Day 1421 of 1461 · 2030-11-21
1 Peter 5:1–14
1Therefore I exhort the elders among you, as a fellow elder, and a witness of the sufferings of Christ, and who will also share in the glory that will be revealed.
2Shepherd the flock of God which is among you, exercising the oversight, not under compulsion, but voluntarily, not for dishonest gain, but willingly;
3not as lording it over those entrusted to you, but making yourselves examples to the flock.
4When the chief Shepherd is revealed, you will receive the crown of glory that doesn’t fade away.
5Likewise, you younger ones, be subject to the elder. Yes, all of you clothe yourselves with humility, to subject yourselves to one another; for “God resists the proud, but gives grace to the humble.”
6Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time,
7casting all your worries on him, because he cares for you.
8Be sober and self-controlled. Be watchful. Your adversary, the devil, walks around like a roaring lion, seeking whom he may devour.
9Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings.
10But may the God of all grace, who called you to his eternal glory by Christ Jesus, after you have suffered a little while, perfect, establish, strengthen, and settle you.
11To him be the glory and the power forever and ever. Amen.
12Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting, and testifying that this is the true grace of God in which you stand.
13She who is in Babylon, chosen together with you, greets you. So does Mark, my son.
14Greet one another with a kiss of love. Peace be to all of you who are in Christ Jesus. Amen.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~942 words.
Matthew Henry. It was the peculiar honour of Peter, and a few more, to be the witnesses of Christ's sufferings; but it is the privilege of all true Christians to be partakers of the glory that shall be revealed. These are an orderly flock, redeemed to God by the great Shepherd, living in holy love and communion one with another, according to the will of God. He exhorts them to fervent love and charity one towards another, and to express this by giving the kiss of peace (Pe1 5:14), according to the common custom of those times and countries, and so concludes with a benediction, which he confines to those that are in Christ Jesus, united to him by faith and sound members of his mystical body. The apostle begins with a most weighty prayer, which he addresses to God as the God of all grace, the author and finisher of every heavenly gift and quality, acknowledging, on their behalf, that God had already called them to be partakers of that eternal glory, which, being his own, he had promised and settled upon them, through the merit and intercession of Jesus Christ. What he prays for on their account; not that they might be excused from sufferings, but that their sufferings might be moderate and short, and, after they had suffered awhile, that God would restore them to a settled and peaceable condition, and perfect his work in them - that he would establish them against wavering, either in faith or duty, that he would strengthen those who were weak, and settle them upon Christ the foundation, so firmly that their union with him might be indissoluble and everlasting.
Jamieson–Fausset–Brown. "He is a true presbyter and minister of the counsel of God who doeth and teacheth the things of the Lord, being not accounted righteous merely because he is a presbyter, but because righteous, chosen into the presbytery" [CLEMENT OF ALEXANDRIA]. willingly--One oldest manuscript, Vulgate, Syriac, and Coptic, add, "as God would have it to be done" (Rom 8:27). not for filthy lucre-- (Isa 56:11; Tit 1:7). of a ready mind--promptly and heartily, without selfish motive of gain-seeking, as the Israelites gave their services willing-heartedly to the sanctuary. Your fellow Christians have the same battle of faith and prayer against Satan. are--are being accomplished according to the appointment of God. in the world--lying in the wicked one, and therefore necessarily the scene of "tribulation" (Joh 16:33). The three are fitly conjoined: the call, the glory to which we are called, and the way (suffering); the fourth is the ground of the calling, namely, the grace of God in Christ. by--Greek, "in." Christ is He in virtue of whom, and in union with whom, believers are called to glory. Silvanus--Silas, the companion of Paul and Timothy: a suitable messenger by whom to confirm, as Peter here does, Paul's doctrine of "the true grace of God" in the same churches (compare Pe2 3:16).
John Calvin. The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: 1. 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. 2 Feed the flock of God We hence learn what the word presbyter imports, even that it includes the office of feeding. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. 5. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you: 10. By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand. 12.
Martin Luther. The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and partaker of the glory which shall be revealed. And here in our text he exhorts the others, especially the young, to "be subject unto the elder." And, in general, he admonishes all to "gird" themselves "with humility, to serve one another." So Paul likewise admonishes that we should honor one another. That is the wish wherewith he commits them to God—God, who alone bestows grace, and not a single grace, but all grace richly in one, who has called you through Christ that ye might have Eternal glory, not through any desert of your own, but for Christ's sake; if ye have Him, ye have through faith, without merit of yours, Eternal glory and salvation, which will prepare you, that you may be strong, grow, and stand, and that ye may be able to accomplish much; and to this end He will strengthen and establish you, that ye may be able to bear and suffer all. But the God of all grace who hath called us unto His Eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, establish, strengthen, settle you. By your faithful brother Silvanus, (as I suppose), have I written briefly, to admonish and manifest that this is the true grace of God wherein ye stand.
Full commentary on this passage
Matthew Henry
chapter
In which the apostle gives particular directions, first to the elders, how to behave themselves towards their flock (Pe1 5:1-4); then to the younger, to be obedient and humble, and to cast their care upon God (Pe1 5:5-7). He then exhorts all to sobriety, watchfulness against temptations, and stedfastness in the faith, praying earnestly for them; and so concludes his epistle with a solemn doxology, mutual salutations, and his apostolical benediction.
Source · CC0-1.0 / Public Domain
1–4
Here we may observe,
I. The persons to whom this exhortation is given - to the presbyters, pastors, and spiritual guides of the church, elders by office, rather than by age, ministers of those churches to whom he wrote this epistle.
II. The person who gives this exhortation - the apostle Peter: I exhort; and, to give force to this exhortation, he tells them he was their brother-presbyter or fellow-elder, and so puts nothing upon them but what he was ready to perform himself. He was also a witness of the sufferings of Christ, being with him in the garden, attending him to the palace of the high-priest, and very likely being a spectator of his suffering upon the cross, at a distance among the crowd, Act 3:15. He adds that he was also a partaker of the glory that was in some degree revealed at the transfiguration (Mat 17:1-3), and shall be completely enjoyed at the second coming of Jesus Christ. Learn, 1. Those whose office it is to teach others ought carefully to study their own duty, as well as teach the people theirs. 2. How different the spirit and behaviour of Peter were from that of his pretended successors! He does not command and domineer, but exhort. He does not claim sovereignty over all pastors and churches, nor style himself prince of the apostles, vicar of Christ, or head of the church, but values himself upon being an elder. All the apostles were elders, though every elder was not an apostle. 3. It was the peculiar honour of Peter, and a few more, to be the witnesses of Christ's sufferings; but it is the privilege of all true Christians to be partakers of the glory that shall be revealed.
III. The pastor's duty described, and the manner in which that duty ought to be performed. The pastoral duty is three-fold: - 1. To feed the flock, by preaching to them the sincere word of God, and ruling them according to such directions and discipline as the word of God prescribes, both which are implied in this expression, Feed the flock. 2. The pastors of the church must take the oversight thereof. The elders are exhorted to do the office of bishops (as the word signifies), by personal care and vigilance over all the flock committed to their charge. 3. They must be examples to the flock, and practise the holiness, self-denial, mortification, and all other Christian duties, which they preach and recommend to their people. These duties must be performed, not by constraint, not because you must do them, not from compulsion of the civil power, or the constraint of fear or shame, but from a willing mind that takes pleasure in the work: not for filthy lucre, or any emoluments and profits attending the place where you reside, or any perquisite belonging to the office, but of a ready mind, regarding the flock more than the fleece, sincerely and cheerfully endeavouring to serve the church of God; neither as being lords over God's heritage, tyrannizing over them by compulsion and coercive force, or imposing unscriptural and human inventions upon them instead of necessary duty, Mat 20:25, Mat 20:26; Co2 1:24. Learn, (1.) The eminent dignity of the church of God, and all the true members of it. These poor, dispersed, suffering Christians were the flock of God. The rest of the world is a brutal herd. These are an orderly flock, redeemed to God by the great Shepherd, living in holy love and communion one with another, according to the will of God. They are also dignified with the title of God's heritage or clergy, his peculiar lot, chosen out of the common multitude for his own people, to enjoy his special favour and to do him special service. The word is never restricted in the New Testament to the ministers of religion. (2.) The pastors of the church ought to consider their people as the flock of God, as God's heritage, and treat them accordingly. They are not theirs, to be lorded over at pleasure; but they are God's people, and should be treated with love, meekness, and tenderness, for the sake of him to whom they belong. (3.) Those minis…
Source · CC0-1.0 / Public Domain
5–7
Having settled and explained the duty of the pastors or spiritual guides of the church, the apostle comes now to instruct the flock,
I. How to behave themselves to their ministers and to one another. He calls them the younger, as being generally younger than their grave pastors, and to put them in mind of their inferiority, the term younger being used by our Saviour to signify an inferior, Luk 22:26. He exhorts those that are younger and inferior to submit themselves to the elder, to give due respect and reverence to their persons, and to yield to their admonitions, reproof, and authority, enjoining and commanding what the word of God requires, Heb 13:17. As to one another, the rule is that they should all be subject one to another, so far as to receive the reproofs and counsels one of another, and be ready to bear one another's burdens, and perform all the offices of friendship and charity one to another; and particular persons should submit to the directions of the whole society, Eph 5:21.; Jam 5:16. These duties of submission to superiors in age or office, and subjection to one another, being contrary to the proud nature and selfish interests of men, he advises them to be clothed with humility. "Let your minds, behaviour, garb, and whole frame, be adorned with humility, as the most beautiful habit you can wear; this will render obedience and duty easy and pleasant; but, if you be disobedient and proud, God will set himself to oppose and crush you; for he resisteth the proud, when he giveth grace to the humble." Observe, 1. Humility is the great preserver of peace and order in all Christian churches and societies, consequently pride is the great disturber of them, and the cause of most dissensions and breaches in the church. 2. There is a mutual opposition between God and the proud, so the word signifies; they war against him, and he scorns them; he resisteth the proud, because they are like the devil, enemies to himself and to his kingdom among men, Pro 3:34. 3. Where God giveth grace to be humble, he will give more grace, more wisdom, faith, holiness, and humility. Hence the apostle adds: Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time, Pe1 5:6. "Since God resisteth the proud, but giveth grace to the humble, therefore humble yourselves, not only one to another, but to the great God, whose judgments are coming upon the world, and must begin at the house of God (Pe1 4:17); his hand is almighty, and can easily pull you down if you be proud, or exalt you if you be humble; and it will certainly do it, either in this life, if he sees it best for you, or at the day of general retribution." Learn, (1.) The consideration of the omnipotent hand of God should make us humble and submissive to him in all that he brings upon us. (2.) Humbling ourselves to God under his hand is the next way to deliverance and exaltation; patience under his chastisements, and submission to his pleasure, repentance, prayer, and hope in his mercy, will engage his help and release in due time, Jam 4:7, Jam 4:10.
II. The apostle, knowing that these Christians were already under very hard circumstances, rightly supposes that what he had foretold of greater hardships yet a coming might excite in them abundance of care and fear about the event of these difficulties, what the issue of them would be to themselves, their families, and the church of God; foreseeing this anxious care would be a heavy burden, and a sore temptation, he gives them the best advice, and supports it with a strong argument. His advice is to cast all their care, or all care of themselves, upon God. "Throw your cares, which are so cutting and distracting, which wound your souls and pierce your hearts, upon the wise and gracious providence of God; trust in him with a firm composed mind, for he careth for you. He is willing to release you of your care, and take the care of you upon himself. He will either avert what you fear, or support you under it. …
Source · CC0-1.0 / Public Domain
8–9
Here the apostle does three things: -
I. He shows them their danger from an enemy more cruel and restless than even the worst of men, whom he describes,
1. By his characters and names. (1.) He is an adversary: "That adversary of yours; not a common adversary, but an enemy that impleads you, and litigates against you in your grand depending cause, and aims at your very souls." (2.) The devil, the grand accuser of all the brethren; this title is derived from a word which signifies to strike through, or to stab. He would strike malignity into our natures and poison into our souls. If he could have struck these people with passion and murmuring in their sufferings, perhaps he might have drawn them to apostasy and ruin. (3.) He is a roaring lion, hungry, fierce, strong, and cruel, the fierce and greedy pursuer of souls.
2. By his business: He walks about, seeking whom he may devour; his whole design is to devour and destroy souls. To this end he is unwearied and restless in his malicious endeavours; for he always, night and day, goes about studying and contriving whom he may ensnare to their eternal ruin.
II. Hence he infers that it is their duty, 1. To be sober, and to govern both the outward and the inward man by the rules of temperance, modesty, and mortification. 2. To be vigilant; not secure or careless, but rather suspicious of constant danger from this spiritual enemy, and, under that apprehension, to be watchful and diligent to prevent his designs and save our souls. 3. To resist him stedfast in the faith. It was the faith of these people that Satan aimed at; if he could overturn their faith, and draw them into apostasy, then he knew he should gain his point, and ruin their souls; therefore, to destroy their faith, he raises bitter persecutions, and sets the grand potentates of the world against them. This strong trial and temptation they must resist, by being well-grounded, resolute, and stedfast in the faith: to encourage them to this,
III. He tells them that their care was not singular, for they knew that the like afflictions befell their brethren in all parts of the world, and that all the people of God were their fellow-soldiers in this warfare. Learn, 1. All the great persecutions that ever were in the world were raised, spirited up, and conducted, by the devil; he is the grand persecutor, as well as the deceiver and accuser, of the brethren; men are his willing spiteful instruments, but he is the chief adversary that wars against Christ and his people, Gen 3:15; Rev 12:12. 2. The design of Satan in raising persecutions against the faithful servants of God is to bring them to apostasy, by reason of their sufferings, and so to destroy their souls. 3. Sobriety and watchfulness are necessary virtues at all times, but especially in times of suffering and persecution. "You must moderate your affection to worldly things, or else Satan will soon overcome you." 4. "If you would overcome Satan, as a tempter, an accuser, or a persecutor, you must resist him stedfast in the faith; if your faith give way, you are gone; therefore, above all, take the shield of faith," Eph 6:16. 5. The consideration of what others suffer is proper to encourage us to bear our own share in any affliction: The same afflictions are accomplished in your brethren.
Source · CC0-1.0 / Public Domain
10–14
We come now to the conclusion of this epistle, which,
I. The apostle begins with a most weighty prayer, which he addresses to God as the God of all grace, the author and finisher of every heavenly gift and quality, acknowledging, on their behalf, that God had already called them to be partakers of that eternal glory, which, being his own, he had promised and settled upon them, through the merit and intercession of Jesus Christ. Observe,
1. What he prays for on their account; not that they might be excused from sufferings, but that their sufferings might be moderate and short, and, after they had suffered awhile, that God would restore them to a settled and peaceable condition, and perfect his work in them - that he would establish them against wavering, either in faith or duty, that he would strengthen those who were weak, and settle them upon Christ the foundation, so firmly that their union with him might be indissoluble and everlasting. Learn, (1.) All grace is from God; it is he who restrains, converts, comforts, and saves men by his grace. (2.) All who are called into a state of grace are called to partake of eternal glory and happiness. (3.) Those who are called to be heirs of eternal life through Jesus Christ must, nevertheless, suffer in this world, but their sufferings will be but for a little while. (4.) The perfecting, establishing, strengthening, and settling, of good people in grace, and their perseverance therein, is so difficult a work, that only the God of all grace can accomplish it; and therefore he is earnestly to be sought unto by continual prayer, and dependence upon his promises.
2. His doxology, Pe1 5:11. From this doxology we may learn that those who have obtained grace from the God of all grace should and will ascribe glory, dominion, and power, to him for ever and ever.
II. He recapitulates the design of his writing this epistle to them (Pe1 5:12), which was, 1. To testify, and in the strongest terms to assure them, that the doctrine of salvation, which he had explained and they had embraced, was the true account of the grace of God, foretold by the prophets and published by Jesus Christ. 2. To exhort them earnestly that, as they had embraced the gospel, they would continue stedfast in it, notwithstanding the arts of seducers, or the persecutions of enemies. (1.) The main thing that ministers ought to aim at in their labours is to convince their people of the certainty and excellency of the Christian religion; this the apostles did exhort and testify with all their might. (2.) A firm persuasion that we are in the true way to heaven will be the best motive to stand fast, and persevere therein.
III. He recommends Silvanus, the person by whom he sent them this brief epistle, as a brother whom he esteemed faithful and friendly to them, and hoped they would account him so, though he was a ministers of the uncircumcision. Observe, An honourable esteem of the ministers of religion tends much to the success of their labours. When we are convinced they are faithful, we shall profit more by their ministerial services. The prejudices that some of these Jews might have against Silvanus, as a minister of the Gentiles, would soon wear off when they were once convinced that he was a faithful brother.
IV. He closes with salutations and a solemn benediction. Observe, 1. Peter, being at Babylon in Assyria, when he wrote this epistle (whither he travelled, as the apostle of the circumcision, to visit that church, which was the chief of the dispersion), sends the salutation of that church to the other churches to whom he wrote (Pe1 5:13), telling them that God had elected or chosen the Christians at Babylon out of the world, to be his church, and to partake of eternal salvation through Christ Jesus, together with them and all other faithful Christians, Pe1 1:2. In this salutation he particularly joins Mark the evangelist, who was then with him, and who was his son in a spiritual sense, being begotten by him to Christiani…
Source · CC0-1.0 / Public Domain
John Calvin
1
1 Peter 5:1-4
1. The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:
1. Presbyteros qui inter vos sunt, hortor ego qui simul sum presbyter, et testis passionum Christi, et gloriae qum revelabitur particeps:
2. Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;
2. Pascite, quantum in vobis est, gregem Dei (vel, Christi, vel, Domini,) episcopatu fungentes, non coact?, sed voluntari?; neque turpis lucri caus?, sed liberaliter;
3. Neither as being lords over God's heritage, but being ensamples to the flock.
3. Nec tanquam dominium exercentes adversus cleros, sed ut sitis exemplaria gregis.
4. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.
4. Et quum apparuerit Princeps pastorum, reportabitis immarcescibilem gloriae coronam.
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. (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 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.
1 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 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 rig…
Source · Public Domain (CC Public Domain Mark 1.0)
5
1 Peter 5:5-7
5. Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.
5. Similiter juniores, subjecti estote senioribus; sic et omnes, alii allis subjiciamini; humilitatem animi induite; propterea quod Deus superbis resistit, humilibus vero dat gratiam.
6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:
6. Humiliamini ergo sub potenti manu Dei, ut vos extollat quum erit opportunum;
7. Casting all your care upon him; for he careth for you.
7. Omni cura vestra in eum conjecta; quoniam illi cura est vestri.
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 po…
Source · Public Domain (CC Public Domain Mark 1.0)
8
1 Peter 5:8-11
8. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:
8. Sobrii estote, vigilate, quia adversarius vester diabolus, tanquam leo rugiens, circuit, quaerens quem devoret (vel, quempiam devorare;)
9. Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.
9. Cui resistite firmi fide, scientes easdem passiones, vestrae quae in mundo fraternitati adimpleri.
10. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you:
10. Deus autera omnis gratiae, qui nos vocavit in aeternam suam gloriam per Christum Jesum, paulisper afflictos ipse vos perficiat, confirmet, corroboret, stabiliat:
11. To him be glory and dominion for ever and ever. Amen.
11. Ei gloria et imperium in secula seculorum. Amen.
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 the sixth chapter of the Epistle to the Ephesians, 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, (Ephesians 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 Colossians 1:24, that what remains of the sufferings of Christ is da…
Source · Public Domain (CC Public Domain Mark 1.0)
12
1 Peter 5:12-14
12. By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.
12. Per Silvanum vobis fidum fratrem (ut arbitror) paucis scripsi, exhortans et testificans hanc esse veram gratiam in qua statis.
13. The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son.
13. Salutat vos quae in Babylone est Ecclesia, simul vobiscum electa, et Marcus filius meus.
14. Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.
14. Salutate vos invicem in osculo charitatis. Gratia vobis omnibus qui estis in Christo Jesu.
12 By 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.
13 That 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 the first and the second 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, …
Source · Public Domain (CC Public Domain Mark 1.0)
Martin Luther
1–4 · Commentary on 1 & 2 Peter and Jude
V. 1-4. The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and partaker of the glory which shall be revealed. Feed the flock of Christ which is among you, and take the oversight of it, not by constraint, but willingly, not for the love of vile gain, but of a ready mind, not as Lords over the heritage, but be ye examples for the flock. Thus when the Chief Shepherd shall appear, ye shall receive the enduring crown.
Source · Public Domain (tr. J. N. Lenker, Lutherans in All Lands Co., Minneapolis, 1904; CCEL marks it Public Domain)
1–4 · Commentary on 1 & 2 Peter and Jude
There St. Peter gives a direction for the behaviour of such as are to preside over the people in the spiritual government. He has already said in the last chapter, that no one should teach or preach anything, unless he be sure that it is the word of God, so that our conscience may stand on the firm rock. For this is imperative on us as Christians, that we must be assured what is well-pleasing to God, or not. Where this is wanting none can be a Christian. Afterward he taught us, that whatever work or office any one might have, he should discharge it as though God wrought in it. But the present passage refers particularly to the bishops or pastors as to what their fitness and conduct should be. But here you must pause and learn the meaning of the words. The expression presbyter or priest is a Greek word, rendered in Dutch an elder, just as in Latin these were called senators; that is, a number of aged, careful men of much experience. So Christ also has called his officers and his council, who bear spiritual rule; that is, who are to preach and provide for some christian church. Therefore you must not mistake, though they are called at the present day by a different title, priests. For of those who are now called priests, Scripture knows nothing. Put the real state of things as it now comes to pass out of sight, and apprehend the matter thus: that St. Peter and the other Apostles, when they arrived at a city where there were faithful people or Christians, have selected there some few aged men of honorable standing, having wife and children, and being well-grounded in the Scriptures. These were called presbyters. After this Peter and Paul call them Episcopos, that is, bishop. So that priest and bishop are one and the same thing. Of this we have a fine example in the legend of St. Martyn, where an individual, with several companions, arrives in Africa at a certain place, and perceives a man lying there in a hovel, whom they took for a husbandman, though they knew not who he was. Afterwards, when the people had come together at that place, this very man arose and preached, when they perceived that it was their pastor or bishop; for at that time they were not distinguished from other people by their peculiar kind of clothing and attendance.
Source · Public Domain (tr. J. N. Lenker, Lutherans in All Lands Co., Minneapolis, 1904; CCEL marks it Public Domain)
1–4 · Commentary on 1 & 2 Peter and Jude
Those elders, says St. Peter, who are to care for and to oversee the people, do I admonish, who am also one. Hence you clearly perceive that they whom he calls elders, have been in the ministry and have preached, since he speaks of himself also as an elder. And here St. Peter humbles himself—does not say that he was a Lord, although he might have had authority for it since he was an Apostle of Christ, and speaks of himself not only as a fellow-elder, but also as a witness of the sufferings that were in Christ. As though he had said, I do not merely preach, but am a partaker with Christians, even suffering Christians. Thereby he shows that wherever Christians are they must suffer and be persecuted. Such is a genuine Apostle. If such a Pope or a bishop were to be found among these men that bear the title at the present day, we would gladly kiss his feet.
And partaker of the glory which shall be revealed. This is something still more exalted, and evidently a bishop must not lightly say it. For here St. Peter claims to be a saint. He was certain that he should be saved, for he had strong assurance, as when Christ said, "I have chosen you"—yet it had cost much pains ere the Apostles attained it. They must first be humbled and wickedly derided. Now, although he knew that he was a partaker of salvation, still he is not proud, neither does he exalt himself, although he is a saint. But what were the elders therefore to do? It follows:
Source · Public Domain (tr. J. N. Lenker, Lutherans in All Lands Co., Minneapolis, 1904; CCEL marks it Public Domain)
2 · Commentary on 1 & 2 Peter and Jude
V. 2. Feed the flock of Christ which is among you. Christ is the chief Shepherd, and has many shepherds under Him,—as also many herds of sheep which He has committed to His shepherds, here and there, as St. Peter writes in this place, in many lands. What are these shepherds to do? They are to feed the flock of Christ. This the Pope has arrogated to himself, and thus claims that he is sovereign lord, and will dispose of the sheep as he chooses. We know very well what feeding is,—namely, that the shepherd should distribute provision and set food before the sheep, that they may thrive. Besides, they are to guard lest the wolves come and rend the sheep,—that is, that they may not assault and worry them.
Now St. Peter says, particularly, the flock of Christ, as though he should say: Do not imagine that the flock is yours, ye are only servants. But our bishops speak with all confidence the reverse of this. They say, you are my sheep. But we are Christ's sheep; for so he said above, "Ye are now returned to the Shepherd and Bishop of your souls." The bishops are Christ's servants, and their business is to guard Christ's sheep, and feed them. Therefore to feed them is nothing else but to preach the Gospel, whereby souls are nourished, made fat and fruitful,—since the sheep thrive upon the Gospel and the word of God. This is alone the office of a bishop. So Christ says also to Peter, "Feed my sheep,"—that is, the sheep which you are to feed, are not yours, but mine. Yet from this they have inferred the doctrine that the Pope has external power over all Christendom, and yet none of them preaches to you one word out of the Gospel; and I fear that since St. Peter's times there has been no Pope that has preached the Gospel. There has certainly been none who has written and left anything behind him in which the Gospel was contained. Saint Gregory, the Pope, was certainly a holy man, but his sermons are not worth a farthing; so that it would seem that the See of Rome has been under the special curse of God. It is very possible that some Popes may have endured martyrdom for the Gospel's sake; but nothing has been written of them to show that it was the Gospel. And yet they go on and preach that they must feed the flock; and yet they do nothing but bind and destroy the conscience, by laws of their own, while they preach not a word of Christ.
Source · Public Domain (tr. J. N. Lenker, Lutherans in All Lands Co., Minneapolis, 1904; CCEL marks it Public Domain)
2 · Commentary on 1 & 2 Peter and Jude
It is probable, indeed, that among all Christians many might be found, both men and women, as able to preach as those who are thus employed. But certainly among all these multitudes there are many people who have not this ability. And therefore some one must be selected to strengthen them, so that the wolves shall not come and tear the sheep. For a preacher must not only feed the sheep, so as to instruct them how they are to be good Christians, but, besides this, must guard against the wolves, lest they attack the sheep and lead them astray with false doctrine, and introduce error such as the devil would not find fault with. But there are many people to be found at the present day, quite ready to tolerate our preaching of the Gospel, if we would not cry out against the wolves and preach against the prelates.
But though I were to preach the simple truth, and feed the sheep and give them good instruction, still it is not enough unless the sheep be guarded and protected, so that the wolves do not come and carry them off. For what is it that is built, if I throw out one stone and see another thrown into its place? The wolf can very readily endure to have the sheep well fed; he had rather have it so, that they may be fat. But this he cannot endure, the hostile bark of the dogs. Therefore is it a most important matter, if well considered, that we should truly feed the flock, as God has commanded it.
Source · Public Domain (tr. J. N. Lenker, Lutherans in All Lands Co., Minneapolis, 1904; CCEL marks it Public Domain)
2 · Commentary on 1 & 2 Peter and Jude
The flock, he says, which is among you,—that is, which is with you, not that they are to lie at your feet. And oversee them not by constraint, but willingly, not out of love for vile gain. There he has expressed, in a single word, what the prophet Ezekiel writes, chap. xxxiv., of shepherds or bishops. And this is the meaning: you are not only to feed them, but also pay attention and be carefully faithful where it is called for and there is need. And here he uses a Greek word, Episcopountes,—that is, being bishops, and it comes from the word Episcopos,—that is, rendered in Dutch, an overseer, a guardian, who is on the watch or look-out, and takes notice of what every one around him wants. Observe, then, how a bishop and an elder are one and the same thing. So that that is false which they now say, that the bishop's office is a dignity, and that he is a bishop who wears a pointed hat on his head. It is not a dignity, but a ministry; so that he who has it should oversee and provide for us, and be our guardian, so as to know what is generally needed; that when one is weak and has a troubled conscience, he should then give help and comfort; when one falls, that he should raise him up, and things of this sort; so that the people of Christ may sufficiently be cared for, both in soul and body. For this reason, I have often said, that if a proper form of government was to be now established, there must in such a case be in one city as many as three or four bishops, who should have the oversight and care of the Church, providing for the general wants.
And here St. Peter touches on two points which might well appall any one from taking the charge over a people. In the first place, there are some to be found who are truly devoted, yet yield reluctantly to becoming preachers; for it is a wearisome office for any one to have the general oversight,—how the sheep live, so as to direct and help them,—since there must be oversight and watchfulness night and day, that the wolf do not break in; so that body and life must be devoted to it. Therefore he says, you are not to do it of constraint. True it is, that no one should force himself uncalled into the ministry; but if he is called and required for it, he should enter it willingly, and discharge what his office demands. For they who do it from constraint, and who have no appetite and love for it, will not properly discharge it.
Source · Public Domain (tr. J. N. Lenker, Lutherans in All Lands Co., Minneapolis, 1904; CCEL marks it Public Domain)
2 · Commentary on 1 & 2 Peter and Jude
But there are others, worse than these, who stand up before the people and thereby seek their own gain, so as to feed their own belly. These men are anxious for the wool and milk of the sheep; they ask no questions about the food,—just the course of our bishops now,—a thing that has become almost everywhere a scandal and a shame, for in a bishop it is especially scandalous. For this reason both the apostles Peter and Paul, as well as the prophets also, have repeatedly spoken of it. So Moses says, "You know that I have coveted no man's cattle." The prophet Samuel, also, "You know that I have taken of you no man's ass or ox." For if he whose duty it is to feed the flock is anxious merely for wealth and gain, he will in a short time become a wolf himself.
V. 2. But of a ready mind. That is, that a bishop have an appetite and inclination thereto. This is the character of those who willingly minister, and do not seek the wool of the sheep. Thus we have two kinds of false shepherds: the one, those who serve unwillingly; the other, those who do it gladly, but for the sake of avarice.—Further, he says:
Source · Public Domain (tr. J. N. Lenker, Lutherans in All Lands Co., Minneapolis, 1904; CCEL marks it Public Domain)
3 · Commentary on 1 & 2 Peter and Jude
V. 3. Not as lords over the heritage. This is the character of those who rule willingly enough for honor's sake, in order that they may rise high, and become powerful tyrants. Therefore he admonishes them that they should not act as though the people was subject to them, so that they might be gentlemen, and might do as they chose. For we have a Master, who is Christ, who rules over our spirits. The bishops are to do no more than feed the sheep. Here St. Peter has broken down and condemned all that rule which the Pope now maintains, and clearly determines that they have not power to give one word of additional command, but that they are to be only servants, and say, "Thus saith Christ thy Master, therefore you are to do it." So Christ also speaks: "The kings of this world have dominion, and men call them who are in authority their gracious lords; but you are not to be like them." Now the Pope speaks the reverse,—"Ye shall rule and have authority."
Source · Public Domain (tr. J. N. Lenker, Lutherans in All Lands Co., Minneapolis, 1904; CCEL marks it Public Domain)
18 more notes on this passage are in the library.
Jamieson–Fausset–Brown
2
Feed--Greek, "Tend as a shepherd," by discipline and doctrine. Lead, feed, heed: by prayer, exhortation, government, and example. The dignity is marked by the term "elder"; the duties of the office, to tend or oversee, by "bishop." Peter has in mind Christ's injunction to him, "Feed (tend) My sheep . . . Feed (pasture) My lambs" (Joh 21:16). He invites the elders to share with him the same duty (compare Act 20:28). The flock is Christ's.
which is among you--While having a concern for all the Church, your special duty is to feed that portion of it "which is among you."
oversight--Greek, "bishopric," or duty of bishops, that is, overseer.
not by constraint--Necessity is laid upon them, but willingness prevents it being felt, both in undertaking and in fulfilling the duty [BENGEL]. "He is a true presbyter and minister of the counsel of God who doeth and teacheth the things of the Lord, being not accounted righteous merely because he is a presbyter, but because righteous, chosen into the presbytery" [CLEMENT OF ALEXANDRIA].
willingly--One oldest manuscript, Vulgate, Syriac, and Coptic, add, "as God would have it to be done" (Rom 8:27).
not for filthy lucre-- (Isa 56:11; Tit 1:7).
of a ready mind--promptly and heartily, without selfish motive of gain-seeking, as the Israelites gave their services willing-heartedly to the sanctuary.
Source · Public Domain (CC Public Domain Mark 1.0)
3
being lords--Greek, "lording it": implying pride and oppression. "Not that we have dominion over your faith."
God's heritage--Greek, "the inheritances," that is, the portions of the Church committed severally to your pastoral charge [BENGEL]. It is explained by "the flock" in the next clause. However, in Pe1 5:2, "flock of God which is among you," answering to "(God's) heritages" (plural to express the sheep who are God's portion and inheritance, Deu 32:9) committed to you, favors English Version. The flock, as one whole, is God's heritage, or flock in the singular. Regarded in relation to its component sheep, divided among several pastors, it is in the plural "heritages." Compare Act 1:17, Act 1:25, "part" (the same Greek). BERNARD OF CLAIRVAUX, wrote to Pope Eugene, "Peter could not give thee what he had not: what he had he gave: the care over the Church, not dominion."
being--Greek, "becoming."
ensamples--the most effective recommendation of precept (Ti1 4:12). Tit 2:7, "patterns." So Jesus. "A monstrosity it is to see the highest rank joined with the meanest mind, the first seat with the lowest life, a grandiloquent tongue with a lazy life, much talking with no fruit" [BERNARD].
Source · Public Domain (CC Public Domain Mark 1.0)
4
And--"And so": as the result of "being ensamples" (Pe1 5:3).
chief Shepherd--the title peculiarly Christ's own, not Peter's or the pope's.
when . . . shall appear--Greek, "be manifested" (Col 3:4). Faith serves the Lord while still unseen.
crown--Greek, "stephanos," a garland of victory, the prize in the Grecian games, woven of ivy, parsley, myrtle, olive, or oak. Our crown is distinguished from theirs in that it is "incorruptible" and "fadeth not away," as the leaves of theirs soon did. "The crown of life." Not a kingly "crown" (a different Greek word, diadema): the prerogative of the Lord Jesus (Rev 19:12).
glory--Greek, "the glory," namely, to be then revealed (Pe1 5:1; Pe1 4:13).
that fadeth not away--Greek, "amaranthine" (compare Pe1 1:4).
Source · Public Domain (CC Public Domain Mark 1.0)
5
ye younger--The deacons were originally the younger men, the presbyters older; but subsequently as presbyter expressed the office of Church ruler or teacher, so Greek "neoteros" means not (as literally) young men in age, but subordinate ministers and servants of the Church. So Christ uses the term "younger." For He explains it by "he that doth serve," literally, "he that ministereth as a deacon"; just as He explains "the greatness" by "he that is chief," literally, "he that ruleth," the very word applied to the bishops or presbyters. So "the young men" are undoubtedly the deacons of the Church of Jerusalem, of whom, as being all Hebrews, the Hellenistic Christians subsequently complained as neglecting their Grecian widows, whence arose the appointment of the seven others, Hellenistic deacons. So here, Peter, having exhorted the presbyters, or elders, not to lord it over those committed to them, adds, Likewise ye neoters or younger, that is, subordinate ministers and deacons, submit cheerfully to the command of the elders [MOSHEIM]. There is no Scripture sanction for "younger" meaning laymen in general (as ALFORD explains): its use in this sense is probably of later date. The "all of you" that follows, refers to the congregation generally; and it is likely that, like Paul, Peter should notice, previous to the general congregation, the subordinate ministers as well as the presbyters, writing as he did to the same region (Ephesus), and to confirm the teaching of the apostle of the Gentiles.
Yea--to sum up all my exhortations in one.
be subject--omitted in the oldest manuscripts and versions, but TISCHENDORF quotes the Vatican manuscript for it. Then translate, "Gird (Pe1 1:13; Pe1 4:1) fast on humility (lowliness of mind) to one another." The verb is literally, "tie on with a fast knot" [WAHL]. Or, "gird on humility as the slave dress (encomboma)": as the Lord girded Himself with a towel to perform a servile office of humility and love, washing His disciples' feet, a scene in which Peter had played an important part, so that he would naturally have it before his mind. Compare similarly Pe1 5:2 with Joh 21:15-17. Clothing was the original badge of man's sin and shame. Pride caused the need of man's clothing, and pride still reigns in dress; the Christian therefore clothes himself in humility (Pe1 3:3-4). God provides him with the robe of Christ's righteousness, in order to receive which man must be stripped of pride.
God resisteth the proud--Quoted, as Jam 4:6, from Pro 3:34. Peter had James before his mind, and gives his Epistle inspired sanction. Compare Pe1 5:9 with Jam 4:7, literally, "arrayeth Himself against." Other sins flee from God: pride alone opposeth itself to God; therefore, God also in turn opposes Himself to the proud [GERHARD in ALFORD]. Humility is the vessel of all graces [AUGUSTINE].
Source · Public Domain (CC Public Domain Mark 1.0)
6
under the mighty hand--afflicting you (Pe1 3:15): "accept" His chastisements, and turn to Him that smiteth you. He depresses the proud and exalts the humble.
in due time--Wait humbly and patiently for His own fit time. One oldest manuscript and Vulgate read, "In the season of visitation," namely, His visitation in mercy.
Source · Public Domain (CC Public Domain Mark 1.0)
7
Casting--once for all: so the Greek aorist.
care--"anxiety? The advantage flowing from humbling ourselves under God's hand (Pe1 5:6) is confident reliance on His goodness. Exemption from care goes along with humble submission to God.
careth for you--literally "respecting you." Care is a burden which faith casts off the man on his God. Compare Psa 22:10; Psa 37:5; Psa 55:22, to which Peter alludes; Luk 12:22, Luk 12:37; Phi 4:6.
careth--not so strong a Greek word as the previous Greek "anxiety."
Source · Public Domain (CC Public Domain Mark 1.0)
8
Peter has in mind Christ's warning to himself to watch against Satan, from forgetting which he fell.
Be sober . . . vigilant--"Care," that is, anxiety, will intoxicate the soul; therefore be sober, that is, self-restrained. Yet, lest this freedom from care should lead any to false security, he adds, "Be vigilant" against "your adversary." Let this be your "care." God provides, therefore do not be anxious. The devil seeks, therefore watch [BENGEL].
because--omitted in the oldest manuscripts The broken and disjointed sentences are more fervid and forcible. LUCIFER OF CAGLIARI reads as English Version.
adversary--literally, "opponent in a court of justice" (Zac 3:1). "Satan" means opponent. "Devil," accuser or slanderer (Rev 12:10). "The enemy" (Mat 13:39). "A murderer from the beginning" (Joh 8:44). He counteracts the Gospel and its agents. "The tempter."
roaring lion--implying his violent and insatiable thirst for prey as a hungry lion. Through man's sin he got God's justice on his side against us; but Christ, our Advocate, by fulfilling all the demands of justice for us, has made our redemption altogether consistent with justice.
walketh about-- (Job 1:7; Job 2:2). So the children of the wicked one cannot rest. Evil spirits are in Pe2 2:4; Jde 1:6, said to be already in chains of darkness and in hell. This probably means that this is their doom finally: a doom already begun in part; though for a time they are permitted to roam in the world (of which Satan is prince), especially in the dark air that surrounds the earth. Hence perhaps arises the miasma of the air at times, as physical and moral evil are closely connected.
devour--entangle in worldly "care" (Pe1 5:7) and other snares, so as finally to destroy. Compare Rev 12:15-16.
Source · Public Domain (CC Public Domain Mark 1.0)
9
(Luk 4:13; Eph 6:11-17; Jam 4:7.)
steadfast--Compare established in the truth," Pe2 1:12. Satan's power exists only in respect to the unbelieving; the faithful he cannot hurt (Jo1 5:18). Faith gives strength to prayer, the great instrument against the foe (Jam 1:6, &c.).
knowing, &c.--"encouragement not to faint in afflictions": your brethren suffer the same; nothing beyond the common lot of Christians befalls you (Co1 10:13). It is a sign of God's favor rather than displeasure, that Satan is allowed to harass you, as he did Job. Your fellow Christians have the same battle of faith and prayer against Satan.
are--are being accomplished according to the appointment of God.
in the world--lying in the wicked one, and therefore necessarily the scene of "tribulation" (Joh 16:33).
Source · Public Domain (CC Public Domain Mark 1.0)
5 more notes on this passage are in the library.