4

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

JFB: 1Pe 5:5

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

JFB: 1Pe 5:5

To sum up all my exhortations in one.

JFB: 1Pe 5:5

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

JFB: 1Pe 5:5

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

JFB: 1Pe 5:6

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

JFB: 1Pe 5:6

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

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 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 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 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; 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

Clarke: 1Pe 5:2

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 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 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.

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

Clarke: 1Pe 5:4

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

Clarke: 1Pe 5:5

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

Clarke: 1Pe 5:5

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

Clarke: 1Pe 5:5

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

Clarke: 1Pe 5:6

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

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

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 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 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 here condemns unreasonable exercise of power, as the case is with those who consider not themselves to be the ministers of Christ and his Church, but seek something higher. And he calls particular churches “lots,” ( cleros ;) for as the whole body of the Church is the Lord’s heritage, so the churches, scattered through towns and villages, were as so many farms, the culture of which he assigns to each presbyter. Some very ignorantly think that those called clergy are meant here. It was, indeed, an ancient way of speaking, to call the whole order of ministers, clergy; but I wish that it had never occurred to the Fathers to speak thus; for what Scripture ascribes in common to the whole Church, it was by no means right to confine to a few men. And this way of speaking was spurious, at least it was a departure from apostolic usage.

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

Calvin: 1Pe 5:4

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

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

Calvin: 1Pe 5:5

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

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

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

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

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

Calvin: 1Pe 5:6

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

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

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 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 ministry."

Defender: 1Pe 5:4

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

Defender: 1Pe 5:5

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

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; 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 34:31; Zec 11:17; Luk 12:32; 1Co 9:7

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

taking : Heb 12:15 *Gr.

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

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

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

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 : or, over-ruling

heritage : 1Pe 2:9; Deu 32:9; Psa 33:12, Psa 74:2; Mic 7:14; Act 20:28

but : 1Co 11:11; Phi 3:17, Phi 4:9; 1Th 1:5, 1Th 1:6; 2Th 3:9; 1Ti 4:12; Tit 2:7

TSK: 1Pe 5:4

the : 1Pe 5:2, 1Pe 2:25; Psa 23:1; Isa 40:11; Eze 34:23, Eze 37:24; Zec 13:7; Joh 10:11; Heb 13:20

appear : Matt. 25:31-46; Col 3:3, Col 3:4; 2Th 1:7-10; 1Jo 3:2; Rev 1:7, Rev 20:11, Rev 20:12

a crown : 1Pe 1:4; Dan 12:3; 1Co 9:25; 2Ti 4:8; Jam 1:12; Rev 2:10, Rev 3:11

TSK: 1Pe 5:5

ye : Lev 19:32; Heb 13:17

all : 1Pe 4:1, 1Pe 4:5; Rom 12:10; Eph 5:21; Phi 2:3

be clothed : 1Pe 3:3, 1Pe 3:4; 2Ch 6:41; Job 29:14; Psa 132:9, Psa 132:16; Isa 61:10; Rom 13:14; Col 3:12

God : Jam 4:6; Job 22:29

giveth : Isa 57:15, Isa 66:2

TSK: 1Pe 5:6

Humble : Exo 10:3; Lev 26:41; 1Ki 21:29; 2Ki 22:19; 2Ch 12:6, 2Ch 12:7, 2Ch 12:12, 2Ch 30:11, 2Ch 32:26; 2Ch 33:12, 2Ch 33:19, 2Ch 33:23, 2Ch 36:12; Pro 29:23; Isa 2:11, Isa 57:15; Jer 13:18, Jer 44:10; Dan 5:22; Mic 6:8; Luk 14:11, Luk 18:14; Jam 4:10, Jam 5:10

the : Exo 3:19, Exo 32:11; Psa 89:13; 1Co 10:22

that : Job 36:22; Psa 75:10, Psa 89:16, Psa 89:17; Isa 40:4; Eze 17:21, Eze 21:6; Mat 23:12; Luk 1:52; Jam 1:9, Jam 1:10

in : Deu 32:35; Rom 5:6; 1Ti 2:6; Tit 1:3

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 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 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 over,"in Mat 20:25; exercise lordship over, in Mar 10:42; and overcame, in Act 19:16. It does not elsewhere occur in the New Testament. It refers properly to that kind of jurisdiction which civil rulers or magistrates exercise. This is an exercise of authority, as contradistinguished from the influence of reason, persuasion, and example. The latter pertains to the ministers of religion; the former is forbidden to them. Their dominion is not to be that of temporal lordship; it is to be that of love and truth. This command would prohibit all assumption of temporal power by the ministers of religion, and all conferring of titles of nobility on those who are preachers of the gospel. It needs scarcely to be said that it has been very little regarded in the church.

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

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

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

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

(d)\caps1     i\caps0 n general any possession or heritage, Act 26:18; Col 1:12.

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

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

Barnes: 1Pe 5:4

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

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

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

Barnes: 1Pe 5:5

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

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

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

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

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

Barnes: 1Pe 5:6

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

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

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

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

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

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

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

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 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 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, Mat 20:25,26 , &c.; Luk 22:25 : compare 2Co 1:24 .

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

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

Poole: 1Pe 5:4

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

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

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

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

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

Poole: 1Pe 5:5

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

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

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

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

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

Poole: 1Pe 5:6

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

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

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

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

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

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

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

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

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

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

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

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

PBC: 1Pe 5:4

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

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

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

" The chief Shepherd"

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

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

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

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

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

" When the chief Shepherd shall appear..."

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

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

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

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

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

275

PBC: 1Pe 5:5

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

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

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

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

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

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

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

" Be clothed with humility..."

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

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

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

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

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

275

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

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 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.

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 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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Haydock: 1Pe 5:5

Ye young men, not only younger in age, but employed in offices inferior to those of the bishops and priests, be subject to the ancients. But even all of you by your carriage insinuate, practise, and give examples of humility one to another: for God resisteth the proud, and giveth grace to the humble. St. James (Chap. iv. 6.) repeats the same doctrine and the same words. See also James ii. 12. (Witham)

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 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, 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 under the government of bishops, though not to be governed with tyranny, and in a haughty, imperious, and arrogant manner; to which sense the Arabic version inclines, rendering the words thus; "not as those who domineer over such that are appointed in the dignities of the priesthood"; but such cannot be designed, because they are presbyters, or elders, which are here exhorted not to use such tyrannical power and authority; wherefore the flock, or church of God, the people of Christ, and members of churches, in common, are here intended: the Ethiopic version renders it, "his own people"; who are the lot, portion, and inheritance of God, and Christ; and moreover, the several churches are the parts, portions, and heritages, for the word is in the plural number, which are assigned to the care of their respective pastors, and elders, in allusion to the land of Canaan, which was distributed by lot: the word "clergy" is common to all the saints, and not to be appropriated to a particular order of men, or to officers of churches; and these are not to be lorded over by their elders, in a domineering and arbitrary way; for though they are set over them in the Lord, and have the rule over them, and should be submitted to, and obeyed in their right and lawful ministrations of the word and ordinances, and are worthy of double honour when they rule well; yet they are not to take upon them an absolute authority over the consciences of men; they are not to teach for doctrines the commandments of men; nor to have the dominion over the faith of men, but to be helpers of their joy; and are not to coin new articles of faith, or enact new laws, and impose them on the churches; but are to teach the doctrines of Christ, and rule according to the laws he has given:

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

Gill: 1Pe 5:4

And when the chief Shepherd shall appear,.... This is the encouraging motive and argument to engage the elders and pastors of churches to discharge their office faithfully, cheerfully, and in an humble manner: by "the chief Shepherd" is meant Christ, who may well be called so, since he is God's fellow, and in all respects equal with him, and is the Shepherd and Bishop of the souls of men; all other bishops, pastors, and elders, are under him; they receive their commissions from him to feed his lambs and sheep; are made pastors and overseers by him; and have their gifts, qualifying them for such offices, from him; and have their several flocks assigned unto them by him; and from him have they all the food with which they feed them, and are accountable to him for them, and the discharge of their office; so that Christ is the chief Shepherd, in the dignity of his person, he being God over all, blessed for ever; in his qualifications for his office, having all power, grace, and wisdom in him, to protect his flock, supply their wants, guide and direct them; and in the nature and number of his flock, being rational creatures, the souls of men, even elect men; and though they are, when compared with others, but a little flock, yet, considered by themselves, are a great number; and especially the general assembly will be, in comparison of the little bodies and societies of saints under pastors and teachers, of Christ's setting over them, with respect to whom, principally, he is called the chief Shepherd: the allusion is to the principal shepherd, whose own the sheep were, or, however, had the principal charge of them; who used to have others under him, to do the several things relating to the flocks he directed, and were called "little shepherds"; so Aben Ezra says ^s, it was customary for the shepherd to have under him רועים קטנים, "little shepherds": the same perhaps with the hirelings, whose own the sheep are not, Joh 10:12 who are retained, or removed, according to their behaviour; these, in the Talmudic language, are called ברזלי ^t, or כרזלי; though, according to Guido ^u, the word, pronounced in the latter way, signifies a "chief shepherd", who takes care of men, and has other shepherds, servants under him; and such an one used to be called הרועה הגדול, "the great", or "chief shepherd"; so Maimonides ^w says, it was the custom of shepherds to have servants under them, to whom they committed the flocks to keep; so that when הרועה הגדול, "the chief shepherd", delivered to other shepherds what was under his care, these came in his room; and if there was any loss, the second shepherd, who was under the "chief shepherd", was obliged to make good the loss, and not the first shepherd, who was the chief shepherd; and to the same purpose says another of their commentators ^x; it is the custom of הרועה הגדול, "the chief shepherd", to deliver (the flock) to the little shepherd that is under him; wherefore the shepherd that is under him is obliged to make good any loss: now, such a shepherd is Christ; he has others under him, whom he employs in feeding his sheep, and who are accountable to him, and must give up their account when he appears: at present he is out of the bodily sight of men, being received up to heaven, where he will be retained till the time of the restitution of all things; and then he will appear a second time in great glory, in his own, and in his Father's, and in the glory of his holy angels: and when he thus appears,

ye shall receive a crown of glory which fadeth not away; in distinction from those crowns which were given to the conqueror, in the Olympic games; which were made of divers flowers, of the olive, wild olive, pine tree, and of parsley, and inserted in a branch of the wild olive tree ^y and which quickly faded away; or in allusion to crowns made of amaranthus ^z, the plant "everlasting", so called, from the nature of it, because it never fades: the eternal glory and happiness, which is here meant by a crown of glory, or a glorious crown, never fades away, but ever shines in its full lustre; and this faithful ministers shall receive at the hands of the chief Shepherd, as a gift of his, as a reward of grace; when they have finished their work, they will enter into the joy of their Lord, and shine as the stars for ever and ever; they shall reign with Christ, as kings, on a throne of glory, wearing a crown of glory, and enjoying a kingdom and glory to all eternity.

Gill: 1Pe 5:5

Likewise ye younger,.... Not in office, as if inferior officers to bishops were here intended, who ought to be subject to them; for elders and pastors are the same with them, nor is there any other office but that of deacons; nor younger pastors and overseers, such an one as Timothy was; not but that a deference is to be paid, and proper respect had to such who are of greater age, and longer standing and experience, by younger brethren in the ministry; nor such as are only younger in years, who ought to rise up unto, and honour hoary hairs, which may be done where subjection is not required, as here; nor such as are young in grace and experience, since there are little children, young men, and fathers in the church; but all the members of churches in common are here intended, as distinguished from their officers; for as pastors and overseers were, for the most part, chosen from among those that were senior in age, so the members generally consisted of the younger sort; and besides, as it was usual to call chief men and rulers, whether in church or state, fathers, so those that were subjects, the younger; see Luk 21:26. These the apostle exhorts as follows,

submit yourselves unto the elder; not merely in age, but in office, as before; for as he had exhorted the elders to a discharge of their work and office, he proceeds, in the next place, and which is signified by the word "likewise", to stir up the members of the churches to their duty to their elders, or pastors, who had the oversight of them; and that is to "submit" themselves to them, as in Heb 13:17, which is done by attending constantly on the word preached by them, and receiving it, so far as it agrees with the Scriptures of truth; and by joining with them in all the ordinances of Christ, and their administrations of them; by being subject to the laws of Christ's house, as put in execution by them; by taking their counsel and advice, regarding and hearkening to their admonitions and reproofs, and taking them in good part, looking upon them, and behaving towards them, as their spiritual guides and governors. The Syriac and Ethiopic versions read, "to your elders"; such as were particularly set over them in the Lord, and had taken the care of them, for to no others are they obliged to submit themselves.

Yea, all of you be subject one to another; that is, all the members of the churches should not only submit themselves to their pastors, but to their fellow members, as in Eph 5:21, they should submit to the superior judgments of one another, esteeming each other better than themselves, and not be tenacious of their own way of thinking and judging of things; yea, condescend to men of low estates and weaker minds, bear the infirmities of the weak, and take all admonitions and reproofs given in a friendly manner kindly; and cheerfully perform all offices of love, and by it serve one another in things temporal and spiritual; doing the meanest services for the good of each other, such as washing the feet of one another, in imitation of their Lord and master.

And be clothed with humility; without which there will be no subjection, either to the elders, or one another. This is a grace which shows itself in a man's thinking and speaking the best of others, and the worst of himself; in not affecting places and titles of eminence; in being content with the lowest place, and patiently bearing the greatest contempt; in not aspiring to things too high for him, always acknowledging his own meanness, baseness, and unworthiness, ascribing all he is, and has, to the grace and goodness of God, whether it be gifts of nature, providence, or grace: and this is a believer's clothing, not the robe of his justifying righteousness before God, but is a considerable part of his inward garment of sanctification, which is in the sight of God of great price; and makes a large show in his outward conversation garments before men, and renders him lovely and amiable: it is an ornament to him, which is precious with God, and recommends him to the esteem of men, and the religion and Gospel he professes, and his profession of it. Some think there is a metaphor in the words, taken from knots of ribbons, and such like things, wore by women on their heads, or breasts, for ornament; and that the apostle's advice to the saints is, that their breast knot, or ornament, should be humility. Others think it is taken from a sort of badge which servants wore over their garments, by which they were distinguished; and so saints are directed to put on this badge, by which they may be known to be the servants of Christ: the former seems more agreeable: but as the word signifies to bind, or fasten anything, by tying of knots, it may denote the retaining of this grace in constant exercise, so as never to be without it; and to be clothed or covered with it, is always to have it on, and in exercise, in every action of life, in all our deportment before God and men, in all public and religious worship, and throughout the whole of our conversation, in the family, in the world, or in the church. The phrase seems to be Jewish, and is to be met with in the writings of the Jews. It is said ^a,

"he that has fear, ונתלבש בענוה, "and is clothed with humility"; humility is the most excellent, and is comprehended in all, as it is said, Pro 22:4. He who has the fear of God is worthy of humility, and everyone that hath humility is worthy of kindness or holiness.''

And it is a saying of R. Meir ^b,

"he that loves God loves men; he that makes God glad makes men glad; and it (the law) מלבשתו ענוה, "clothes him with humility and fear".''

For he resisteth the proud; or "scorneth the scorners", as it is in Pro 3:34, from whence these words are taken: the Lord treats them as they treat others; as they despise all other men and things, he despises them; he is above them, in that they have dealt proudly, and has them in derision; he eludes all their artifices, and frustrates their schemes, and disappoints their ambitious views, and scatters them in the imagination of their hearts, and brings their counsels to confusion, and opposes himself to them, and as their adversary; and a dreadful thing it is for persons to have God stand up against them, and resist them. This is a reason dissuading from pride, and exciting to humility, as is also what follows: and giveth grace to the humble; that is, more grace; see Jam 4:6. The first grace cannot be intended, for no man is truly humble before he has received the grace of God, it is that which makes him so; or it may design larger gifts of grace, which God bestows on those who acknowledge him to be the author and giver of what they have, and who make a proper use of them to his glory; when he takes away from the vain and ostentatious that which to themselves and others they seemed to have. Moreover, God grants his gracious presence to such as are of an humble, and of a contrite spirit; and at last he gives them glory, which is a free grace gift, and the perfection of grace; the poor in spirit, or humble souls, have both a right and meetness for, and shall enjoy the kingdom of heaven.

Gill: 1Pe 5:6

Humble yourselves therefore,.... Or be ye humbled before God, and in his sight; quietly submit to his will; patiently bear every affliction without murmuring, repining, or replying against him; be still under the rod, and despise not the chastening of the Lord; mourn over sin as the cause, acknowledge your vileness and unworthiness, and stand in awe of his majesty, considering yourselves as

under the mighty hand of God a phrase expressive of his omnipotence which cannot be stayed, and it would be madness to oppose it; and which is able to cast down the proud, and dash them to pieces, as well as to exalt the humble. His hand, upon men, in a way of chastisement, presses sore, and, in a way of punishment, presses down, and crushes to pieces; but to be under it in an humble manner is safe and profitable; such are hid as in the hollow of his hand, and are safe as in a pavilion, and comfortable under the shadow of his wings; and such humiliation and submission to him, and putting themselves under his mighty hand and care, is the way to exaltation:

that he may exalt you in due time: the Arabic version reads, "in the time of exaltation": when his time to exalt is come, either in this world, or more especially at the appearance of Christ and his kingdom. The Vulgate Latin version, and two copies of Beza's, one of Stephens's, and the Alexandrian, read, "in the time of visitation"; and so the Ethiopic version, "when he shall have visited you"; which seems to be taken out of 1Pe 2:12 sooner or later such who are humbled shall be exalted; it is the usual way and method which God takes to abase the proud, and exalt the humble; for humble souls honour him, and therefore such as honour him he will honour; and this he does in his own time, in a time that makes most for his glory, and their good; oftentimes he does it in this life, and always in that which is to come.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Pe 5:2

¹ tn Grk “shepherd,” “tend,” “pastor.”

² tc A few important mss (א* B sa) lack ἐπισκοποῦντες (episkopounte", “exercising oversight”), but the participle enjoys otherwise good ms support (Ì⁷² א² A P Ψ 33 1739 Ï lat). A decision is difficult because normally the shorter reading is preferred, especially when found in excellent witnesses. However, in this instance the omission may be due to a hesitation among some scribes to associate oversight with elders, since the later church viewed overseer/bishop as a separate office from elder.

³ tn Or “not under compulsion/coercion.”

⁴ tn Grk “according to God.”

NET Notes: 1Pe 5:3

¹ tn Grk “not as lording it over…but being examples.” The participles continue the command of v. 2 by describing how the shepherding should be carried out.

² tn Grk “the ones allotted,” referring to those God has given over to their care.

NET Notes: 1Pe 5:4

¹ tn Here καί (kai) has been translated as “Then” to reflect the logical sequence of events.

NET Notes: 1Pe 5:5

¹ sn In this context younger and elder are terms that combine two meanings: relative age and an official structure of leadership in the church. As in v. 1, elder here denotes those who exercise spiritual leadership, who for the most part are older in years. Likewise younger means the rest of the community, who for the most part are younger in age, who are urged to accept the authority of their leaders.

² sn A quotation from Prov 3:34 (cf. Jas 4:6).

NET Notes: 1Pe 5:6

¹ tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.

² tn Grk “Humble yourselves, therefore, under the mighty hand of God, so that in due time he may exalt you.” The sentence was rearranged so that the English reader could more clearly see the connection between “casting” (v. 7) and “humble” (v. 6).

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 that shall be revealed:

^{( 1 )} He describes peculiarly the office of the Elders, that is to say, of them that have the care of the Church. ^{( 2 )} He uses a preface concerning the circumstance of his own person: that is, that he as their companion communes with them not of manners which he knows not, but in which he is as well experienced as any, and propounds to them no other condition but that which he himself has sustained before them, and still takes the same trouble, and also has the same hope together with them.

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 filthy lucre, but of a ready mind;

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

^{( a )}

^{( 4 )} The second: Let not shepherd consider, that the flock is not his, but Gods. ^{( 5 )} The third: Let not shepherds invade other men's flocks, but let them feed that which God hath committed unto them. ^{( 6 )} Let the shepherds govern the Church with the word and example of godly and unblamable life, not by force but willingly, not for greedy gain, but with a ready mind, not as lords over God's portion and heritage, but as his ministers.

Geneva Bible: 1Pe 5:3

Neither as being lords over [God's] ^{( b )} heritage, but being ensamples to the flock.

^{( b )} Which is the Christian people.

Geneva Bible: 1Pe 5:4

^{( 7 )} And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

^{( 7 )} That the shepherds' minds are not overcome either with the wickedness of men, or their cruelty, he warns them to continually look at the chief shepherd, and the crown which is laid up for them in heaven.

Geneva Bible: 1Pe 5:5

^{( 8 )} Likewise, ye younger, submit yourselves unto the elder. Yea, all [of you] be subject one to another, and be clothed with humility: ^{( 9 )} for God resisteth the proud, and giveth grace to the humble.

^{( 8 )} He commends many peculiar Christian virtues, and especially modesty: an admonition all of us need, but especially the younger ones by reason of the perverseness and pride of that age. ^{( 9 )} Because pride seems to many to be the way to the glory of this life, the apostle testifies to the opposite, that dishonour and shame is the reward of pride, and glory the reward of modesty.

Geneva Bible: 1Pe 5:6

Humble yourselves therefore ^{( 10 )} under the mighty hand of God, that he may exalt you in due time:

^{( 10 )} Because those proud and lofty spirits threaten the modest and humble, the apostle warns us to set the power of God against the vanity of proud men, and to rely completely on his providence.

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 cruel adversary the devil.

Maclaren: 1Pe 5:5

The Slave's Girdle

Be clothed with humility: for God resisteth the proud, and giveth grace to the humble.'--1 Peter 5:5.

THE Apostle uses here an expression of a remarkable kind, and which never occurs again in Scripture. The word rendered in the Authorised Version be clothed,' or better in the Revised Version, gird yourselves with,' really implies a little more than either of those renderings suggests. It describes a kind of garment as well as the act of putting it on, and the sort of garment which it describes was a remarkable one. It was a part of a slave's uniform. Some scholars think that it was a kind of white apron, or overall, or something of that sort; others think that it was simply a scarf or girdle; but, at all events, it was a distinguishing mark of a slave, and he put it on when he meant work. And, says Peter, Do you strap round you the slave's apron, and do it for the same reason that He did it, to serve.'

So, then, there are three points in my text, and the first is what we have to wear; second, what we have to wear it for; and, third, why we should wear it.

I. What We Have To Wear.

Gird yourselves with the slave's apron of humility.' Humility does not consist in being, or pretending to be, blind to one's strong points. There is no humility in a man denying that he can do certain things if he can do them, or even refusing to believe he can do them well, if God has given him special faculties in any given direction. That is not humility at all. But to know whence all my strength comes, and to know what a little thing it is, after all; not to estimate myself highly, and, still further, not to be always insisting upon other people estimating me highly, and to think a great deal more about their claims on me than fretfully to insist upon my due modicum of respect and attention from others, that is the sort of temper that Peter means here.

Now, that temper which may recognise fully any gift that God has given me, its sweep and degree, but that nevertheless takes a true, because a lowly, measure of myself, and does not always demand from other people their regard and assistance, that temper is a thing that we can cultivate. We can increase it, and we are all bound to try specifically and directly to do so. Now, I believe that a great part of the feeble and unprogressive character of so many Christian people amongst us is due to this, that they do not definitely steady their thoughts and focus them on the purpose of finding out the weak points to which special attention and discipline should be directed. It is a very easy thing to say, Oh, I am a poor, weak, sinful creature!' It would do you a great deal more good to say, I am a very passionate one, and my business is to control that quick temper of mine,' or, I am a great deal too much disposed to run after worldly advantage, and my business is to subdue that,' or, I am afraid I am rather too close-fisted, and I ought to crucify myself into liberality.' It would be a great deal better, I say, to apply the general confession to specific cases, and to set ourselves to cultivate individual types of goodness, as well as to seek to be filled with the all-compre-hensive root of it all, which lies in union with Jesus Christ. We have often to preach, dear brethren, that the way of self-improvement is not by hammering at ourselves, but by letting God mould us, and to keep the balance right. We have also to insist upon the other side of the truth, and to press the complementary thought that specific efforts after the cultivation of specific vir-tues-and all the more if they are virtues that are not natural to us, for the gospel is given to us to mend our natural tempers--is the duty of all Christian people that would seek to live as Christ would have them.

And how is this to be done? How am I to gird upon myself and to keep-if I may transpose the metaphor into the key of modem English--tightly buckled around me this belt which may hold in place a number of fine articles of clothing?

Well, there are three things, I think, that we may profitably do. Go down deep enough into yourself if you want to cure a lofty estimate of yourself. The top storeys may be beautifully furnished, but there are some ugly things and rubbish down in the cellar. There is not one of us but, if we honestly let the dredge down into the depths, as far down as the Challenger's went, miles and miles down, will bring up a pretty collection of wriggling monstrosities that never have been in the daylight before, and are ugly enough to be always shrouded in their native darkness. Down in us all, if we will go deep enough, and take with us a light bright enough, we shall discover enough to make anything but humility ridiculous, if it were not wicked. And the only right place and attitude for a man who knows himself down to the roots of his being is the publican's when he stood afar off, and would not so much as lift up his eyes to heaven, and said, God be merciful to me a sinner.' Ah, dear friends, it will put an end to any undue exaltation of ourselves if we know ourselves as we are.

Further, let us try to cultivate this temper, by looking at God, and having communion with Him. Think of Him as the Giver of anything in us that is good, and that annihilates our pride. Think of Jesus as our pattern; how that kills our satisfaction in little excellences! If you get high enough up the mountainside, the undulating country which when you were down amongst the knolls showed all variations of level, and where he who lived on the top of one little mound thought himself in a fine, airy situation as compared with his neighbour down in the close valley, is smoothed down, and brought to one uniform level; and from the hilltop the rolling land is a plateau.

I have heard of a child who, when she was told that the sun was ninety-five millions of miles off, asked if that was from the top or the bottom storey of the house! There is about as much difference between the great men and the little, between heroes and the unknown men, as measured against the distance to God, as there is difference in the distance to the sun from the slates and from the cellar. Let us live near God, and so aspiration will come in the place of satisfaction, and the unattained will gleam before us, and beckon us not in vain, and the man that sees what an infinite stretch there is before him will be delivered from the temptations of self-conceit, and will say, Not as though I had already attained, either were already perfected, but I follow after.'

But there is another advice to be given--cultivate the habit of thinking about other people, their excellences, their claims on you. To be always trying to get a footing in a social grade above our own is a poor effort, but there is a sense in which it is good advice--live with your betters. We can all do that. A man writes a bit of a book, preaches a sermon, makes a speech--all the newspapers pat him on the back, and say what a clever fellow he is. But let him steep his mind and his heart in the great works of the great men, and he finds out what a poor little dwarf he is by the side of them. And so all round the circle. Live with bigger men, not with little ones. And learn to discount--and you may take a very liberal discount off--either the praises or the censures of the people round you. Let us rather say, With me it is a very small matter to be judged of man's judgment. He that judgeth me is the Lord.'

There are plenty of hands, foremost among them a black one that is not so much a hand as a claw, ready to snatch the girdle of humility off you! Buckle it tight about you, brother; and in an immovable temper of lowly estimate of yourself live and work.

II. The Second Thought Here Is, What We Are To Wear The Apron Or Girdle For?

The Revised Version makes a little alteration in the reading as well as in the translation of our text, the previous words to which, in the Authorised Version stand, Yea, all of you be subject one to another.' There is another reading which strikes out that clause, and adds a portion of it to the first part of my text, which then runs thus: Yea, all of you gird yourselves with humility to serve one another.' That is what Christian humility is for. The slave put on his garment, whatever it was, when he had work to do.

But perhaps there is a deeper thought here. I wonder if it is fanciful to see in the text one of the very numerous allusions in this epistle to the events in our Lord's Passion. You remember that Jesus laid aside His garments, and took a towel, and girded Himself, and washed the disciples' feet, and then said, The servant is not above His master. I have given you an example, that ye should do as I have done to you.' Probably, I think, there floated before the memory of the man who had said, Lord, Thou shalt never wash my feet,' and then, with the swift recoil to the opposite pole which makes us love Him so much, hurried to say, Lord, not my feet only, but also my hands and my head'--some reminiscence of that upper chamber, and of how the Master had girded Himself with the slave's apron, or towel, in order that He might serve the disciples; and then had told them that that was the pattern for all Christian men, and for all Christian living till the very end.

Service coming from humility, and humility manifested in service, are the requirements laid down in the text. Humility is the preparation for service; and service is the test of humility. If a man does not feel himself to be needy and low, he will never be able, and he will never be willing, to help those that are. You must go down if you would lift up. Laces and velvets and the fine feathers that the peacocks of self-conceit in this world strut about in are terribly in the way of Christian work. Rough work needs rough dress; and the only garb in which we shall be able to do the deeds of self-sacrifice that are needed in order to help our brethren is humility, the preparation for all service.

But, further, service is the test of humility. Plenty of people will say, I know that I have nothing to boast of,' and so forth; but they never do any work. And there is a still more spurious kind of humility, that of a great many professing Christians (I wonder of how many of us) who, when we ask them for any kind of Christian service, say, I do not feel myself at all competent. I am sure I could not take a class in the Sunday School. I do not feel sufficiently master of the subject. I cannot talk. I have no facilities for influencing other people,' and so on. Too many of us are very humble when there is anything to be done, and never at any other time as far as anybody can see; and that sort of humility the Apostle does not commend. It is unfortunately very frequent amongst professing Christians. Christian humility is not particular about the sort of work it does for Jesus. Never mind whether you are on the quarter-deck, with gold lace on your coat and epaulettes on your shoulders as an officer, or whether you are a cabin-boy doing the humblest duties, or a stoker working away down fifty feet below daylight. As long ay the work is done for the great Admiral, that is enough; and whoever does any work for Him will never want for a reward. There are some of us who like to be officers, but do not like carrying a musket in the ranks. Humility is the preparation for service, and service is the test of humility.

III. Lastly, Why We Should Wear This Girdle.

There is one reason given in my text, which Peter quotes from the Old Testament. God resisteth the proud, but giveth grace to the humble.' That is often true even in regard to outward life. Providence and man often seem to be in league together to lift up the lowly ones and thwart the proud. If a man walks with his head very high, in this low-roofed world, he is pretty sure to get it knocked against the rafters before he has done. But it is the spiritual region that the Apostle is thinking about, in which the one condition of receiving God's grace is a lowly sense of my own character and nature, which is conscious of sin and weakness, and waits before Him. And the one condition of not receiving any of that grace is to keep a stiff upper lip and a high head. If I think that I am rich, and increased with goods, and have need of nothing,' that nothing' is exactly what I shall get from God, and if I ,have need of everything, and know that I have, that everything' is what I shall get from Him. He resisteth the proud, and He giveth grace to the humble.' On the high barren mountain-tops the dew and the rain slide off and find their way down to the lowly valleys, where they run as fertilising rivers. And the man that is humble and of a contrite heart, with that man will I dwell, saith the Lord.' If we gird ourselves with the slave's dress of humility, then we shall one day have to say, My ,soul shall rejoice in the Lord, for He hath clothed me with the garments of salvation; and He hath covered me with the robe of righteousness; as a bridegroom decketh himself with his ornaments, and as a bride adorneth herself with her jewels.'

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 and a few more, to be witnesses of Christ's sufferings; but it is the privilege of all true Christians to partake of the glory that shall be revealed. These poor, dispersed, suffering Christians, were the flock of God, redeemed to God by the great Shepherd, living in holy love and communion, according to the will of God. They are also dignified with the title of God's heritage or clergy; his peculiar lot, chosen for his own people, to enjoy his special favour, and to do him special service. Christ is the chief Shepherd of the whole flock and heritage of God. And all faithful ministers will receive a crown of unfading glory, infinitely better and more honourable than all the authority, wealth, and pleasure of the world.

MHCC: 1Pe 5:5-9

Humility preserves peace and order in all Christian churches and societies; pride disturbs them. Where God gives grace to be humble, he will give wisdom, faith, and holiness. To be humble, and subject to our reconciled God, will bring greater comfort to the soul than the gratification of pride and ambition. But it is to be in due time; not in thy fancied time, but God's own wisely appointed time. Does he wait, and wilt not thou? What difficulties will not the firm belief of his wisdom, power, and goodness get over! Then be humble under his hand. Cast " all you care;" personal cares, family cares, cares for the present, and cares for the future, for yourselves, for others, for the church, on God. These are burdensome, and often very sinful, when they arise from unbelief and distrust, when they torture and distract the mind, unfit us for duties, and hinder our delight in the service of God. The remedy is, to cast our care upon God, and leave every event to his wise and gracious disposal. Firm belief that the Divine will and counsels are right, calms the spirit of a man. Truly the godly too often forget this, and fret themselves to no purpose. Refer all to God's disposal. The golden mines of all spiritual comfort and good are wholly his, and the Spirit itself. Then, will he not furnish what is fit for us, if we humbly attend on him, and lay the care of providing for us, upon his wisdom and love? The whole design of Satan is to devour and destroy souls. He always is contriving whom he may insnare to eternal ruin. Our duty plainly is, to be sober; to govern both the outward and the inward man by the rules of temperance. To be vigilant; suspicious of constant danger from this spiritual enemy, watchful and diligent to prevent his designs. Be stedfast, or solid, by faith. A man cannot fight upon a quagmire, there is no standing without firm ground to tread upon; this faith alone furnishes. It lifts the soul to the firm advanced ground of the promises, and fixes it there. The consideration of what others suffer, is proper to encourage us to bear our share in any affliction; and in whatever form Satan assaults us, or by whatever means, we may know that our brethren experience the same.

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 office, rather than by age, ministers of those churches to whom he wrote this epistle.

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

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

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

Matthew Henry: 1Pe 5:5-7

Having settled and explained the duty of the pastors or spiritual guides of the church, the apostle comes now to instruct the flock,

I. How to behave themselves to their ministers and to one another. He calls them the younger, as being generally younger than their grave pastors, and to put them in mind of their inferiority, the term younger being used by our Saviour to signify an inferior, Luk 22:26. He exhorts those that are younger and inferior to submit themselves to the elder, to give due respect and reverence to their persons, and to yield to their admonitions, reproof, and authority, enjoining and commanding what the word of God requires, Heb 13:17. As to one another, the rule is that they should all be subject one to another, so far as to receive the reproofs and counsels one of another, and be ready to bear one another's burdens, and perform all the offices of friendship and charity one to another; and particular persons should submit to the directions of the whole society, Eph 5:21.; Jam 5:16. These duties of submission to superiors in age or office, and subjection to one another, being contrary to the proud nature and selfish interests of men, he advises them to be clothed with humility. "Let your minds, behaviour, garb, and whole frame, be adorned with humility, as the most beautiful habit you can wear; this will render obedience and duty easy and pleasant; but, if you be disobedient and proud, God will set himself to oppose and crush you; for he resisteth the proud, when he giveth grace to the humble. "Observe, 1. Humility is the great preserver of peace and order in all Christian churches and societies, consequently pride is the great disturber of them, and the cause of most dissensions and breaches in the church. 2. There is a mutual opposition between God and the proud, so the word signifies; they war against him, and he scorns them; he resisteth the proud, because they are like the devil, enemies to himself and to his kingdom among men, Pro 3:34. 3. Where God giveth grace to be humble, he will give more grace, more wisdom, faith, holiness, and humility. Hence the apostle adds: Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time, 1Pe 5:6. "Since God resisteth the proud, but giveth grace to the humble, therefore humble yourselves, not only one to another, but to the great God, whose judgments are coming upon the world, and must begin at the house of God (1Pe 4:17); his hand is almighty, and can easily pull you down if you be proud, or exalt you if you be humble; and it will certainly do it, either in this life, if he sees it best for you, or at the day of general retribution."Learn, (1.) The consideration of the omnipotent hand of God should make us humble and submissive to him in all that he brings upon us. (2.) Humbling ourselves to God under his hand is the next way to deliverance and exaltation; patience under his chastisements, and submission to his pleasure, repentance, prayer, and hope in his mercy, will engage his help and release in due time, Jam 4:7, Jam 4:10.

II. The apostle, knowing that these Christians were already under very hard circumstances, rightly supposes that what he had foretold of greater hardships yet a coming might excite in them abundance of care and fear about the event of these difficulties, what the issue of them would be to themselves, their families, and the church of God; foreseeing this anxious care would be a heavy burden, and a sore temptation, he gives them the best advice, and supports it with a strong argument. His advice is to cast all their care, or all care of themselves, upon God. "Throw your cares, which are so cutting and distracting, which wound your souls and pierce your hearts, upon the wise and gracious providence of God; trust in him with a firm composed mind, for he careth for you. He is willing to release you of your care, and take the care of you upon himself. He will either avert what you fear, or support you under it. He will order all events to you so as shall convince you of his paternal love and tenderness towards you; and all shall be so ordered that no hurt, but good, shall come unto you,"Mat 6:25; Psa 84:11; Rom 8:28. Learn, 1. The best of Christians are apt to labour under the burden of anxious and excessive care; the apostle calls it, all your care, intimating that the cares of Christians are various and of more sorts than one: personal cares, family cares, cares for the present, cares for the future, cares for themselves, for others, and for the church. 2. The cares even of good people are very burdensome, and too often very sinful; when they arise from unbelief and diffidence, when they torture and distract the mind, unfit us for the duties of our place and hinder our delightful service of God, they are very criminal. 3. The best remedy against immoderate care is to cast our care upon God, and resign every event to the wise and gracious determination. A firm belief of the rectitude of the divine will and counsels calms the spirit of man. We ceased, saying, The will of the Lord be done, Act 21:14.

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 the chief of the apostles, does not hesitate to call himself a fellow-elder. It will be worth our while to look at something of the background and history of the eldership, the most ancient and the most important office in the Church.

(i) It has a Jewish background. The Jews traced the beginning of the eldership to the days when the children of Israel were journeying through the wilderness to the Promised Land. There came a time when Moses felt the burdens of leadership too heavy for him to bear alone, and to help him seventy elders were set apart and granted a share of the spirit of God (Num 11:16-30). Thereafter elders became a permanent feature of Jewish life. We find them as the friends of the prophets (2Ki 6:32); as the advisers of kings (1Ki 20:8; 1Ki 21:11); as the colleagues of the princes in the administration of the affairs of the nation (Ezr 10:8). Every village and city had its elders; they met at the gate and dispensed justice to the people (Deu 25:7). The elders were the administrators of the synagogue; they did not preach, but they saw to the good government and order of the synagogue, and they exercised discipline over its members. The elders formed a large section of the Sanhedrin, the supreme court of the Jews, and they are regularly mentioned along with the Chief Priests and the rulers and the Scribes and the Pharisees (Mat 16:21; Mat 21:23; Mat 26:3; Mat 26:57; Mat 27:1, Mat 27:3; Luk 7:3; Act 4:5; Act 6:12; Act 24:1). In the vision of the Revelation in the heavenly places there are twenty-four elders around the throne. The elders were woven into the very structure of Judaism, both in its civil and its religious affairs.

(ii) The eldership has a Greek background. Especially in Egyptian communities we find that elders are the leaders of the community and responsible for the conduct of public affairs, much as town councillors are today. We find a woman who had suffered an assault appealing to the elders for justice. When corn is being collected as tribute on the visit of a governor, we find that "the elders of the cultivators" are the officials concerned. We find them connected with the issuing of public edicts, the leasing of land for pasture, the ingathering of taxation. In Asia Minor, also, the members of councils were called elders. Even in the religious communities of the pagan world we find "elder priests" who were responsible for discipline. In the Socnopaeus temple we find the elder priests dealing with the case of a priest who is charged with allowing his hair to grow too long and with wearing woollen garments--an effeminacy and a luxury of which no priest should have been guilty.

We can see that long before Christianity took it over "elder" was a title of honour both in the Jewish and in the Graeco-Roman world.

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 he preached and in every church which he founded. On the first missionary journey elders were ordained in every church (Act 14:23). Titus is left in Crete to ordain elders in every city (Tit 1:5). The elders had charge of the financial administration of the Church; it is to them that Paul and Barnabas delivered the money sent to relieve the poor of Jerusalem in the time of the famine (Act 11:30). The elders were the councillors and the administrators of the Church. We find them taking a leading part in the Council of Jerusalem at which it was decided to fling open the doors of the Church to the Gentiles. At that Council the elders and the apostles are spoken of together as the chief authorities of the Church (Act 15:2; Act 16:4). When Paul came on his last visit to Jerusalem, it was to the elders that he reported and they suggested the course of action he should follow (Act 21:18-25). One of the most moving passages in the New Testament is Paul's farewell to the elders of Ephesus. We find there that the elders, as he sees them, are the overseers of the flock of God and the defenders of the faith (Act 20:28-29). We learn from James that the elders had a healing function in the Church through prayers and anointing with oil (Jam 5:14). From the Pastoral Epistles we learn that they were rulers and teachers, and by that time paid officials (1Ti 5:17; the phrase double honour is better translated double pay).

When a man enters the eldership, no small honour is conferred upon him, for he is entering on the oldest religious office in the world, whose history can be traced through Christianity and Judaism for four thousand years; and no small responsibility falls upon him, for he has been ordained a shepherd of the flock of God and a defender of the faith.

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 eldership, but also to all Christian service inside and outside the Church.

The elder is to accept office, not under coercion, but willingly. This does not mean that a man is to grasp at office or to enter upon it without self-examining thought. Any Christian will have a certain reluctance to accept high office, because he knows only too well his unworthiness and inadequacy. There is a sense in which it is by compulsion that a man accepts office and enters upon Christian service. "Necessity," said Paul, "is laid upon me; Woe to me, if I do not preach the gospel" (1Co 9:16). "The love of Christ controls us," he said (2Co 5:14). But, on the other hand, there is a way of accepting office and of rendering service as if it was a grim and unpleasant duty. It is quite possible for a man to agree to a request in such an ungracious way that his whole action is spoiled. Peter does not say that a man should be conceitedly or irresponsibly eager for office; but that every Christian should be anxious to render such service as he can, although fully aware how unworthy he is to render it.

The elder is to accept office, not to make a shameful profit out of it, but eagerly. The word for making a shameful profit is aischrokerdes (146). The noun from this is aischrokerdeia, and it was a characteristic which the Greek loathed. Theophrastus, the great Greek delineator of character, has a character sketch of this aischrokerdeia. Meanness--as it might be translated--is the desire for base gain. The mean man is he who never sets enough food before his guests and who gives himself a double portion when he is carving the joint. He waters the wine; he goes to the theatre only when he can get a free ticket. He never has enough money to pay the fare and always borrows from his fellow-passengers. When he is selling corn (American: grain), he uses a measure in which the bottom is pushed up, and even then he carefully levels the top. He counts the half radishes left over from dinner in case the servants eat any. Rather than give a wedding present, he will go away from home when a wedding is in the offing.

Meanness is an ugly fault. It is quite clear that there were people in the early church who accused the preachers and missionaries of being in the job for what they could get out of it. Paul repeatedly declares that he coveted no man's goods and worked with his hands to meet his own needs so that he was burdensome to no man (Act 20:33; 1Th 2:9; 1Co 9:12; 2Co 12:14). It is certain that the payment any early office-bearer received was pitifully small and the repeated warnings that the office-bearers must not be greedy for gain shows that there were those who coveted more (1Ti 3:3, 1Ti 3:8; Tit 1:7, Tit 1:11). The point that Peter is making--and it is ever valid--is that no man dare accept office or render service for what he can get out of it. His desire must ever be to give and not to get.

The elder is to accept office, not to be a petty tyrant, but to be the shepherd and the example of the flock. Human nature is such that for many people prestige and power are even more attractive than money. There are those who love authority, even if it be exercised in a narrow sphere. Milton's Satan thought it better to reign in hell than to serve in heaven. Shakespeare spoke about proud man, dressed in a little brief authority, playing such fantastic tricks before high heaven as would make the angels weep. The great characteristic of the shepherd is his selfless care and his sacrificial love for the sheep. Any man who enters on office with the desire for preeminence, has got his whole point of view upside down. Jesus said to his ambitious disciples, "You know that those who are supposed to rule over the Gentiles lord it over them, and their great men exercise authority over them. But it shall not be so among you; but whoever would be great among you must be your servant, and whoever would be first among you must be slave of all" (Mar 10:42-44).

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 tyrants over those allotted to your care." The phrase which we have translated those allotted is curious in Greek; it is ton (3588) kleron (2819), the genitive plural of kleros (2819) which is a word of extraordinary interest.

(i) It begins by meaning a dice or a lot. It is so used in Mat 27:35which tells how the soldiers beneath the Cross were throwing dice (kleroi, 2819) to see who should possess the seamless robe of Jesus.

(ii) Second, it means an office gained or assigned by lot. It is the word used in Act 1:26which tells how the disciples cast lots to see who should inherit the office of Judas the traitor.

(iii) It then comes to mean an inheritance allotted to someone, as used in Col 1:12for the inheritance of the saints.

(iv) In classical Greek it very often means a public allotment or estate of land. These allotments were distributed by the civic authorities to the citizens; and very often the distribution was made by drawing lots for the various pieces of land available for distribution.

Even if we were to go no further than this, it would mean that the office of the eldership and, indeed, any piece of service offered to us is never earned by any merit of our own but always allotted to us by God. It is never something that we have deserved but always something given to us by the grace of God.

But we can go further than this. Kleros (2819) means something which is allotted to a man. In Deu 9:29we read that Israel is the heritage (kleros, 2819) of God. That is to say, Israel is the people specially assigned to God by his own choice. Israel is the kleros (2819) of God; the congregation is the kleros (2819) of the elder. Just as Israel is allotted to God, an elder's duties in the congregation are allotted to him. This must mean that the whole attitude of the elder to his people must be the same as the attitude of God to his people.

Here we have another great thought. In 1Pe 5:2there is a phrase in the best Greek manuscripts which is not in the King James or the Revised Standard Versions. We have translated it: "Shepherd the flock of God, which is in your charge, not because you are coerced into doing so, but of your own free-will as God would have you to do." As God would have you to do is in Greek kata (2596) theon (2316), and that could well mean quite simply like God. Peter says to the elders, "Shepherd your people like God." Just as Israel is God's special allotment, the people we have to serve in the Church or anywhere else are our special allotment; and our attitude to them must be the attitude of God.

What an ideal! And what a condemnation! It is our task to show to people God's forbearance, his forgiveness, his seeking love, his illimitable service. God has allotted to us a task and we must do it as he himself would do it. That is the supreme ideal of service in the Christian Church.

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 speaks. "Your fellow-elder" he calls himself. He does not separate himself from them but comes to share the Christian problems and the Christian experience with them. But in one thing he is different; he has memories of Jesus and these memories colour this whole passage. Even as he speaks, they are crowding into his mind.

(i) He describes himself as a witness of the sufferings of Christ. At first sight we might be inclined to question that statement, for we are told that, after the arrest in the garden, "All the disciples forsook him and fled" (Mat 26:56). But, when we think a little further, we realise that it was given to Peter to see the suffering of Jesus in a more poignant way than was given to any other human being. He followed Jesus into the courtyard of the High Priest's house and there in a time of weakness he three times denied his Master. The trial came to an end and Jesus was taken away; and there comes what may well be the most tragic sentence in the New Testament: "And the Lord turned and looked at Peter...and Peter went out and wept bitterly" (Luk 22:61-62). In that look Peter saw the suffering of the heart of a leader whose follower had failed him in the hour of his bitterest need. Of a truth Peter was a witness of the suffering that comes to Christ when men deny him; and that is why he was so eager that his people might be staunch in loyalty and faithful in service.

(ii) He describes himself as a sharer in the glory which is going to be revealed. That statement has a backward and a forward look. Peter had already had a glimpse of that glory on the Mount of Transfiguration. There the sleeping three had been awakened, and, as Luke puts it, "they kept awake and they saw his glory" (Luk 9:32). Peter had seen the glory. But he also knew that there was glory to come, for Jesus had promised to his disciples a share in the glory when the Son of Man should come to sit on his glorious throne (Mat 19:28). Peter remembered both the experience and the promise of glory.

(iii) There can surely be no doubt that, when Peter speaks of shepherding the flock of God, he is remembering the task that Jesus had given to him when he had bidden him feed his sheep (Joh 21:15-17). The reward of love was the appointment as a shepherd; and Peter is remembering it.

(iv) When Peter speaks of Jesus as the Chief Shepherd, many a memory must be in his mind. Jesus had likened himself to the shepherd who sought at the peril of his life for the sheep which was lost (Mat 18:12-14; Luk 15:4-7). He had sent out his disciples to gather in the lost sheep of the house of Israel (Mat 10:6). He was moved with pity for the crowds, for they were as sheep without a shepherd (Mat 9:36; Mar 6:34). Above all, Jesus had likened himself to the Good Shepherd who was ready to lay down his life for the sheep (Joh 10:1-18). The picture of Jesus as the Shepherd was a precious one, and the privilege of being a shepherd of the flock of Christ was for Peter the greatest privilege that a servant of Christ could enjoy.

Barclay: 1Pe 5:5

Peter returns to the thought that the denial of self must be the mark of the Christian. He clinches his argument with a quotation from the Old Testament: "Toward the scorners God is scornful, but to the humble he shows favour" (Pro 3:34).

Here again it may well be that the memories of Jesus are in Peter's heart and are colouring all his thought and language. He tells his people that they must clothe themselves with the garment of humility. The word he uses for to clothe oneself is very unusual; it is egkombousthai (1463) which is derived from kombos which describes anything tied on with a knot. Connected with it is egkomboma, a garment tied on with a knot. It was commonly used for protective clothing; it was used for a pair of sleeves drawn over the sleeves of a robe and tied behind the neck. And it was used for a slave's apron. There was a time when Jesus had put upon himself just such an apron. At the Last Supper John says of him that he took a towel and girded himself, and took water and began to wash his disciples' feet (Joh 13:4-5). Jesus girded himself with the apron of humility; and so must his followers.

It so happens that egkombousthai (1463) is used of another kind of garment. It is also used of putting on a long, stole-like garment which was the sign of honour and preeminence.

To complete the picture we must put both images together. Jesus once put on the slave's apron and undertook the humblest of all duties, washing his disciples' feet; so we must in all things put on the apron of humility in the service of Christ and of our fellow-men; but that very apron of humility will become the garment of honour for us, for it is he who is the servant of all who is greatest in the Kingdom of Heaven.

Barclay: 1Pe 5:6-11

Here Peter speaks in imperatives, laying down certain laws for the Christian life.

(i) There is the law of humility before God. The Christian must humble himself under his mighty hand. The phrase the mighty hand of God is common in the Old Testament; and it is most often used in connection with the deliverance which God wrought for his people when he brought them out of Egypt. "With a strong hand," said Moses, "the Lord has brought you out of Egypt" (Exo 13:9). "Thou hast only begun to show thy servant thy greatness, and thy mighty hand" (Deu 3:24). God brought his people forth out of Egypt with a mighty hand (Deu 9:26). The idea is that God's mighty hand is on the destiny of his people, if they will humbly and faithfully accept his guidance. After all the varied experiences of life, Joseph could say to the brothers who had once sought to eliminate him: "As for you, you meant evil against me; but God meant it for good" (Gen 50:20). The Christian never resents the experiences of life and never rebels against them, because he knows that the mighty hand of God is on the tiller of his life and that he has a destiny for him.

(ii) There is the law of Christian serenity in God. The Christian must cast all his anxiety upon God. "Cast your burden on the Lord," said the Psalmist (Psa 55:22). "Do not be anxious about tomorrow," said Jesus (Mat 6:25-34). The reason we can do this with confidence is that we can be certain that God cares for us. As Paul had it, we can be certain that he who gave us his only Son will with him give us all things (Rom 8:32). We can be certain that, since God cares for us, life is out not to break us but to make us; and, with that assurance, we can accept any experience which comes to us, knowing that in everything God works for good with those who love him (Rom 8:28).

(iii) There is the law of Christian effort and of Christian vigilance. We must be sober and watchful. The fact that we cast everything upon God does not give us the right to sit back and to do nothing. Cromwell's advice to his troops was: "Trust in God, and keep your powder dry." Peter knew how hard this vigilance was, for he remembered how in Gethsemane he and his fellow-disciples slept when they should have been watching with Christ (Mat 26:38-46). The Christian is the man who trusts but at the same time puts all his effort and all his vigilance into the business of living for Christ.

(iv) There is the law of Christian resistance. The devil is ever out to see whom he can ruin. Again Peter must have been remembering how the devil had overcome him and he had denied his Lord. A man's faith must be like a solid wall against which the attacks of the devil exhaust themselves in vain. The devil is like any bully and retreats when he is bravely resisted in the strength of Jesus Christ.

Barclay: 1Pe 5:6-11

(v) Finally, Peter speaks of the law of Christian suffering. He says that, after the Christian has gone through suffering, God will restore, establish, strengthen and settle him. Every one of the words which Peter uses has behind it a vivid picture. Each tells us something about what suffering is designed by God to do for a man.

(a) Through suffering God will restore a man. The word for restore is difficult in this case to translate. It is kartarizein (2675), the word commonly used for setting a fracture, the word used in Mar 1:19for mending nets. It means to supply that which is missing, to mend that which is broken. So suffering, if accepted in humility and trust and love, can repair the weaknesses of a man's character and add the greatness which so far is not there. It is said that Sir Edward Elgar once listened to a young girl singing a solo from one of his own works. She had a voice of exceptional purity and clarity and range, and an almost perfect technique. When she had finished, Sir Edward said softly, "She will be really great when something happens to break her heart." Barrie tells how his mother lost her favourite son, and then says, "That is where my mother got her soft eyes, and that is why other mothers ran to her when they had lost a child." Suffering had done something for her that an easy way could never have done. Suffering is meant by God to add the grace notes to life.

(b) Through suffering God will establish a man. The word is sterixein (4741), which means to make as solid as granite. Suffering of body and sorrow of heart do one of two things to a man. They either make him collapse or they leave him with a solidity of character which he could never have gained anywhere else. If he meets them with continuing trust in Christ, he emerges like toughened steel that has been tempered in the fire.

© Through suffering God will strengthen a man. The Greek is sthenoun (4599), which means to fill with strength. Here is the same sense again. A life with no effort and no discipline almost inevitably becomes a flabby life. No one really knows what his faith means to him until it has been tried in the furnace of affliction. There is something doubly precious about a faith which has come victoriously through pain and sorrow and disappointment. The wind will extinguish a weak flame; but it will fan a strong flame into a still greater blaze. So it is with faith.

(d) Through suffering God will settle a man. The Greek is themelioun (2311), which means to lay the foundations. When we have to meet sorrow and suffering we are driven down to the very bedrock of faith. It is then that we discover what are the things which cannot be shaken. It is in time of trial that we discover the great truths on which real life is founded.

Suffering is very far from doing these precious things for every man. It may well drive a man to bitterness and despair; and may well take away such faith as he has. But if it is accepted in the trusting certainty that a father's hand will never cause his child a needless tear, then out of suffering come things which the easy way may never bring.

Constable: 1Pe 5:1-11

B. The Church under Trial 5:1-11

Peter concluded the body of his epistle and this section on encouragement in suffering with specific commands so his readers would understand how to live while suffering for Christ.

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 (overseers) of the congregations of his readers. Peter himself was an elder as well as an apostle. As an elder he spoke from experience.

"As an apostle he could have ordered them to follow his instruction, but he did not take this approach. His appeal is based on the fact that he was one of them and thus understood their problems."¹⁷⁷

He himself had participated in sufferings for Christ's sake. "Witness" (Gr. martys; cf. Acts 3:15; 10:39) does not just mean that he observed Jesus suffering, which he did. It means he shared Jesus Christ's sufferings and bore testimony out of that experience (4:13). As his readers, Peter also shared the glory that God will yet reveal (4:14).

5:2 Peter's exhortation to his fellow elders was to take care of those under their charge as a shepherd cares for his sheep (cf. John 21:16; Acts 20:28; Ezek. 34:1-16). In other words, elders are responsible for the pastoral work of the local church. A pastor is usually an elder who functions as a shepherd. The verb "shepherd" (Gr. poimaino) literally means to tend. Pastoring includes the duties of feeding, leading, guiding, guarding, and providing for the needs of those in the church as a shepherd does for his sheep (cf. John 21:16).

"If we ever view the flock as ours' or the ministry as ours,' we are in serious trouble, and so is the church."¹⁷⁸

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

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

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

"It need not be so! Peter reminds us that we should serve the Lord and tend His flock willingly. . . . The Lord does not force us or coerce us to be involved in ministry. He calls us and invites us to ministry, but we have the freedom of saying yes' or no'!"¹⁷⁹

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

"To enter the ministry simply because it offers a respectable and intellectually stimulating way of gaining a livelihood is to prostitute that sacred work. This warning also includes the temptation to use the work of the ministry to gain personal popularity or social influence."¹⁸⁰

5:3 Third, an elder should lead by giving an example of godly living that others can follow rather than by driving people forward with authoritarian commands (cf. 1 Tim. 4:12; 2 Thess. 3:9). He should be able to expect them to do as he does as well as to do what he says.

"The shepherds are not to be little popes or petty tyrants. Matt. 20:25; II Cor. 1:24.

"Peter mentions three common sins of preachers: laziness, greed, popishness, all of which are especially objectionable in days of persecution."¹⁸¹

"I made it a practice never to ask my congregation to give to any cause to which I didn't also give. I do not think we have a right to make a demand of other folk that we are not doing ourselves."¹⁸²

"If I have any counsel for God's shepherds today, it is this: cultivate a growing relationship with Jesus Christ, and share what He gives you with your people. That way, you will grow, and they will grow with you."¹⁸³

"The effective pastor . . . must be among' his people so that he can get to know them, their needs and problems; and he needs to the over' his people so he can lead them and help them solve their problems. There must be no conflict between pastoring and preaching, because they are both ministries of a faithful Shepherd. The preacher needs to be a pastor so he can apply the Word to the needs of the people. The pastor needs to be a preacher so that he can have authority when he shares in their daily needs and problems. The pastor is not a religious lecturer who weekly passes along information about the Bible. He is a shepherd who knows his people and seeks to help them through the Word."¹⁸⁴

Since one of the husband's primary roles is that of shepherd of his family, it is worthwhile to read verses 2 and 3 from this perspective. A husband should shepherd his family flock by caring for their needs. He should consider this a privilege (voluntarily), he should make his family a priority (eagerness), and he should be a model of integrity (example). Certainly he should tell the members of his family that he loves them.¹⁸⁵

It might be profitable to read Psalm 23 and put your name in the place of the shepherd if you are an elder and or a husband.

"The flock" over which an elder ruled was probably a house-church. Each church in a town usually consisted of several house-churches at this time.¹⁸⁶

5:4 Elders are shepherds who serve under the Chief Shepherd, Jesus Christ (John 21:15-17). Peter wanted the Chief Shepherd to find his fellow elders faithful when He returns at the Rapture. Then they would have to give an account of their stewardship at His judgment seat (cf. Heb. 13:17).

"To prevent the faithful servant of Christ from being cast down, there is this one and only remedy, to turn his eyes to the coming of Christ."¹⁸⁷

The crown (Gr. stephanos, garland) of glory that does not fade probably refers to glory as a crown that will come to every faithful Christian when Christ returns. It is probably not a material but a metaphorical crown (as is the crown of righteousness in 2 Timothy 4:8, the crown of life in James 1:12 and Revelation 2:10, and the crown of joy in Philippians 4:1 and 1 Thessalonians 2:19-20).¹⁸⁸ The reason for this conclusion is that the biblical writers described the crowns in figurative language (glory, righteousness, etc.), not in literal language (gold, silver, etc.; cf. Heb. 2:9). Elders who are faithful now will receive glory that will not fade when Jesus Christ returns.¹⁸⁹

Constable: 1Pe 5:5

2. The responsibility of the others 5:5

"Younger men" is literally "younger ones" and includes females as well as males.¹⁹⁰ Nevertheless younger men were probably in Peter's mind since the contrast is with older men in verses 1-4.

"In the ancient world the division of society into older people and younger . . . was just as much taken for granted as the division into men and women, free men and slaves, etc."¹⁹¹

Leaders of the church were normally in the older age group. Peter addressed the younger in this verse. "Elders" here refers to those in the older age group. That he did not mean just the official elders of the church seems clear from the contrast with "younger" in this verse (cf. 1 Tim. 5:1, 17).

The younger people in the church were and are to take a position under the authority of the older people. The reason for this, though unexpressed, seems self-evident. The older have more experience in living (cf. Job 32:4).

All Christians, regardless of our age, should put on humility as a garment, (i.e., let it be what others see as we serve; cf. 3:8). The Greek word translated "clothe" is a rare one that comes from a word referring to the apron that slaves put on over their regular clothes. This garment prepared them for service (cf. John 13:4-15). We should be ready and eager to serve one another rather than expecting others to serve us (Mark 10:45).

"In other words, believers should not insist on having their way over others."¹⁹²

Peter again quoted Proverbs (3:34) for support. This is the theological reason for his ethical charge (cf. James 4:6). He then proceeded to expound the ideas expressed in this proverb in the following six verses.

Constable: 1Pe 5:6-7

3. The importance of humility and trust in God 5:6-7

5:6 God's almighty hand had permitted affliction to touch Peter's readers. The apostle urged them to submit to God's working in their lives as to the skillful hand of a surgeon. He assured them that God would raise them up eventually better off for their suffering (cf. Luke 14:11; James 1:2-4). Peter had learned to submit to God's hand on his own life, though at times he had not been as submissive as he should have been. The Old Testament writers used God's hand as a symbol of discipline (Exod. 3:19; 6:1; Job 30:21; Ps. 32:4) and deliverance (Deut. 9:26; Ezek. 20:34).

5:7 This verse does not introduce a new command but explains how to humble oneself: by entrusting oneself and one's troubles to God (Ps. 55:22; cf. Matt. 6:25-34; Phil. 4:6). We can do this because we have confidence that God has concern for our welfare.

"Mermina = worry or anxiety as when one does not know whether to do this or to do that, distraction.'"¹⁹³

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 witness of Christ's sufferings and one who also will share in the glory to be revealed: ² Be shepherds of God's flock that is under your care, serving as overseers - not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; ³ not lording it over those entrusted to you, but being examples to the flock. ⁴ And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away.

⁵ Young men, in the same way be submissive to those who are older. All of you, clothe yourselves with humility toward one another, because,

"God opposes the proud

but gives grace to the humble." ^a

a 5 Prov. 3:34

The advice to elders and the subsequent verse about humble Christian relationships may seem out of place between two paragraphs about suffering as a Christian. However, in this situation in which Christians suffer as a persecuted minority, it is vital for them to maintain strong leadership and strong relationships with each other. The importance of how these Christians relate to each other has already been emphasized in 1:22; 2:1-5; 3:8; and 4:8-11.

5:1 To the elders among you,

The fact that verse 5 addresses those who are younger might be taken to suggest that the "elders" addressed here are not a group of leaders among the older members of the church, but rather a general address for the older members or older men. However, verses 2-3 point strongly to a group of leaders. Presumably Peter has in mind the same leadership role described as "elders" (presbuvteroi, presbyteroi ) in Acts 14:23; 20:17-18; 1 Timothy 5:17-19; Titus 1:5; and James 5:14. They were also called "bishops" (NRSV, et al.) or "overseers" (NIV) (ejpivskopoi, episkopoi ), as is indicated by the interchange of the two terms in Acts 20:17,28 and Titus 1:1-7; and by the parallel between the qualifications for the elders = overseers of Titus 1:5-9 and for the overseers of 1 Timothy 3:1-7. The qualifications in 1 Timothy and Titus identify these leaders as men.

The term "elder" reflects the older age of these leaders. It was used in a similar way for leaders in various Greco-Roman groups and in Jewish communities.

I appeal as a fellow elder, a witness of Christ's sufferings and one who also will share in the glory to be revealed:

"Fellow elder" translates a compound word (sumpresbuvtero", sympresbyteros ) which Peter may have coined. It does not appear before 1 Peter and afterwards appears only in Christian literature. Peter allies himself with those he addresses. The second self-description may separate Peter from the elders in Asia Minor, if he means "eye" witness to Christ's sufferings. But Michaels may be correct in arguing that in this second description as well, Peter wishes to identify with the elders in Asia Minor. If so, then "witness" (mavrtu", martys ) would need to be understood in a looser sense than "eye witness." Peter's third self-description, like the first, clearly includes the elders (note his use of "also"). It echoes the reference in 4:13 to the joy Christians will receive "when his glory is revealed."

5:2 Be shepherds of God's flock that is under your care,

The imagery of the shepherd and his flock is used in the Old Testament for God and his people (e.g., Ps 23) and for Israel's leaders and Israel (e.g., Ezek 34). In the New Testament it is used by Jesus to describe himself (e.g., John 10; cf. 1 Pet 5:4) and in speaking to Peter (John 21:15-17). First Peter 5:1-3 and Acts 20:28-29 use this imagery to refer to elders and their churches. These texts use the verb poimavnw (poimanô, " to shepherd" - the NRSV "tend the flock" reflects this better than the NIV "Be shepherds"). First Peter 5:4 uses the noun ajrcipoivmhn (archipoimçn, "Chief Shepherd") to describe Jesus and in so doing implies that elders may be called shepherds. Ephesians 4:11 uses the noun poivmhn (poimçn), usually translated "pastor," in a list including apostles, prophets, evangelists, and teachers. Various aspects of shepherding are used as analogies, for example feeding may be compared to teaching, and protecting from wolves to protecting from false teachers.

God is the owner of the flock elders have been given charge of.

serving as overseers

As in the case of shepherding, the Greek text uses only a verb (ejpiskopou'nte", episkopountes ), which could be literally translated "overseeing." Unfortunately, we cannot be certain whether the original text of 1 Peter had this verb. Two of our three earliest and best manuscripts omit it. However, it may have been deliberately omitted because it was perceived as redundant or because after the first century, when elders and bishops became two different offices, scribes did not believe Peter would instruct elders to do the work of bishops.

The noun form, overseer or bishop, is clearly used for elders in Acts 20:28 (cf. Acts 20:17) and Titus 1:7 (cf. Titus 1:5). Although by the first half of the second century Ignatius and others distinguish between elders and bishops, in the New Testament there is no evidence of such a distinction. Presumably Philippians 1:1 and 1 Timothy 3:1-2 also use the noun form to refer to elders.

"Overseeing" highlights the elder's role as a leader for the church.

- not because you must, but because you are willing,

Peter now uses three contrasting phrases to explain how elders are to shepherd or oversee the flock. All three ask the elders to do what has been (1:22; 2:1; 3:8; 4:8) and will again (5:5) be asked of every Christian, to act out of genuine love for other Christians.

The first contrast stresses Peter's desire that elders do their work with a willing spirit and not begrudgingly. The sentiment is similar to what the author of Hebrews expresses when he urges his readers to obey their leaders "so that their work will be a joy, not a burden" (Heb 13:17). It is also similar to Paul's words to Philemon when he says, "I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced" (Phlm 14, NRSV). Paul's "voluntary and not something forced" uses prepositional phrases based on the same roots that Peter uses in adverb form.

as God wants you to be;

There is a textual problem with the two word prepositional phrase that this clause represents. It is not in one of our three best and earliest manuscripts as well as several others. It may have been omitted because the Greek is somewhat difficult to understand. Literally, the prepositional phrase is "according to God" (kataÉ qeovn, kata theon ). As the NIV translation suggests, it probably means something like the phrase "according to the will of God" in 4:19. It is God's will that elders serve willingly and not under compulsion.

not greedy for money, but eager to serve;

This contrasting pair may presuppose that at least in some cases elders were paid for their work (cf. 1 Tim 5:17-18). It might be related to elders being in charge of church funds, with the possibility of misappropriating funds to themselves. In the second century letter of Polycarp to the Philippians (11:1-4) he refers to an elder named Valens who had apparently misappropriated church funds. The positive quality, "eager to serve," is virtually synonymous with the positive element of the previous contrast, "because you are willing."

5:3 not lording it over those entrusted to you, but being examples to the flock.

Peter's instructions that elders not act as lords over those in their charge echoes the sentiments of Jesus' instructions about leadership. In Mark 10:42-43 Jesus says, "You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you." Peter may also have in mind a contrast with the authoritarian approach of government officials. By contrast, elders should lead the flock by example.

5:4 And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away.

By calling Christ the Chief Shepherd (cf. Heb 13:20, "our Lord Jesus, that great Shepherd of the sheep") Peter identifies him as the one in charge of all the shepherds and the supreme example of what a shepherd should be.

When Jesus comes again, faithful shepherds will receive their reward. What we would call "wreathes" (made either of leaves or other vegetation, or of gold or silver), were commonly awarded to show honor, not only to athletes, but for virtually any area of endeavor (for military success, government service, making contributions as a benefactor, etc.). Peter uses the word metaphorically and in contrast to wreathes of vegetation or even precious metals which eventually rot or corrode.

5:5 Young men, in the same way be submissive to those who are older.

This instruction is parallel in structure to the instructions about submission in 2:13,17, and especially 3:1. There is some difficulty in discerning the groups addressed. The word translated "those who are older" is the same as the word translated "elders" in verse 1. The NIV translation suggests that in verse 5 Peter means not the elders per se , but those who are older. By the translation "young men" the NIV also suggests that both terms (younger and older) refer to men and are not gender inclusive. The NRSV, on the other hand, prefers "elders" at the end of the verse and does not refer "younger ones" only to men. In Greek the masculine plural may be used for men only or for both men and women.

It seems unlikely that Peter would switch the meaning of the word for "elder" or "older men/people" between verses 1-4 and 5. And there seems to be ample evidence in verses 2-3 for the meaning "elder" in verse 1. It is probable that by "younger ones" Peter means those - men and women - who are not elders, with an emphasis on the fact that most of them are younger than the elders. Peter is exhorting the churches to submit (uJpotavssw, hypotassô) to their elders, whom he has already identified as having the responsibility of shepherding and overseeing the flock.

All of you, clothe yourselves with humility toward one another,

The elders are not to lord it over the church, and the younger ones are to submit to the elders. All are to be characterized by humility toward each other. See the similar instructions in 3:8.

The use of clothing metaphors for taking on Christian attitudes and behaviors is common in Paul's letters (e.g., Rom 13:12; Eph 6:11; Col 3:10,12; 1 Thess 5:8).

because, "God opposes the proud but gives grace to the humble."

Peter supports his appeal for humility with a citation of Proverbs 3:34. James 4:6 cites the same text in a similar context. When we are tempted to be arrogant with one another, we need to recognize that God opposes pride and rewards humility.

C. A SUMMARIZING CALL TO SUFFER FOR CHRIST (5:6-11)

⁶ Humble yourselves, therefore, under God's mighty hand, that he may lift you up in due time. ⁷ Cast all your anxiety on him because he cares for you. ⁸ Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour. ⁹ Resist him, standing firm in the faith, because you know that your brothers throughout the world are undergoing the same kind of sufferings.

¹⁰ And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast. ¹¹ To him be the power for ever and ever. Amen.

As he nears the end of the letter, Peter makes a penultimate appeal (the final appeal is in v. 12) for the Christians of Asia Minor to stand firm against Satan in the face of suffering. Many of the themes rehearsed in this section have been heard before, although a new plane is reached with the identification of Satan's role in persecution.

5:6 Humble yourselves, therefore, under God's mighty hand, that he may lift you up in due time.

Peter cited Proverbs 3:34 in verse 5 to support his appeal for Christians to show humility toward each other. Verse 6 is also based on that proverb as it encourages Christians to humble themselves before God.

In the context of 1 Peter the humbling Peter has in mind may be accepting and enduring the humiliation of rejection and persecution. Peter has repeatedly indicated that God has a purpose in allowing their situation (1:6-7; 3:17; 4:19), so that there is a sense in which their situation is an expression of God's will. They must humbly accept his will knowing that their humiliation will lead to exaltation.

The lifting up Peter has in mind is presumably the same exaltation he spoke of in 4:13 ("But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed") and will speak of in 5:10 ("And after you have suffered for a little while, the God of all grace, . . . will himself restore, support, strengthen, and establish you," NRSV). All three passages have the pattern of suffering followed by exaltation. All three speak of eternal life.

5:7 Cast all your anxiety on him because he cares for you.

The verb "cast" is not actually an imperative and verse 7 is not a new sentence. "Casting" is a participle (ejpirivyante", epiripsantes ) and verse 7 is a subordinate clause explaining part of what it means to humble oneself under God's mighty hand (v. 6). In facing their plight, these persecuted Christians should entrust themselves to God (cf. Jesus' example in 2:23), knowing that he cares for them.

5:8 Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour.

Peter reiterates his exhortation to self-control (nhvfw, nçphô; 1:13; 4:7) and adds the common New Testament exhortation to keep alert (gregorevw, gregoreô; for example, Mark 13:35,37; 1 Cor 16:13; Col 4:2). We must do this because the devil is looking for an opportunity. Here for the first time in 1 Peter he identifies the one who incites persecution against Christians. Peter describes the devil's activities using the powerful metaphor of a lion on the prowl. He is continually looking for an opportunity to devour another Christian, to tempt another faithful man or woman into denying their savior.

5:9 Resist him, standing firm in the faith, because you know that your brothers throughout the world are undergoing the same kind of sufferings.

This verse implies that the persecutions Peter's readers are enduring are incited by the devil, so that to stand firm in their faith is to resist his attack. In this context "the faith" is not a set of doctrines, but commitment or trust (as in the NRSV translation "steadfast in your faith").

Peter reminds the Christians of Asia Minor that they are not alone in their plight. He echoes the sentiments of 4:12: "do not be surprised at the painful trial you are suffering, as though something strange were happening to you." Christians throughout the Roman world were experiencing the same kind of sufferings.

This does not imply an empire-wide official persecution. The book of Acts and Paul's letters demonstrate that various levels of persecution existed without some sort of orders from the emperor.

5:10 And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast.

Peter's identification of God as "the God of all grace" resonates with his repeated emphasis on grace (1:2,10; 3:7; 4:10; 5:5,12). He has also previously emphasized that God called or chose his readers to inherit eternal salvation (1:2,15; 2:9; 3:9). "In Christ" perhaps should go with "who called you."

The reference to suffering "a little while" (ojlivgon, oligon ) echoes 1:6, "though now for a little while you may have had to suffer." In both cases the "little while" is in comparison with eternity. A lifetime of suffering is only a little while by the standard of "eternal glory."

The NRSV provides a more literal translation of the last four verbs: "[God] will restore, support, strengthen, and establish you." The NIV translation reflects the fact that the meaning of the last three verbs is heavily overlapping. The idea, of course, is that God himself will nurse them back to health and happiness when he rewards them for their suffering.

5:11 To him be the power for ever and ever. Amen.

Peter closes the body of the letter with another doxology and amen (cf. 4:11). This one is in response to verse 10 and its words about God's grace, the eternal glory he has prepared, and his coming work of restoration.

VI. CONCLUDING REMARKS (5:12-14)

¹² With the help of Silas, ^a whom I regard as a faithful brother, I have written to you briefly, encouraging you and testifying that this is the true grace of God. Stand fast in it.

¹³ She who is in Babylon, chosen together with you, sends you her greetings, and so does my son Mark. ¹⁴ Greet one another with a kiss of love.

Peace to all of you who are in Christ.

^a 12 Greek Silvanus , a variant of Silas

In Peter's day non-Christian letters were composed of a greeting, sometimes a brief prayer, the body of the letter, and concluding remarks. Peter and other early Christians followed the same pattern. Peter's concluding remarks are similar in content to those of the letters of Paul. The similarities include: references to those who would deliver the letter (Eph 6:21; Col 4:7,9), a summary of the letter's purpose (Gal 6:11-17; 1 Tim 6:20-21), greetings (Rom 16:3-16,21-23; 1 Cor 16:19-20; Phil 4:21-22; Col 4:10-15; 2 Tim 4:19-21; Titus 3:15; Phlm 23-24), what Paul calls the "holy kiss" (Rom 16:16; 1 Cor 16:20; 2 Cor 13:12; 1 Thess 5:26), and a wish for grace (in Peter's case, peace; Rom 16:20; 1 Cor 16:23; 2 Cor 13:13; Gal 6:18; Eph 6:24; Phil 4:23; Col 4:18; 1 Thess 5:28; 2 Thess 3:18; 1 Tim 6:21; 2 Tim 4:22; Titus 3:15; Phlm 25).

5:12 With the help of Silas, whom I regard as a faithful brother, I have written to you briefly,

As the NIV footnote indicates, Peter says "Silvanus." The NIV translation is based on two probable connections: 1) that this Silvanus is the same one mentioned as a cosender of 1 and 2 Thessalonians and as having worked in Corinth with Paul and Timothy (2 Cor 1:19) and 2) that that Silvanus is the Silas of Acts, a prophet (Acts 15:32) sent to Antioch from Jerusalem with the decree of Acts 15 (Acts 15:22) and then a companion of Paul on his second missionary journey (see Acts 16-18). Silvanus is a Latin name and Silas a Greek one. Some suggest they are Latin and Greek versions of this man's Aramaic name. The connection of the references in 1 and 2 Thessalonians and 2 Corinthians with Paul's second missionary journey make the identification of Paul's Silvanus and Luke's Silas highly probable. It is also likely that Peter refers to the same man. In any case, Peter commends Silvanus as "a faithful brother."

"With the help of" translates a single preposition (diav, dia ), which is often translated "through." What Peter means by this is a debated point. One possibility is that Silvanus drafted the letter for Peter. Eusebius cites a letter from Dionysius of Corinth to Rome which refers to 1 Clement (a letter written to Corinth for the Roman church by Clement of Rome) as "written through (using the same preposition 1 Peter uses) Clement." One might imagine that, like Paul (1 Cor 16:21; Gal 6:11; Col 4:18; 2 Thess 3:17), Peter used a secretary to write the book and then wrote the final few verses in his own hand. In this case he might have used the preposition "through" in a sense similar to that of Dionysius, making Silvanus the person who penned the letter for Peter.

Other references suggest another meaning for "to write through someone." In Acts 15:23 the NIV's "with them they sent the following letter" translates a construction that could be translated literally as "having written through their hand." The men in mind do not seem to be the authors of the letter, but they are clearly its deliverers (see 15:22,30). This usage would make Silvanus the person who carried Peter's letter to the churches.

encouraging you and testifying that this is the true grace of God. Stand fast in it.

Here Peter sums up the point of his letter. Peter has written a letter of encouragement and testimony. The antecedent of "this" is perhaps the letter itself or what the letter has said about God's grace (cf. 1:2,10; 3:7; 4:10; 5:5,10). Peter wants them to endure and stand fast in God's grace, in the various aspects he has discussed: the grace of the message of the gospel (1:10), the grace of God's current work through them (4:10), the grace of suffering for Christ (2:19-20), and the grace of their future inheritance (3:7; 5:10) The entire book is an exhortation to steadfastness.

5:13 She who is in Babylon, chosen together with you, sends you her greetings,

"She who is in Babylon" could conceivably refer to a woman, but the NRSV is probably correct in understanding "Your sister church in Babylon." Compare the last words of 2 John: "The children of your chosen sister send their greetings." "Chosen" echoes Peter's opening description of the Christians he writes to (1:1-2).

Babylon could refer to the well-known city in Mesopotamia or even to a Roman fortress by that name on the Nile delta in Egypt. It is probably a cryptic reference to Rome, as in the book of Revelation and in the Jewish works 2 Baruch and 4 Ezra. There is early Christian tradition connecting Peter with Rome, but none connecting Peter with Mesopotamian or Egyptian Babylon. The reference to Babylon presumably locates Peter in Rome when he wrote this letter.

and so does my son Mark.

"My son Mark" probably, but not necessarily, refers to John Mark of Jerusalem, whose mother's house Peter went to when the angel released him from prison in Acts 12. This John Mark traveled with Paul on the first portion of his first missionary journey, was the source of a dispute between Paul and Barnabas at the beginning of Paul's second missionary journey, and was later favorably referred to by Paul in three of his letters. Paul's references to Mark in Colossians 4:10 and Philemon 24 may place Mark in Rome. Later, 2 Timothy 4:11 summons Mark to Rome. Early church tradition, beginning in the early second century with Papias, makes a strong association between Mark's Gospel and Peter's preaching.

5:14 Greet one another with a kiss of love.

As noted in the introductory remarks to verses 12-14, the exhortation to greet each other with a kiss is found here in 1 Peter and four times in Paul, who calls it a "holy kiss." We do not know much about this practice; for example, whether it involved kissing persons of the opposite sex. By the time of Justin Martyr in the second century it was a regular part of the assembly.

Peace to all of you who are in Christ.

As is pointed out in the introductory comments to verses 12-14, Paul's last words are typically a wish for grace. But in several cases Paul has an earlier wish for peace (Rom 15:33; 2 Cor 13:11; Gal 6:16; Eph 6:23; 2 Thess 3:16). Peter opens his book with a wish for grace and peace (1:2). In their beleaguered state, these Christians needed peace both between them and their opponents and as an internal quality of their hearts.

-College Press New Testament Commentary: with the NIV

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

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 " Peter, an apostle of Jesus Christ" (1Pe_1:1), that is Cephas (Simon Peter). If this is not true, then the book is pseudonymous by a late writer who assumed Peter’s name, as in the so-called Gospel of Peter, Apocalypse of Peter, etc. " There is no book in the New Testament which has earlier, better, or stronger attestation, though Irenaeus is the first to quote it by name" (Bigg). Eusebius ( H.E . iii. 25.2) places it among the acknowledged books, those accepted with no doubt at all. We here assume that Simon Peter wrote this Epistle or at any rate dictated it by an amanuensis, as Paul did in Romans (Rom_16:22). Bigg suggests Silvanus (Silas) as the amanuensis or interpreter (1Pe_5:12), the obvious meaning of the language ( dia , through). He may also have been the bearer of the Epistle. It happens that we know more of Peter’s life than of any of the twelve apostles because of his prominence in the Gospels and in the first fifteen chapters of the Acts. In the Student’s Chronological New Testament I have given a full list of the passages in the Gospels where Peter appears with any clearness and the material is rich and abundant. The account in Acts is briefer, though Peter is the outstanding man in the first five chapters during his career in Jerusalem. After the conversion of Saul he begins to work outside of Jerusalem and after escaping death at the hands of Herod Agrippa I (Act_12:3.) he left for a while, but is back in Jerusalem at the Conference called by Paul and Barnabas (Act_15:6-14; Gal_2:1-10). After that we have no more about him in Acts, though he reappears in Antioch and is rebuked by Paul for cowardice because of the Judaizers (Gal_2:11-21). He travelled for the Gospel among the Jews of the Dispersion (Gal_2:9) with his wife (1Co_9:5), and went to Asia Minor (1Pe_1:1) and as far as Babylon or Rome (1Pe_5:13). Besides Silvanus he had John Mark with him also (1Pe_5:13), who was said by the early Christian writers to have been Peter’s " interpreter" in his preaching, since Peter was not expert in the Greek (Act_4:13), and who also wrote his Gospel under the inspiration of Peter’s preaching. We are not able to follow clearly the close of his life or to tell precisely the time of his death. He was apparently put to death in a.d. 67 or 68, but some think that he was executed in Rome in a.d. 64.

The Date

This question is tied up with that of the genuineness of the Epistle, the time of Peter’s death, the use of Paul’s Epistles, the persecution referred to in the Epistle. Assuming the genuineness of the Epistle and the death of Peter about a.d. 67 or 68 and the persecution to be not that under Domitian or Trajan, but under Nero, the date can be assumed to be about a.d. 65.

The Use of Paul’s Epistles

There are two extremes about the relation of Peter to Paul. One is that of violent antithesis, with Peter and Paul opposing one another by exaggerating and prolonging Paul’s denunciation of Peter’s cowardice in Antioch (Gal_2:11-21) and making Peter also the exponent of a Jewish type of Christianity (practically a Judaizing type). This view of Baur once had quite a following, but it has nearly disappeared. Under its influence Acts and Peter’s Epistles were considered not genuine, but documents designed to patch up the disagreement between Peter and Paul. The other extreme is to deny any Pauline influence on Peter or of Peter on Paul. Paul was friendly to Peter (Gal_1:18), but was independent of his ecclesiastical authority (Gal_2:1-10) and Peter championed Paul’s cause in the Jerusalem Conference (Act_15:7-13). Peter was certainly not a Judaizer (Acts 11:1-18), in spite of his temporary defection in Antioch. Undoubtedly Peter was won back to cordial relations with Paul if any confidence can be placed in 2Pe_3:15. There is no reason for doubting that Peter was familiar with some of Paul’s Epistles as there indicated. There is some indication of Peter’s use of Romans and Ephesians in this Epistle. It is not always conclusive to find the same words and even ideas which are not formally quoted, because there was a Christian vocabulary and a body of doctrinal ideas in common though with personal variations in expression. Peter may have read James, but not the Pastoral Epistles. There are points of contact with Hebrews which Von Soden considers sufficiently accounted for by the fact that Peter and the author of Hebrews were contemporaries.

The Persecution Pictured in the Epistle

Peter himself knew what persecution was at the hands of the Sanhedrin and of Herod Agrippa I (both church and state). If First Peter was written a.d. 65, there was time enough for the persecution of Nero in Rome in a.d. 64 to spread to Asia Minor. The province easily imitated the capital city. Paul’s life in the Acts and his Epistles abundantly show how early persecution arose in Asia Minor. The Apocalypse, written during the reign of Domitian, shows that persecution from the state had been on hand long before and was an old burden. We know too little of the history of Christianity in Asia Minor from a.d. 60 to 70 to deny that the fiery trials and suffering as a Christian (1Pe_4:16) can be true of this period. So we locate the persecution at this time as an echo from Rome.

The Place of Writing

Peter states that he is in Babylon (1Pe_5:13), apparently with his wife (1Co_9:5). It is not certain whether he means actual Babylon, where Jews had been numerous, or mystical Babylon (Rome) as in the Apocalypse. We do not know when Rome began to be called Babylon. It may have started as a result of Nero’s persecution of the Christians after the burning of Rome. The Christians were called " evil-doers" (1Pe_2:12) in the time of Nero (Tacitus, Ann . XV. 44). So we can think of Rome as the place of writing and that Peter uses " Babylon" to hide his actual location from Nero. Whether Peter came to Rome while Paul was still there we do not know, though John Mark was there with Paul (Col_4:10). " At the time when it was written Babylon had not yet unmasked all its terrors, and the ordinary Christian was not in immediate danger of the tunica ardens , or the red-hot iron chair, or the wild beasts, or the stake" (Bigg).

The Readers

Peter writes " to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1Pe_1:1). These five Roman provinces are naturally given from the standpoint of Babylon. In Galatia and Asia Paul had labored, though not all over these provinces. At any rate, there is no reason to wonder that Peter should himself work in the same regions where Paul had been. In a general way Paul and Peter had agreed on separate spheres of activity, Paul to the Gentiles and Peter to the Jews (Gal_2:7.), though the distinction was not absolute, for Paul usually began his work in the Jewish synagogue. Probably the readers are mainly Jewish Christians. but not to the exclusion of Gentiles. Peter has clearly Paul’s idea that Christianity is the true Judaism of God’s promise (1Pe_2:4-10).

The Purpose

Evidently Peter’s object is to cheer and strengthen the Christians in these five provinces who are undergoing fiery trials (1Pe_1:7.). There is every reason why Peter, as the leading apostle to the circumcision, should write to these believers in the provinces, especially since Paul’s long imprisonment in Caesarea and Rome had removed him from his accustomed activities and travel.

The Style and Vocabulary

Like Peter’s discourses in the Acts, the Epistle is mainly hortatory, with a minimum of argument and little of the closely knit reasoning seen in Romans. There is frequent use of the lxx and the Greek is decent Koiné with little of the uncouth Aramaic of the Galilean (Mat_26:73), or of the vernacular Koiné as seen in the papyri or in 2 Peter (Act_4:13). This fact may be accounted for by the help of Silvanus as amanuensis. There are sixty-two words in the Greek of the Epistle not occurring elsewhere in the N.T. There is verbal iteration as in 2 Peter. " One idea haunts the whole Epistle; to the author, as to the patriarch Jacob, life is a pilgrimage; it is essentially an old man’s view" (Bigg). But it is an old man who has lived long with Christ. Peter has learned the lesson of humility and patience from Jesus his Lord.

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, 4.14]), who, in writing to the Philippians, quotes many passages: in the second chapter he quotes 1Pe 1:13, 1Pe 1:21; 1Pe 3:9; in the fifth chapter, 1Pe 2:11. EUSEBIUS says of PAPIAS [Ecclesiastical History, 3.39] that he, too, quotes Peter's First Epistle. IRENÆUS [Against Heresies, 4.9.2] expressly mentions it; and in [4.16.5], 1Pe 2:16. CLEMENT OF ALEXANDRIA [Miscellanies, 1.3, p. 544], quotes 1Pe 2:11-12, 1Pe 2:15-16; and [p. 562], 1Pe 1:21-22; and [4, p. 584], 1Pe 3:14-17; and [p. 585], 1Pe 4:12-14. ORIGEN (in EUSEBIUS [Ecclesiastical History, 6.25]) mentions this Epistle; in [Homily 7, on Joshua, vol. 2, p. 63], he mentions both Epistles; and [Commentary on Psalm 3 and on John], he mentions 1Pe 3:18-21. TERTULLIAN [Antidote to the Scorpion's Sting, 12], quotes expressly 1Pe 2:20-21; and [Antidote to the Scorpion's Sting, 14], 1Pe 2:13, 1Pe 2:17. EUSEBIUS states it as the opinion of those before him that this was among the universally acknowledged Epistles. The Peschito Syriac Version contains it. The fragment of the canon called MURATORI'S omits it. Excepting this, and the Paulician heretics, who rejected it, all ancient testimony is on its side. The internal evidence is equally strong. The author calls himself the apostle Peter, 1Pe 1:1, and "a witness of Christ's sufferings," and an "elder," 1Pe 5:1. The energy of the style harmonizes with the warmth of Peter's character; and, as ERASMUS says, this Epistle is full of apostolic dignity and authority and is worthy of the leader among the apostles.

PETER'S PERSONAL HISTORY.--Simon, Or Simeon, was a native of Bethsaida on the Sea of Galilee, son of Jonas or John. With his father and his brother Andrew he carried on trade as a fisherman at Capernaum, his subsequent place of abode. He was a married man, and tradition represents his wife's name as Concordia or Perpetua. CLEMENT OF ALEXANDRIA says that she suffered martyrdom, her husband encouraging her to be faithful unto death, "Remember, dear, our Lord." His wife's mother was restored from a fever by Christ. He was brought to Jesus by his brother Andrew, who had been a disciple of John the Baptist, but was pointed to the Saviour as "the Lamb of God" by his master (Joh 1:29). Jesus, on first beholding him, gave him the name by which chiefly he is known, indicative of his subsequent character and work in the Church, "Peter" (Greek) or "Cephas" (Aramaic), a stone (Mat 4:18). He did not join our Lord finally until a subsequent period. The leading incidents in his apostolic life are well known: his walking on the troubled waters to meet Jesus, but sinking through doubting (Mat 14:30); his bold and clear acknowledgment of the divine person and office of Jesus (Mat 16:16; Mar 8:29; Joh 11:27), notwithstanding the difficulties in the way of such belief, whence he was then also designated as the stone, or rock (Mat 16:18); but his rebuke of his Lord when announcing what was so unpalatable to carnal prejudices, Christ's coming passion and death (Mat 16:22); his passing from one extreme to the opposite, in reference to Christ's offer to wash his feet (Joh 13:8-9); his self-confident assertion that he would never forsake his Lord, whatever others might do (Mat 26:33), followed by his base denial of Christ thrice with curses (Mat 26:75); his deep penitence; Christ's full forgiveness and prophecy of his faithfulness unto death, after he had received from him a profession of "love" as often repeated as his previous denial (Joh 21:15-17). These incidents illustrate his character as zealous, pious, and ardently attached to the Lord, but at the same time impulsive in feeling, rather than calmly and continuously steadfast. Prompt in action and ready to avow his convictions boldly, he was hasty in judgment, precipitate, and too self-confident in the assertion of his own steadfastness; the result was that, though he abounded in animal courage, his moral courage was too easily overcome by fear of man's opinion. A wonderful change was wrought in him by his restoration after his fall, through the grace of his risen Lord. His zeal and ardor became sanctified, being chastened by a spirit of unaffected humility. His love to the Lord was, if possible, increased, while his mode of manifesting it now was in doing and suffering for His name, rather than in loud protestations. Thus, when imprisoned and tried before the Sanhedrim for preaching Christ, he boldly avowed his determination to continue to do so. He is well called "the mouth of the apostles." His faithfulness led to his apprehension by Herod Agrippa, with a view to his execution, from which, however, he was delivered by the angel of the Lord.

After the ascension he took the lead in the Church; and on the descent of the Holy Spirit at Pentecost, he exercised the designed power of "the keys" of Christ's kingdom, by opening the door of the Church, in preaching, for the admission of thousands of Israelites; and still more so in opening (in obedience to a special revelation) an entrance to the "devout" (that is, Jewish proselyte from heathendom) Gentile, Cornelius: the forerunner of the harvest gathered in from idolatrous Gentiles at Antioch. This explains in what sense Christ used as to him the words, "Upon this rock I will build my Church" (Mat 16:18), namely, on the preaching of Christ, the true "Rock," by connection with whom only he was given the designation: a title shared in common on the same grounds by the rest of the apostles, as the first founders of the Church on Christ, "the chief corner-stone" (Eph 2:20). A name is often given in Hebrew, not that the person is actually the thing itself, but has some special relation to it; as Elijah means Mighty Jehovah, so Simon is called Peter "the rock," not that he is so, save by connection with Jesus, the only true Rock (Isa 28:16; 1Co 3:11). As subsequently he identified himself with "Satan," and is therefore called so (Mat 16:23), in the same way, by his clear confession of Christ, the Rock, he became identified with Him, and is accordingly so called (Mat 16:18). It is certain that there is no instance on record of Peter's having ever claimed or exercised supremacy; on the contrary, he is represented as sent by the apostles at Jerusalem to confirm the Samaritans baptized by Philip the deacon; again at the council of Jerusalem, not he, but James the president, or leading bishop in the Church of that city, pronounced the authoritative decision: Act 15:19, "My sentence is," &c. A kind of primacy, doubtless (though certainly not supremacy), was given him on the ground of his age, and prominent earnestness, and boldness in taking the lead on many important occasions. Hence he is called "first" in enumerating the apostles. Hence, too, arise the phrases, "Peter and the Eleven," "Peter and the rest of the apostles"; and Paul, in going up to Jerusalem after his conversion, went to see Peter in particular.

Once only he again betrayed the same spirit of vacillation through fear of man's reproach which had caused his denial of his Lord. Though at the Jerusalem council he advocated the exemption of Gentile converts from the ceremonial observances of the law, yet he, after having associated in closest intercourse with the Gentiles at Antioch, withdrew from them, through dread of the prejudices of his Jewish brethren who came from James, and timidly dissembled his conviction of the religious equality of Jew and Gentile; for this Paul openly withstood and rebuked him: a plain refutation of his alleged supremacy and infallibility (except where specially inspired, as in writing his Epistles). In all other cases he showed himself to be, indeed, as Paul calls him, "a pillar" (Gal 2:9). Subsequently we find him in "Babylon," whence he wrote this First Epistle to the Israelite believers of the dispersion, and the Gentile Christians united in Christ, in Pontus, Galatia, Cappadocia, Asia, and Bithynia.

JEROME [On Illustrious Men, 1] states that "Peter, after having been bishop of Antioch, and after having preached to the believers of the circumcision in Pontus, &c. [plainly inferred from 1Pe 1:1], in the second year of Claudius went to Rome to refute Simon Magus, and for twenty-five years there held the episcopal chair, down to the last year of Nero, that is, the fourteenth, by whom he was crucified with his head downwards, declaring himself unworthy to be crucified as his Lord, and was buried in the Vatican, near the triumphal way." EUSEBIUS [Chronicles, Anno 3], also asserts his episcopate at Antioch; his assertion that Peter founded that Church contradicts Act 11:19-22. His journey to Rome to oppose Simon Magus arose from JUSTIN'S story of the statue found at Rome (really the statue of the Sabine god, Semo Sanctus, or Hercules, mistaken as if Simon Magus were worshipped by that name, "Simoni Deo Sancto"; found in the Tiber in 1574, or on an island in the Tiber in 1662), combined with the account in Acts 8:9-24. The twenty-five years' bishopric is chronologically impossible, as it would make Peter, at the interview with Paul at Antioch, to have been then for some years bishop of Rome! His crucifixion is certain from Christ's prophecy, Joh 21:18-19. DIONYSIUS OF CORINTH (in EUSEBIUS [Ecclesiastical History, 2.25]) asserted in an epistle to the Romans, that Paul and Peter planted both the Roman and Corinthian churches, and endured martyrdom in Italy at the same time. So TERTULLIAN [Against Marcion, 4.5, and The Prescription Against Heretics, 36, 38]. Also Caius, the presbyter of Rome, in EUSEBIUS [Ecclesiastical History, 2.25] asserts that some memorials of their martyrdom were to be seen at Rome on the road to Ostia. So EUSEBIUS [Ecclesiastical History, 2.25, and Demonstration of the Gospel, 3.116]. So LACTANTIUS [Of the Manner in Which the Persecutors Died, 2]. Many of the details are palpably false; whether the whole be so or not is dubious, considering the tendency to concentrate at Rome events of interest [ALFORD]. What is certain is, that Peter was not there before the writing of the Epistle to the Romans (A.D. 58), otherwise he would have been mentioned in it; nor during Paul's first imprisonment at Rome, otherwise he would have been mentioned in some one of Paul's many other Epistles written from Rome; nor during Paul's second imprisonment, at least when he was writing the Second Epistle to Timothy, just before his martyrdom. He may have gone to Rome after Paul's death, and, as common tradition represents, been imprisoned in the Mamertine dungeon, and crucified on the Janiculum, on the eminence of St. Pietro in Montorio, and his remains deposited under the great altar in the center of the famous basilica of St. Peter. AMBROSE [Epistles, 33 (Edition Paris, 1586), p. 1022] relates that St. Peter, not long before his death, being overcome by the solicitations of his fellow Christians to save himself, was fleeing from Rome when he was met by our Lord, and on asking, "Lord, whither goest Thou?" received the answer, "I go to be crucified afresh." On this he returned and joyfully went to martyrdom. The church called "Domine quo vadis" on the Appian Way, commemorates the legend. It is not unlikely that the whole tradition is built on the connection which existed between Paul and Peter. As Paul, "the apostle of the uncircumcision," wrote Epistles to Galatia, Ephesus, and Colosse, and to Philemon at Colosse, making the Gentile Christians the persons prominently addressed, and the Jewish Christians subordinately so; so, vice versa, Peter, "the apostle of the circumcision," addressed the same churches, the Jewish Christians in them primarily, and the Gentile Christians also, secondarily.

TO WHOM HE ADDRESSES THIS EPISTLE.--The heading, 1Pe 1:1, "to the elect strangers (spiritually pilgrims) of the dispersion" (Greek), clearly marks the Christians of the Jewish dispersion as prominently addressed, but still including also Gentile Christians as grafted into the Christian Jewish stock by adoption and faith, and so being part of the true Israel. 1Pe 1:14; 1Pe 2:9-10; 1Pe 3:6; 1Pe 4:3 clearly prove this. Thus he, the apostle of the circumcision, sought to unite in one Christ Jew and Gentile, promoting thereby the same work and doctrine as Paul the apostle of the uncircumcision. The provinces are named by Peter in the heading in the order proceeding from northeast to south and west. Pontus was the country of the Christian Jew Aquila. To Galatia Paul paid two visits, founding and confirming churches. Crescens, his companion, went there about the time of Paul's last imprisonment, just before his martyrdom. Ancyra was subsequently its ecclesiastical metropolis. Men of Cappadocia, as well as of "Pontus" and "Asia," were among the hearers of Peter's effective sermon on the Pentecost whereon the Spirit decended on the Church; these probably brought home to their native land the first tidings of the Gospel. Proconsular "Asia" included Mysia, Lydia, Caria, Phrygia, Pisidia, and Lyaconia. In Lycaonia were the churches of Iconium, founded by Paul and Barnabas; of Lystra, Timothy's birthplace, where Paul was stoned at the instigation of the Jews; and of Derbe, the birthplace of Gaius, or Caius. In Pisidia was Antioch, where Paul was the instrument of converting many, but was driven out by the Jews. In Caria was Miletus, containing doubtless a Christian Church. In Phrygia, Paul preached both times when visiting Galatia in its neighborhood, and in it were the churches of Laodicea, Hierapolis, and Colosse, of which last Church Philemon and Onesimus were members, and Archippus and Epaphras leaders. In Lydia was the Philadelphian Church, favorably noticed in Rev 3:7, &c.; that of Sardis, the capital, and of Thyatira, and of Ephesus, founded by Paul, and a scene of the labors of Aquila and Priscilla and Apollos, and subsequently of more than two whole years' labor of Paul again, and subsequently censured for falling from its first love in Rev 2:4. Smyrna of Ionia was in the same quarter, and as one of the seven churches receives unqualified praise. In Mysia was Pergamos. Troas, too, is known as the scene of Paul's preaching and raising Eutychus to life (Act 20:6-10), and of his subsequently staying for a time with Carpus (2Ti 4:13). Of "Bithynia," no Church is expressly named in Scripture elsewhere. When Paul at an earlier period "assayed to go into Bithynia" (Act 16:7), the Spirit suffered him not. But afterwards, we infer from 1Pe 1:1, the Spirit did impart the Gospel to that country, possibly by Peter's ministry, In government, these several churches, it appears from this Epistle (1Pe 5:1-2, "Feed," &c.), were much in the same states as when Paul addressed the Ephesian "elders" at Miletus (Act 20:17, Act 20:28, "feed") in very similar language; elders or presbyter-bishops ruled, while the apostles exercised the general superintendence. They were exposed to persecutions, though apparently not systematic, but rather annoyances and reproach arising from their not joining their heathen neighbors in riotous living, into which, however, some of them were in danger of falling. The evils which existed among themselves, and which are therefore reproved, were ambition and lucre-seeking on the part of the presbyters (1Pe 5:2-3), evil thoughts and words among the members in general, and a want of sympathy and generosity towards one another.

HIS OBJECT seems to be, by the prospect of their heavenly portion and by Christ's example, to afford consolation to the persecuted, and prepare them for a greater approaching ordeal, and to exhort all, husbands, wives, servants, presbyters, and people, to a due discharge of relative duties, so as to give no handle to the enemy to reproach Christianity, but rather to win them to it, and so to establish them in "the true grace of God wherein they stand" (1Pe 5:12). However, see on 1Pe 5:12, on the oldest reading. ALFORD rightly argues that "exhorting and testifying" there, refer to Peter's exhortations throughout the Epistle grounded on testimony which he bears to the Gospel truth, already well known to his readers by the teaching of Paul in those churches. They were already introduced "into" (so the Greek, 1Pe 5:12) this grace of God as their safe standing-ground. Compare 1Co 15:1, "I declare unto you the Gospel wherein ye stand." Therefore he does not, in this Epistle, set forth a complete statement of this Gospel doctrine of grace, but falls back on it as already known. Compare 1Pe 1:8, 1Pe 1:18, "ye know"; 1Pe 3:15; 2Pe 3:1. Not that Peter servilely copies the style and mode of teaching of Paul, but as an independent witness in his own style attests the same truths. We may divide the Epistle into: (I) The inscription (1Pe 1:1-2). (II) The stirring-up of a pure feeling in believers as born again of God. By the motive of hope to which God has regenerated us (1Pe 1:3-12); bringing forth the fruit of faith, considering the costly price paid for our redemption from sin (1Pe 1:14-21). Being purified by the Spirit unto love of the brethren as begotten of God's eternal word, as spiritual priest-kings, to whom alone Christ is precious (1Pe 1:22; 1Pe 2:10); after Christ's example in suffering, maintaining a good conversation in every relation (1Pe 2:10; 1Pe 3:14), and a good profession of faith as having in view Christ's once-offered sacrifice, and His future coming to judgment (1Pe 3:15; 1Pe 4:11); and exhibiting patience in adversity, as looking for future glorification with Christ, (1) in general as Christians, 1Pe 4:12-19; (2) each in his own sphere, 1Pe 5:1-11. "The title "Beloved" marks the separation of the second part from the first, 1Pe 2:11; and of the third part from the second, 1Pe 4:12" [BENGEL]. (III). The conclusion.

TIME AND PLACE OF WRITING.--It was plainly before the open and systematic persecution of the later years of Nero had begun. That this Epistle was written after Paul's Epistles, even those written during his imprisonment at Rome, ending in A.D. 63, appears from the acquaintance which Peter in this Epistle shows he has with them. Compare 1Pe 2:13 with 1Ti 2:2-4; 1Pe 2:18 with Eph 6:5; 1Pe 1:2 with Eph 1:4-7; 1Pe 1:3 with Eph 1:3; 1Pe 1:14 with Rom 12:2; 1Pe 2:6-10 with Rom 9:32-33; 1Pe 2:13 with Rom 13:1-4; 1Pe 2:16 with Gal 5:13; 1Pe 2:18 with Eph 6:5; 1Pe 3:1 with Eph 5:22; 1Pe 3:9 with Rom 12:17; 1Pe 4:9 with Phi 2:14; Rom 12:13 and Heb 13:2; 1Pe 4:10 with Rom 12:6-8; 1Pe 5:1 with Rom 8:18; 1Pe 5:5 with Eph 5:21; Phi 2:3, Phi 2:5-8; 1Pe 5:8 with 1Th 5:6; 1Pe 5:14 with 1Co 16:20. Moreover, in 1Pe 5:13, Mark is mentioned as with Peter in Babylon. This must have been after Col 4:10 (A.D. 61-63), when Mark was with Paul at Rome, but intending to go to Asia Minor. Again, in 2Ti 4:11 (A.D. 67 or 68), Mark was in or near Ephesus, in Asia Minor, and Timothy is told to bring him to Rome. So that it is likely it was after this, namely, after Paul's martyrdom, that Mark joined Peter, and consequently that this Epistle was written. It is not likely that Peter would have entrenched on Paul's field of labor, the churches of Asia Minor, during Paul's lifetime. The death of the apostle of the uncircumcision, and the consequent need of someone to follow up his teachings, probably gave occasion to the testimony given by Peter to the same churches, collectively addressed, in behalf of the same truth. The relation in which the Pauline Gentile churches stood towards the apostles at Jerusalem favors this view. Even the Gentile Christians would naturally look to the spiritual fathers of the Church at Jerusalem, the center whence the Gospel had emanated to them, for counsel wherewith to meet the pretensions of Judaizing Christians and heretics; and Peter, always prominent among the apostles in Jerusalem, would even when elsewhere feel a deep interest in them, especially when they were by death bereft of Paul's guidance. BIRKS [Horæ Evangelicæ] suggests that false teachers may have appealed from Paul's doctrine to that of James and Peter. Peter then would naturally write to confirm the doctrines of grace and tacitly show there was no difference between his teaching and Paul's. BIRKS prefers dating the Epistle A.D. 58, after Paul's second visit to Galatia, when Silvanus was with him, and so could not have been with Peter (A.D. 54), and before his imprisonment at Rome, when Mark was with him, and so could not have been with Peter (A.D. 62); perhaps when Paul was detained at Cæsarea, and so debarred from personal intercourse with those churches. I prefer the view previously stated. This sets aside the tradition that Paul and Peter suffered martyrdom together at Rome. ORIGEN'S and EUSEBIUS' statement that Peter visited the churches of Asia in person seems very probable.

The PLACE OF WRITING was doubtless Babylon on the Euphrates (1Pe 5:13). It is most improbable that in the midst of writing matter-of-fact communications and salutations in a remarkably plain Epistle, the symbolical language of prophecy (namely, "Babylon" for Rome) should be used. JOSEPHUS [Antiquities, 15.2.2; 3.1] states that there was a great multitude of Jews in the Chaldean Babylon; it is therefore likely that "the apostle of the circumcision" (Gal 2:7-8) would at some time or other visit them. Some have maintained that the Babylon meant was in Egypt because Mark preached in and around Alexandria after Peter's death, and therefore it is likely he did so along with that apostle in the same region previously. But no mention elsewhere in Scripture is made of this Egyptian Babylon, but only of the Chaldean one. And though towards the close of Caligula's reign a persecution drove the Jews thence to Seleucia, and a plague five years after still further thinned their numbers, yet this does not preclude their return and multiplication during the twenty years that elapsed between the plague and the writing of the Epistle. Moreover, the order in which the countries are enumerated, from northeast to south and west, is such as would be adopted by one writing from the Oriental Babylon on the Euphrates, not from Egypt or Rome. Indeed, COSMAS INDICOPLEUSTES, in the sixth century, understood the Babylon meant to be outside the Roman empire. Silvanus, Paul's companion, became subsequently Peter's, and was the carrier of this Epistle.

STYLE.--Fervor and practical truth, rather than logical reasoning, are the characteristics, of this Epistle, as they were of its energetic, warm-hearted writer. His familiarity with Paul's Epistles shown in the language accords with what we should expect from the fact of Paul's having "communicated the Gospel which he preached among the Gentiles" (as revealed specially to him) to Peter among others "of reputation" (Gal 2:2). Individualities occur, such as baptism, "the answer of a good conscience toward God" (1Pe 3:21); "consciousness of God" (Greek), 1Pe 2:19, as a motive for enduring sufferings; "living hope" (1Pe 1:3); "an inheritance incorruptible, undefiled, and that fadeth not away" (1Pe 1:4); "kiss of charity" (1Pe 5:14). Christ is viewed less in relation to His past sufferings than as at present exalted and hereafter to be manifested in all His majesty. Glory and hope are prominent features in this Epistle (1Pe 1:8), so much so that WEISS entitles him "the apostle of hope." The realization of future bliss as near causes him to regard believers as but "strangers" and "sojourners" here. Chastened fervor, deep humility, and ardent love appear, just as we should expect from one who had been so graciously restored after his grievous fall. "Being converted," he truly does "strengthen his brethren." His fervor shows itself in often repeating the same thought in similar words.

In some passages he shows familiarity with the Epistle of James, the apostle of special weight with the Jewish legalizing party, whose inspiration he thus confirms (compare 1Pe 1:6-7 with Jam 1:2-3; 1Pe 1:24 with Jam 1:10; 1Pe 2:1 with Jam 1:21; 1Pe 4:8 with Jam 5:20, both quoting Pro 10:12; Pro 5:5 with Jam 4:6, both quoting Pro 3:34). In most of these cases Old Testament quotations are the common ground of both. "Strong susceptibility to outward impressions, liveliness of feeling, dexterity in handling subjects, dispose natures like that of Peter to repeat afresh the thoughts of others" [STEIGER].

The diction of this Epistle and of his speeches in Acts is very similar: an undesigned coincidence, and so a mark of genuineness (compare 1Pe 2:7 with Act 4:11; 1Pe 1:12 with Act 5:32; 1Pe 2:24 with Act 5:30; Act 10:39; 1Pe 5:1 with Act 2:32; Act 3:15; 1Pe 1:10 with Act 3:18; Act 10:43; 1Pe 1:21 with Act 3:15; Act 10:40; 1Pe 4:5 with Act 10:42; 1Pe 2:24 with Act 3:19, Act 3:26).

There is, too, a recurrence to the language of the Lord at the last interview after His resurrection, recorded in Joh 21:15-23. Compare "the Shepherd . . . of . . . souls," 1Pe 2:25; "Feed the flock of God," "the chief Shepherd," 1Pe 5:2, 1Pe 5:4, with Joh 21:15-17; "Feed My lambs . . . sheep"; also "Whom . . . ye love," 1Pe 1:8; 1Pe 2:7, with Joh 21:15-17; "lovest thou Me?" and 2Pe 1:14, with Joh 21:18-19. WIESINGER well says, "He who in loving impatience cast himself into the sea to meet the Lord, is also the man who most earnestly testifies to the hope of His return; he who dated his own faith from the sufferings of his Master, is never weary in holding up the suffering form of the Lord before his readers to comfort and stimulate them; he before whom the death of a martyr is in assured expectation, is the man who, in the greatest variety of aspects, sets forth the duty, as well as the consolation, of suffering for Christ; as a rock of the Church he grounds his readers against the storm of present tribulation on the true Rock of ages."

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 OBJECT OF DEEPEST INTEREST TO PROPHETS AND TO ANGELS: ITS COSTLY PRICE A MOTIVE TO HOLINESS AND LOVE, AS WE ARE BORN AGAIN OF THE EVER-ABIDING WORD OF GOD. (1Pe. 1:1-25)
• EXHORTATIONS. (1Pe. 2:1-25)
• RELATIVE DUTIES OF HUSBANDS AND WIVES: EXHORTATIONS TO LOVE AND FORBEARANCE: RIGHT CONDUCT UNDER PERSECUTIONS FOR RIGHTEOUSNESS' SAKE, AFTER CHRIST'S EXAMPLE, WHOSE DEATH RESULTED IN QUICKENING TO US THROUGH HIS BEING QUICKENED AGAIN, OF WHICH BAPTISM IS THE SACRAMENTAL SEAL. (1Pe. 3:1-22)
• LIKE THE RISEN CHRIST, BELIEVERS HENCEFORTH OUGHT TO HAVE NO MORE TO DO WITH SIN. (1Pe. 4:1-19)
• EXHORTATIONS TO ELDERS, JUNIORS, AND ALL IN GENERAL. PARTING PRAYER. CONCLUSION. (1Pe 5:1-14)

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 its design. Ostervald says of the first Epistle of Peter, " it is one of the finest books in the New Testament." Erasmus pronounces it to be " worthy of the prince of the Apostles, and full of apostolical dignity and authority;" and adds, " it is sparing in words, but full of sense - verbis pauca, sententiis differta ." " As the true church of Christ," says Dr. Clarke, " has generally been in a state of suffering, the Epistles of St. Peter have ever been most highly prized by all believers. That which we have just finished is an admirable letter, containing some of the most important maxims and consolations for the Church in the wilderness. No Christian can read it without deriving from it both light and life. Ministers especially should study it well, that they may know how to comfort their flocks when in persecution and adversity. He never speaks to good in any spiritual case who is not furnished out of the Divine treasury. God’s words invite, solicit, and command assent. on them a man may confidently rely. The words of man may be true, but they are not infallible; this is the character of God’s word alone." To these valuable remarks on the varied excellences and uses of this inimitable Epistle, it may be only necessary to add, that it is not only important in these respects, but is a rich treasury of Christian doctrines and duties from which the mind may be enriched and the heart improved, with the most ennobling sentiments.

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 in the faith; 1Pe 5:9, and to resist the cruel adversary the devil.

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, gentleness, and humble love, with which it is written. It gives a short, and yet a very clear summary, both of the consolations and the instructions needful for the encouragement and direction of a Christian in his journey to heaven, raising his thoughts and desires to that happiness, and strengthening him against all opposition in the way, both from corruption within, and temptations and afflictions without.

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 God, and to be sober, watchful, and stedfast in faith.

(1Pe 5:10-14) Prayers for their growth and establishment.

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 written by Peter, who was a most eminent apostle of Jesus Christ, and whose character shines brightly as it is described in the four Gospels and in the Acts of the Apostles, but, as it is painted by the papists and legendary writers, it represents a person of extravagant pride and ambition. It is certain from scripture that Simon Peter was one of the first of those whom our Lord called to be his disciples and followers, that he was a person of excellent endowments, both natural and gracious, of great parts and ready elocution, quick to apprehend and bold to execute whatever he knew to be his duty. When our Saviour called his apostles, and gave them their commission, he nominated him first in the list; and by his behaviour towards him he seems to have distinguished him as a special favourite among the twelve. Many instances of our Lord's affection to him, both during his life and after his resurrection, are upon record. But there are many things confidently affirmed of this holy man that are directly false: as, That he had a primacy and superior power over the rest of the apostles - that he was more than their equal - that he was their prince, monarch, and sovereign - and that he exercised a jurisdiction over the whole college of the apostles: moreover, That he as the sole and universal pastor over all the Christian world, the only vicar of Christ upon earth - that he was for above twenty years bishop of Rome - that the popes of Rome succeed to St. Peter, and derive from him a universal supremacy and jurisdiction over all churches and Christians upon earth - and that all this was by our Lord's ordering and appointment; whereas Christ never gave him any pre-eminence of this kind, but positively forbade it, and gave precepts to the contrary. The other apostles never consented to any such claim. Paul declares himself not a whit behind the very chief apostles, 2Co 11:5 and 2Co 12:11. Here is no exception of Peter's superior dignity, whom Paul took the freedom to blame, and withstood him to the face, Gal 2:11. And Peter himself never assumed any thing like it, but modestly styles himself an apostle of Jesus Christ; and, when he writes to the presbyters of the church, he humbly places himself in the same rank with them: The elders who are among you I exhort, who am also an elder, 1Pe 5:1. See Dr. Barrow on the pope's supremacy.

The design of this first epistle is, I. To explain more fully the doctrines of Christianity to these newly-converted Jews. II. To direct and persuade them to a holy conversation, in the faithful discharge of all personal and relative duties, whereby they would secure their own peace and effectually confute the slanders and reproaches of their enemies. III. To prepare them for sufferings. This seems to be his principal intention; for he has something to this purport in every chapter, and does, by a great variety of arguments, encourage them to patience and perseverance in the faith, lest the persecutions and sad calamities that were coming upon them should prevail with them to apostatize from Christ and the gospel. It is remarkable that you find not so much as one word savouring of the spirit and pride of a pope in either of these epistles.

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 younger, to be obedient and humble, and to cast their care upon God (1Pe 5:5-7). He then exhorts all to sobriety, watchfulness against temptations, and stedfastness in the faith, praying earnestly for them; and so concludes his epistle with a solemn doxology, mutual salutations, and his apostolical benediction.

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 known as the Catholic or General Epistles. Two explanations of that title have been offered.

(i) It is suggested that these letters were so called because they were addressed to the Church at large, in contradistinction to the Pauline letters which were addressed to individual churches. But that is not so. James is addressed to a definite, though widely scattered, community. It is written to the twelve tribes who are scattered abroad (Jam_1:1 ). It needs no argument that Second and Third John are addressed to definite communities; and, although First John has no specific address, it is clearly written with the needs and perils of a particular community in mind. First Peter itself is written to the strangers scattered abroad through Pontus, Galatia, Cappadocia, Asia and Bithynia (1Pe_1:1 ). It is true that these General Epistles have a wider range than the letters of Paul; at the same time, they all have a definite community in mind.

(ii) So we must turn to the second explanation--that these letters were called Catholic or General because they were accepted as Scripture by the whole Church in contradistinction to that large number of letters which enjoyed a local and temporary authority but never universally ranked as Scripture. At the time when these letters were being written there was an outbreak of letter-writing in the Church. We still possess many of the letters which were then written--the letter of Clement of Rome to Corinth, the letter of Barnabas, the letters of Ignatius and the letters of Polycarp. All were regarded as very precious in the Churches to which they were written but were never regarded as having authority throughout the Church; on the other hand the Catholic or General Epistles gradually won a place in Scripture and were accepted by the whole Church. Here is the true explanation of their title.

The Lovely Letter

Of all the General Epistles it is probably true that First Peter is the best known and loved, and the most read. No one has ever been in any doubt about its charm. Moffatt writes of it: "The beautiful spirit of the pastoral shines through any translation of the Greek text. ¯fectionate, loving, lowly, humble, re lzaak Waltonquaternion of adjectives for the Epistles of James, John and Peter, but it is First Peter which deserves them preeminently." It is written out of the love of a pastorheart to help people who were going through it and on whom worse things were still to come. "The key-note," says Moffatt, "is steady encouragement to endurance in conduct and innocence in character." It has been said that its distinctive characteristic is warmth. E. J. Goodspeed wrote: "First Peter is one of the most moving pieces of persecution literature." To this day it is one of the easiest letters in the New Testament to read, for it has never lost its winsome appeal to the human heart.

The Modern Doubt

Until a comparatively short time ago few would have raised any doubts about the authenticity of First Peter. Renan, who was by no means a conservative critic, wrote of it: "The First Epistle is one of the writings of the New Testament which are most anciently and most unanimously cited as genuine." But in recent times the Petrine authorship of the letter has been widely questioned. The commentary by F. W. Beare, published in 1947, goes the length of saying, "There can be no possible doubt that ters a pseudonym." That is to say, Beare has no doubt that someone else wrote this letter under the name of Peter. We shall go on in fairness to investigate that view; but first we shall set out the traditional view--which we ourselves unhesitatingly accept--of the date and authorship of this letter. This is that First Peter was written from Rome by Peter himself, about the year A.D. 67, in the days immediately following the first persecution of the Christians by Nero, to the Christians in those parts of Asia Minor named in the address. What is the evidence for this early date and, therefore, for the Petrine authorship?

The Second Coming

When we go to the letter we find that expectation of the second coming of Christ is in the very forefront of its thought. Christians are being kept for the salvation which is to be revealed at the last time (1Pe_1:5 ). Those who keep the faith will be saved from the coming judgment (1Pe_1:7 ). Christians are to hope for the grace which will come at the revelation of Jesus Christ (1Pe_1:13 ). The day of visitation is expected (1Pe_2:12 ). The end of all things is at hand (1Pe_4:7 ). Those who suffer with Christ will also rejoice with Christ when his glory is revealed (1Pe_4:13 ). Judgment is to begin at the house of God (1Pe_4:17 ). The writer himself is sure that he will be a sharer in the glory to come (1Pe_5:1 ). When the Chief Shepherd shall appear the faithful Christian will receive a crown of glory (1Pe_5:4 ).

From beginning to end of the letter the second coming is in the forefront of the writermind. It is the motive for steadfastness in the faith, for the loyal living of the Christian life and for gallant endurance amidst the sufferings which have come and will come upon them.

It would be untrue to say that the second coming ever dropped out of Christian belief, but it did recede from the forefront of Christian belief as the years passed on and Christ did not return. It is, for instance, significant that in Ephesians, one of Paullatest letters, there is no mention of it. On this ground it is reasonable to suppose that First Peter is early and comes from the days when the Christians vividly expected the return of their Lord at any moment.

Simplicity Of Organization

It is clear that First Peter comes from a time when the organization of the Church is very simple. There is no mention of deacons; nor of the episkopos (G1985), the bishop, who begins to emerge in the Pastoral Epistles and becomes prominent in Ignatiusetters in the first half of the second century. The only Church officials mentioned are the elders. "I exhort the elders among you as a fellow-elder" (1Pe_5:1 ). On this ground, also, it is reasonable to suppose that First Peter comes from an early date.

The Theology Of The Early Church

What is most significant of all is that the theology of First Peter is the theology of the very early church. E. G. Selwyn has made a detailed study of this; and he has proved beyond all question that the theological ideas of First Peter are exactly the same as those we meet in the recorded sermons of Peter in the early chapters of Acts.

The preaching of the early church was based on five main ideas. One of the greatest contributions of C. H. Dodd to New Testament scholarship was his formulation of these. They form the framework of all the sermons of the early church, as recorded in Acts; and they are the foundation of the thought of all the New Testament writers. The summary of these basic ideas has been given the name Kerugma (G2782), which means the announcement or the proclamation of a herald.

These are the fundamental ideas which the Church in its first days heralded forth. We shall take them one by one and shall set down after each, first, the references in the early chapters of Acts and, second, the references in First Peter; and we will make the significant discovery that the basic ideas of the sermons of the early church and the theology of First Peter are precisely the same. We are not claiming, of course, that the sermons in Acts are verbatim reports of what was actually preached, but we believe that they give correctly the substance of the message of the first preachers.

(i) The age of fulfilment has dawned; the Messianic age has begun. This is Godlast word. A new order is being inaugurated and the elect are summoned to join the new community. Act_2:14-16 ; Act_3:12-26 ; Act_4:8-12 ; Act_10:34-43 ; 1Pe_1:3 ; 1Pe_1:10-12 ; 1Pe_4:7 .

(ii) This new age has come through the life, death and resurrection of Jesus Christ, all of which are in direct fulfilment of the prophecies of the Old Testament and are, therefore, the result of the definite plan and foreknowledge of God. Act_2:20-31 ; Act_3:13-14 ; Act_10:43 ; 1Pe_1:20-21 .

(iii) By virtue of the resurrection Jesus has been exalted to the right hand of God and is the Messianic head of the new Israel. Act_2:22-26 ; Act_3:13 ; Act_4:11 ; Act_5:30-31 ; Act_10:39-42 ; 1Pe_1:21 ; 1Pe_2:7 ; 1Pe_2:24 ; 1Pe_3:22 .

(iv) These Messianic events will shortly reach their consummation in the return of Christ in glory and the judgment of the living and the dead. Act_3:19-23 ; Act_10:42 ; 1Pe_1:5 , 1Pe_1:7 , 1Pe_1:13 ; 1Pe_4:5 , 1Pe_4:13 ; 1Pet 17-18; 1Pe_5:1 , 1Pe_5:4 .

(v) These facts are made the grounds for an appeal for repentance, and the offer of forgiveness and of the Holy Spirit, and the promise of eternal life. Act_2:38-39 ; Act_3:19 ; Act_5:31 ; Act_10:43 ; 1Pe_1:13-25 ; 1Pe_2:1-3 ; 1Pe_4:1-5 .

These declarations are the five main planks in the edifice of early Christian preaching, as recorded for us in the sermons of Peter in the early chapters of Acts. They are also the dominant ideas in First Peter. The correspondence is so close and so consistent that we almost certainly with entire probability see the same hand and mind in both.

Quotations From The Fathers

We may add another point to our evidence that First Peter is early; very early the fathers and preachers of the Church begin to quote it. The first person to quote First Peter by name is Irenaeus, who lived from A.D. 130 until well into the next century. He twice quotes 1Pe_1:8 : "Without having seen him you love him; though you do not now see him you believe in him and rejoice with unutterable and exalted joy." And he once quotes 1Pe_2:16 , with its command not to use liberty as a cloak for maliciousness. But even before this the fathers of the Church are quoting Peter without mentioning his name. Clement of Rome, writing about A.D. 95, speaks of "the precious blood of Christ," an unusual phrase which may well come from Peterstatement that we are redeemed by the precious blood of Christ (1Pe_1:19 ). Polycarp, who was martyred in A.D. 155, continuously quotes Peter without using his name. We may select three passages to show how closely he gives Peterwords.

Wherefore, girding up your loins, serve God in fear ... believing on him who raised up our Lord Jesus Christ from the dead, and gave him glory (Polycarp, To the Philippians chapter 2: 1).

Therefore, gird up your minds...through him you have confidence in God, who raised him from the dead and gave him glory (1Pe_1:13 , 1Pe_1:21 ).

Christ Jesus who bare our sins in his own body on the tree, who did no sin, neither was guile found in his mouth (Polycarp 8: 1).

He committed no sin; no guile was found on his life... He himself bore our sins in his body on the tree (1Pe_2:22 , 1Pe_2:24 ).

Having your conversation blameless among the Gentiles (Polycarp 10: 2).

Maintain good conduct among the Gentiles (1Pe_2:12 ).

There can be no doubt that Polycarp is quoting Peter, although he does not name him. It takes some time for a book to acquire such an authority and familiarity that it can be quoted almost unconsciously, its language woven into the language of the Church. Once again we see that First Peter must be a very early book.

The Excellence Of The Greek

If, however, we are defending the Petrine authorship of this letter, there is one problem we must face--and that is the excellence of the Greek. It seems impossible that it should be the work of a Galilaean fisherman. New Testament scholars are at one in praising the Greek of this letter. F. W. Beare writes: "The epistle is quite obviously the work of a man of letters, skilled in all the devices of rhetoric, and able to draw on an extensive, and even learned, vocabulary. He is a stylist of no ordinary capacity, and he writes some of the best Greek in the whole New Testament, far smoother and more literary than that of the highly-trained Paul." Moffatt speaks of this letter"plastic language and love of metaphor." Mayor says that First Peter has no equal in the New Testament for "sustained stateliness of rhythm." Bigg has likened certain of First Peter.s phrases to the writing of Thucydides. Selwyn has spoken of First Peter"Euripidean tenderness" and of its ability to coin compound words as Aeschylus might have done. The Greek of First Peter is not entirely unworthy to be set beside that of the masters of the language. It is difficult, if not impossible, to imagine Peter using the Greek language like that.

The letter itself supplies the solution to this problem. In the concluding short section Peter himself says, "By Silvanus...I have written briefly" (1Pe_5:12 ). By Silvanus--dia (G1223) Silouanou (G4610)--is an unusual phrase. The Greek means that Silvanus was Peteragent in the writing of the letter; it means that he was more than merely Peterstenographer.

Let us approach this from two angles. First, let us enquire what we know about Silvanus. (The evidence is set out more fully in our study section on 1Pe_5:12 ). In all probability he is the same person as the Silvanus of Paulletters and the Silas of Acts, Silas being a shortened and more familiar form of Silvanus. When we examine these passages, we find that Silas or Silvanus was no ordinary person but a leading figure in the life and counsels of the early church.

He was a prophet (Act_15:32 ); he was one of the "chief among the brethren" at the council of Jerusalem and one of the two chosen to deliver the decisions of the council to the Church at Antioch (Act_15:22 , Act_15:27 ). He was Paulchosen companion in the second missionary journey, and was with Paul both in Philippi and in Corinth (Act_15:37-40 ; Act_16:19 , Act_16:25 , Act_16:29 ; Act_18:5 ; 2Co_1:19 ). He was associated with Paul in the initial greetings of 1 and 2 Thessalonians (1Th_1:1 ; 2Th_1:1 ). He was a Roman citizen (Act_16:37 ).

Silvanus, then, was a notable man in the early church; he was not so much the assistant as the colleague of Paul; and, since he was a Roman citizen, there is at least a possibility that he was a man of an education and culture such as Peter could never have enjoyed.

Now let us add our second line of thought. In a missionary situation, when a missionary can speak a language well enough but cannot write it very well, it is quite common for him to do one of two things in order to send a message to his people. He either writes it out in as good a style as he can, and then gets a native speaker of the language to correct his mistakes and to polish his style; or, if he has a native colleague whom he can fully trust, he tells him what he wishes said, leaves him to put the message into written form and then vets the result.

We can well imagine that this was the part Silvanus played in the writing of First Peter. Either he corrected and polished Peternecessarily inadequate Greek; or he wrote in his own words what Peter wanted said, with Peter setting the final product and adding the last personal paragraph to it.

The thought is that of Peter; but the style is that of Silvanus. And so, although the Greek is so excellent, there is no necessity to deny that the letter comes from Peter himself.

The Recipients Of The Letter

The recipients of the letter are the exiles (a Christian is always a sojourner on the earth) scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia.

Almost all of these words had a double significance. They stood for ancient kingdoms and they stood for Roman provinces to which the ancient names had been given; and the ancient kingdoms and the new provinces did not always cover the same territory. Pontus was never a province. It had originally been the kingdom of Mithradates and part of it was incorporated in Bithynia and part of it in Galatia. Galatia had originally been the kingdom of the Gauls in the area of the three cities Ancyra, Pessinus, and Tavium, but the Romans had expanded it into a much larger unit of administration, including sections of Phrygia, Pisidia, Lycaonia, and Isauria. The kingdom of Cappadocia had become a Roman province in A.D. 17 in practically its original form. Asia was not the continent of Asia as we use the term. It had been an independent kingdom, whose last king, Attalus the Third, had bequeathed it as a gift to Rome in 133 B.C. It embraced the centre of Asia minor and was bounded on the north by Bithynia, on the south by Lycia, and on the east by Phrygia and Galatia. In popular language it was that part of Asia Minor which lay along the shores of the Aegean Sea.

We do not know why these particular districts were picked out; but this much is certain--they embraced a large area with a very large population; and the fact that they are all mentioned is one of the greatest proofs of the immense missionary activity of the early church, apart altogether from the missionary activities of Paul.

All these districts lie in the north-east corner of Asia Minor. Why they are named as a group and why they are named in this particular order, we do not know. But a glance at the map will show that, if the bearer of this letter--who may well have been Silvanus--sailed from Italy and landed at Sinope in north-east Asia Minor, a journey through these provinces would be a circular tour which would take him back to Sinope. From Sinope in Bithynia he would go south to Galatia, further south to Cappadocia, west to Asia, north again to Bithynia, and then east to arrive back in Sinope.

It is clear from the letter itself that its recipients were mainly Gentiles. There is no mention of any question of the law, a question which always arose when there was a Jewish background. Their previous condition had been one of fleshly passion (1Pe_1:14 ; 1Pe_4:3-4 ) which fits gentiles far better than Jews. Previously they had been no people--Gentiles outside the covenant--but now they are the people of God (1Pe_2:9-10 ).

The form of his name which Peter uses also shows that this letter was intended for Gentiles for Peter is a Greek name. Paul calls him Cephas (1Co_1:12 ; 1Co_3:22 ; 1Co_9:5 ; 1Co_15:5 ; Gal_1:18 ; Gal_2:9 , Gal_2:11 , Gal_2:14 ); among his fellow Jews, he was known as Simeon (Act_15:14 ), which is the name by which he is called in Second Peter (2Pe_1:1 ). Since he uses his Greek name here, it is likely that he was writing to Greek people.

The Circumstances Behind The Letter

That this letter was written in a time when persecution threatened, is abundantly clear. They are in the midst of various trials (1Pe_1:6 ). They are likely to be falsely accused as evil-doers (1Pe_3:16 ). A fiery ordeal is going to try them (1Pe_4:12 ). When they suffer, they are to commit themselves to God (1Pe_4:19 ). They may well have to suffer for righteousnessake (1Pe_3:14 ). They are sharing in the afflictions which the Christian brotherhood throughout the world is called upon to endure (1Pe_5:9 ). At the back of this letter there are fiery trial, a campaign of slander and suffering for the sake of Christ. Can we identify this situation?

There was a time when the Christians had little to fear from the Roman government. In Acts it is repeatedly the Roman magistrates and the Roman soldiers and officials who save Paul from the fury of Jews and pagans alike. As Gibbon had it, the tribunal of the pagan magistrate proved the most assured refuge against the fury of the synagogue. The reason was that in the early days the Roman government was not able to distinguish between Jews and Christians. Within the empire Judaism was what was called a religio licita, a permitted religion, and Jews had full liberty to worship in their own way. It was not that the Jews did not try to enlighten the Romans to the true facts of the situation; they did so in Corinth, for example (Act_18:12-17 ). But for some time the Romans simply regarded the Christians as a Jewish sect and, therefore, did not molest them.

The change came in the days of Nero and we can trace almost every detail of the story. On 19th July, A.D. 64, the great fire of Rome broke out. Rome, a city of narrow streets and high wooden tenements, was in real danger of being wiped out. The fire burned for three days and three nights, was checked, and then broke out again with redoubled violence. The Roman populace had no doubt who was responsible and put the blame on the Emperor. Nero had a passion for building; and they believed so that he had deliberately taken steps to obliterate Rome that he might build it again. Neroresponsibility must remain for ever in doubt; but it is certain that he watched the raging inferno from the tower of Maecenas and expressed himself as charmed with the flower and loveliness of the flames. It was freely said that those who tried to extinguish the fire were deliberately hindered and that men were seen to rekindle it again, when it was likely to subside. The people were overwhelmed. The ancient landmarks and the ancestral shrines had vanished; the Temple of Luna, the Ara Maxima, the great altar, the Temple of Jupiter Stator, the shrine of Vesta, their very household gods were gone. They were homeless and, in Farrarphrase, there was "a hopeless brotherhood of wretchedness."

The resentment of the people was bitter. Nero had to divert suspicion from himself; a scapegoat had to be found. The Christians were made the scapegoat. Tacitus, the Roman historian, tells the story (Annals 15.44):

Neither human assistance in the shape of imperial gifts, nor

attempts to appease the gods, could remove the sinister report

that the fire was due to Neroown orders. And, so, in the hope

of dissipating the rumour, he falsely diverted the charge on to a

set of people to whom the vulgar gave the name of Chrestians, and

who were detested for the abominations they perpetrated. The

founder of the sect, one Christus by name, had been executed

by Pontius Pilate in the reign of Tiberius; and the dangerous

superstition, though put down for the moment, broke out again, not

only in Judaea, the original home of the pest, but even in Rome,

where everything shameful and horrible collects and is practised.

Clearly Tacitus had no doubt that the Christians were not to blame for the fire and that Nero was simply choosing them to be the scapegoats for his own crime.

Why did Nero pick on the Christians and how was it possible even to suggest that they were responsible for the fire of Rome? There are two possible answers.

(i) The Christians were already the victims of certain slanders.

(a) They were in the popular mind connected with the Jews. Antisemitism is no new thing and it was easy for the Roman mob to attach any crime to the Jews and, therefore, to the Christians.

(b) The LordSupper was secret, at least in a sense. It was open only to the members of the Church. And certain phrases connected with it were fruitful sources of pagan slanders, phrases about eating someonebody and drinking someoneblood. That was enough to produce a rumour that the Christians were cannibals. In time the rumour grew until it became a story that the Christians killed and ate a Gentile, or a newly born child. At the LordTable the Christians gave each other the kiss of peace (1Pe_5:14 ). Their meeting was called the Agape (G26), the Love Feast. That was enough for stories to spread that the Christian meetings were orgies of vice.

(c) It was always a charge against the Christians that they "tampered with family relationships." There was this much truth in such a charge that Christianity did indeed become a sword to split families, when some members of a family became Christian and some did not. A religion which split homes was bound to be unpopular.

(d) It was the case that the Christians spoke of a coming day when the world would dissolve in flames. Many a Christian preacher must have been heard preaching of the second coming and the fiery dissolution of all things (Act_2:19-20 ). It would not be difficult to put the blame for the fire on to people who spoke like that.

There was abundant material which could be perverted into false charges against the Christians by anyone maliciously disposed to victimise them.

(ii) The Jewish faith had always appealed especially to women because of its moral standards in a world where chastity did not exist. There were, therefore, many well-born women who had embraced the Jewish faith. The Jews did not hesitate to work upon these women to influence their husbands against the Christians. We get a definite example of that in what happened to Paul and his company in Antioch of Pisidia. There it was through such women that the Jews stirred up action against Paul (Act_13:50 ). Two of Nerocourt favourites were Jewish proselytes. There was Aliturus, his favourite actor; and there was Poppaea, his mistress. It is very likely that the Jews through them influenced Nero to take action against the Christians.

In any event, the blame for the fire was attached to the Christians and a savage outbreak of persecution occurred. Nor was it simply persecution by legal means. What Tacitus called an ingens multitudo, a huge multitude, of Christians perished in the most sadistic ways. Nero rolled the Christians in pitch, set light to them and used them as living torches to light his gardens. He sewed them up in the skins of wild animals and set his hunting-dogs upon them, to tear them limb from limb while they still lived.

Tacitus writes:

Mockery of every sort was added to their deaths. Covered with the

skins of beasts, they were torn by dogs and perished, or were

nailed to crosses, or were doomed to the flames and burned, to

serve as a nightly illumination, when daylight had expired. Nero

offered his gardens for the spectacle and was exhibiting a show

in the circus, while he mingled with the people in the dress of a

charioteer or stood aloft on a car. Hence, even for criminals who

deserve extreme and exemplary punishment, there arose a feeling of

compassion; for, it was not, as it seemed, for the public good,

but to glut one mancruelty that they were being destroyed

(Tacitus, Annals 15: 44).

The same terrible story is told by the later Christian historian, Sulipicius Severus, in his Chronicle:

In the meantime, the number of Christians being now very large,

it happened that Rome was destroyed by fire, while Nero was

stationed at Antium. But the opinion of all cast the odium of

causing the fire upon the emperor, and he was believed in this way

to have sought for the glory of building a new city. And, in fact,

Nero could not, by any means he tried, escape from the charge that

the fire had been caused by his orders. He, therefore, turned the

accusation against the Christians and the most cruel tortures were

accordingly inflicted upon the innocent. Nay, even new kinds of

death were invented so that, being covered in the skins of wild

beasts, they perished by being devoured by dogs, while many were

crucified, or slain by fire, and not a few were set apart for this

purpose, that, when the day came to a close, they should be

consumed to serve for light during the night. In this way, cruelty

first began to be manifested against the Christians. Afterwards,

too, their religion was prohibited by laws which were enacted; and

by edicts openly set forth it was proclaimed unlawful to be a

Christian.

It is true that this persecution was confined originally to Rome; but the gateway to persecution had been opened and in every place they were ready victims for the mob.

Moffatt writes:

After the Neronic wave had passed over the capital, the wash of it

was felt on the far shores of the provinces; the dramatic publicity

of the punishment must have spread the name of Christian urbi et

orbi, far and wide, over the entire empire; the provincials would

soon hear of it, and when they desired a similar outburst at the

expense of the loyal Christians, all that they needed was a

proconsul to gratify their wishes and some outstanding disciple to

serve as a victim.

For ever after the Christians were to live under threat. The mobs of the Roman cities knew what had happened in Rome and there were always these slanderous stories against the Christians. There were times when the mob loved blood and there were many governors ready to pander to their blood-lust. It was not Roman law but lynch law which threatened the Christians.

From now on the Christian was in peril of his life. For years nothing might happen; then some spark might set off the explosion; and the terror would break out. That is the situation at the back of First Peter; and it is in face of it that Peter calls his people to hope and to courage and to that lovely Christian living which alone can give the lie to the slanders with which they are attacked and which are the grounds for taking measures against them. First Peter was written to meet no theological heresy; it was written to strengthen men and women in jeopardy of their lives.

The Doubts

We have set out in full the arguments which go to prove that Peter is really the author of the first letter which bears his name. But, as we have said, not a few first-class scholars have felt that it cannot have been his work. We ourselves accept the view that Peter is the author of the letter; but in fairness we set out the other side, largely as it is presented in the chapter on First Peter in The Primitive Church by B. H. Streeter

Strange Silences

Bigg writes in his introduction: "There is no book in the New Testament which has earlier, better, or stronger attestation (than First Peter). It is true that Eusebius, the great fourth century scholar and historian of the Church, classes First Peter among the books universally accepted in the early church as part of scripture" (Eusebius: Ecclesiastical History 3.25.2). But certain things are to be noted.

(a) Eusebius adduces certain quotations from earlier writers to prove his contention that First Peter was universally accepted. This he never does in connection with the gospels or the letters of Paul; and the very fact that he feels called upon to produce his evidence in the case of First Peter might be held to indicate that in it he felt some necessity to prove his point, a necessity which did not exist in connection with the other books. Was there a doubt in Eusebiuswn mind? Or, were there people who had to be convinced? Was the universal acceptance of First Peter not so unanimous after all?

(b) In his book, The Canon of the New Testament, Westcott noted that, although no one in the early church questions the right of First Peter to be part of the New Testament, surprisingly few of the early fathers quote it and, still more surprising, very few of the early fathers in the west and in Rome quote it. Tertullian is an immense quoter of scripture. In his writings there are 7,258 quotations from the New Testament, but only 2 of them are from First Peter. If Peter wrote this letter and wrote it in Rome, we would expect it to be well known and largely used in the Church of the west.

(c) The earliest known official list of New Testament books is the Muratorian Canon, so called after Cardinal Muratori who discovered it. It is the official list of New Testament books as accepted in the Church at Rome about the year A.D. 170. It is an extraordinary fact that First Peter does not appear at all. It can be fairly argued that the Muratorian Canon, as we possess it, is defective and that it may originally have contained a reference to First Peter. But that argument is seriously weakened by the next consideration.

(d) It is a fact that First Peter was still not in the New Testament of the Syrian Church as late as A.D. 373. It did not get in until the Syriac version of the New Testament known as the Peshitto was made about A.D. 400. We know that it was Tatian who brought the New Testament books to the Syriac-speaking Church; and he brought them to Syria from Rome when he went to Edessa and founded the Church there in A.D. 172. It could, therefore, be argued that the Muratorian Canon is correct as we possess it and that First Peter was not part of the Roman ChurchNew Testament as late as A.D. 170. This would be a very surprising fact if Peter wrote it--and actually wrote it at Rome.

When all these facts are put together, it does seem that there are some strange silences in regard to First Peter and that its attestation may not be as strong as is usually assumed.

First Peter And Ephesians

Further, there is definitely some connection between First Peter and Ephesians. There are many close parallels of thought and expression between the two and we select the following specimens of this similarity.

Blessed be the God and Father of our Lord Jesus Christ. By his

great mercy we have been born anew to a living hope through the

resurrection of Jesus Christ from the dead (1Pe_1:3 ).

Blessed be the God and Father of our Lord Jesus Christ, who

has blessed us in Christ with every spiritual blessing in the

heavenly places (Eph_1:3 ).

Therefore, gird up your minds, be sober, set your hope fully upon

the grace that is coming to you at the revelation of Jesus Christ

(1Pe_1:13 ).

Stand, therefore, having girded your loins with truth (Eph_6:14 ).

Jesus Christ, was destined before the foundation of the world, but

was made manifest at the end of the times for your sake

(1Pe_1:20 ).

Even as he chose us in him, before the foundation of the world

(Eph_1:4 ).

Jesus Christ, who has gone into heaven, and is at the right hand

of God, with angels and authorities and powers subject to him

(1Pe_3:22 ).

God made him sit at his right hand in the heavenly places, far

above all rule and authority, and power and dominion (Eph_1:20-21 ).

In addition, the injunctions to slaves, husbands and wives in First Peter and Ephesians are very similar.

The argument is put forward that First Peter is quoting Ephesians. Although Ephesians must have been written somewhere about A.D. 64, Paulletters were not collected and edited until about A.D. 90. If, then, Peter was also writing in A.D. 64, how could he know Ephesians?

This is an argument to which there is more than one reply. (a) The injunctions to slaves, husbands and wives are part of the standardized ethical teaching given to all converts in all churches. Peter was not borrowing from Paul; both were using common stock. (b) All the similarities quoted can well be explained from the fact that certain phrases and lines of thought were universal in the early church. For instance, "Blessed be the God and Father of our Lord Jesus Christ," was part of the universal devotional language of the early church, which both Peter and Paul would know and use without any borrowing from each other. (c) Even if there was mutual borrowing, it is by no means certain that First Peter borrowed from Ephesians; the borrowing might well have been the other way round and probably was, for First Peter is much simpler than Ephesians. (d) Lastly, even if First Peter borrowed from Ephesians, if Peter and Paul were in Rome at the same time, it is perfectly possible that Peter could have seen a copy of Ephesians before it was sent to Asia Minor, and he might well have discussed its ideas with Paul.

The argument that First Peter must be late because it quotes from Ephesians seems to us very uncertain and insecure, and probably mistaken.

Your Fellow-elder

It is objected that Peter could not well have written the sentence: "The elders among you I exhort, as a fellow-elder" (1Pe_5:1 ). It is maintained that Peter could not have called himself an elder. He was an apostle whose function was quite different from that of an elder. The apostle was characteristically a man whose work and authority were not confined to any one congregation, but whose writ ran throughout the Church at large; whereas the elder was the governing official of the local congregation.

That is perfectly true. But it must be remembered that amongst the Jews there was no office more universally honoured than that of elder. The elder had the respect of the whole community and to him the community looked for guidance in its problems and justice in its disputes. Peter, as a Jew, would feel nothing out of place in calling himself an elder; and in so doing he would avoid the conscious claim of authority that the title of apostle might have implied, and graciously and courteously identify himself with the people to whom he spoke.

A Witness Of The Sufferings Of Christ

It is objected that Peter could not honestly have called himself a witness of Christsufferings, for after the arrest in the garden all the disciples forsook Jesus and fled (Mat_26:56 ) and, apart from the beloved disciple, none was a witness of the Cross (Joh_19:26-27 ). A witness of the resurrection Peter could call himself, and indeed to be such was the function of an apostle (Act_1:22 ), but a witness of the Cross he was not. In a sense that is undeniable. And yet Peter is not here claiming to be a witness of the crucifixion, but to be a witness of the sufferings of Christ. He did see Christ suffer, in his continual rejection by men, in the poignant moments of the Last Supper, in the agony in the garden and in that moment when, after he had denied him, Jesus turned and looked on him (Luk_22:61 ). It is an insensitive and pedestrian criticism which denies to Peter the right to say that he had been a witness of the sufferings of Christ.

Persecution For The Name

The main argument for a late date for First Peter is drawn from its references to persecution. It is argued that First Peter implies that it was already a crime to be a Christian and that Christians were brought before the courts, not for any crime but for the bare fact of their faith. First Peter speaks about being reproached for the name of Christ (1Pe_4:14 ); it speaks of suffering as a Christian (1Pe_4:16 ). It is argued that this stage of persecution was not reached until after A.D. 100, and that prior to that date their persecution was on the score of alleged evil-doing, as in the time of Nero.

There is no doubt that this was the law by A.D. 112. At that time Pliny was governor of Bithynia. He was a personal friend of the Emperor Trajan and he had a way of referring all his difficulties to Trajan for solution. He wrote to the Emperor to tell how he dealt with the Christians. Pliny was well aware that they were law-abiding citizens to whose practices no crimes were attached. They told him that "they had been accustomed to assemble on a fixed day before daylight, and sing by turns a hymn to Christ as God; that they had bound themselves with an oath, not for any crime, but to commit neither theft, nor robbery, nor adultery, nor to break their word, and not to deny a deposit when demanded." Pliny accepted all this; but, when they were brought before him, he asked only one question. "I have asked them whether they were Christians. Those who confessed I asked a second and a third time, threatening punishment. Those who persisted I ordered to be led away to execution." Their sole crime was that of being a Christian.

Trajan replied that this was the correct proceeding and that anyone who denied being a Christian and proved it by sacrificing to the gods was immediately to be set free. From the letters it is clear that there was a good deal of information being laid against the Christians; and Trajan laid it down that no anonymous letters of information were to be accepted or acted upon (Pliny: Letters 96 and 97).

It is argued that this stage of persecution did not emerge until the time of Trajan; and that First Peter, therefore, implies a situation which must be as late as Trojantime.

The only way in which we can settle this is to sketch the progress of persecution and the reason for it in the Roman Empire. We may do so by setting out one basic fact and three developments from it.

(i) Under the Roman system, religions were divided into two kinds. There were those which were religiones licitae, permitted religions; these were recognized by the state and it was open to any man to practise them. There were religiones illicitae; these were forbidden by the state and it was illegal for any man to practise them on pain of automatic prosecution as a criminal. It is to be noted that Roman toleration was very wide; and that any religion which did not affect public morality and civil order was certain to be permitted.

(ii) Judaism was a religio licita; and in the very early days the Romans, not unnaturally, did not know the difference between Judaism and Christianity. Christianity, as far as they were concerned, was merely a sect of Judaism and any tension and hostility between the two was a private quarrel which was no concern of the Roman government. Because of that in the very early days Christianity was under no danger of persecution. It enjoyed the same freedom of worship as Judaism enjoyed because it was assumed to be a religio licita.

(iii) The action of Nero changed the situation. However it came about, and most likely it was by the deliberate action of the Jews, the Roman government discovered that Judaism and Christianity were different. It is true that Nero first persecuted the Christians, not for being Christians, but for burning Rome. But the fact remains that Christianity had been discovered by the government to be a separate religion.

(iv) The consequence was immediate and inevitable. Christianity was at once a prohibited religion and immediately, ipso facto, every Christian became an outlaw. In the Roman historian, Suetonius, we have direct evidence that this was precisely what happened. He gives a kind of list of the legislative reforms initiated by Nero:

During his reign many abuses were severely punished and put

down, and not a few new laws were made; a limit was set to

expenditures; the public banquets were confined to a distribution

of food; the sale of any kind of cooked viands in the taverns was

forbidden, with the exception of pulse and vegetables, whereas,

before, every kind of dainty was exposed for sale. Punishment was

inflicted on the Christians, a class of men given to a new and

mischievous superstition. He put an end to the diversions of the

chariot-drivers, who from immunity of long standing claimed the

right of ranging at large and amusing themselves by cheating

and robbing the people. The pantomimic actors and their

partisans were banished from the city.

We have quoted that passage in full because it is proof that by the time of Nero the punishment of Christians had become an ordinary police affair. It is abundantly clear that we do not need to wait until the time of Trajan for the mere fact of being a Christian to be a crime. Any time after Nero a Christian was liable to punishment and death simply for the name he bore,

This does not mean that persecution was constant and consistent; but it does mean that any Christian was liable to execution at any time, purely as a police matter. In one area a Christian might live a whole lifetime at peace; in another there might be outbreaks of persecution every few months. It depended very largely on two things. It depended on the governor himself who might either leave the Christians unmolested or equally set the processes of the law in action against them. It depended on informers. The governor might not wish to act against the Christians, but if information was laid against a Christian he had to; and there were times when the mob were out for blood, information was laid and Christians were butchered to make a Roman holiday.

To compare small things with great, the legal position of the Christians and the attitude of the Roman law can be parallelled in Britain today. There are certain actions which are illegal--to take a very small example, parking a car partly on the pavement--but which for long enough may be permitted. But if the police authorities decide to institute a drive against such an action, or if it develops into too blatant a breaking of the law, or if someone lays a complaint and information, the law will go into action and due penalty and punishment will be exacted. That was the position of the Christians in the empire all of whom were technically outlaws. In actual fact no action might be taken against them; but a kind of sword of Damocles was for ever suspended over them. None knew when information would be laid against him; none knew when a governor would take action; none knew when he might have to die. And that situation obtained consistently after the action of Nero. Up to that time the Roman authorities had not realized that Christianity was a new religion; but from then on the Christian was automatically an outlaw.

Let us, then, look at the situation as depicted in First Peter. Peterpeople are undergoing various trials (1Pe_1:6 ). Their faith is liable to be tried as metal is tested with fire (1Pe_1:7 ). Clearly they are undergoing a campaign of slander in which ignorant and baseless charges are being maliciously directed against them (1Pe_2:12 ; 1Pe_2:15 ; 1Pe_3:16 ; 1Pe_4:4 ). At this very moment they are in the midst of an outbreak of persecution because they are Christians (1Pe_4:12 , 1Pe_4:14 , 1Pe_4:16 ; 1Pe_5:9 ). Such suffering is only to be expected and they must not be surprised at it (1Pe_4:12 ). In any event it gives them the happiness of suffering for righteousnessake (1Pe_3:14 , 1Pe_3:17 ), and of being sharers in the sufferings of Christ (1Pe_4:13 ). There is no need to come down to the time of Trajan for this situation. It is one in which Christians daily found themselves in every part of the empire at any time after their true status had been disclosed by the action of Nero. The persecution situation in First Peter does not in any way compel us to date it after the lifetime of Peter.

Honour The King

But we must proceed with the arguments of those who cannot hold the Petrine authorship. It is argued that in the situation which obtained in the time of Nero, Peter could never have written: "Be subject for the Lordsake to every human institution, whether it be to the emperor as supreme, or to governors as sent by him to punish those who do wrong and to praise those who do right.... Fear God. Honour the emperor." (1Pe_2:13-17 ). The fact is, however, that this is precisely the point of view expressed in Rom_13:1-7 . The whole teaching of the New Testament, except only in the Revelation in which Rome is damned, is that the Christian must be a loyal citizen and must demonstrate the falsity of the charges made against him by the excellence of his behaviour as such. (1Pe_2:15 ). Even in times of persecution the Christian fully acknowledged his obligation to be a good citizen; and his only defence against persecution was to show by the excellence of his citizenship that he did not deserve such treatment. It is by no means impossible that Peter should have written like that.

A Sermon And A Pastoral

What is the view of those who cannot believe that First Peter is the work of Peter himself?

First of all, it is suggested that the initial address (1Pe_1:1-2 ), and the closing greetings and salutations (1Pe_5:12-14 ) are later additions and no part of the original letter.

It is then suggested that First Peter as it stands is composed of two separate and quite different works. In 1Pe_4:11 we find a doxology. The natural place for a doxology is at the end; and it is suggested that 1Pe_1:3-25 ; 1Pet 2-3; 1Pe_4:1-11 is the first of the two works of which the letter is composed. It is further suggested that this part of First Peter was originally a baptismal sermon. There is indeed in it a reference to the baptism which saves us (1Pe_3:21 ); and the advice to slaves, wives and husbands (1Pe_2:18-25 ; 1Pe_3:1-7 ) would be entirely relevant to those who were entering the Christian Church from paganism and setting out on the newness of the Christian life.

It is suggested that the second part of the letter, 1Pe_4:12-19 ; 1Pe_5:1-11 , contains the substance of a pastoral letter, written to strengthen and comfort during a time of persecution (1Pe_4:12-19 ). At such a time the elders were very important; on them the resistance power of the Church depended. The writer of this pastoral fears that greed and arrogance are creeping in (1Pe_5:1-3 ), and he urges them faithfully to perform their high task (1Pe_5:4 ).

On this view First Peter is composed of two separate works--a baptismal sermon, and a pastoral letter written in time of persecution and neither has anything to do with Peter.

Asia Minor, Not Rome

If First Peter is a baptismal sermon and a pastoral letter in time of persecution, where is its place of origin? If the letter is not Peter there is no necessity to connect it with Rome; and, in any event, it appears that the Roman Church did not know or use First Peter. Let us put together certain facts.

(a) Pontus, Galatia, Cappadocia, Asia and Bithynia (1Pe_1:1 ) are all in Asia Minor and all centred in Sinope.

(b) The first extensive quoter of First Peter is Polycarp bishop of Smyrna, and Smyrna is in Asia Minor.

(c) Certain phrases in First Peter immediately turn our thoughts to parallel phrases in other parts of the New Testament. In 1Pe_5:13 the Church is called "she that is elect," and in 2Jo_1:13 the Church is also described as an "elect sister." 1Pe_1:8 speaks of Jesus Christ, "without having seen him you love him; though you do not now see him you believe in him and rejoice with unutterable and exalted joy." This turns our thoughts very naturally to Jesusaying to Thomas in the Fourth Gospel: "Blessed are those who have not seen, and believe" (Joh_20:29 ). First Peter urges the elders to tend, that is, to shepherd, the flock of God (1Pe_5:2 ). That turns our thoughts to Jesusnjunction to Peter to feed his lambs and his sheep (Joh_21:15-17 ), and to Paulfarewell injunction to the elders of Ephesus to take heed to the flock over which the Holy Spirit has made them guardians (Act_20:28 ). All this is to say that the memories First Peter awakens are of the Fourth Gospel, the Letters of John and of Paul at Ephesus. The Fourth Gospel and the Letters of John were most probably written at Ephesus, and Ephesus is in Asia Minor.

It seems that in the case of First Peter all roads lead to Asia Minor.

The Occasion Of The Publication Of First Peter

Assuming that First Peter has its origin in Asia Minor, can we suggest an occasion for its writing? It was written at a time of persecution. We know from Plinyletters that in Bithynia about A.D. 112 there was a serious persecution of the Christians and Bithynia is one of the provinces named in the address. We may well conjecture that it was to give courage to the Christians then that First Peter was issued. It may be that at that time someone in a church in Asia Minor came upon these two documents and sent them out under the name of Peter. This would not be looked upon as forgery. Both in Jewish and in Greek practice it was the regular custom to attach books to the name of the great writers of the past.

The Author Of First Peter

If Peter did not write First Peter, is it possible to guess at the author? Let us reconstruct some of his essential qualifications. On our previous assumption, he must come from Asia Minor. On the basis of First Peter itself, he must be an elder and an eye-witness of the sufferings of Christ (1Pe_5:1 ). Is there anyone who fits these requirements? Papias, Bishop of Hierapolis about A.D. 170, who spent his life collecting all the information he could about the early days of the Church, tells of his methods and his sources: "Nor shall I hesitate, along with my own interpretations, to set down for thee whatsoever I learned with care and remembered with care from the elders, guaranteeing its truth.... Furthermore, if anyone chanced to arrive who had been really a follower of the elders, I would enquire as to the sayings of the elders--as to what Andrew or Peter said, or Philip, or Thomas or James, or John or Matthew, or any other of the Lorddisciples, also as to what Aristion or the Presbyter John, the Lorddisciples say. For I supposed that things out of books would not be of such use to me as the utterances of a living voice which was still with us." Here we have an elder called Aristion who was a disciple of the Lord and, therefore, a witness of his sufferings. Is there anything to connect him with First Peter?

Aristion Of Smyrna

When we turn to the Apostolic Constitutions we find that one of the first bishops of Smyrna was called Ariston--which is the same name as Aristion. Now who is the great quoter of First Peter? None other than Polycarp, a later Bishop of Smyrna. What more natural than that Polycarp should quote what might well have been the devotional classic of his own Church?

Let us turn to the letters to the Seven Churches in the Revelation and read the letter to Smyrna: "Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life" (Rev_2:10 ). Can this be the very same persecution as that which originally lay behind First Peter? And was it for this persecution that Aristion, the Bishop of Smyrna, first wrote the pastoral letter which was afterwards to become a part of First Peter?

Such is the suggestion of B. H. Streeter. He thinks that First Peter is composed of a baptismal sermon and a pastoral letter written by Aristion, Bishop of Smyrna. Originally the pastoral letter was written to comfort and strengthen the people of Smyrna in A.D. 90 when the persecution mentioned in the Revelation threatened the Church. These writings of Aristion became the devotional classics and the cherished possessions of the Church at Smyrna. Rather more than twenty years later a much wider and more far-reaching persecution broke out in Bithynia and spread throughout northern Asia Minor. Someone remembered the letter and the sermon of Aristion, felt that they were the very thing the Church needed in her time of trial, and sent them out under the name of Peter, the great apostle.

An ApostleLetter

We have stated in full both views of the origin, date and authorship of First Peter. There is no doubt of the ingenuity of the theory which B. H. Streeter has produced nor that those who favour a later date have produced arguments which have to be considered. For our own part, however, we see no reason to doubt that the letter is the work of Peter himself, and that it was written not long after the great fire of Rome and the first persecution of the Christians with the object of encouraging the Christians of Asia Minor to stand fast when the onrushing tide of persecution sought to engulf them and take their faith away.

FURTHER READING

1 Peter

F. W. Beare, The First Epistle of Peter (G)

E. Best, 1 Peter (NCB; E)

C. Bigg, St. Peter and St. Jude (ICC; G)

C. E. B. Cranfield, 1 and 2 Peter and Jude (Tch; E)

E. G. Selwyn, The First Epistle of St. Peter (MmC; G)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

NCB: New Century Bible

Tch: Torch Commentary

E: English Text

G: Greek Text

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 Continued)

The Ideal Of The Eldership (1Pe_5:1-4 Continued)

Memories Of Jesus (1Pe_5:1-4 Continued)

The Garment Of Humility (1Pe_5:5)

The Laws Of The Christian Life (1) (1Pe_5:6-11)

The Laws Of The Christian Life (2) (1Pe_5:6-11 Continued)

A Faithful Henchman Of The Apostles (1Pe_5:12)

Greetings (1Pe_5:13)

At Peace With One Another (1Pe_5:14)

Constable: 1 Peter (Book Introduction)

Introduction

Historical background

This epistle claims that the Apostle Peter wrote it (1:1). Since there is only one Peter who was an apostle we may be confident of the identity of the writer. There is only one Peter that the entire New Testament mentioned. Scholars did not question Peter's authorship until the nineteenth century when destructive biblical criticism became popular.

"The epistle has been well known and consistently acknowledged as Petrine from the second century well into modern times. . . .

"Aside from the four Gospels and the letters of Paul, the external attestation for 1 Peter is as strong, or stronger, than that for any NT book. There is no evidence anywhere of controversy over its authorship or authority"¹

Peter first sent this letter to believers living in the northern regions of Asia Minor (1:1). The locations of these Christians as well as allusions in the epistle indicate that they were mainly Gentiles but also Jews (e.g., 1:14; 2:10).

Peter stated his reason for writing, namely, to encourage his readers who were facing persecution for their faith to stand firm (5:12). Evidently this persecution was widespread among his readers. Local enemies of the gospel were not the only people responsible for it. When Paul travelled around the Roman Empire preaching the gospel, some churches he planted experienced persecution from the unsaved in their communities, but others did not. However 1 Peter reflects persecution of the Christians throughout northern Asia Minor. This condition prevailed after Nero blamed the Christians for burning Rome in A.D. 64. While persecution seems to have been widespread, it may not have been official yet.

Peter died in the mid 60s and spent the last decade of his life in Rome according to reliable tradition.² Many interpreters have regarded his reference to Babylon (5:13) as a reference to Rome that Peter described as Babylon to highlight its paganism. In view of all this information it seems likely that Peter wrote this epistle from Rome about A.D. 64.³

Theologically this epistle is apocalyptic (dealing with the end times). Along with its eschatological focus there is much emphasis on holiness (personal, social, and communal), hope, salvation, community, relationship to the world, the Trinity, and especially suffering.⁴

". . . much of the material in 1 Peter is the stuff of basic Christian teaching rather than advanced instruction that assumes the mastery (and perhaps the perversion) of the basics, as in the Pauline letters."⁵

"In many . . . respects, 1 Peter and James form a matched pair within the NT canon. They are Christian diaspora letters roughly similar in length, one directed (probably from Jerusalem) to scattered messianic Jews (i.e., Christians) who are real Jews, and the other directed from Babylon' to scattered Jews' who are in fact Gentile Christians."⁶

Message⁷

One writer has identified five major motifs in 1 Peter. These are the believer's behavior, the believer's unfair circumstances, the believer's deference, the believer's motivation by Christ's example, and the believer's anticipation of future glory. These are certainly important emphases in this epistle.

Putting these together he has stated the message of 1 Peter as follows. "The behavior of believers when they encounter unfair circumstances reflects a spirit of deference in all relationships as they follow Christ's example and anticipate future glory."⁸

This is a very fine statement of what the Holy Spirit has said to us through Peter in this epistle. However, I would add one more important motif. It is the believer's resource of God's grace. This is not an incidental motif but one that underlies all of what Peter called on his readers to do. We must understand and apply what he wrote about God's grace as our resource to follow his exhortations.

It seems to me that Peter stated the message of this epistle clearly: stand firm in the true grace of God (5:12).

The subject of the letter therefore is the true grace of God. Grace is the key word in the argument of this epistle. In each case the word "grace" occurs in the practical rather than in the doctrinal part of each section of the letter. Throughout 1 Peter the fact of God's grace was in Peter's mind as crucial to the believer's practice. How does one explain God's grace? Grace means both undeserved favor and divine enablement.

The main purpose of this epistle was to strengthen the readers so they would persevere through their persecution with the right attitude. Peter did this by showing that God's grace provided all they needed for strength. In a larger sense, the purpose is to help Christians know how to live as aliens in the world.

This epistle reveals above all else that God's grace is sufficient for all our needs. We could write over this whole book: 2 Corinthians 12:9. Notice five things Peter reminds us about God's grace. Let's trace the references to grace though 1 Peter.

1. Grace proceeds from God. God in His grace has chosen us (1:1). Now we need to realize God's grace in its fullest measure in our experience (1:2).

2. Grace produces confidence. The prophets foretold God's grace (1:10). The advents of Jesus Christ supplied God's grace (1:13). It came into the world at His first advent through His sufferings and death. It will come into the world again at His second advent through His glorification. This pattern gives us confidence. God has united us with Christ. As He suffered once, we suffer now. As certainly as He will receive glory in the future, we too will experience glorification in the future. We need to remember our hope.

3. What proclaims God's grace is our conduct (2:19-20). The Christian's conduct in trying and difficult circumstances manifests God's grace in a human life. The submissive conduct of servants whose masters are persecuting them manifests God's grace. The submissive conduct of wives whose antagonistic husbands are persecuting them manifests grace. The submissive conduct of husbands whom unbelievers are persecuting manifests grace. The husband demonstrates his submission to God by treating his wife as a fellow heir of God's grace (3:7). Our patient endurance of trials displays our submission to God's will. Thus our conduct manifests God's grace. Sometimes we marvel at the ability God gives his persecuted saints to endure. We say, "How can he (or she) do it?"

4. Grace perfects character. Grace is the source of service (4:10). Grace is also the source of humility (5:5). An attitude of humility manifests itself in service of others. God's grace is the secret of both the attitude and the activity. Jesus established "the order of the towel" by washing the disciples' feet (John 13).

5. Grace promotes courage (5:10). We need courage to resist the devil (5:8-9). God's grace gives us strength to defend ourselves against his attacks.

The epistle exhorts us to stand firm in this grace. This is Peter's appeal to us.

When God tries our faith, we need to remember that we have an adequate source of strength in God's grace.

When our faith is trembling, we need to remember that we have an adequate source of confidence in God's grace.

When our circumstances are difficult we need to remember that we have an adequate source of conduct in God's grace.

When we suffer for conscience's sake we need to remember that we have an adequate source of character in God's grace.

When assaulted by the adversary we need to remember that we have an adequate source of courage in God's grace.

We stand firm in the true grace of God when we respond to suffering for Christ's sake as Peter directed us. God's grace is what we need to rely on as we commit ourselves to continue to walk in the will of God. Trust and obey!

Constable: 1 Peter (Outline)

Outline

I. Introduction 1:1-2

II. The identity of Christians 1:3-2:10

A. Our great salvation 1:3-12

1. The hope of our salvation 1:3-5

2. The joy of our salvation 1:6-9

3. The witnesses of our salvation 1:10-12

B. Our new way of life 1:13-25

1. A life of holiness 1:13-16

2. A life of reverence 1:17-21

3. A life of love 1:22-25

C. Our priestly calling 2:1-10

1. Listening to God 2:1-3

2. Growing in God 2:4-5

3. Building on Christ 2:6-8

4. Summary affirmation of our identity 2:9-10

III. The responsibilities of Christians individually 2:11-4:11

A. Our mission in the world 2:11-12

B. Respect for others 2:13-3:12

1. Respect for everyone 2:13-17

2. Slaves' respect for their masters 2:18-25

3. Wives' respect for their husbands 3:1-6

4. Husbands' respect for their wives 3:7

5. The importance of loving enemies 3:8-12

C. Eventual vindication 3:13-4:6

1. Suffering for doing good 3:13-17

2. The vindication of Christ 3:18-22

3. Living with the promise in view 4:1-6

D. The importance of mutual love in end-times living 4:7-11

IV. The responsibilities of Christians corporately 4:12-5:11

A. The fiery trial 4:12-19

1. Suffering and glory 4:12-14

2. Suffering as Christians 4:15-19

B. The church under trial 5:1-11

1. The responsibilities of the elders 5:1-4

2. The responsibilities of the others 5:5

3. The importance of humility and trust in God 5:6-7

4. The importance of resisting the devil 5:8-11

VII. Conclusion 5:12-14

Note the essentially chiastic structure of thought in the letter, excluding the introduction and conclusion.

Constable: 1 Peter

1 Peter

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Copyright 2003 by Thomas L. Constable

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 faith, hope, and charity, with divers instructions to all persons of every state and condition. The apostle commands submission to rulers and superiors, and exhorts all to the practice of a virtuous life, in imitation of Christ. This epistle was written with such apostolical dignity, as to manifest the supreme authority with which its writer, the prince of the apostles, had been invested by his Lord and Master, Jesus Christ. He wrote it at Rome, which figuratively he calls Babylon, about fifteen years after our Lord's ascension. (Challoner) --- St. Peter, otherwise called Simon, son of John or Jonas, was from Bethsaida, a city of Galilee. He was married, and lived at Capharnaum, and was employed with his brother Andrew, as fishermen, when our Lord called them. St. Peter on every occasion testified a more than usual zeal for his Master, and hence our Lord shewed him a very particular and very marked attention. He would have Peter present at his transfiguration; (Luke ix. 28.) and at another time declared that he [Peter] was a rock, upon which he [Jesus Christ] would build his Church, against which the gates of hell should never prevail. (Matthew xvi. 18.) Although St. Peter had the misfortune or weakness to deny Jesus Christ in his passion, our Lord, after his resurrection, gave him fresh proofs of his regard. (Matthew xvi. 7.) He continued him in his primacy over all, and appointed him in the most explicit manner visible head of his Church, when thrice asking Peter: "lovest thou me more than these?" and St. Peter as often answering, Christ said to him: "feed my lambs, feed my sheep." (John xxi. 15.) --- This epistle was always received in the Church as canonical, and as written by St. Peter, prince of the apostles. It is commonly agreed that it was written from Rome, which St. Peter calls Babylon, (Chap. v. 13.) and directed to those in the provinces of Pontus, Galatia, &c. (ver. 1.) who were before Jews or Gentiles, and had been converted to the Christian faith. It is certain this letter was not written till after the true believers had the name of Christians. (Chap. iv. 16.) Many think it was written before the year 49; but this is not certain. Others judge not till after the year 60, and some not till a short time before he wrote his second epistle. See Tillemont, t. i. Art. 31. on S. Pet. and tom. ii. on S. Mark, p. 89.) The main design is to confirm the new converts in the faith of Christ, with divers instructions to a virtuous life. (Witham) --- Grotius, Erasmus, and Estius, discover in this epistle, a strength and majesty worthy the prince of the apostles. Est autem epistola profecto digna Apostolorum Principe, plena authoritatis et majestatis Apostolicæ: verbis parca, sententiis referta.

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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 genuineness and authenticity of it ever made a doubt of. Eusebius says ^a, that it had been confessed by all, and received without controversy; and that the ancients, without any scruple, had made use of it in their writings. It is called his "general", or catholic epistle, because it was not written to any particular person, or to any particular church, but in general, to a number of Christians dispersed in several places. The time when this epistle was written is not certain; some place it in the year of Christ 44 or 45, and so make it to be the most ancient of all the epistles, and which is the more commonly received opinion; but Dr. Lightfoot ^b places it in the year 65, because in it the apostle speaks of the end of all things being at hand, and of the fiery trial just coming on them, and of judgment beginning at the house of God, 1Pe 4:7 all which he applies to the destruction of Jerusalem; though others fix it to 61, in the seventh year of Nero ^c. The place from whence it seems to be written was Babylon, 1Pe 5:13 which is to be understood not figuratively, either of Rome or Jerusalem, but properly of Babylon, the metropolis of Chaldea, or Assyria. The persons to whom it is written were Jews, at least chiefly; for there might be some Gentiles among them, who may be taken notice of in some parts of the epistle; but the principal part were Jews, as appears from their being called the strangers of the dispersion, or, as James calls them, "the twelve tribes scattered abroad"; from the mention of the tradition of their fathers; from their having their conversation honest among the Gentiles, and their past life among them; from urging subjection to the civil magistrates among the Heathens, and the right use of their Christian liberty as to the ceremonies of the law; and from the near destruction of Jerusalem, which could only affect them; and from the use made of the writings of the Old Testament, and the authority of the prophets; see 1Pe 1:1 as well as from the second epistle, which was written to the same; see 2Pe 1:19 in which he seems to refer to the epistle to the Hebrews, written by Paul, as to these. And besides, Peter was the minister of the circumcision, or of the circumcised Jews, as Paul was of the Gentiles; and even those passages in this epistle, which seem most likely to concern the Gentiles, may be understood of the Jews, as which speak of their ignorance, idolatry, and having not been a people, 1Pe 1:14 which were true of them before conversion, and as living among Gentiles. The occasion of writing it was this; Peter meeting with Sylvanus, a faithful brother, and who had been a companion of the Apostle Paul, he takes this opportunity of sending a letter by him to the converted Jews, dispersed among the Gentile countries, where he, with Paul, and others, travelled: the design of which is to testify of the true doctrine of grace, in which they were agreed; see 1Pe 5:12. And accordingly in it he does treat of the doctrine of electing grace, of redeeming grace, of regenerating and sanctifying grace, and of persevering grace; and exhorts believers to the exercise of grace, of faith, hope, and love, and to the discharge of such duties becoming their several stations, whereby they might evidence to others the truth of grace in themselves, and adorn the doctrine of the grace of God, and recommend it to others: and particularly he exhorts them patiently to bear all afflictions and persecutions they should meet with, for their profession of the true grace of God, in which he encourages them to stand steadfast: and this is the general scope and design of the epistle.

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 those which were common to them all, as Christians; and closes the epistle with prayers for them, salutations of them, and with his apostolic benediction. He begins with the pastors or elders, and describes himself as a fellow elder, an eyewitness of Christ's sufferings, and a partaker of his glory, 1Pe 5:1, and these he exhorts to feed the flock of God, where they were; to take the charge and oversight of them, freely, readily, and willingly, and not through force or covetousness; and not to exercise a tyrannical dominion over them, but to be examples to them, 1Pe 5:2, and the argument made use of to encourage them to all this is, that at the appearance of Christ, the chief Shepherd, they should receive a never fading crown of glory, 1Pe 5:4 and next, the members of the churches are exhorted to submit to the rule and government of their pastors, being according to the word of God; and to be subject to one another; and particularly to put on humility, as a garment very ornamental to them; and the rather, since God opposes himself to men that are proud, but gives more grace to the humble, 1Pe 5:5 and especially he exhorts them to be humble under the hand of God, since that is a mighty one, and this is the way to be exalted in due time; and also to cast their care upon him, seeing he cared for them, 1Pe 5:6 and then the apostle proceeds to the common duties of Christians, and to exhort them to sobriety and watchfulness, since Satan their adversary was a cruel and indefatigable one, and ever seeking the ruin of men; and to resist him in the steadfast exercise of faith, and patiently bear all afflictions, seeing the same were accomplished in their brethren in the world, 1Pe 5:8 and then he puts up some petitions for them, that they might be perfected, stablished, strengthened, and settled, 1Pe 5:10 and ascribes glory and dominion for ever to the God of grace, to whom he prays, 1Pe 5:11 after which he names the person by whom he sends this epistle, giving a summary of it; that it was an exhortation and a testimony to the true doctrine of grace wherein they stood, 1Pe 5:12, and next follow the salutations of the church at Babylon, and of his son Marcus, to them, 1Pe 5:13, and lastly, he desires they would salute one another with a kiss of love, and gives them his benedictory wish, 1Pe 5:14.

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 interpretation of 1 Peter; that is, an interpretation of what Peter meant to say to his ancient audience. I write with the conviction that modern readers can only determine God's message to us after and on the basis of a determination of Peter's message to his ancient contemporaries. Because I believe God worked through Peter and inspired his work, I believe it has great relevance to every reader in every age. But we can only determine what it means to us if we have first determined what it meant when Peter wrote it. It is this latter task that is the focus of most commentaries, including this one. I will occasionally make comments about what a given passage means today, but not consistently. I will consistently comment on what Peter meant to say to his original readers. I hope and pray that my readers will recognize the contemporary relevance of Peter's letter, even though it will not be my purpose to point it out or illustrate it. My purpose is to provide a base to build on for contemporary application.

I have been especially influenced by the commentaries by Paul Achtemeier and Ramsey Michaels. I have also frequently consulted the commentaries by Leonard Goppelt and Peter Davids. I often refer the reader to these works for further information, and even where I do not, the reader would be well advised to consult them for a scholar's depth of treatment.

I have commented on the NIV text. In some places where it seems deficient, I have provided an alternative translation, usually from the NRSV. The commentary makes note of the most significant textual variants and my opinions concerning them, but does not provide a list of manuscripts, versions, or church fathers. Interested readers should use the United Bible Societies' Greek New Testament .

AUTHOR

Peter identifies himself in the opening words of the letter: "Peter, an apostle of Jesus Christ." The book clearly claims to have been written by the well-known apostle, a leading figure in the Gospels and in the first half of the book of Acts.

This claim is well supported by second century evidence. Some even argue that 1 Clement, written near the end of the first century, reflects use of 1 Peter. It is certainly true that Polycarp of Smyrna knew and used 1 Peter. This is repeatedly reflected in his letter to the Philippians, written in the first half of the second century. It is all the more significant since Smyrna was in one of the regions Peter addressed.

This is also true of Hierapolis, the home of Papias, who also wrote in the first half of the second century. According to Eusebius, Papias used quotations from the first epistle of Peter.

In the latter part of the second century Irenaeus cited 1 Peter and explicitly mentioned Peter as the author. All subsequent ancient Christian authors agree.

The only evidence that some believe might indicate another opinion is that the Muratorian Canon (late second century) does not list 1 Peter. Others believe that 1 Peter was originally listed and is omitted because of the corrupt state of our copy of this list. In any case it would be a questionable argument from silence to use the omission as evidence that the author of the Canon knew 1 Peter and considered it to be falsely ascribed. He was quite capable of identifying works which he considered to be falsely ascribed.

Until modern times Peter's authorship of 1 Peter was universally accepted among Christians. However, many modern scholars, including Goppelt and Achtemeier, consider the book pseudepigraphical. Their arguments are not compelling.

One argument against Petrine authorship is the good quality of the Greek in 1 Peter. However, in recent decades there has been a growing awareness that Greek was widely used as a second language in Palestine. It is not improbable that, even without a special gift from the Spirit, Peter would have known Greek. Furthermore, 1 Peter 5:12 may indicate that Silvanus assisted Peter as his secretary. This is a debated point which is discussed in the comments on that verse. But if Silvanus did secretarial work for Peter, then he may have influenced the Greek style.

A second argument used against Peter having written 1 Peter is the similarity of the content of parts of 1 Peter to the letters of Paul. However, such similarities are not surprising. The incident Paul recounts in Galatians 2 does not indicate that he and Peter remained at odds with each other or that they did not share many common emphases.

A third argument is that the references to persecution indicate a late date, perhaps during the reign of Domitian (A.D. 81-96) or Trajan (A.D. 98-117) - after the death of Peter during the reign of Nero (A.D. 54-68). However, there are no clear indications of state-ordered persecution in 1 Peter. Fortunately, this argument has lost much of its force because most contemporary scholars agree that the persecution reflected in 1 Peter does not presuppose a government-sponsored persecution.

In the light of the weakness of arguments to the contrary and the strength of the second century support for Peter as the author, the claim made in 1 Peter 1:1 should be accepted. The author is Peter the apostle.

PLACE OF COMPOSITION

First Peter 5:13 says "She who is in Babylon, chosen together with you, sends you her greetings, and so does my son Mark." Peter was in "Babylon." There are three possible referents: Mesopotamian Babylon, a Roman military settlement named Babylon (located near modern Cairo, Egypt), and the city of Rome. The most likely choice is Rome. Rome is symbolically designated "Babylon" in the book of Revelation and several Jewish works (including 4 Ezra and 2 Baruch). One weakness of this approach is that 1 Peter appears to be the earliest such reference.

But there is reasonably good evidence that Peter went to Rome. Clement of Rome, writing in the mid-90s, implies that Peter and Paul were martyred in Rome during the Neronian persecution brought on by the fire in Rome in July of A.D. 64. In the early second century Ignatius's letter to the Romans seems to assume that Peter had been in Rome. Beginning in the second half of the second century there is a steady stream of references to Peter in Rome (although many of them are mixed in with dubious assertions about Peter founding the Roman church).

In addition to Peter, 1 Peter 5:13 places Mark in "Babylon" as well. If Colossians and Philemon were written from Rome, they place Mark there with Paul (Col 4:10; Phlm 24).

DATE

The previous paragraph points out that 1 Clement 5-6 suggests that Peter died in the Neronian persecution. As in the case of Peter's presence in Rome, sources from the late second century and beyond provide a steady stream of references to Peter's martyrdom under Nero (mixed with various dubious claims). The vast majority of scholars accept the idea that Peter was martyred by order of Nero between A.D. 64 and 68. Since Peter is the author, 1 Peter must have been written no later than A.D. 68.

Few, if any, would suggest a date earlier than the 60s. Earlier dates might not allow adequate time for Peter to come to Rome or for Christianity to spread through most of Asia Minor.

RECIPIENTS

Concerning the five provinces listed in 1 Peter 1:1 see the commentary for details. They encompass most of Asia Minor (modern Turkey). Peter addressed Christians who were scattered throughout these areas.

The fact that Peter addressed his readers with the term "Diaspora" or "Dispersion" (1:1) misled many in the past to maintain that his readers were primarily Jewish Christians. The term "Diaspora," meaning "scattered," was used frequently by the Jews to refer to those who had been scattered throughout the world, away from their Palestinian homeland. However, there is a consensus among modern interpreters that Peter used it metaphorically to include Gentile Christians. All Christians live away from their homeland with God.

Besides the likelihood that many Gentiles had become Christians in these predominantly Gentile regions, several verses in 1 Peter indicate that many of the readers came out of a pagan past. See, for example, 1:14, "do not conform to the evil desires you had when you lived in ignorance"; 1:18, "you were redeemed from the evil way of life handed down to you from your forefathers"; and 4:3, "you have spent enough time in the past doing what pagans choose to do."

ENCOURAGING THE PERSECUTED

First Peter 5:12 sums up Peter's purpose: "I have written to you briefly, encouraging you and testifying that this is the true grace of God. Stand fast in it." Peter's letter was a word of encouragement to Christians who were facing persecution and needed encouragement to stand firm in their faith.

Earlier interpreters often thought of these persecutions as state-sponsored persecutions leading to imprisonment and death. More recent interpreters have noticed that the nature and extent of the persecutions is not very specific. The only specific reference to physical persecution is the reference in 2:20 to Christian slaves being beaten. There is no reference to state-sponsored persecution.

But that the persecutions were severe is clear from such references as 1:6, "You may have had to suffer grief in all kinds of trials" and 4:12, "do not be surprised at the painful trial you are suffering."

We are familiar with the antagonistic environment the early Christians lived in from reading Acts and Paul's letters. In the early second century several pagan writers provide further evidence of how Christians were perceived by others. In writing about Nero's persecution of Christians Tacitus describes them as "a class hated for their abominations" and calls Christianity "a deadly superstition . . . hideous and shameful." In describing the same event Suetonius describes Christians as "a class of men given to a new and wicked superstition." During roughly the same period of time Pliny, the Roman governor of Bithynia (one of the five regions Peter addressed), wrote to the emperor Trajan and described Christianity as "a perverse and extravagant superstition." These are the kinds of criticisms Peter presumably had in mind when he made comments like "they accuse you of doing wrong" (2:12) and they "speak maliciously against your good behavior in Christ" (3:16).

Peter wrote to remind these readers of what God had done for them in Christ (e.g., 1:1-12; 2:4-10) and to encourage them to stand firm (e.g., 1:13-25; 2:11-25). We can benefit from overhearing what he said.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Achtemeier, Paul J. 1 Peter . Hermeneia. Minneapolis: Fortress Press, 1996.

Aland, Barbara, Kurt Aland, et al., eds. The Greek New Testament . 4th Rev. Ed. United Bible Societies, 1993.

Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 2d Ed. Rev. William F. Arndt, F. Wilbur Gingrich, and Frederick W. Danker. Chicago: University of Chicago Press, 1979.

Bigg, Charles. Epistles of St. Peter and St. Jude . International Critical Commentary. Edinburgh: T & T Clark, 1901.

Bruce, F.F. The Canon of Scripture. Downers Grove, IL: InterVarsity, 1988.

Carson, D.A., D.J. Moo, and L. Morris. An Introduction to the New Testament. Grand Rapids: Zondervan, 1992.

Dalton, W.J. Christ's Proclamation to the Spirits: A Study of 1 Peter 3:18-4:6. 2nd Ed. Analecta Biblica 23. Rome: Pontifical Biblical Institute, 1989.

Davids, Peter H. The First Epistle of Peter. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1990.

Elliott, J.H. The Elect and the Holy: An Exegetical Examination of 1 Peter 2:4-10 and the Phrase basivleion iJeravteuma. Novum Testamentum. Supplement 12. Leiden: Brill, 1966.

Ferguson, Everett. Backgrounds of Early Christianity. 2nd Ed. Grand Rapids: Eerdmans, 1993.

Finegan, Jack. Handbook of Biblical Chronology . Rev. ed. Peabody, MA: Hendrickson, 1998.

France, R.T. "Exegesis in Practice: Two Samples." In New Testament Exegesis. Ed. I. Howard Marshall. Grand Rapids: Eerdmans, 1977.

Goppelt, Leonard. A Commentary on 1 Peter . Ed. Ferdinand Hahn. Trans. and Aug. John E. Alsup. Grand Rapids: Eerdmans, 1993.

Grudem, Wayne. The First Epistle of Peter. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1988.

Hemer, Colin. "The Address of 1 Peter." Expository Times 89 (1977-78): 239-243.

Hort, F.J.A. The First Epistle of St. Peter 1:1-2:17. London: Macmillan, 1898.

Jones, R.B. "Christian Behavior under Fire (First Epistle of Peter)." Review and Expositor 46 (1949): 56-66.

Kelly, J.N.D. A Commentary on the Epistles of Peter and of Jude. Harper New Testament Commentary. New York: Harper and Row, 1969.

Marshall, I. Howard. 1 Peter . IVP New Testament Commentary Series. Downers Grove, IL: InterVarsity, 1991.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament . 2nd Ed. United Bible Societies, 1994.

Michaels, J. Ramsey. 1 Peter. Word Biblical Commentary. Vol. 49. Waco, TX: Word, 1988.

Moffatt, James. The General Epistles. The Moffatt New Testament Commentary. New York: Harper and Brothers, 1940.

O'Brien, P.T. "Letters, Letter Forms." In Dictionary of Paul and His Letters . Eds. G.F. Hawthorne, R.P. Martin, and D.G. Reid. 550-553. Downers Grove, IL: InterVarsity, 1993.

Osburn, Carroll D., ed. Essays on Women in Earliest Christianity . 2 Vols. Joplin, MO: College Press, 1993, 1995.

Piper, John and Wayne Grudem, eds. Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. Wheaton, IL: Crossway, 1991.

Selwyn, E.G. The First Epistle of St. Peter. London: Macmillan, 1946.

Wallace, Daniel B. Greek Grammar beyond the Basics. Grand Rapids: Zondervan, 1996.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

KJV King James Version

NASB New American Standard Bible

NIV New International Version

NRSV New Revised Standard Version

UBS ⁴ United Bible Society Greek New Testament, 4th Edition

-College Press New Testament Commentary: with the NIV

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 - 1:10-12

C. Be Holy in All You Do - 1:13-16

D. Live in Reverent Fear as Those Redeemed by Christ's Blood - 1:17-21

E. Love One Another as Those Born Again through the Word of God - 1:22-25

F. Crave Pure Spiritual Milk - 2:1-3

G. God's Chosen People through Jesus - 2:4-10

III. INSTRUCTIONS FOR EXEMPLARY LIVING IN SOCIETY'S STRUCTURES - 2:11-3:12

A. Live Good Lives among the Pagans - 2:11-12

B. Submit to the Governing Authorities - 2:13-17

C. Slaves, Submit to Your Masters - 2:18-25

1. Submit Even to Harsh Masters - 2:18-20

2. Follow the Example of Christ - 2:21-25

D. Wives, Submit to Your Husbands - 3:1-6

E. Husbands, Be Considerate - 3:7

F. General Instructions for All - 3:8-12

IV. ENCOURAGEMENT TO THOSE WHO SUFFER FOR DOING GOOD - 3:13-4:11

A. Do Not Be Frightened - 3:13-17

B. Christ Also Suffered - And Was Exalted - 3:18-22

C. Live for the Will of God - 4:1-6

D. Love and Serve Each Other - 4:7-11

V. MORE EXHORTATIONS TO BE STEADFAST IN THE FACE OF SUFFERING - 4:12-5:11

A. Rejoice When You Suffer for Christ - 4:12-19

B. Show Humility in Your Relationships, Especially You Who Shepherd - 5:1-5

C. A Summarizing Call to Suffer for Christ - 5:6-11

VI. CONCLUDING REMARKS - 5:12-14

-College Press New Testament Commentary: with the NIV