John Calvin Commentary 1 Peter 5

In exhorting pastors to their duty, he points out especially three vices which are found to be very prevalent: 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; and 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 care for the flock of the Lord only to the extent that they are constrained; for those who seek to do no more than what constraint compels them do their work formally and negligently. Hence, he wants them to do willingly what they do, as those who are really devoted to their work.

To correct avarice, he instructs them to perform their office with a ready mind. For whoever does not have this goal in view—to spend himself and his labor disinterestedly and gladly on 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, it seems to me, may be gathered from the opposite clause, in which he instructs them to be examples to the flock.

It is as though he had said that they are to preside for this purpose: to be eminent in holiness, which cannot happen unless 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.

This is why Ezekiel condemned the false prophets: that they ruled cruelly and tyrannically (Ezekiel 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 (Matthew 23:4). This imperious rigor, then, which ungodly pastors exercise over the Church, cannot be corrected unless their authority is restrained, so that they rule in such a way as to provide an example of a godly life.

The 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 gray hair 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 likewise calls himself 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 them; 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 although 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 as referring to doctrine, yet I prefer to regard it as referring to his own life. At the same time, both may be admitted. However, I am more disposed to embrace the latter view, because these two clauses will then be more in harmony: that Peter speaks of the sufferings of Christ in his own flesh, and that he would also be a partaker of His glory.

For the passage agrees with that of Paul: If we suffer together, we shall also reign together. Besides, it greatly helps us believe his words that he gave proof of his faith by enduring the cross. For from this it is evident that he spoke in earnest; and the Lord, by thus testing His people, seals, as it were, their ministry, so that it might have more honor and reverence among men. Peter, then, probably had 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 he had of future life.

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.

Feed the flock of God. From this we learn what the word presbyter means, namely, that it includes the office of feeding. It is for a far different end that the Pope makes presbyters, namely, that they may daily slay Christ, as there is no mention made of feeding in their ordination. Therefore, let us remember to distinguish between the institution of Christ and the confusion of the Pope, for it is 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 alone is our spiritual food.

Therefore, 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 if he had said, “Apply all your strength to this very thing, and whatever power God has bestowed upon you.” The old interpreter has given this rendering, “Which is among you;” and this may be the sense of the words; however, the rendering of Erasmus, which I have followed, is more correct, though I do not reject nor disapprove of the other.

The flock of God, or, of the Lord, or, of Christ: it matters little which you choose, for the three readings are found in different copies.

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 do not doubt that Peter meant to establish the office and title of the episcopate.

We can also learn from other parts of Scripture that these two names, bishop and presbyter, are synonymous.

He then shows how they were to rightly perform the pastoral office, although 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 coldly, as if by constraint.

Neither as being lords, or, as exercising dominion. The Greek preposition κατὰ is, for the most part, taken in a negative sense. Therefore, Peter here condemns the unreasonable exercise of power, as is the case with those who do not consider themselves to be ministers of Christ and His Church, but seek something higher.

And Peter calls particular churches “lots,” (cleros) for just as the whole body of the Church is the Lord’s heritage, so the churches scattered through towns and villages were like so many farms, the cultivation of which the Lord assigns to each presbyter.

Some very ignorantly think that those called “clergy” are meant here. Indeed, it was an ancient way of speaking to call the entire order of ministers “clergy”; but I wish it had never occurred to the Fathers to speak this way. For it was by no means right to confine to a few men what Scripture ascribes in common to the whole Church. This way of speaking was spurious, or at least it was a departure from apostolic usage.

Indeed, Peter expressly gives the churches this title so that we may know that whatever people ascribe to themselves is taken away from the Lord. This is similar to how, 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 hands over to pastors the government, but only the care, so that His own right remains still complete.

When the chief Shepherd shall appear. Unless pastors keep this goal in view, they cannot possibly proceed earnestly in the course of their calling, but will, on the contrary, often become faint, for there are innumerable hindrances sufficient to discourage the most prudent.

They often have to deal with ungrateful men, from whom they receive an unworthy reward; long and great labors are often in vain; Satan sometimes prevails in his wicked schemes. Therefore, so that the faithful servant of Christ is not broken down, there is for him one and only one remedy: to turn his eyes to the coming of Christ.

In this way, the one who seems to derive no encouragement from men will diligently continue in his labors, knowing that a great reward is prepared for him by the Lord. Furthermore, so that prolonged expectation does not produce weariness, he at the same time presents the greatness of the reward, which is sufficient to compensate for all delay: An unfading crown of glory, he says, awaits you.

It should also be observed that he calls Christ the chief Pastor; for we are to rule the Church under him and in his name, only in such a way that he should still truly be the Pastor. So the word chief here does not only mean the principal, but him whose power all others should submit to, since they do not represent him except in accordance with his command and authority.

Likewise, you younger. The word elder is used 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 correspond. He then refers to elders in age, having previously spoken of the office, and thus he moves from the particular to the general. In short, he instructs everyone who is younger 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 unless this reverential feeling prevailed and was cultivated, so that the younger allowed themselves to be ruled. For if there is no subjection, government is overturned. When those who should by right or order of nature rule have no authority, all will immediately become insolently unrestrained.

Yea, all. He shows the reason why the younger should submit to the elder: so that there might be a balanced state of things and proper order among them. For when authority is granted to the elders, they are not given the right or the liberty of throwing off the bridle, but they are also themselves to be under proper restraint, so that there can be mutual subjection.

Thus, the husband is the head of the wife, and yet he in his turn is 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 also applies to others. In short, all ranks in society must defend the whole body, which cannot be done unless all the members are joined together by the bond of mutual subjection.

Nothing is more adverse to the human disposition than subjection. For it was previously very truly said that everyone has within him the soul of a king. Until, then, the high spirits with which human nature swells are subdued, no one will yield to another; but, on the contrary, each one, despising others, will claim all things for himself.

Hence the Apostle, so 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 further 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 will have God as their enemy, who will lay them low. But, on the contrary, He says of the humble that God will be gracious and favorable to them.

We are to imagine that God has two hands: one, which like a hammer beats down and breaks in pieces those who exalt themselves; and the other, which raises up the humble who willingly humble 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 wage war with God? But the hope of impunity now makes us fearlessly raise our horn to heaven. Let, then, this declaration of Peter be like a celestial thunderbolt to make people humble.

But He calls those humble, who, being emptied of all 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, should not willingly humble himself?