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1Pe_5:4. Assurance of the future reward for the faithful fulfilment of the exhortation just given.
καί ] simply connects the result with the exhortation (cf. Winer, p. 406 [E. T. 542]), and is not to be taken αἰτιολογικῶς for ἵνα .
φανερωθέντος τοῦ ἀρχιποιμένος ] With φανερ . cf. Col_3:4; 1Jn_2:28; Christ is here termed ἀρχιποιμήν ( ἅπ . λεγ ., chap. 1Pe_2:25 : ὁ ποιμήν ; Heb_13:20 : ὁ ποιμὴν ὁ μεγάς ) as He “to whom the elders, with the flock they tend, are subject” (Hofmann).
κομιεῖσθε (cf. chap. 1Pe_1:9) τὸν ἀμαράντινον τῆς δόξης στέφανον ] The greater number of commentators consider ἀμαράντινος as equal to ἀμάραντος in chap. 1Pe_1:4; but the direct derivation of the word from μαραίνεσθαι is hardly to be justified. It comes rather from the substantive ἀμάραντος , and therefore means, as Beza explains: ex amaranto videlicet, cujus floris (inquit Plinius) summa natura in nomine est, sic appellato quoniam non marcescit. Accordingly the figure present to the mind of the apostle was an amaranthine wreath; thus also Schott.[271] It is at least uncertain whether ΣΤΈΦΑΝΟς here (as frequently in the writings of Paul) is thought of as a wreath of victory (thus the greater number of commentators), since among the Jews, also, wreaths of flowers and leaves were in use as tokens of honour and rejoicing (cf. Winer’s bibl. Realwörterbuch, s.v. Kränze).
τῆς δόξης is the genitive of apposition; cf. 2Ti_4:8; Jam_1:12; Rev_2:10 : the ΔΌΞΑ is the unfading crown which they shall obtain.
[271] Perhaps, however, Hofmann may be right when he supposes that ἀμαράντινος stands in the same relation to ἀμάραντος as ἀληθινός to ἀληθής and ὑγιεινός to ὑγιής , and that accordingly the word should be written ἀμαραντινός .