Church elders are to be sincere, understanding and hard-working in looking after the church that God has placed in their care. They are to be shepherds who care for the flock because they are interested in the flock’s welfare, not because they want to make money (5:1-2). They must not use their authority to force people, but rather show by example how Christians should act. They must remember that they themselves are answerable to the Chief Shepherd, Jesus Christ, who will one day return and review their work (3-4).
Christian relationships should be characterized by a spirit of willing submission. This applies not just to the attitude of younger people to older people, but to attitudes in general. All Christians should submit to each other. God opposes the proud but helps the humble (5-6). God cares for his people, and they should confide in him. At the same time they must be careful how they live, for Satan will try to use any opportunity to make their lives useless for God (7-8). They must resist Satan, knowing that Christians everywhere suffer from his attacks. Yet God uses his people’s sufferings to strengthen and perfect them, with the goal that they share Christ’s glory (9-11).
Peter has used Silas to write this brief letter of encouragement. The church in Rome (figuratively referred to as Babylon, symbol of the world in its organized opposition to God) joins with Peter, Silas and Mark in sending greetings. The Christians who receive the letter should greet each other, and so encourage each other in love (12-14).
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.
1Pe 5:1. The elders-I exhort,- St. Peter's mode of address here, saying, I exhort, or entreat, who am also a fellow-elder, (παραχαλω, ο συμπρεσβυτερος, ) is quite different from the high tone of the Pope, who, under pretence of being St. Peter's successor and head of the church, commands with sovereign authority, like a lord, and not a fellow-elder, which all the apostles were with other elders, though every elder was not an apostle.
1Pe 5:2. Feed the flock of God, &c.- Every bishop and pastor was to feed his own flock; that is, the particular church of which he had the care; there he was to lead the Christian people by his example, doctrines, and admonitions. This precept is similar to that which our Lord gave to St. Peter himself, Joh 21:15; Joh 21:25. What we render, Taking the oversight thereof, is, literally, Discharging the episcopal office, or, the duty of a bishop;- 'Επισκοπουντες ; which some understand as denoting the work and office of the elders. See the passages in the margin. Upon the words, Not by constraint, Dr. Doddridge observes, "It is true, that in the primitive church some were, almost against their will, forced into theepiscopal office by dint of importunity: and one would hope it was not an affected modesty with which they declined the office; especially as it was then attended with no temporal emoluments, but exposed them to distinguished labours and sufferings. It is difficult to see how anycould, in the strictest sense, be constrained; but, perhaps, the apostle saw some good men too unwilling to accept the office when the churches chose them to it, and when inspired teachers urged it upon them: and though little gain could have been made of it, and the temptation to lord it over God's heritage was not so great as when ecclesiastical persons were invested with civil power; (in which most of the honour and influence of their ecclesiastical character, as such, has been generally lost,) yet, foreseeing what would happen in the church, and observing perhaps some discoveries of such a temper beginning to prevail, the caution was exceedingly just, proper, and important."
1Pe 5:3. Over God's heritage,- There is nothing for God's in the original; the word κληροι, seems here to denote those distinct congregations of Christians, which fell to the lot, as it were, of different pastors; alluding to the division of Canaan by lots. Comp. Deu 4:20; Deu 9:29. They are called in the next sentence, the flock. Dr. Heylin renders it, Lords over them who are allotted to you: for all Christians are the Lord's portion, and the lot of his inheritance. It has been well observed, that the church of Rome could not well have acted more directly contrary to the injunction of St. Peter, if she had studied to disobey it, and to form herself upon a rule that should be the reverse of this. For, what can be called, Lording it over God's heritage, if the requiring a blind and implicit faith from all her members be not so? Or, the commanding men to lay aside their reason and understanding, in order to become good Christians? This is to lord it over the disciples of Christ in a most tyrannical manner; and most daringly to disobey the command of him, whom they style, "Prince of the apostles, and Head of their Church." Erasmus has observed, "That by the κληροι, clergy, here, we are not to understand the priests and deacons, but the flock;-the Christians over whom the bishop was set; and this precept of the apostle (says he,) ought to be written up in the halls of bishops, even in gold letters, Feed the flock of God. Do not oppress it; do not fleece it; and feed it, not by constraint, or as bound to it by virtue of your office; but out of sincere affection, like the fathers of the church: not for filthy lucre's sake;-as if St. Peter had foreseen the plagues which would arise to the church from hence: lastly, not aslording it, but feed it by your good example; conquer it by your good actions. Go before the people in all the virtues of the Christian life; and even in suffering persecution for the sake of your religion. Kings may rule over the unwilling, but Christian bishops over none but the willing; and nothing can recommend their instructions more than a good example."
1Pe 5:4. A crown of glory that fadeth not away.- See ch. 1Pe 1:4. The ancients used to wear beautiful crowns, or crowns of glory, in times of festivity and joy; and the Greeks used to bestow crowns, made of the leaves of parsley or olive, laurel or bay, upon such as conquered in their games. The glory of such crowns was short-lived, and they soon withered away; the crowns of glory which Christ will bestow upon the faithful shall be incorruptible. But St. Peter is here thought to allude more particularly to the crowns made of the flowers of the amaranth, which Pliny says had that name, because it withered not away. Galen is very particular in describing it; and observes, that when it was cropped, it was preserved, and, when all the flowers failed, it being watered revived again; and, he says, they used to gather it, and dry it in a gentle heat in a furnace; and then kept it, to make crowns of it in the winter; and that it did not lose its colour or its beauty.
1Pe 5:5. Ye younger,- The word Νεωτεροι is used by our Saviour for inferiors, or those who were to be subject; Luk 22:25-26. It seems here to mean the body of the people. See 1Co 16:15-16. Heb 13:17. The word εγκομβωσασθε, rendered be clothed, signifies properly, "To clothe with an outer ornamental garment, tied closely upon one with knots;" and refers to the dress of girls and shepherds. So that St. Peter implies by this word, that the humility of Christians, which is one of the most ornamental graces of their profession, should constantly appear in all their conversation, so as to strike the eye of every beholder; and that this amiable grace should be so closely connected with their persons, that no occurrence, temptation, or calamity, should be able to strip them of it. See Parkhurst on the word Εγκομβοομαι .
1Pe 5:6. Under the mighty hand of God,- "Under all the dispensations of divine providence, even though wicked men should be made the instruments of effecting its purposes." Perhaps by this expression, the apostle might intend to remind them, that the hand of a righteous Providence was concerned in those events which were owing to the wickedness of men: so far concerned as to over-rule them, and render them instrumental and subservient to the accomplishment of his own designs. This is strongly intimated, Isa 10:5. Psa 17:14 and in many parallel places.
1Pe 5:7. Casting all your care, &c.- Your anxious care or solicitude. See on Mat 6:25.
1Pe 5:8. Be sober, be vigilant, &c.- They were not so to cast all their care upon God, as to be off their guard, or to indulge in any vice; they were to watch, like soldiers encamped near an enemy, lest they should be suddenly surprized. Sobriety at such a time conduces much to watchfulness and safety; whereas drunkards are apt to fall asleep, or to be secure, and off their guard; beasts of prey go about in the night, and creatures which are off their guard are in danger of being taken by them. The devil, the grand adversary of Christians, is compared to a roaring lion, going after his prey. Naturalists have observed, that a lion roars when he is roused by hunger; for then he is most fierce, and most eagerly seeks for prey. Many commentators suppose, that the sacred writer designed hereby to denote the fierce and terrible attacks which the persecuting Jews, instigated by Satan, made upon the Christians. They were like the grand adversary and destroyer, and raged, because their time was short; Rev 12:12. The expression of walking about, is perhaps in allusion to what is said of Satan, Job 1:7; Job 2:2. The word καταπινω, rendered devour, originally signified to drink down; but it is used by some of the best Greek authors for swallowing solids, as well as liquids: it strongly represents the insatiable rage of the enemy of our salvation. Some have observed, that St. Peter might well give such a caution as this, having himselfreceived such veryparticular and express warning from Christ his Master, and so shamefully fallen immediately after, for want of the watchfulness which he here recommends. See Parkhurst on the word Καταπινω .
1Pe 5:9. Whom resist, stedfast in the faith,- See Eph 4:27; Eph 6:10; Eph 6:24 and Jam 4:7. The word επιτελεισθαι, rendered accomplished, signifies perfected, or brought to an end. It seems here to mean particularly, that the persecutions of the unbelieving Jews, stirred up by the devil, were every where carried to as great a length upon the Christians, as our Lord foretold they would be, before the destruction of Jerusalem. The argument contained in these words lies thus: "You are not the only persons that suffer for the sake of Christ, neither do you suffer more than others. The persecution is now carried on with asmuch fierceness, wherever there are any disciples of Jesus your Master. Do not therefore expect to escape while others suffer: murmur not that you are subject to the common lot of Christians in this hour of trial, neither come behind your brethren in patience and fortitude."
1Pe 5:10. But the God of all grace- That is, "The most merciful and gracious God." It is remarkable, that St. Paul has usually given God a title, according to the subject whereof he is treating. If he was treating of peace, then he was the God of peace; if of love, he was the God of love; if of grace, he was the God of grace. St. Peter has with like propriety styled him, the God of all grace, or favour; and the two favours which he particularly mentions are, the calling of these Gentiles to be Christians, and thereby raising them to the hope of eternal glory; and the delivering them from their present persecution: which deliverance they might expect would be shortly. They were to suffer for a little while, Heb 10:37. Wis 3:5. This life is short, compared with eternity; but they were to be delivered from their sufferings before death; for their enemies were to be destroyed speedily. Αυτος, he, or the same, is sometimes redundant; but here it seems to have a peculiar force and emphasis: "May he himself,-that same God of all favour, who hath called you to be Christians, fit, support, &c." The words here used, seem to be all taken from building; Καταρτισαι, fit you to each other; as stones are hewn, cut, or polished, to make them fit one another: 1Co 1:10. Στηριξαι, to support, and σθενωσαι, to strengthen, as magnificent buildings are, with well-adjusted pillars: Rom 16:25. Θεμελιωσαι, to lay the foundation, upon which the whole structure depends for its support and stability. In such apt words did St. Peter pray that these Christians might be established in their holy faith, and persevere to the end, that they might be saved!
1Pe 5:12. By Silvanus, a faithful brother,-(as I suppose,) &c.- This rendering has seemed to many like a questioning the fidelity of Silvanus. The Syriac has thus rendered the words; These few things (as I suppose, or reckon them) I have written unto you by Silvanus, a faithful brother. The word λογιζομαι, which we have translated I suppose, does not signify I conjecture, nor always imply suspicion, or doubting; but is used in the strongest manner to express the most full and firm persuasion of mind. See Rom 3:28; Rom 8:18. Amongst other significations of the word, says Parkhurst, it means to infer, to conclude, after stating the reasons on both sides, and as it were balancing the account; for in the prophane writers it is applied to arithmetical calculations: it signifies also to esteem; Rom 14:14. So that St. Peter might use this word, and not have the least suspicion of the fidelity of Silvanus; but, on the contrary, design thereby to intimate, that he was fully persuaded of his being a faithful Christian brother; one who would not corrupt or suppress this letter, but spread it diligently and faithfully among them; and one whose preaching they were to regard, as he would not pervert the gospel. Whether this was the Silvanus or Silas mentioned several times in the Acts as the companion of St. Paul, cannot certainly be determined. Instead of wherein ye stand, the Greek may be rendered more properly wherein ye have stood. The churches of Galatia were planted by St. Paul, and so very probably were all or most of the churches to which St. Peter wrote. If this Silvanus therefore was the companion of St. Paul, he would not only be a proper messenger to send by, as being well known among them, and perhaps assisting in their conversion; but it would greatly tend to confirm them in their holy faith, to find that St. Peter taught the same doctrine with St. Paul, or confirmed what the great apostle of the Gentiles had taught; testifying that it was the true gospel which they had already received. See 2Pe 2:15. The Judaizers would have taken shelter under the authority of St. Peter, and other apostles of the circumcision; Gal 2:6; Gal 2:21. 1Co 1:12 but when the Gentile Christians found that all the apostles harmonized; that St. Peter approved of the gospel preached by St. Paul; that he commended St. Paul's fellow-labourers, and even bore his testimony that the Christians in Asia Minor were right, though converted by the apostle of the Gentiles, and his assistants; it must have greatly established and strengthened them against all the attacks of the Judaizers: and with such a view St. Peter seems to have borne this testimony; intimating in a soft and gentle manner, that they had no occasion to add circumcision and the observation of the Jewish law, to the gospel of Christ. Surely then "St. Peter would not set himself up as the head of the Judaizing Christians in Galatia, or any where else; nor preach a gospel directly contrary to that of St. Paul, or behave as his most active, bitterest, and most dangerous enemy." The anti-revelationists, who have asserted such things, would do well to review their rash assertions, and consider how unreasonable and groundless these insinuations are. See Parkhurst on the word Λογιζομαι .
1Pe 5:13. The church-at Babylon,- See the Preface to this epistle. Bishop Cumberland and Mr. Cradock argue from hence, that probably St. Peter wrote from the neighbourhood of Babylon, and found many Jews remaining there ever since the Babylonish captivity, among whom he had preached the gospel with considerable success. "Upon comparing all the solutions together, (says Benson,) it seems most probable, that by Babylon we are to understand the ancient and most famous city of that name. It was in a manner the metropolis of the eastern dispersion of the Jews, and from thence the Jews in Asia Minor had been transplanted. St. Peter as an apostle of the circumcision, would be very likely, when he left Judea, to go amongst the Jews, and where he might find the greatest numbers: and finally, it is most natural to date a letter, or send salutations from a place by its real, and not by a figurative name." Instead of elected together with you, Doddridge reads, chosen with you; that is, to be the people of God, and to partake of the privileges of the gospel. Marcus was, very likely, converted to Christianity by St. Peter, and afterwards served him in the gospel, as a child serves his father; and therefore he calls him his son. See 1Ti 1:12. Perhaps Mark had travelled through Asia Minor, and might be known among those churches. Some suppose him to have been a different person from him who was the companion of Barnabas and Paul, and to have been the author of the gospel which bears his name. See the introductory note to the Gospel of St. Mark, and Act 12:12.
1Pe 5:14. Peace be with you all, &c.- St. Peter, in the introduction to this epistle, had addressed himself to the strangers in Pontus, Galatia, &c. and wished such of them as were Christians, or elect, grace and peace. He now in like manner concludes, and wishes peace unto such of them as were Christians, and continued faithful. As to the other strangers, particularly those who were not professing Christians, he did not directly write to them; for they would have paid but little, if any regard, to his letters or salutations.
Inferences drawn from 1Pe 5:10.-The apostle closes his divine doctrine and exhortations with prayer, which he addresses to the God of all grace, who hath called us unto his eternal glory by Christ Jesus. It is supplication with thanksgiving, prayer with praise. The matter or thing requested is expressed in divers brief words, Make you perfect, stablish, strengthen, settle you; which, though they be much of the same sense, yet are not superfluously multiplied; for they carry the great importance of the thing, and the earnest desire in asking it. The first, Perfect, implies more clearly than the rest, their enjoyment of that perfect love which casteth out all fear that hath torment. Stablish, has more express reference to both the inward lightness and inconstancy which is natural to us, the counterblasts of persecutions and temptations, and to outward oppositions; and imports the curing of the one, and support against the other. Strengthen, adverts to the growth of their graces, especially gaining of further measures of those graces wherein they are lowest. And settle, though it seems the same, and in substance is the same with the other word stablish, yet it adds somewhat to it very considerable; for it signifies to found or fix upon a sure foundation, and so indeed may have an aspect to Him who is the foundation and strength of believers, on whom they build by faith, even Jesus Christ, in whom alone we can have all, both complete victory over sin, and increase of grace, establishment of spirit, and power to persevere against all difficulties and assaults: He is that corner foundation-stone laid in Zion, that they who build upon him may not be ashamed. Isa 28:16. 1Pe 2:6.
All our endeavours and diligence in this will be vain, unless we look for our perfecting and establishing from that right hand, without which we can do nothing: thither the apostle moves his desires for his brethren, and so teaches them the same address for themselves, The God of all grace make you perfect.
The well-instructed Christian looks to Jesus, Heb 12:2 looks off from all opposition and difficulties; looks above them to Jesus, the Author and Finisher of the faith of every soul which perseveringly cleaves to him. Though thou art weak, he is strong: it is he that strengthens thee, and renews thy strength,-makes it fresh, and greater than ever before. The word יחליפו, which we render renew, signifies change; they shall have for their own, his strength; a childlike believer, and his strong Saviour, are too hard for all that rises against them. It is here fit, as in statues, to measure the man with the basis on which he stands; and there is no taking the right measure of a Christian but that way. He is the God of all grace. By reason of our many wants and great weakness, we had need to have a very full hand, and a very strong hand to go to, for supplies and support. And such we have indeed: our Father is the God of all grace, a Spring which cannot be drawn dry, no, nor so much as any whit diminished. By his Spirit within them, the faithful children of God are most powerfully sanctified; without which, indeed, no other thing could be of advantage to them in this. That divine fire kindled within them, is daily refining and sublimating them; that Spirit of Christ is conquering sin, and, by the mighty flame of his love, consuming the earth and dross that is in them; making their affections more spiritual and disengaged from all created delights: life from their Lord still flowing and causing them to grow, strengthening their faith, quickening their love, teaching the soul the ways of killing the strongest corruptions, and fortifying every grace; yea, in wonderful ways advancing the good of his children even by the harshest means, as afflictions and temptations.
And as he is the God of sanctifying grace in the beginning and growth of it, so also the God of supporting grace, that supervenient influence, without which the graces we possess would fail us in the time of greatest need. This is the immediate assisting power that bears up the soul under the hardest services, and backs it in the sharpest conflicts, communicating fresh auxiliary strength, when we and all the graces we have within, dwelling in us, is surcharged. Then he steps in, and opposes his strength to a prevailing and confident enemy, who is at the point of insulting and triumph. When temptations have almost made a breach, and are on the point of entering with full force and violence, he lets in so much present help on a sudden, as makes them give back and disappear. When the enemy comes in as a flood, the Spirit of the Lord lifts up a standard against him (Isa 59:19.); and no siege against the true believer, can be so close as to keep out this aid; for it comes from above. It is the will of God, that we have constant recourse to him for all that we want. He is so rich, and withal so liberal, that he delights that we seek and draw much from him; and it is by believing and praying that we do draw from him: were these plied, we should soon grow richer. But remember, all this grace, which we would receive from the God of all grace, must be from God in Christ. There it flows for us; thither we are directed. It was the Father's good pleasure, that in him should all fulness dwell (Col 1:19), and that for us, that we might know whither to go, and where to apply for it.
The state to which a Christian is called, is not a poor and sad estate, as the world judges; it is no less than glory, eternal glory, his eternal glory-Glory, true real glory. All that is here so named, is no more than a name, a shadow of glory; it cannot endure the balance, but is found too light; as was said of a great monarch, Daniel 5. Men are naturally desirous of glory, and gape after it; but they are naturally ignorant of the nature and place of it; they seek it where it is not, and, as Solomon says of riches, set their hearts on that which is not, Pro 23:5 has no subsistence nor reality. But the glory above is true real glory, and bears weight; and so bears aright the name of glory, which in the Hebrew [כבוד] signifies weight; and the apostle's expression seems to allude to that sense; speaking of this same glory to come, he calls it "a far more exceeding and eternal weight of glory," 2Co 4:17. It weighs down all labour and sufferings in the way, so far, that they are not once worth the speaking of in respect of it. It is the hyperbole, καθ υπερβολην εις υπερβολην ; other glory is over-spoken; but this glory, over glorious to be duly spoken, it exceeds and rises above all that can be spoken of it.
And it is eternal. Oh! that adds much! Men would have some more reason so to affect and pursue the glory of the present world, such as it is, if it were lasting, if it stayed with them when they have caught it, and they stayed with it to enjoy it. But how soon do they part! they pass away, and the glory passes away, both as smoke, as a vapour. Our life, and all the pomp and magnificence of those that have the greatest outward glory, and make the fairer shew, it is but a shew, a pageant, παραγει, which goes through the street, and is seen no more. But this has length of days with it, eternal glory. Oh! a thought of that swallows up all the grandeur of the world, and the noise of reckoning years and ages. Had one man continued from the creation to the end of the world, in the top of earthly dignity and glory, admired by all; yet, at the end, everlasting oblivion being the close, what nothing were it to eternal glory! But, alas! we cannot be brought to believe, and deeply take the impression of eternity; and that is our undoing.
REFLECTIONS.-1st, The apostle,
1. Exhorts the elders to a diligent discharge of their sacred trust. The elders which are among you I exhort, who also am an elder, put in trust with the same gospel, and a witness of the sufferings of Christ, bearing testimony to what I have seen, and ready to suffer with him and for him, and also a partaker of the glory that shall be revealed when the great Shepherd and Bishop of souls shall appear to reward his faithful ministers. In the view and expectation of which, feed the flock of God which is among you with fidelity, diligence, and zeal, preaching the sound doctrine, and maintaining the wholesome discipline of the gospel, considering the inestimable price which has been paid for the salvation of all who will yield to be saved by grace; taking the oversight thereof; watching over them with wisdom, and holy solicitude to promote their spiritual and eternal good; not by constraint, as compelled to do it against your inclinations, but willingly, delighting in your blessed office and employment; not for filthy lucre, as the motive to undertake the charge, but of a ready mind, free from every mercenary view, and influenced purely by zeal for the Redeemer, and love towards immortal souls; neither as being lords over God's heritage, and ruling with arrogance and haughtiness, as if you had dominion over men's consciences, but being ensamples to the flock, in all humility, meekness, and holy conversation. And then know, for your encouragement, that when the chief Shepherd shall appear, who hath appointed you to serve under him, ye shall receive a crown of glory that fadeth not away, the blessed reward of your fidelity. Note; (1.) The office of an elder or presbyter is a high and honourable employment, and calls for suitable zeal and faithfulness to discharge it aright. (2.) None should ever enter the ministry by constraint, at the solicitation of friends, or as bred to it for a maintenance, but as prompted by a desire to glorify God, and to be instrumental in the salvation of lost souls. (3.) They who would profit others by their preaching, must second it by their examples, else how can we think others will believe us, if it appear by our ill-conduct that we do not believe ourselves? (4.) The reward of faithful ministers shall be eminently glorious; they shall shine as stars in the firmament for ever and ever.
2. He addresses himself to the younger, and all private members of the church. Likewise, ye younger, submit yourselves unto the elder; be guided by their advice, and attend to their admonitions; yea, all of you be subject one to another, paying that deference and respect which is due to every one according to his station, age, rank, or office; and be clothed with humility, as a shining garb which gives beauty to the whole conversation, and adds a lustre to every other grace: for God resisteth the proud; that is the character which of all others God abhors, and he giveth grace to the humble, who are peculiarly his delight, and enriched by him abundantly, and in proportion prepared for his presence in glory. Humble yourselves therefore under the mighty hand of God, enduring meekly whatever afflictions he is pleased to send upon you, and submissive to those whom he hath set over you; that he may exalt you in due time, lifting you above all your tribulations, and bringing you to a throne at his right-hand: casting all your care upon him, whatever difficulties and trials you may be involved in; for he careth for you, and will in this case preserve your bodies and souls, give you a happy issue out of all your afflictions, and cause them to work together for your eternal felicity. Note; (1.) It is the wisdom of young men to pay deference and obedience to the advice and admonitions of their more aged and experienced friends. (2.) God is the enemy of the proud, as of Satan their chief; and in the unequal content with Omnipotence, they must needs be undone. (3.) Humility is our greatest ornament, and in God's sight of great price; and those who possess it, he delighteth to honour.-(4.) God's time must be expected; he will send us relief in due season, if we faint not. (5.) None ever cast their care upon God, and were confounded.
2nd, The apostle, in the view of the subtle enemy whom they had to contend against,
1. Admonishes them to be on their guard. Be sober, be vigilant, weaned from all inordinate attachment to present things, and watchful in the use of every divine ordinance against the wiles of the great deceiver; because your adversary the devil, ever waiting for your halting, as a roaring lion, fierce and cruel, walketh about, seeking whom he may devour; restless and indefatigable in his attempts to murder immortal souls, and maliciously endeavouring to terrify those whom he is not permitted to destroy. Note; We have a deadly foe to conflict with, powerful, wily, watchful, experienced in deceit; we need be ever on our guard against his snares.
2. The only way in which we can overcome, is here set before us. Whom resist, stedfast in the faith, lifting up this impenetrable shield against all the fiery darts of the wicked one, and encouraged by the examples and the victories of our suffering Fellow-Christians; knowing that the same afflictions are accomplished in your brethren that are in the world; they war against the same enemy, and are supported by the same Divine power. Note; (1.) The examples of others should be our encouragement. (2.) They who in faith resist the devil, will find the weakness of all his efforts; and that before this terrible shield he will be compelled to fly.
3. He offers up his fervent prayers on their behalf. But the God of all grace, the Fountain and Giver of it to all that believe, who hath called us unto his eternal glory by Christ Jesus, has invited us to partake of unutterable blessedness in his presence for ever through the redemption obtained by his dear Son-after that ye have suffered a while, make you by this means, under the influences of his Spirit, perfect in holiness, stablish you in the truth, strengthen your hearts with his grace, and settle you on the true foundation by the full assurance of faith and hope. To him be glory and dominion for ever and ever; be his name adored for all his past mercies and protection, and may we be enabled still to trust upon his care and love. Amen!
3rdly, He concludes,
1. With giving an account of his design in this epistle, and the person who was the bearer of it. By Silvanus, a faithful brother unto you (as I conclude from the most substantial grounds,) I have written briefly this short epistle, exhorting, and testifying, that this is the true grace of God wherein ye stand, in the doctrine and practice of which you have hitherto persevered, and I trust will continue even unto the end. Note; They who have begun well, must take care to stand fast in the same grace which they have experienced.
2. He presents the salutations of the church at Babylon, whence he seems to have written this epistle. The church that is at Babylon, elected together with you, called and invited to, and partakers of, the same glorious privileges and blessings as yourselves, through Jesus Christ, saluteth you in all Christian wishes of peace and prosperity; and so doth Marcus my son.
3. He exhorts them to fervent love among themselves. Greet ye one another with a kiss of charity, in token of your mutual, unfeigned affection.
4. He pronounces his parting benediction upon them. Peace be with you all that are in Christ Jesus, and every blessing, spiritual, temporal, and eternal, which is the happy portion of those that are perseveringly united to him their Living Head. May that portion, reader, be thine, and mine. Amen!
*.* The Reader is referred to the different Authors mentioned often already.
