Pulpit Commentary - 1 Peter 5:1

Pulpit Commentary - 1 Peter 5:1 - 5:14

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Pulpit Commentary - 1 Peter 5:1 - 5:14

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This Chapter Verse Commentaries:

5:1 - 5:14

Expositions

1Pe_5:1

The elders which are among you I exhort. The Vatican and Alexandrine Manuscripts omit the article, and insert "therefore" (the Sinaitic gives both), reading, "Elders, therefore, among you I exhort." The solemn thoughts of the last chapter, the coming judgment, the approach of persecution, the necessity of perseverance in well-doing, suggest the exhortation; hence the "therefore." The context shows that the apostle is using the word "elder" ( πρεσβύτερος , presbyter) in its official sense, though its original meaning was also in his thoughts, as appears by 1Pe_5:5. We first meet with the word in the Old Testament (Exo_3:16, Exo_3:18; Exo_24:9; Num_11:16; Jos_20:4, etc.). Used originally with reference to age, it soon became a designation of office. Very early in the history of the Christian Church we meet with the same title. It occurs first in Act_11:30. The Christians of Antioch make a collection for the poor saints at Jerusalem, and send their alms by the hand of Barnabas and Saul to the elders of the Jerusalem Church. We read several times of these elders in Acts xv. as associated with the apostles in the consideration of the great question of the circumcision of Gentile Christians; they joined with St. James in the official reception of St. Paul at his last visit to Jerusalem (Act_21:18). It appears, then, that the Christian presbyterate originated in the mother Church of Jerusalem. It was soon introduced into the daughter Churches; the apostles Paul and Barnabas ordained elders in every Church during the first missionary journey (Act_14:23); and the various notices scattered over the Acts of the Apostles and the Epistles imply the early establishment of the office throughout the Church. Who am also an elder ὁ συμπρεσβύτερος . St. Peter, though holding the very highest rank in the Church as an apostle of Christ, one of those who were to sit on twelve thrones judging the twelve tribes of Israel (Mat_19:28), claims no supremacy; he simply designates himself as a brother presbyter. So also St. John (2Jn_1:1; 3Jn_1:1). He exhorts the presbyters as a brother, and grounds his exhortation on community of office. The absence of any note of distinction between bishops and presbyters is, so far, an indication of the early date of this Epistle, as against Hilgenfeld and others. And a witness of the sufferings of Christ. This was his one distinction above those whom he addresses. Like St. John, he declared unto them that which he had heard, which he had seen with his eyes. He had seen the Lord bound and delivered into the hands of wicked men; probably he had watched his last sufferings among them which stood afar off. And also a partaker of the glory that shall be revealed. The thought of the sufferings of Christ leads on to the thought of the future glory. Perhaps St. Peter was also thinking of the Lord's promise to himself, "Whither I go, thou canst not follow me now; but thou shalt follow me afterwards" (Joh_13:36).

1Pe_5:2

Feed the flock of God which is among you; rather, tend, as a shepherd tends his flock. The verb ποιμάνατε is aorist, as if St. Peter wished to concentrate into one point of view all the labors of the ministerial life. He is echoing the word so solemnly addressed to himself by the risen Lord, "Feed my sheep ποίμαινε τὰ πρόβατά μου ." The word covers all the various duties of the pastoral office: "Pasce mente, pasce ore, pasce operc, pasce animi oratione, verbi exhortatione, exempli exhibitione" (St. Bernard, quoted by Alford). St. Peter lays stress upon the solemn fact that the flock belongs to God, not to the shepherds (comp. Act_20:28). Some understand the words rendered "which is among you τὸ ἐν ὑμῖν " as meaning" quantum in vobis est," "as far as lies in your power." Others as "that which is committed to you," or "that which is placed under your care." But the simple local meaning seems the best. Taking the oversight thereof. This word ἐπισκοποῦντες is not found in the Sinaitic and Vatican Manuscripts. Alford thinks that "it has, perhaps, been removed for ecclesiastical reasons, for fear πρεσβύτεροι should be supposed to be, as they really were, ἐπίσκοποι . It is in the Alexandrine and most other ancient manuscripts and versions, and there seems to be no sufficient reason for omitting it. It shows that when this Epistle was written, the words πρεσβύτερος and ἐπίσκοπος , presbyter and bishop, were still synonymous (comp. Act_20:17 and Act_20:28 in the Greek; also Tit_1:5 and Tit_1:7). Not by constraint, but willingly. The word ἀναγκαστῶς , by constraint, occurs only here. St. Paul says (1Co_9:16), "Necessity is laid upon me;" but that was an inward necessity, the constraining love of Christ. Bede, quoted by Alford, says, "Coacte pascit gregem, qui propter rerum temporalium penurium non habens unde vivat, idcirco praedicat evangelium ut de evangelio vivere possit." Some good manuscripts add, after "willingly," the words κατὰ Θεόν , "according to God," i.e. according to his will (comp. Rom_8:27). Not for filthy lucre. The adverb αἰσχροκερδῶς occurs only here. It would seem that, even in the apostolic age, there were sometimes such opportunities of gain (see Tit_1:11; 2Ti_3:6) as to be a temptation to enter the ministry for the sake of money. St. Peter uses a strong word in condemnation of such a motive. But of a ready mind. This adverb προθύμως occurs nowhere else in the New Testament; it has a stronger meaning than the preceding word ἑκουσίως , willingly; it implies zeal and enthusiasm.

1Pe_5:3

Neither as being lords over God's heritage; rather, as in the Revised Version, neither as lording it over the charge allotted to you. The κατά in the verb κατακυριέω is not only intensive, it implies something of scorn and tyranny or even of hostility, as also in καταδυναστεύω (Jas_2:6); comp. Mat_20:25. The literal rendering of the clause is, "lording it over the lots." The Authorized Version, following Beza, supplies τοῦ Θεοῦ , "God's heritage." But if this were the apostle's meaning, he would surely have used the singular, κλῆρος , "the lot or portion of God;" and it is very unlikely that he would have left the most important word to be supplied. Some commentators take κλῆροι in its modern sense, of the clergy, as if St. Peter was commanding the bishops not to tyrannize over the inferior clergy. But this view involves an anachronism; the word had not acquired this meaning in St. Peter's time. It is clearly best to understand it of the lots or portions assigned to individual presbyters. The word κλῆρος originally meant a "lot" (Mat_27:35; Act_1:26), then portions assigned by casting lots, as the possessions of the tribes of Israel (Jos_18:1-28 and Jos_19:1-51), then any portion or inheritance however obtained; thus in Deu_10:1-22 : 9 the Lord is said to be the Inheritance κλῆρος of the Levites. In later times the word was applied to the clergy, who were regarded as, in a special sense, the Lord's portion or inheritance, perhaps because God was pleased to take the tribe of Levi instead of the firstborn, saying, the Levites shall be mine (Num_3:12). But being ensamples to the flock; literally, becoming examples. They must imitate the great Example, the Lord Jesus, and, by gradual imitation of his blessed character, become examples themselves. Thus they will acquire a more salutary influence and a truer authority. "The life should command, and the tongue persuade" (Athanasius, quoted by Fronmuller).

1Pe_5:4

And when the chief Shepherd shall appear; rather, is manifested. The word rendered "chief Shepherd" ἀρχιποίμην occurs only here; it reminds us of the Lord's description of himself as "the good Shepherd," and of the "great Shepherd of the sheep" (Heb_13:20). Ye shall receive a crown of glory that fadeth not away. This is the true reward of the faithful presbyter, not power or filthy lucre. Literally, it is "the crown of glory," the promised glory, the glory of the Lord which he hath promised to his chosen. "The glory which thou gavest me, I have given them" (Joh_17:22). The crown is the glory; the genitive seems to be one of apposition. The Greek word here rendered "that fadeth not away" ἀμαράντινος is not exactly the same with that so rendered in 1Pe_1:4 ( ἀμάραντος ); taken literally, the words used here mean an amaranthine wreath—a wreath of amaranth flowers; the general meaning remains the same, "unfading." St. Peter is thinking, not of a kingly crown, but of the wreaths worn on festive occasions or bestowed on conquerors.

1Pe_5:5

Likewise, ye younger, submit yourselves unto the elder. Is St. Peter still using the last word in its official sense? or is he passing to its ordinary meaning? It seems impossible to answer the question with certainty. Some think that the word νεώτεροι , younger, had also acquired an official meaning, and that it is used here, and in Act_5:6 of assistant-ministers who were employed to help the presbyters and apostles. Others think that it had a meaning nearly equivalent to our "laity" as distinguished from the presbyters. But, on the whole, it seems more natural to suppose that the word "elder," when once used, led St. Peter on from one meaning to another, and that here he is simply speaking of the respect due to age. Yea, all of you be subject one to another. The word ὑποτασσόμενοι , rendered "be subject," is omitted in the most ancient manuscripts. If their reading is adopted, the dative, ἀλλήλοις , "one to another," may be taken either with the previous clause," Submit yourselves unto the elder; yea, all of you, to one another;" or with that which follows, "Be clothed with humility one towards another." And be clothed with humility. The word rendered "be clothed" ἐγκοβώσασθε occurs here only, and is a remarkable word. It is derived from κόμβος , a knot or band; the corresponding noun. ἐγκόμβωμα , was the name of an apron worn by slaves, which was tied round them when at work, to keep their dress clean. The word seems to teach that humility is a garment which must be firmly fastened on and bound closely round us. The association of the slave's apron seems also to suggest that Christians should be ready to submit to the humblest works of charity for others, and to point back to the lowliness of the Lord Jesus, when he girded himself, and washed the feet of his apostles (Joh_13:4). It may be noticed that the Greek word for "humility" ταπεινοφροσύνη is used only by St. Paul, except in this place. For God resisteth the proud, and giveth grace to the humble. St. Peter is quoting from the Septuagint Version of Pro_3:34, without marks of quotation, as in other places. St. James quotes the same passage (Jas_4:6), and with the same variation, substituting "God" for "Lord," as St. Peter does. The Greek word for "resisteth ἀντιτάσσεται is a strong one: God rangeth himself as with an army against the haughty.

1Pe_5:6

Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time. The Alexandrine Manuscript and some ancient versions add ἐπισκοπῆς , "in the time of visitation," probably from Luk_19:44. For "the mighty hand of God," comp. Deu_3:24; Luk_1:51. St. Peter was doubtless thinking of the well-remembered words of the Lord, "He that humbleth himself shall be exalted."

1Pe_5:7

Casting all your care upon him; rather, all your anxiety μέριμνα . St. Peter is quoting, with slight alterations, the Septuagint Version of Psa_55:22. We cast our anxiety upon God when we fulfill the Lord's commandment, "Take no thought [rather, 'be not anxious'], saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? For your heavenly Fat. her knoweth that ye have need of all these things." God cares for us; therefore we must not be over-anxious, but trust in him. The participle is aorist, as if implying that we are to cast the whole burden of all our anxieties πᾶσαν τὴν μέριμναν ὑμῶν by one act of faith upon the Lord. For he careth for you. The Greek word is μέλει , quite different from the μέριμνα of the foregoing clause. The care which is forbidden is that anxiety about worldly things which harasses a man and distracts his mind, so that he cannot compose himself to prayer and holy meditation. God's care for us is calm, holy, thoughtful providence. He "knoweth that we have need of all these things;" and he maketh all things work together for good to his chosen, to them that love him.

1Pe_5:8

Be sober, be vigilant. For the first word, νήψατε , see note on 1Pe_4:7. The second γρηγόρησατε , is the word so often and so emphatically used by our Lord. The imperatives are aorist, as in 1Pe_4:7; and, as there, either imply that the exhortation was needed by the readers, or are used to express vividly the necessity of instant attention. Because your adversary the devil. The conjunction "because" is omitted in the best manuscripts. The asyndeten, as in the last clause, increases the emphasis. The word rendered "adversary" ἀντίδικος means properly an opponent in a lawsuit, as in Mat_5:25; but it is also used generally for "adversary," and so is a translation of the Hebrew word Satan. The word διάβολος , devil, means "slanderer," "false accuser." As a roaring lion. He is called a serpent to denote his subtlety, a lion to express his fierceness and strength. The word rendered "roaring" ὠρυόμενος is used especially of the cries of wild beasts when ravenous with hunger (see Psa_104:21; and comp. Psa_22:13, Psa_22:21). Walketh about, seeking whom he may devour (comp. Job_1:7; Job_2:2). The words express the restless energy of the wicked one. He cannot touch those who are kept by the power of God through faith unto salvation; but he walketh about, looking eagerly after any lost sheep that may have wandered from the fold. He roars in the craving of his heart for prey, like a hungry lion, seeking whom he may devour, or (for the reading here is somewhat uncertain) to devour some one, or simply to devour. The Greek word means literally "to drink down;" it implies utter destruction. It is the word in 1Co_15:54, "Death is swallowed up κατεπόθη in victory." Satan now seeks whom he may destroy: "The Lord will destroy him that hath the power of death, that is, the devil" (Heb_2:14).

1Pe_5:9

Whom resist steadfast in the faith; comp. Jas_4:7, where the same word, ἀντίστητε , is used; the close resemblance seems to indicate St. Peter's knowledge of the Epistle of St. James; comp. also St. Paul in Eph_6:13, etc. The Greek word for "steadfast" στεροί is emphatic; it implies solidity, rocklike firmness. Only faith can give that steadfastness—faith in Christ, the one Foundation, the Rock on which the Christian's house is built. Faith here is trustfulness rather than objective truth. Therefore the rendering of the Revised Version seems preferable, "in your faith," the article having, as often, a possessive meaning. Knowing that the same afflictions are accomplished in your brethren that are in the world; literally, the same (forms) of afflictions τὰ αὐτὰ τῶν παθημάτων unusual construction with the pronoun, though common with adjectives, intended to give emphasis; the sufferings were the very same. The infinitive is present; it should therefore be rendered, "are being accomplished." The persecutions were now beginning to break out. The word for "brethren" is the collective, ἀδελφότης , brotherhood, which we met with in 1Pe_2:17. The dative is that of reference—"in" or "for" the brotherhood. (For the words, "in the world," comp. Joh_16:33, "In the world ye shall have tribulation: but be of good cheer; I have overcome the world.") There is another way of taking the clause. The unusual construction (in the Greek Testament) of the accusative and infinitive, which, indeed, occurs nowhere else with εἰδώς , has led Herman and others to take the verb ἐπιτελεῖσθαι as middle, and to connect the dative, "for the brotherhood," with τὰ αὐτά , the same. Thus the translation will be, "Knowing how to pay the same tribute of affliction as your brethren in the world." This seems forced and unnecessary. Huther gives another possible translation, which he thinks preferable to all others: "Knowing [or better rather, 'considering'] that the same sufferings are accomplishing themselves in the brethren."

1Pe_5:10

But the God of all grace. St. Peter has finished his exhortations; he has told his readers what they must do; he now bids them look to God, and tells them where they will find strength. God will work within them both to will and to do of his good pleasure; for he is the God of all grace. All that grace by which we are saved, without which we can do nothing, comes from him as its Author and Source. Who hath called us unto his eternal glory by Christ Jesus; rather, who called you .. in Christ Jesus. All the best manuscripts read "you" instead of us. Two of the most ancient omit "Jesus" here. God called us "in Christ;" that is, through spiritual union with Christ; the glory is promised to these who are one with Christ; for the glory is Christ's, and his members will share it. The very end and purpose of our calling was that we might inherit that glory. This is the apostle's great topic of consolation. After that ye have suffered a while; literally, a little. The word may refer to the degree, as well as to the duration, of the sufferings. They are transient; the glory is eternal. They may seem very severe, but they are light in comparison with that "far more exceeding and eternal weight of glory." Make you perfect, stablish, strengthen, settle you. The manuscripts vary between the future and the optative in these four verbs; the preponderance of evidence seems in favor of the future. The emphatic pronoun αὐτός must not be omitted. Translate therefore, "shall himself make you perfect." He only can "perfect what is lacking in our faith" (1Th_3:10, where the same verb is used); and he will do it. This is our hope and encouragement. The verb καταρτίζω means "to finish, to complete, to repair." It is the word used in the account of the calling of Peter and Andrew, James and John, by the Sea of Galilee, when the two last were in the ship with Zebedee their father, mending καταρτίζοντας their nets. God will repair, bring to completion, what is lacking in the character of his chosen, if they persevere in prayer, if they are sober and vigilant. Stablish στηρίξει . The Lord had said to St. Peter, "When thou art converted, strengthen στήριξον thy brethren" (Luk_22:32); Peter remembers his Master's words. Strengthen σθενώσει . The word occurs only here. Settle θεμελιώσει ; literally, "shall ground you, shall give you a firm foundation." "Digna Petro oratio, 'Confirmat fratres sues,'" says Bengel (comp. Eph_3:17; 2Ti_2:19; 1Co_3:11). The word is omitted in the Vatican and Alexandrine Manuscripts; but it is found in the Sinaitic and other manuscripts and versions, and ought to be retained.

1Pe_5:11

To him be glory and dominion forever and ever. Amen. This doxology occurs also in 1Pe_4:11, where see notes. The best manuscripts omit the word "glory" in this place. St. Peter has been directing the thoughts of his readers to the power of God. He will make them perfect, stablish, strengthen, settle them; he can, for "his is the might forever and ever." The Christian may well say his "Amen" with a thankful and adoring heart.

1Pe_5:12

By Silvanus, a faithful brother unto you, as I suppose, I have written briefly; rather, as in the Revised Version, by Silvanus, our faithful brother, as I account him, I have written unto you briefly. The preposition "by" διά has the same sense as διὰ χειρός in Act_15:23. Silvanus was the bearer of the Epistle; he may have been the amanuensis also. In all probability he is the Silas of the Acts of the Apostles, and the Silvanus whose name St. Paul associates with his own in the address of both Epistles to the Thessalonians; he is mentioned also in 2Co_1:19. As the companion of St. Paul, he must have been known to the Churches of Asia Minor. The word rendered in the Authorized Version "I suppose" λογίζομαι does not imply any doubt (comp. Rom_3:28; Rom_8:18; Heb_11:19). The Christians of Asia Minor knew Silvanus as a faithful brother; St. Peter adds his testimony. Some connect it with the clause, "I have written unto you briefly," as if St. Peter meant to say that he regarded his letter as a short one, the subjects being so important; but this does not seem natural. It is better to take the pronoun ὑμῖν , unto you, with the verb "I have written," than with the words, "a faithful brother," as in the Authorized Version. The verb ἔγραψα is the epistolary aorist, and may therefore be rendered "I write." Exhorting, and testifying. The general tone of this Epistle is hortatory: St. Peter comforts his readers in the sufferings which were coming on them, and exhorts them to patient endurance. The word rendered "testifying" ἐπιμαρτυρῶν occurs only here in the New Testament. Bengel and others take the preposition ἐπί in the sense of insuper, in "addition:" "Petrus insuper testatur;" he adds his testimony to that of Paul and others who have gone before; or, he not only exhorts, he also testifies—the testimony is in addition to the exhortation. But more probably the ἐπί is intensive, or expresses simply the direction of the testifying (comp. Act_1:1-26 :40, where the same words nearly; the Greek for "testified" is διεμαρτύρατο are used in describing St. Peter's exhortations). That this is the true grace of God wherein ye stand; rather, as in the Revised Version, that this is the true grace of God: stand ye fast therein. The reading εἰς ἢν στῆτε is supported by the oldest manuscripts. The construction involves a common ellipse, "Into which (having entered) stand fast." Some think that it was St. Peter's intention in these words to set the seal of his apostolic authority upon the truth of the teaching which the Christians of Asia Minor had received from St. Paul. It may be so. The whole Epistle corroborates the teaching of St. Paul, and shows St. Peter's exact agreement with it. But it seems probable that, if St. Peter had thought it necessary to give a formal sanction to St. Paul's preaching, he would have done so plainly, as he does at the end of the Second Epistle. Again, there are no traces in the Epistle of any doubts now existing in the minds of the Asiatic Christians, or of any opposition to St. Paul, such as there once had been in the Churches of Corinth and Galatia. And St. Peter does not say, "These are the true doctrines," but "This is the true grace of God." He seems rather to be giving the testimony o£ his knowledge and spiritual experience to the fact that the grace which they had received came indeed from God, that it was his true grace, that it was he who was working within them both to will and to do. They must stand fast in that grace, and by its help work out their own salvation.

1Pe_5:13

The Church that is at Babylon, elected together with you, saluteth you; literally, the co-elect in Babylon ἡ ἐν Βαβυλῶνι συνεκλεκτή . The word "Church" is given in no manuscripts with the remarkable exception of the Sinaitic; the rest have simply "the co-elect." We ask—What word is to be supplied, "Church" or "sister"? Some think that St, Peter's wife (comp. Mat_8:14; 1Co_9:5) is intended, or some other well-known Christian woman. In favor of this view is the following salutation from Marcus. It is more natural to join together the names of two persons than to couple a Church with an individual. Also it scorns exceedingly improbable that such a word as "Church" should be omitted, and the ellipse left to be filled up by the readers. On the other hand, it is said to be unlikely that a humble Galilaean woman should be described as "the co-elect in Babylon." This argument would have considerable weight if the apostle were writing from large and well-known Church, like that at Rome; but it is quite possible that "the co-elect" might be the only Christian woman, or the one best known among a very small number in Babylon. On the whole, it seems most probable to us that by "the co-elect" (whether we supply "together with you" or "with me") is meant a Christian woman known at least by name to the Churches of Asia Miner, and therefore very possibly St. Peter's wife, who, St. Paul tells us, was his companion in travel. The question now meets us—Is "Babylon" to be taken in a mystic sense, as a cryptograph for Rome, or literally? Eusebius, and ancient writers generally, understand it of Rome. Eusebius is commonly understood to claim for this view the authority of Papias and Clement of Alexandria. But the historian's words ('Hist. Eccl.,' 1. 15. 2) seem to claim that authority only for the connection of St. Peter with St. Mark's Gospel; the identification of Babylon with Rome seems to be mentioned only as a common opinion in the time of Eusebius. It is said that there is n o trace o f the existence of a Christian Church at the Chaldean Babylon, and no proof, apart from this passage, that St. Peter was ever there. There had been a great Jewish colony at Babylon, but it had been destroyed in the time of Caligula. In answer to these arguments, it may be urged that the cryptograph of Babylon for Rome would probably not be understood; even if we assume the earliest date assigned to the Apocalypse, that book could scarcely be known very generally in Asia Minor when this Epistle was written. St. Peter at Babylon, like St. Paul at Athens, may have met with little success; the infant Church may have been quickly crushed. There may have been a second settlement of Jews at Babylon between A.D. 40 and the date of this Epistle. But it is quite possible that St. Peter may have been working as a missionary among the Babylonian Gentiles, for we cannot believe that he confined his ministrations to the Jews. On the whole, it seems much more probable that St. Peter was writing at the famous city on the Euphrates, though no traces of his work there remain, than that he should have used this one word in a mystical sense at the end of an Epistle where all else is plain and simple. And so doth Marcus my son. Τέκνον is the word used by St. Paul of spiritual relationship (see 1Ti_1:2; 2Ti_1:2; Tit_1:4). St. Peter has υἱός here. Still, it seems most probable that Marcus, mentioned as he is without any further description, is not a son of the apostle after the flesh, but the well-known John Mark of the Acts.

1Pe_5:14

Greet ye one another with a kiss of charity. St. Paul gives the same direction in four places (Rom_16:16; 1Co_16:20; 2Co_13:12; 1Th_5:26). The practice seems to have been universal in early times; it is mentioned by Justin Martyr, Tertullian, Chrysostom, Augustine, and other ancient writers (see Bingham's 'Antiquities,' 15. 3. 3). It is now used only in the Coptic Church of Egypt. Rites and ceremonies may be changed "according to the diversities of countries, times, and men's manners;" the sacred duty of brotherly love remains unchanged forever. Peace be with you all that are in Christ Jesus. Amen. The most ancient manuscripts omit the word "Jesus" here and the "Amen? St. Paul's blessing at the end of his Epistles is usually "grace" (in the Epistle to the Ephesians he adds "peace"). St. Peter ends his Epistle with the benediction which he had so often heard from the Savior's lips. That blessed gift of peace is granted to all who are "in Christ," who is our Peace (Eph_2:14).

HOMILETICS

1Pe_5:1-4 - Charge to the elders of the Churches of Asia Minor.

I. WHAT HE IS WHO ADDRESSES THEM.

1. "Also an elder." St. Peter is a beautiful example of that humility which should especially mark those who are called to high orifice in the Church, without which high office is a most dangerous temptation. He assumes no superiority; he does not remind them of the great trust committed to him by Christ (Mat_16:18, Mat_16:19); he does not even insist on his apostleship. He identifies himself with those whom he exhorts, calling himself simply "a brother elder." The word "elder" should remind them of the dignity of their office. Most of them were probably elders in years as well as in official position; but sometimes younger men, as in the case of Timothy, would have special fitness for the work of the ministry. They must take care to let none despise their youth (1Ti_4:12); they must exhibit in their lives something of that thoughtfulness, that sobriety, that unworldliness, that sweet and holy wisdom, which the very name of their office suggests as necessary qualifications for its fulfillment.

2. "A witness of the sufferings of Christ." St. Peter was an eye-witness, at least in part, of the sufferings of the Lord; he could say, like St. John, "That which we have seen and heard, declare we unto you." If our exhortations are to have real influence, they must come out of the depths of personal experiences; if we would make Christ known to others, we must know him ourselves; we must be made conformable unto his death, and know what is the fellowship of his sufferings, if we are to bear witness to others of the blessed meaning of the cross.

"Who is God's chosen priest?

He, who on Christ stands waiting day and night,

Who traced his holy steps, nor ever ceased,

From Jordan banks to Bethphage height:...

"Who both in agony

Hath seen him and in glory; and in both

Owned him Divine, and yielded, nothing loth,

Body and soul, to live and die,

"In witness of his Lord,

In humble following of his Savior dear!

This is the man to wield th' unearthly sword,

Warring unharmed with sin and fear."

3. "A partaker of the glory that shall be revealed." St. Peter had the blessed promise, "Whither I go, thou canst not follow me now; but thou shalt follow me afterwards." Those who would teach and exhort like St. Peter, must have St. Peter's faith and hope; we must know, not with the cold knowledge which may be gleaned from books, but with the warm, real knowledge of the heart, what is the deep value of religion—its preciousness, the sweetness of its peace, the gladness of its hope; we must share that holy hope ourselves, if we are to kindle it in others; our words must have that reality, that energy, which only a living hope can give.

II. THEIR DUTY.

1. They must tend the flock. That touching figure of the relations between a shepherd and his flock covers all the duties of the ministerial office. The shepherd feeds, guides, protects, his flock. The presbyters of the Church must do the like; they must be faithful dispensers of God's holy Word and sacraments; they must preach zealously, diligently, as dying men to dying men; they must teach privately, from house to house; they must care for the little ones, the lambs of Christ; they must do all that lieth in them to bring their people to the holy table of the Lord, there to feed on him in their hearts by faith with thanksgiving. They must guide the flock, themselves leading the way, setting a holy example, an example of humility, holy love, self-denying zeal. They must do all they can to protect their flock from the evil one, the lion who goeth about seeking whom he may devour; they must do their best by constant prayer for their people, by affectionate warnings, sometimes by faithful rebukes, to save the souls committed to their charge. And in all this they must set constantly before their eyes the Lord Jesus Christ, the good Shepherd, as the high Pattern for all under-shepherds to follow; they must seek daily to learn of him lessons of self-sacrificing love and lowliness and ardent zeal for the salvation of souls. They must remember always that the flock is his, the flock of God, "the Church of God, which he hath purchased with his own blood." And they must watch for souls, as they who must give account; for the souls for which the precious Blood was shed are very dear in the sight of God. The care of his flock is a most solemn, a most sacred charge; those to whom that charge is entrusted must strive so to labor now that they may render their account with joy in the great day.

2. The spirit in which they must work.

(1) Willingly. The central thought here, the figure of the shepherd, implies loving care; those who care for the sheep will take the oversight of them willingly. They wilt need no constraint; they will not need to be urged to diligence by those set over them, for they will work, not for fear of censure, but for the love of souls. They will need no external constraint; for they have within them a constraint stronger than any worldly incentive, the strong compulsion of the constraining love of Christ.

(2) Zealously. The hireling cares not for the sheep, but only for his hire; he fleeth when there is danger, when there is need of hard work, of self sacrifice. Filthy lucre must not enter into the motives which actuate the minister of Christ; he must work for the love of the work, for the love of him whose work it is, and that zealously, with a holy enthusiasm, knowing the priceless value of immortal souls.

(3) Humbly. The Lord had once said to Peter, "I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." He did not pride himself on the greatness of his charge; he did not make it a means of self-exaltation; he had subdued his natural forwardness and impetuosity, and had learned of the Lord Jesus Christ the blessed grace of humility. Those who have succeeded him in the work of the ministry must learn the same holy lesson; they must crush out of their hearts worldly ambitions, the lust of power and pre-eminence. They must not lord it over those committed to their charge, but must try to lead them by the power of holy example. They should ever study to imitate in all things the one great Example, and so reflecting in their lives something of the glory of his holiness, they should become themselves examples to the flock. Even in the apostles' times there were presbyters—there was once an apostle—whose motives were unholy, who were covetous, self-seeking, proud. Example is better than precept; a holy life has more power over men than holy words; for a holy life proves with convincing evidence the presence and the energy of the good Spirit of God.

III. THEIR REWARD.

1. From whom it comes. Not from men. They must not look for it here; they must wait in patient expectation for the manifestation of the chief Shepherd. He is the Center of all pastoral work; the pastoral office comes from him. He first discharged it as the chief Shepherd, the good Shepherd; he cared for the sheep; he died for them. And he appointed under-shepherds to work under his eye. He still gives the pastoral spirit to those who are faithfully serving him in their sacred calling; zeal, self-denying charity, the strong love of souls, are his gift. For he is the chief Shepherd, and under-shepherds must gather round him, and learn of him, and imitate him, if they are to become in any true sense shepherds and bishops of souls. They see him now, by faith, "through a glass, darkly;" but in the time appointed of the Father he shall come nearer, he shall be manifested—they shall see him face to face. "Behold, I come quickly, and my reward is with me."

2. What it is. Not filthy lucre, not high place and rank, not the praise of men. But an amaranthine wreath; not a wreath that withereth, such as those worn at festive gatherings, or the wreaths so highly prized that were bestowed on victorious athletes. The wreath which the chief Shepherd giveth is of amaranth, imperishable; it is a wreath of glory—glory that cannot fade, for it is the Lord's own glory, the glory which he had before the foundation of the world, which he giveth to his chosen. Eye hath not seen that glory; it hath not entered into the heart of man; it is the glory of the chief Shepherd. He shall bestow it in the great day upon those faithful shepherds of the sheep, who for his love have striven in patience and self-forgetfulness to fulfill the charge which was once given to St. Peter, and is given still to those who have succeeded the apostles in the sacred ministry of the Church: "Lovest thou me? then, feed my lambs, tend my sheep."

LESSONS.

1. If we are to exhort others with success, we must live very near the cross; we must have the blessed hope of glory in heaven.

2. Presbyters must tend the flock, for it is the Lord's; and to neglect it is to neglect him.

3. They must work out of love, willingly, zealously, humbly.

4. They must follow the chief Shepherd now, and look to him for their reward.

1Pe_5:5-9 - General exhortations.

I. TO HUMILITY.

1. In the case of the young. They must submit themselves to the elder. Young men are often tempted to despise their seniors, to regard them as antiquated, as obstructive; to be impatient to remodel everything according to their own devices; to put more trust in the impetuosity characteristic of youth than in the mellow wisdom of age. Therefore the Scriptures exhort young men to be sober-minded (Tit_2:6). They must learn to keep in check the extravagance of their aspirations, and to remember that the experience of years gives greater weight to the opinions and advice of their elders. They must submit themselves to the elder; for "the hoary head is a crown of glory, if it be found in the way of righteousness." "A graceless old age," Leighton says, "is a most despicable and lamentable sight. What gains an unholy man or woman by their scores of years, but the more scores of guiltiness and misery? Their white hairs speak of nothing but ripeness for wrath. But, found in the way of righteousness, the hoary head shines, and has a kind of royalty." To such young men should submit themselves. Respect for age is graceful and becoming in the young, and has the sanction of Holy Scripture.

2. Generally. All should be subject one to another. "Honor all men," the apostle has already taught us (1Pe_2:17). Respect is due to all men, whatever their outward condition; the true Christian will respect the feelings of his humblest dependents. For all men are the creatures of the one Father; all are redeemed with the precious blood of Christ; all are dear to the Savior; and he who loves the Lord who bought us must care for all those whom he bought with his blood. Therefore the Christian will in a true sense be subject to all men. He will make himself, like St. Paul, the servant of all; he will understand that he has duties even to the wicked and the most degraded; he will readily give up his own wishes, and submit sometimes to work and surroundings which are coarse and offensive and utterly distasteful to his feelings; he will be content to be "made all things to all men, that he might by all means save some" (1Co_9:22). Thus he will be clothed with humility. He will wear it like a close-fitting dress, firmly fastened on; for unless it is woven into the very character, it is quickly driven away and dissipated by the constant incitements to proud and self-seeking thoughts, which the varying circumstances of daily life continually suggest. It may be despised, it may be regarded as a garment fit for slaves; but he knows how precious it is; he will wrap it tightly round him, and will be careful not to let it go; for while he is covered with it, his inner soul is kept white and clean from many stains and spots which, but for the robe of humility, he would inevitably contract in the stir and bustle of everyday life. The Lord himself chose and wore that lowly garb. He girded himself; he washed his disciples' feet, setting us an example that we should do as he hath done unto us; that as he, our Lord and Master, washed the feet of his creatures, so we should be willing to submit ourselves to humble works of Christian love for the lowliest of our brethren.

3. Its blessedness. "God resisteth the proud." It is not out of envy, as the heathen falsely imagined, and as the serpent whispered to Eve; the greatness of men does not irritate God, as the Persian thought (Herod., 7. 10); man's little greatness is nothing in comparison with the eternal majesty of the Most High. It is out of loving care for us; it is because pride means rebellion, and rebellion is the very essence of sin; and sin means misery, ruin, death. Therefore "God resisteth the proud;" he setteth himself in array against them; they must be brought low; they must sooner or later be humbled to the very dust: for how can they stand against the Lord God Almighty? "He that exalteth himself shall be abased." But "he giveth grace to the humble." The heart that is filled with pride hath no room for the blessed grace of God; thronging thoughts of self-drive out the holy thought of God. And the presence of God is the secret of holiness; without that presence there is no spiritual life. "Abide in me," saith the Lord. It is only lowly-hearted men who can abide in Christ; they obey the calling of the Lord; they come out of themselves, so to speak, away from the bustling, restless pursuit of self-interest and self-exaltation into the quiet, solemn, hallowing sphere of the blessed Savior's presence; they abide in that presence, because proud thoughts of self do not draw them away, because, through the absence of pride and self-assertion, they are enabled to concentrate their minds upon the gracious presence of Christ. And while they abide in the humble and reverent sense of his presence, he abideth in them; he makes his influence more deeply felt, more fully enjoyed. The spiritual life, which comes from him who is the Life, spreads itself throughout their whole being, bringing forth the fruit of holiness. Thus God giveth grace to the humble. Therefore we ought to humble ourselves under his mighty hand. His hand is mighty, almighty; it is vain to strive against the Lord; he brings down the proud and humbles them to the dust. But not all whom the Lord humbles with his chastisements learn to humble themselves; they are crushed, broken down, but they do not learn that sweet humility which recognizes its own unworthiness and submits in patient resignation. He doth not exalt all who are humbled, but all who humble themselves. Let us seek this precious grace of him who is meek and lowly in heart. "He humbled himself, and became obedient unto death, even the death of the cross." He is exalted now above all heavens. He will exalt those who learn of him the grace of humility, who take up the cross, denying themselves. He will exalt them in due time; in his own good time: not yet, perhaps; but surely, sooner or later, when he sees it best for us; certainly at the great day, when those who have taken his yoke upon them shall sit with him upon his throne.

II. TO TRUSTFULNESS.

1. Description of Christian trustfulness. It consists in casting all our care upon God. This life is full of anxieties. They vary indefinitely with our position in life, our circumstances, our characters; but none are free from them. They throng in upon our thoughts and disturb our rest with their distracting presence. The Lord says, "Take no thought;" St. Paul echoes his words, "Be careful for nothing;" St. Peter, quoting the ancient Scriptures, bids us cast all our care upon the Lord. It is not thoughtfulness which our Lord and his apostles forbid; it is not carelessness and improvidence which Holy Scripture commends. The original word in each passage means "anxiety, distracting care." We must do our duty, we must provide, as far as lieth in us, for ourselves and for those dependent on us, and then trust in God, casting all our anxiety upon him. If we have learned to humble ourselves under the mighty hand of God, we shall know that all our troubles and trials come from him; we shall know, too, that his fatherly hand is ever over his people, that they are in his hands always. Humility increases trustfulness; the sense of our own weakness deepens our confidence in God.

2. The grounds of it. "He careth for us." His care is not like ours; it is not anxiety μέριμνα . It is calm, loving providence. He ordereth all things both in heaven and earth, and he cares for us αὐτῷ μέλει περὶ ἡμῶν , for he loves us. All things are known to him—the fall of every sparrow. He knows all our needs, difficulties, dangers, temptations, with the same fullness of knowledge and depth of sympathy as if there were no other beings in the world besides ourselves and our God. In all those troubles he cares for us, and guides them all for our eternal good. If we have faith in his love, we shall be able to cast all our care upon him. Hezekiah took the threatening letter of Sennacherib into the house of the Lord, and spread it before the Lord. So should we do with all our anxieties, great and small. "Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God." If we do this, if we lay not only the great anxieties which come occasionally, but also the little daily trials of common life, before the Lord, then the peace of God shall keep our hearts and thoughts. "He careth for us." The thought is full of deep sweetness and strong consolation. Only let us take it into our hearts, and we shall be able to roll away from ourselves the burden of anxieties and to cast it upon God.

III. TO WATCHFULNESS.

1. The need for it. We may cast all our care upon him; yet we must watch and pray. "This is the Scripture logic," says Leighton. "It is he that worketh in you to will and to do. Then, would you possibly think, I need not work at all, or, if I do, it may be very easily and securely? No; therefore, says the apostle, 'work out your own salvation;' yea, and do it with fear and trembling. Work you in humble obedience to his command, and in dependence on him who worketh all in you." We are bidden to cast our anxieties upon God for the very reason that we may have time and freedom of thought to care for our souls. There is need of watchfulness and of that temperance without which we cannot be watchful, for we have an adversary, an enemy, who seeks our ruin. That adversary is restless in his insatiable malice. He teeth to and fro in the earth; he walketh about. There is no corner of the earth, no human being safe from his assaults; not even the remote wilderness, not even the incarnate Son of God. He walketh about, impatient, eager, full of rage and bitter hatred, like a lion roaring from the pangs of unsatisfied hunger. The holy Lord Jesus Christ thirsted for the salvation of souls; this horrible lion hungers for their death and endless misery. He is always seeking whom he may devour. Therefore the Christian must be ever on the watch; temptations come when we least expect them. He must be strictly temperate; excess in meat and drink, self-indulgence in any form, prevent him from watching, and expose him to the wiles of the enemy.

2. Encouragements for it.

(1) The strength of faith. We are bidden to resist this roaring lion, to withstand him in all his fury. He is strong; but this is the victory that overcometh, even our faith. Faith is strong, because it lays hold upon God, and finds in him almighty strength. "Faith," says Leighton, "sets the stronger Lion of the tribe of Judah against this roaring lion of the bottomless pit; that delivering Lion against this devouring lion." Faith gives steadfastness, solid firmness, for it sets our feet upon the Rock, and that Rock is Christ. "They that trust in the Lord shall be as Mount Zion, which cannot be moved, but abideth forever."

(2) The thought of community in suffering. "There hath no temptation taken us, but such as is common to man." We must not suppose, as we are apt to do, that we are of all men the most sorely tried. The Lord Jesus Christ suffered being tempted. He endured for us that great agony of temptation in the wilderness. All our brethren in the faith are tempted too, and tried by various forms of suffering. Let us, seeing that we are encompassed about with a great cloud of witnesses, follow the faith of the saints and martyrs of the Lord; but, above all, let us look unto Jesus, the Author and Finisher of our faith, learning of him to endure the cross and to be faithful unto death.

LESSONS.

1. Self-confidence and presumption are among the great dangers of youth. Let the young learn to reverence the aged.

2. Humility is one of the most precious of Christian graces. Let us learn it of Christ the Lord, and practice it in our intercourse with men.

3. Humility must be woven into the white robe of righteousness. Let us wrap it closely round us.

4. God resisteth the proud. Herod Agrippa was eaten of worms because he gave not God the glory. Let us hate pride and crush it out.

5. The humble will be trustful. Let us remember always that God careth for us, and always strive to cast our care upon him.

6. Yet be watchful, for the devil is ever at work. "Resist him, steadfast in faith."

1Pe_5:10-14 - Conclusion of the Epistle.

I. ENCOURAGEMENT.

1. The ground of confidence. St. Peter has finished his work of exhortation. He bids his readers look to God. Human teachers can only deliver their message; it is God himself who giveth strength to obey. They must look unto Jesus ἀφορῶντες , Heb_12:2); they must look away from the troubles which were surrounding them—their light affliction, which was but for a moment, to the Author and Finisher of their faith. And that because it is by grace that men are saved, and God is the God of all grace. All the various manifestations of grace—pardoning grace, sanctifying grace, supporting grace—all flow from him who is the Fountain of grace. That grace is sufficient for the Christian in all his trials, however great and many they may be. It is made perfect in weakness. It was God who began the good work, and he will complete it. He giveth more grace. The fountain of grace is ever open, ever flowing. "The Spirit and the bride say, Come.... And whosoever will, let him take the water of life freely." We may come always, and come boldly; for it was God who first called us. And it was his own eternal glory to which he called us; not to a transient enjoyment of his presence, nor to a few feeble intermittent efforts, but to his own eternal glory. This was the very end and purpose for which he called us. But for this he would not have called us at all; for the God of truth doth not mock men with vain promises. The glory to which he called us is eternal; then he will not desert us in the midst of our course, but will complete his gracious work. It is his glory, true, real glory. "All here that is so named," says Leighton, "is no more than a name, a shadow of glory; it cannot endure the balance, but is found light The glory above is true, real glory, and bears weight, and so bears aright the name of glory, the term for which in the Hebrew 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 weight of glory.' It weighs down all and sufferings in the way, so far as that they are not worth the speaking of in respect of it. It is the hyperbole, καθ ὑπερβολὴν εἰς ὑπερβολήν . Other glory is over-spoken, but this glory is over-glorious to be duly spoken; it exceeds and rises above all that can be spoken of it." It is this to which God hath called us, and he hath called us in Christ. The grace by which the spiritual life is given, sustained, strengthened, comes through union with Christ. That life flows from Christ, who is the Life, through all the members of his mystical body. As long as we abide in Christ we are safe, for then he abideth in us, and the life that comes from Christ dieth not; it will live on, growing from grace to grace, from strength to strength, till it rea