1 Peter 5 - Expositor's Greek Testament vs Calvin John

1 Peter 5

1 Peter 5:1

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

1 Peter 5:2

1 Peter 5:2. The command laid upon St. Peter, shepherd my sheep (John 21:19) became the charge delivered to succeeding elders (v. Acts 20:28) and a familiar description of the Christian pastor (e.g., 1 Corinthians 9:7) who must copy the good Shepherd who obeyed where His predecessors fell short (Ezekiel 34).—τὸ ἐν ὑμῖν ποίνιον τοῦ θεοῦ. Christendom is God’s flock among you—not yours but God’s.—ἀναγκαστῶς. As a matter of constraint contrasted with ἑκουσίως, willingly—not as pressed men but as volunteers. In times of persecution lukewarm elders might well regret their prominence; hence the need for the aphorism if any aspire to oversight he desireth a noble work (1 Timothy 3:1). So of gifts of money St. Paul requires that they be μὴ ἐξ ἀνάγκης (2 Corinthians 9:7). It is possible that St. Paul’s words, ἀνάγκη μοι ἐπικεῖται (1 Corinthians 9:16) had been wrested.—αἰσχροκερδῶς. If the work be voluntarily undertaken, the worker has a reward according to St. Paul (1 Corinthians 9:16 f.). Base gainers are those who wish to make gain whence they ought not (Aristotle, Nic. Eth., ver 1, 43).—προθύμως. The adverb occurs in 2 Chronicles 29:34, LXX, where the Levites eagerly purified themselves; Heb. the Levites upright of heart to … The verb προθυμεῖν is used in Chron. to render נדב offer freewill offerings.

1 Peter 5:3. Application of the saying, the reputed rulers of the nations lord it (κατακυριεύουσιν) over them … not so among you; but whosoever would be great among you he shall be your servant … for the Son of Man came … to serve (Mark 10:42 f.).—τῶν κλήρων, the lots, i.e., the portions of the new Israel who fall to your care as Israel fell to that of Jehovah (Deuteronomy 9:29, οὗτοι λαός σου καὶ κλῆρός σου). The meaning is determined by the corresponding τοῦ ποιμνίου. and supported by the use of προσεκληρώθησαν were made an additional portion in Acts 17:4. So it is said of God’s servant that He κληρονομήσει πολλούς. (Isaiah 13:12). The Vulgate has dominantes in cleris, and Oecumenius following the usage of his time explains the phrase likewise as equivalent to τὸ ἱερὸν σύστημα, i.e., the inferior clergy.—τύποι γεινόμενοι, i.e., as servants according to Mark l.c.; cf. 1 Thessalonians 1:7; 1 Timothy 4:12.

1 Peter 5:3

1 Peter 5:4

1 Peter 5:4. φανερωθέντος τοῦ ἀρχιποίμενος, at the manifestation of the chief Shepherd, i.e., Christ, ἀρχιποίμην is the equivalent of ὁ ποίμην ὁ μέγας of Hebrews 13:20, being formed on them analogy of ἀρχιερεύς = בהן הגדל; else it occurs only as Symmachus’ rendering of נקד (LXX, νωκηδ) in 2 Kings 3:4 and in a papyrus. Cf. appeal to Jehovah, ὁ ποιμαίνων τὸν Ἰσραὴλ … ἐμφάνηθι of Psalm 80:1—τὸν … στέφανον = the crown of life which He promised (Jam 1:12). The metaphor is probably derived from the wreath of fading flowers presented to the victor in the games (cf. ἀμαράντινον); but it may also be due to the conception of the future age as a banquet, at which the guests were crowned with garlands (Sap. 1 Peter 2:8, στεψώμεθα ῥόδων κάλυξιν πρὶν ἢ μαρανθῆναι). See on 1 Peter 1:4.

1 Peter 5:5

1 Peter 5:5. νεώτεροι, the younger members of each Church were perhaps more or less formally banded together on the model of the σύνοδοι τῶν νέων, which are mentioned in inscriptions as existing distinct from the Ephebi in Greek cities, especially in Asia Minor (Ziebarth Die Griechische Vereine, 111–115). Compare the modern Guilds and Associations of Young Men. In 1 Timothy 4:1, these natural divisions of elders and youngers are also recognised.—πάντες δὲ … Elders must serve; youngers submit. May all be lowly-minded towards one another—there is no need to add detailed commands.—ἐγκομβώσασθε is explained by Oecumenius as ἐνειλήσασθε περιβάλεσθε (wrap yourselves in, put round you), so the command corresponds to ἐνδύσασθε … ταπεινοφροσύνην of Colossians 3:12. But the choice of this unique word must have some justification in associations which can only be reconstructed by conjecture. The lexicographers (Hesychius, Sindas, etc.) give κόμβος κόσυμβος and ἐγκόμβωμα as synonyms. Pollux explains ἐγκομβ. as the apron worn by slaves to protect their tunic; so Longus, Pastoralia, ii. 35 f., in “casting his apron, naked he started to run like a fawn”. Photius (Epistle 156) takes George Metropolitan of Nicomedia to task for his suggestion that it was a barbarous word: “You ought to have remembered Epicharmus and Apollodoru … the former uses it frequently and the latter in the ‘Runaway’ (a comedy) says τὴν ἐπωμίαν πτύξασα διπλῆν ἄνωθεν ἀνεκομβωσάμην.” But the LXX of Isaiah 3:18 has τοὺς κοσύμβους = front-bands and Symmachus τὰ ἐγκομβώματα in Isaiah 3:20 for bands or sashes. Peter is therefore probably indebted again to this passage and says gird yourselves with the humility which is the proper ornament of women. If the word be taken in this sense a reference to John 13:4 ff., Taking a napkin He girded Himself, may be reasonably assumed—θεὸς … χάριν = Proverbs 3:34, LXX (θεός being put for κύριος, which to a Christian reader meant Christ); the Hebrew text gives scoffers he scoffs at but to the humble he shows favour. The same quotation is employed in similar context by St. James (1 Peter 4:6); the devil (see below) is the typical scoffer.

1 Peter 5:6

1 Peter 5:6. ταπεινώθητε οὖν echoes the exhortation and its accompanied scripture in 1 Peter 5:5—obey in order that the promise (Luke 14:11) may be fulfilled for you, he that humbleth himself shall be exalted (sc. by God). So too St. James, subject yourselves therefore to God (1 Peter 4:7).—τὴν κραταιὰν χεῖρα. God’s mighty hand is a common O.T. expression; see Exodus 3:19, etc. for connexion with deliverance and especially Ezekiel 20:33 f., ἐν χειρὶ κραταιᾷ καὶ … ἐν θυμῷ κεχυμένῳ βασιλεύσω ἐφʼ ὑμᾶς.

1 Peter 5:7

1 Peter 5:7. τὴν μέριμναν … αὐτὸν comes from Psalm 55:12, ἐπίριψον ἐπὶ Κύριον τὴν μέριμνάν σου, which is the source of part of the Sermon on the Mount (Matthew 6:25 ff.).—ὅτι … ὑμῶν substituted for καὶ αὐτός σε διαθρέψει of Ps. l.c. in accordance with Jesus’ amplification and application of the metaphor. God cares for His flock as the hireling shepherd does not (οὐ μέλει αὐτῷ περὶ τῶν προβάτων, John 10:13).

1 Peter 5:8

1 Peter 5:8. νήψατε γρηγορήσατε, cf. 1 Peter 1:13, 1 Peter 4:7. So St. Paul, γρηγορῶμεν καὶ νήφωμεν … ἡμέρας ὄντες νήφωμεν (1 Thessalonians 5:6; 1 Thessalonians 5:8) drawing upon the common source in the Parables of the Householder and Burglar, etc. (Matthew 24:42 ff.) which set forth the sudden coming of the Kingdom.—ὁ ἀντίδικος ὑμῶν διάβολος, your adversary, Satan—ἀ. (properly adversary in law suit) is used in the general sense of enemy in LXX. Of the description of Satan, as a roaring lion comes from Psalm 22:14, ὡς λέων ὁ ἁρπάζων καὶ ὠρυόμενος; walketh from Job 1:7, where Satan (ὁ διάβολος LXX, Σατάν, Aq.) περιελθὼν τὴν γῆν καὶ ἐμπεριπατήσας τὴν ὑπʼ οὐρανὸν πάρειμι; seeking to devour identifies him with Hades the lord of death; cf. Proverbs 1:12, where the wicked say of the righteous man, καταπίωμεν αὐτὸν ὥσπερ ᾅδης ζῶντα. The present sufferings of the Christians are his handiwork as much as the sufferings of Jesus (1 Corinthians 2:6; 1 Corinthians 2:8) and of Job.

1 Peter 5:9

1 Peter 5:9. ᾧ ἀντίστητε. St. James adds the same exhortation to his quotation of Prov. The connexion is not obvious but is perhaps due to the traditional exposition of לץ = ὑπερηφάνοις as referring to the Devil and his children. As God ranges Himself against scoffers, so must Christians resist the Devil who is working with their slanderous tempers. Oecumenius and Cramer’s Catena both appeal to an extract from Justin’s book against Marcion (?) which is preserved in Irenæsus and quoted by Eusebius. The main point of the passage is that before Christ came the devil did not dare to blaspheme against God, for the prophecies of his punishment were enigmatic; but Christ proclaimed it plainly and so he lost all hope and goes about eager to drag down all to his own destruction.—στερεοὶ τῇ πίστει, rock like in your faith, abbreviation of ἐπιμένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι, Colossians 1:23; cf. τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως, Colossians 2:5 and Acts 16:5, αἱ … ἐκκλησίαι ἐστερεοῦντο τῇ πιστει. The metaphorical use of στ. in a good sense is not common. Peter perhaps thinks of the στερεὰ πέτρα (צור) of Isaiah 51:1 and warns them against his own failing.—εἰδότες … ἐπιτελεῖσθαι. The rendering (first suggested by Hoffmann) knowing how to pay (that you are paying) the same tax of sufferings as the brotherhood in the world is paying seems preferable to the common knowing that the same kinds of sufferings are being accomplished for (by) … it assumes the proper idiomatic force of ἐπιτελεῖσθαι and accounts for τὰ αὐτά (sc. τέλη) followed by the genitive. Xenophon who is a good authority for Common Greek uses ἐ. thus twice:—Mem. iv. 8. 8, “but if I shall live longer perhaps it will be necessary to pay the penalties of old age (τὰ τοῦ γήρως ἐπιτελεῖσθαι) and to see and hear worse …” Apol, 33 nor did he turn effeminate at death but cheerfully welcomed it and paid the penalty (ἐπετελέσατο). For the dative with τὰ αὐτά. same as, cf. 1 Corinthians 11:5, ἓν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ.

1 Peter 5:10

1 Peter 5:10. Your adversary assails you, but God has called you to His eternal glory; first for a little you must suffer, His grace will supply all your needs. 1 Peter 5:9 is practically a parenthesis; ὁ θεός stands over against ὁ ἀντίδικος (1 Peter 5:8) as δέ shows.—ὁ καλέσας, for the promise of sustenance implied in the calling; cf. 1 Thessalonians 5:23 f.; 1 Corinthians 1:8 f.—ἐν Χριστῷ goes with ὁ … δόξαν; God called them in Christ and only as they are in Christ can they enter the glory; cf. 2 Corinthians 5:17-19, εἴ τις ἐν Χριστῷ καινὴ κτίσις … θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ.—ὀλίλον παθόντας, after you have suffered for a little while. The same contrast between temporary affliction and the eternal glory is drawn by St. Paul in 2 Corinthians 4:17, τὸ παραυτίκα ἐλαφρὸν τῆς θλίψεω … αἰώνιον βάρος δόξης κατεργάζεται, where in addition to the antithesis between eternal glory and temporary suffering the weight of glory (play on meanings of root יקר) is opposed to the lightness of tribulation.—αὐτός has the force of πιστὸς ὁ καλῶν (1 Thessalonians 5:24).—καταρτίσει, shall perfect. When Simon and Andrew were called to leave their fishing and become fishers of men James and John were themselves also in a boat mending—κατατίζοντας—their nets (Mark 1:16-19). The process was equally necessary in their new fishing and the word was naturally applied to the mending of the Churches or individual Christians who by their good behaviour must catch men (see e.g., 1 Corinthians 1:10). Only God can fully achieve this mending of all shortcomings; cf. Hebrews 13:21.—στηρίξει, shall confirm; cf. 2 Thessalonians 2:17, etc.; when the Kingdom of Heaven was stormed the stormers needed confirmation (Acts 18:23). This was the peculiar work assigned to St. Peter—thou having converted confirm—στήρισον—the brethren (Luke 22:32).—σθενώσει is only apparently unique, being equivalent to ἐνισχύσει or δυναμώσει (Hesychius) cf. Colossians 1:11, ἐν πάσῃ δυνάμει δυναμώμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ and Hebrews 11:34, ἐδυναμώθησαν ἀπὸ ἀσθενείας (parallel to ὀλίγον παθ. above).

1 Peter 5:11

1 Peter 5:11. Liturgical formula, adapted in 1 Peter 4:11 (ἐστιν), which occurs in 1 Timothy 6:16; Judges 1:25; Revelation 1:6; Revelation 5:13.

1 Peter 5:12

1 Peter 5:12-14. Postscript in St. Peter’s own handwriting, like Galatians 6:11-18 (ἴδετε πηλίκοις ὑμῖν γράμμασιν ἔγραψα τῇ ἐμεῇ χειρί); 2 Thessalonians 3:17 f. (ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου).—διὰ Σιλουανοῦ, by the hand of my scribe S.; so Ignatius writes διὰ Βύρρου to the Philadelphians (11:2) and the Smyrnaeans (12:1), but wishes to keep him with himself (Ephesians 2:1). That S. was also the bearer of the Epistle is indicated by the recommendation which follows. There does not seem to be any good reason for refusing to identify this S. with the companion of St. Paul and Timothy who wrote with them to the Church of Thessalonica and preached with them at Corinth (2 Corinthians 1:19).—τοῦ πιστοῦ ἀδελφοῦ ὡς λογίζομαι. One main object of the postscript is to supply S. with a brief commendation. He is presumably the appointed messenger who will supplement the letter with detailed application of its general teaching and information about the affairs of the writer. So St. Paul’s Encyclical ends with that ye may know my circumstances how I fare Tychicus the beloved brother and faithful minister in the Lord shall make known all things to you (Ephesians 6:21 f.). S. was known probably to some of the Churches as St. Paul’s companion: in case he was unknown to any, St. Peter adds his own certificate. For this use of λογίζομαι compare 1 Corinthians 4:1, οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος; 2 Corinthians 11:5, λογίζομαι γὰρ μηδὲν ὑστερηκέναι τῶν ὑπερλίαν ἀποστόλων.—παρακαλῶν … θεοῦ, motive and subject of the Epistle. St. Peter Wrote exhorting as he said I exhort you (1 Peter 2:11, 1 Peter 5:1) and the general content of his exhortation may be given by the subordinate clause which follows: “That you stand in the grace, which I bear witness is truly God’s grace”. The acquired sense of the verb comfort (LXX for נחם) is not directly contemplated. The Epistle is a λόγος παρακλήσεως in the sense of ὁ παρακαλῶν ἐν τῇ παρακλήσει, Romans 12:8.—ἐπιμαρτυρῶν, testifying to … not … in addition. The verb does not occur elsewhere in O.T. (LXX has ἐπιμαρτύρομαι) or N.T.; but Hebrews 2:4 has the compound συνεπιμαρτυροῦντος τοῦ θεοῦ.—ταύτην … θεοῦ, that this is true grace of God, i.e., the grace—in the widest sense of the word which is theirs (1 Peter 1:10) which God gives to the humble (1 Peter 5:5). St. Peter was witness of the sufferings of Christ which they now share; he witnesses from his experience that the grace which they possess is truly God’s grace, though sufferings are a passing incident of their sojourn nere.—εἰς ἣν στῆτε, paraenetic summary of τὴν προσαγωγὴν ἐσχήκαμεν εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν (Romans 5:2), from which the easier reading ἐστήκατε is derived.—ἡ … συνεκλεκτή. As the co-elder exhorts the elders so the co-elect (woman) greets the elect sojourners (1 Peter 1:1). The early addition of Church represents the natural interpretation of the word, which indeed expresses the latent significance of ἐκ-κλησία, the called out, compare St. Paul’s use of ἡ ἐκλογή in Romans 11:7. In 1 Peter 5:1 ff. Peter addresses bodies rather than individuals and in 1 Peter 5:9 he uses a collective term embracing the whole of Christendom. Accordingly the woman in question is naturally taken to mean the Church—and not any individual (see on Μᾶρκος). Compare the woman of Revelation 12:1 f. who is Israel—a fragment which presupposes the mystical interpretation of Canticles (see Song of Solomon 6:10) and generally the conception of Israel as the bride of Jehovah, which St. Paul appropriated, as complement of the Parables of the Marriage Feast, etc., and applied to the Church in Corinth (2 Corinthians 11:2). So in Hermas’ Visions the Church appears as a woman, ἐν Βαβυλῶνι, in Rome, according to the Apocalyptic Code, the use of which was not merely a safeguard but also a password. Compare Revelation 17:5, on the forehead of the woman was written a mystery, “Babylon the great”, Revelation 14:8, Revelation 16:19, Revelation 18:2; Apoc. Baruch, xi. 1 So Papias reports a tradition (“they say”) that Peter composed his first Epistle in Rome itself and signifies this by calling the city allegorically Babylon. The point of the allegory is that Rome was becoming the oppressor of the new (andold) Israel, not that it was the centre of the world (Oec.). Literal interpretations (i.) Babylon, (ii.) Babylon in Egypt are modern.—Μᾶρκος ὁ υἱός μου. Oecumenius interprets son of spiritual relationship and adds noting that some have dared to say that M. was the fleshly son of St. Peter on the strength of the narrative of Acts 12 where 2 Peter is represented as rushing to the house of the mother of John M. as if he were returning to his own house and lawful spouse. So Bengel, “Cöelecta sic coniugem suam appellare videtur; cf. 1 Peter 3:7, Erat enim soror; 1 Corinthians 9:5, Et congruit mentio filii Marci”. But granting that Petronilla (?) was missionary and martyr and that Peter may well have had a son—though Christian tradition is silent with regard to him—what have they to do sending greetings to the Churches of Asia Minor in this Encyclical?

[155]. 2 Peter

1 Peter 5:13

1 Peter 5:14

1 Peter 5:14. φιλήματι ἀγάπης. So St. Paul concludes 1 Thess. with greet all the brethren with an holy kiss (1 Thessalonians 5:26; cf. 1 Corinthians 16:20; 2 Corinthians 13:12; Romans 16:16). “Hence,” says Origen, “the custom was handed down to the Churches that after prayers (so Justin Apol., i. 65) the brethren should welcome one another with a kiss.” Chrysostom (on Rom. l.c.) calls it “the peace by which the Apostle expels all disturbing thought and beginning of smallmindedness … this kiss softens and levels”. But the practice was obviously liable to abuse as Clement of Alexandria shows, “love is judged not in a kiss but in good will. Some do nothing but fill the the Churches with noise of kissing … There is another—an impure—kiss full of venom pretending to holiness” (Paed., iii. 301 P.). Therefore it was regulated (Apost. Const., ii. 57, 12, men kiss men only) and gradually dwindled.—εἰρήνη. The simple Hebrew salutation is proper to Peter’s autograph postscript and links it with the beginning.—τοῖς ἐν Χριστῷ, cf. 1 Peter 3:16, 1 Peter 5:10, and the saying, Thus have I spoken to you that in me ye might have peace: in the world ye have tribulation but be of good cheer I have conquered the world (John 16:33).

1 Peter 5

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.

1The 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.



(53) The most obvious meaning is, that Peter had been an eye-witness of Christ’s sufferings. So the word “witness” is taken by Grotius, Macknight, Doddridge, and Scott. — Ed.



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.



(54) The Vulgate, called here and elsewhere, “the old interpreter,” seems to be the most correct, as viewed by most critics. The same form of words is found in the first verse, “The elders who are among you. ” — Ed.

(55) By far the most approved reading is “of God.” — Ed.



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.



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.



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?



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.



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

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



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

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

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



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

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

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

“Look to the saints, has any one of them suffered such a thing?”

— Job 5:1.

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

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

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



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

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

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

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

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

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



(56) We read in 1Pe 4:10, of “the manifold grace of God,” which may be viewed as explanatory of “the God of all grace.” — Ed.

(57) It seems that the preponderance as to readings is in favor of this construction, for Griesbach has introduced into his text these three words as nouns, στηρίξει, σθενώσει, θεμελιώσει, but it is a harsh construction. The probability is, that this reading has been introduced because of the sense, as it was not seen how these words could come after “make perfect.” But the order is according to the usual style of the prophets, examples of which are also found in the New Testament: the ultimate object is mentioned first, and then what leads to it. The writer, as it were, retrogrades instead of going forward. See on this subject the preface to the third volume of Calvin’s Commentaries on Jeremiah.

Divested of this peculiarity, the words would run thus: “may he establish, strengthen, confirm, perfect you;” that is, to give the words more literally, “may he put you on a solid foundation, render you strong, render you firm, make you perfect.” — Ed.



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



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

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



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

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

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

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



Of the kiss of love we have spoken elsewhere. Now he bids this to be the kiss of love, (58) so that the sincerity of the heart might correspond with the external act.

END OF THE FIRST EPISTLE OF PETER

(58) See a Note in the Epistle to the Romans, p. 547. — Ed.