Albert Barnes Commentary 1 Peter 5

1 PETER CHAPTER 5

ANALYSIS OF THE CHAPTER

This chapter embraces the following subjects:

1. An exhortation to the elders of the churches to be faithful to the flocks committed to their charge (1 Peter 5:1–4).

2. An exhortation to the younger members of the church to show all proper submission to those who were older; to occupy the station in which they were placed with a becoming spirit, casting all their care on God (1 Peter 5:5–7).

3. An exhortation to be sober and vigilant, in view of the dangers that beset them, and the arts and power of their great adversary, the devil, and especially to bear with patience the trials to which they were subjected, in common with their Christian brethren elsewhere (1 Peter 5:8–11).

4. Salutations (1 Peter 5:12–14).

The elders which are among you I exhort. The word elder means, properly, one who is old; but it is frequently used in the New Testament as applicable to the officers of the church, probably because aged persons were at first commonly appointed to these offices. (See the notes on Acts 11:30; Acts 14:23; Acts 15:2).

There is evidently an allusion here to the fact that such persons were selected on account of their age, because in the following verses (1 Peter 5:4 and following) the apostle addresses particularly the younger. It is worthy of remark that he here refers only to one class of ministers. He does not speak of three "orders," of "bishops, priests, and deacons"; and the evidence from the passage here is quite strong that there were no such orders in the churches of Asia Minor, to which this epistle was directed. It is also worthy of remark that the word "exhort" is here used. The language that Peter uses is not that of stern and arbitrary command; it is that of kind and mild Christian exhortation. (See the notes on Philemon 1:8 and Philemon 1:9).

Who am also an elder. Gr., "a fellow-presbyter" (sumpresbuteros). This word occurs nowhere else in the New Testament. It means that he was a co-presbyter with them, and he makes this one of the grounds of his exhortation to them. He does not put it on the ground of his apostolic authority or urge it because he was the "vicegerent of Christ," or because he was the head of the church, or because he had any pre-eminence over others in any way. Would he have used this language if he had been the "head of the church" on earth? Would he if he supposed that the distinction between apostles and other ministers was to be perpetuated? Would he if he believed that there were to be distinct orders of clergy? The whole drift of this passage is adverse to such a supposition.

And a witness of the sufferings of Christ. Peter was indeed a witness of the sufferings of Christ when on his trial, and doubtless also when he was scourged and mocked, and when he was crucified. After his denial of his Lord, he wept bitterly and evidently then followed him to the place where he was crucified and, in company with others, observed with painful solicitude the last agonies of his Saviour.

It is not, so far as I know, expressly said in the Gospels that Peter was present at the crucifixion of the Saviour; but it is said (Luke 23:49) that all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things, and nothing is more probable than that Peter was among them.

His warm attachment to his Master and his recent bitter repentance for having denied him would lead him to follow him to the place of his death; for after the painful act of denying him, he would not be likely to expose himself to the charge of neglect or of any want of love again.

His own solemn declaration here makes it certain that he was present. He alludes to it now, evidently because it qualified him to exhort those whom he addressed. It would be natural to regard with peculiar respect one who had actually seen the Saviour in his last agony, and nothing would be more impressive than an exhortation falling from the lips of such a man.

A son would be likely to listen with great respect to any suggestions that should be made by one who had seen his father or mother die. The impression that Peter had of that scene he would desire to have transferred to those whom he addressed, that by a lively view of the sufferings of their Saviour they might be excited to fidelity in his cause.

And a partaker of the glory that shall be revealed. Another reason to make his exhortation impressive and solemn. He felt that he was an heir of life. He was about to partake of the glories of heaven. Looking forward, as they did also, to the blessed world before him and them, he had a right to exhort them to the faithful performance of duty. Anyone who is himself an heir of salvation may appropriately exhort his fellow Christians to fidelity in the service of their common Lord.

Feed the flock of God. Discharge the duties of a shepherd towards the flock. On the word feed, see Barnes' notes on John 21:15.

It is a word which Peter would be likely to remember, from the solemn manner in which the injunction to perform the duty was laid on him by the Savior. The direction means to take such an oversight of the church as a shepherd is accustomed to take of his flock. See Barnes' notes on John 10:1 and following.

Which is among you. The marginal reading is, as much as in you is. The translation in the text is more correct. It means the churches which were among them, or over which they were called to preside.

Taking the oversight of it—episkopountev. The fair translation of this word is, discharging the episcopal office; and the word implies all that is ever implied by the word bishop in the New Testament. This idea should have been expressed in the translation. The meaning is not merely to take the oversight—for that might be done in a subordinate sense by anyone in office—but it is to take such an oversight as is implied in the episcopate, or by the word bishop.

The words episcopate, episcopal, and episcopacy are merely the Greek word used here and its correlatives transferred to our language. The sense is that of overseeing, taking the oversight of, looking after (as of a flock); and the word originally has no reference to what is now spoken of as peculiarly the episcopal office.

It is a word strictly applicable to any minister of religion or officer of a church. In the passage before us, this duty was to be performed by those who, in 1 Peter 5:1, are called presbyters or elders. This is one of the numerous passages in the New Testament which prove that all that is properly implied in the performance of the episcopal functions pertained to those who were called presbyters or elders. If so, there was no higher grade of ministers to whom the peculiar duties of the episcopate were to be entrusted; that is, there was no class of officers corresponding to those who are now called bishops. Compare to Barnes' notes on Acts 20:28.

Not by constraint, but willingly. Do not act as if you felt that a heavy yoke was imposed on you, or a burden from which you would gladly be discharged. Go cheerfully to your duty as a work which you love, and act like a freeman in it, not as a slave. Arduous as the labors of the ministry are, yet there is no work on earth in which a person can and should labor more cheerfully.

Not for filthy lucre. This means shameful or dishonorable gain. See Barnes' notes on 1 Timothy 3:3.

But of a ready mind. This means cheerfully and promptly. We are to labor in this work, not under the influence of the desire for gain, but from the promptings of love.

There is all the difference conceivable between one who does a thing because he is paid for it and one who does it from love—between, for example, the manner in which one attends on us when we are sick who loves us, and one who is merely hired to do it. Such a difference exists in the spirit with which one who is actuated by mercenary motives, and one whose heart is in the work, will engage in the ministry.

Neither as being lords. The marginal note says, overruling. The word used here (katakurieuw) is translated exercise dominion over in Matthew 20:25, exercise lordship over in Mark 10:42, and overcame in Acts 19:16. It does not occur elsewhere in the New Testament.

It properly refers to the kind of jurisdiction that civil rulers or magistrates exercise. This is an exercise of authority, as distinguished from the influence of reason, persuasion, and example. The latter pertains to ministers of religion; the former is forbidden to them.

Their dominion is not to be that of temporal lordship; it is to be that of love and truth. This command would prohibit all assumption of temporal power by ministers of religion, and all conferring of titles of nobility on those who are preachers of the gospel. It scarcely needs to be said that it has been very little regarded in the church.

Over God's heritage (Greek, twn klhrwn). The Vulgate has in cleris—that is, over the clergy. The Greek word here (klhrov—kleros) is the one from which the word clergy has been derived. Some have interpreted it here as referring to the clergy, meaning priests and deacons who are under the authority of a bishop. Such an interpretation, however, would hardly be adopted now.

The word properly means:

1. A lot, die, or anything used in determining chances.
2. A part or portion, such as is assigned by lot.
3. An office to which one is designated or appointed, by lot or otherwise.
4. In general, any possession or heritage (Acts 26:18; Colossians 1:12).

The meaning here is, "not lording it over the possessions or the heritage of God." The reference is undoubtedly to the church, as that which is peculiarly his property, his own in the world.

Whitby and others suppose that it refers to the possessions or property of the church. Doddridge explains it as "not assuming dominion over those who fall to your lot," supposing it to mean that they were not to domineer over the particular congregations committed by Providence to their care. However, the other interpretation is most in accordance with the usual meaning of the word.

But being ensamples to the flock. That is, examples. See Barnes on 1 Timothy 4:12.

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

And when the chief Shepherd shall appear. The prince of the pastors—the Lord Jesus Christ. "Peter, in the passage above, ranks himself with the elders; here he ranks Christ himself with the pastors."—Benson. (See the notes on 1 Peter 2:25.)

Compare Hebrews 13:20.

You shall receive a crown of glory. A glorious crown or diadem. Compare 2 Timothy 4:8 (see the notes on this verse).

That fades not away. This is essentially the same word, though somewhat different in form, which occurs in 1 Peter 1:4. (See the notes on this verse.)

The word occurs nowhere else in the New Testament. Compare 1 Corinthians 9:25 (see the notes on this verse).

Likewise, ye younger. This refers to all younger persons of either sex.

Submit yourselves unto the elder. This means with the respect due to their age and to the offices they hold. There is probably a particular reference here to those who held the office of elders or teachers, as the same word is used here that occurs in 1 Peter 5:1.

As there was an allusion in that verse to age through the use of the word, so there is in this verse to the fact that they held an office in the church. The general duty, however, is implied here, as it is everywhere in the Bible: that all suitable respect is to be shown to the aged (1 Timothy 5:1; Acts 23:4; 2 Peter 2:9).

Yea, all of you be subject one to another. This means in your proper ranks and relations. You are not to attempt to lord it over one another, but are to treat each other with deference and respect (See the notes on Ephesians 5:21; Philippians 2:3).

And be clothed with humility. The word translated be clothed (egkomboomai) occurs nowhere else in the New Testament. It is derived from kombos—a strip, string, or loop to fasten a garment; and then the word refers to a garment that was fastened with strings. The word egkombwma (egkomboma) refers particularly to a long white apron, or outer garment, that was commonly worn by slaves (See Rob. Lex., Passow Lex.).

Therefore, there is peculiar force in the use of this word here, in denoting a humble mind. They were to be willing to take any place and perform any office, however humble, to serve and benefit others. They were not to assume a style and dignity of state and authority, as if they would lord it over others or as if they were better than others; but they were to be willing to occupy any station, however humble, by which they might honor God.

It is known that not a few of the early Christians actually sold themselves as slaves so that they might preach the gospel to those who were in bondage. The sense here is that they were to put on humility as a garment bound fast to them, just as a servant would bind fast the apron that signified his station . It is not unusual in the Scriptures, as well as in other writings, to compare virtues with articles of apparel—as that with which we are clothed or by which we are seen by others (Isaiah 59:17).

For God resisteth the proud, etc. This passage is quoted from the Greek translation of Proverbs 3:34. See its explanation in the commentary on James 4:6, where it is also quoted.