1 Peter 5

Act 14:23; 1Tim 5:17. And that these were the same as bishops the next verse proves. Who am also an elder - Συμπρεσβυτερος· A fellow elder; one on a level with yourselves. Had he been what the popes of Rome say he was - the prince of the apostles; and head of the Church, and what they affect to be - mighty secular lords, binding the kings of the earth in chains, and their nobles in fetters of iron; could he have spoken of himself as he here does? It is true that the Roman pontiffs, in all their bulls, each style themselves servus servorum Dei, servant of the servants of God, while each affects to be rex regum, king of kings, and vicar of Jesus Christ. But the popes and the Scriptures never agree. A witness of the sufferings of Christ - He was with Christ in the garden; he was with him when he was apprehended. and he was with him in the high priest's hall. Whether he followed him to the cross we know not; probably he did not, for in the hall of the high priest he had denied him most shamefully; and, having been deeply convinced of the greatness of his crime, it is likely he withdrew to some private place, to humble himself before God, and to implore mercy. He could, however, with the strictest propriety, say, from the above circumstances, that he was a witness of the sufferings of Christ. A partaker of the glory - He had a right to it through the blood of the Lamb; he had a blessed anticipation of it by the power of the Holy Ghost; and he had the promise from his Lord and Master that he should be with him in heaven, to behold his glory; Joh 17:21, Joh 17:24. Verse 2 Feed the flock - Do not fleece the flock. Taking the oversight - Επισκοπουντες· Discharging the office of bishops or superintendents. This is another proof that bishop and presbyter were the same order in the apostolic times, though afterwards they were made distinct. Not by constraint - The office was laborious and dangerous, especially in these times of persecution; it is no wonder then that even those who were best qualified for the office should strive to excuse themselves with a genuine Nolo episcopari, "I am unwilling to be a bishop." Not for filthy lucre - Could the office of a bishop, in those early days, and in the time of persecution, be a lucrative office? Does not the Spirit of God lead the apostle to speak these things rather for posterity than for that time? See the notes on 1Tim 3:3. But of a ready mind - Doing all for Christ's sake, and through love to immortal souls. Verse 3 Neither as being lords over God's heritage - This is the voice of St. Peter in his catholic epistle to the catholic Church! According to him there are to be no lords over God's heritage, the bishops and presbyters who are appointed by the head of the Church are to feed the flock, to guide and to defend it, not to fleece and waste it; and they are to look for their reward in another world, and in the approbation of God in their consciences. And in humility, self-abasement, self-renunciation, and heavenly-mindedness, they are to be ensamples, τυποι, types, to the flock, moulds of a heavenly form, into which the spirits and lives of the flock may be cast, that they may come out after a perfect pattern. We need not ask, Does the Church that arrogates to itself the exclusive title of Catholic, and do its supreme pastors, who affect to be the successors of Peter and the vicars of Jesus Christ, act in this way? They are in every sense the reverse of this. But we may ask, Do the other Churches, which profess to be reformed from the abominations of the above, keep the advice of the apostle in their eye? Have they pastors according to God's own heart, who feed them with knowledge and understanding? Jer 3:15. Do they feed themselves, and not the flock? Are they lords over the heritage of Christ, ruling with a high eclesiastico-secular hand, disputing with their flocks about penny-farthing tithes and stipends, rather than contending for the faith once delivered to the saints? Are they heavenly moulds, into which the spirits and conduct of their flocks may be cast? I leave those who are concerned to answer these questions; but I put them, in the name of God, to all the preachers in the land. How many among them properly care for the flock? Even among those reputed evangelical teachers, are there not some who, on their first coming to a parish or a congregation, make it their first business to raise the tithes and the stipends, where, in all good conscience, there was before enough, and more than enough, to provide them and their families with not only the necessaries, but all the conveniences and comforts of life? conveniences and comforts which neither Jesus Christ nor his servant Peter ever enjoyed. And is not the great concern among ministers to seek for those places, parishes, and congregations, where the provision is the most ample, and the work the smallest? Preacher or minister, whosoever thou art, who readest this, apply not the word to thy neighbor, whether he be state-appointed, congregation-appointed, or self-appointed; take all to thyself; mutato nomine de Te fabula narratur. See that thy own heart, views, and conduct be right with God; and then proceed to the next verse. Verse 4 When the chief Shepherd - That is, the Lord Jesus Christ, whose is the flock, and who provides the pasture, and from whom, if ye are legally called to the most awful work of preaching the Gospel, ye have received your commission; when he shall appear to judge the world in righteousness, ye who have fed his flock, who have taken the superintendency of it, not by constraint, nor for filthy lucre's sake, not as lords over the heritage, but with a ready mind, employing body, soul, spirit, time and talents, in endeavoring to pluck sinners as brands from eternal burnings, and build up the Church of Christ on its most holy faith; Ye shall receive a crown of glory that fadeth not away, an eternal nearness and intimacy with the ineffably glorious God; so that ye who have turned many to righteousness shall shine, not merely as stars, but as suns in the kingdom of your Father! O ye heavenly-minded, diligent, self-denying pastors after God's own heart, whether ye be in the Church established by the state, or in those divisions widely separated from, or nearly connected with it, take courage; preach Jesus; press through all difficulties in the faith of your God; fear no evil while meditating nothing but good. Ye are stars in the right hand of Jesus, who walks among your golden candlesticks, and has lighted that lamp of life which ye are appointed to trim; fear not, your labor in the Lord cannot be in vain! Never, never can ye preach one sermon in the spirit of your office, which the God of all grace shall permit to be unfruitful; ye carry and sow the seed of the kingdom by the command and on the authority of your God; ye sow it, and the heavens shall drop down dew upon it. Ye may go forth weeping, though bearing this precious seed; but ye shall doubtless come again with rejoicing, bringing your sheaves with you. Amen, even so, Lord Jesus! Verse 5 Likewise, ye younger - Νεωτεροι probably means here inferiors, or those not in sacred offices; and may be understood as referring to the people at large who are called to obey them that have the rule over them in the Lord. In this sense our Lord, it appears, uses the word, Luk 22:26. Be subject one to another - Strive all to serve each other; let the pastors strive to serve the people, and the people the pastors; and let there be no contention, but who shall do most to oblige and profit all the rest. Be clothed with humility - To be clothed with a thing or person is a Greek mode of speech for being that thing or person with which a man is said to be clothed. Be ye truly humble; and let your outward garb and conduct be a proof of the humility of your hearts. Εγκομβωμα, from the original word εγκομβωσασθε, signifies often an outward ornamental garment, tied in different places with knots or bows, probably ornamented all over with bows or knots of different coloured ribands, silk twist, etc. But it also signifies the outward garment worn by servants, slaves, girls, and shepherds, which was rather intended to be the guard of the other garments than an ornament to those thus dressed: and I am rather inclined to take it in this sense than in the former; for as the apostle calls upon them to be subject to each other, he desires them to put on humility, as the encomboma or servant's dress, that they may appear to be such as were ready to serve; and that he cannot refer to this article of clothing as an ornament the next words sufficiently prove: God resisteth the Proud, and giveth grace to the Humble - the proud, with all their ornaments, God resists; while those who are clothed with the humble garment he adorns. Verse 6 Humble yourselves - Those who submit patiently to the dispensations of God's providence he lifts up; those who lift themselves up, God thrusts down. If we humble not ourselves under God's grace, he will humble us under his judgments. Those who patiently submit to him, he exalts in due time; if his hand be mighty to depress, it is also mighty to exalt. Verse 7 Casting all your care - Την μεριμναν· Your anxiety, your distracting care, on him, for he careth for you, ὁτι αυτω μελει περι ὑμων, for he meddles or concerns himself, with the things that interest you. Whatever things concern a follower of God, whether they be spiritual or temporal, or whether in themselves great or small, God concerns himself with them; what affects them affects him; in all their afflictions he is afflicted. He who knows that God cares for him, need have no anxious cares about himself. This is a plain reference to Psa 55:22: Cast thy burden upon the Lord, and he will sustain thee. He will bear both thee and thy burden. Verse 8 Be sober - Avoid drunkenness of your senses, and drunkenness in your souls; be not overcharged with the concerns of the world. Be vigilant - Awake, and keep awake; be always watchful; never be off your guard; your enemies are alert, they are never off theirs. Your adversary the devil - This is the reason why ye should be sober and vigilant; ye have an ever active, implacable, subtle enemy to contend with. He walketh about - he has access to you everywhere; he knows your feelings and your propensities, and informs himself of all your circumstances; only God can know more and do more than he, therefore your care must be cast upon God. As a roaring lion - Satan tempts under three forms: 1. The subtle serpent; to beguile our senses, pervert our judgment, and enchant our imagination. 2. As an angel of light; to deceive us with false views of spiritual things, refinements in religion, and presumption on the providence and grace of God. 3. As a roaring lion; to bear us down, and destroy us by violent opposition, persecution, and death. Thus he was acting towards the followers of God at Pontus, etc., who were now suffering a grievous persecution. Walketh about - Traversing the earth; a plain reference to Job 2:2, which see. Seeking whom he may devour - Τινα καταπιῃ· Whom he may gulp down. It is not every one that he can swallow down: those who are sober and vigilant are proof against him, these he May Not swallow down; those who are drunken with the cares of this world, etc., and are unwatchful, these he May swallow down. There is a beauty in this verse, and a striking apposition between the first and last words, which I think have not been noticed: Be sober, νηψατε from νη, not, and πιειν to drink; do not drink, do not swallow down: and the word καταπιῃ, from κατα, down, and πιειν, to drink. If you swallow strong drink down, the devil will swallow you down. Hear this, ye drunkards, topers, tipplers, or by whatsoever name you are known in society, or among your fellow sinners. Strong drink is not only the way to the devil, but the devil's way into you; and Ye are such as the devil particularly May swallow down. Verse 9 Whom resist - Stand against him, αντιστητε. Though invulnerable, he is not unconquerable: the weakest follower of God can confound and overpower him, if he continue steadfast in the faith - believing on the Son of God, and walking uprightly before him. To a soul thus engaged he can do no damage. The same afflictions are accomplished in your brethren - It is the lot of all the disciples of Christ to suffer persecution. The brotherhood, αδελφοτης, the Christian Church, everywhere is exposed to the assaults of men and devils; you are persecuted by the heathen among whom ye live, and from among whom ye are gathered into the fold of Christ: but even those who profess the same faith with you, and who are resident among the Jews, (for so I think εν κοσμῳ, in the world, is here to be understood), are also persecuted, both heathens and Jews being equally opposed to the pure and holy doctrines of the Gospel. Any man who has read the Greek Testament with any attention must have observed a vast number of places in which the word κοσμος, which we translate world, means the Jewish people and the Jewish state, and nothing else. Verse 10 But the God of all grace - The Fountain of infinite compassion, mercy, and goodness. Mohammed has conveyed this fine description of the Divine Being in the words with which he commences every surat or chapter of his Koran, two excepted; viz.; Bismillahi arrahmani arraheemi. Of which the best translation that can be given is that of the apostle, In the name of the God of all grace; the God who is the most merciful and the most compassionate, who is an exuberant Fountain of love and compassion to all his intelligent offspring. Who hath called us - By the preaching of the Gospel. Unto his eternal glory - To the infinite felicity of the heavenly state. By Christ Jesus - Through the merit of his passion and death, by the influence of his Holy Spirit, by the precepts of his Gospel, and by the splendor of his own example. After that ye have suffered a while - Ολιγον παθοντας· Having suffered a little time; that is, while ye are enduring these persecutions, God will cause all to work together for your good. Make you perfect - Καταρτισει, στηριξει, σθενωσει, θεμελιωσει· All these words are read in the future tense by the best MSS. and versions. He will make you perfect. - Καταρτισει· Put you in complete joint as the timbers of a building. Stablish - Στηριξει· Make you firm in every part; adapt you strongly to each other, so that you may be mutual supports, the whole building being one in the Lord. Strengthen - Σθενωσει· Cramp and bind every part, so that there shall be no danger of warping, splitting, or falling. Settle - Θεμελιωσει· Cause all to rest so evenly and firmly upon the best and surest foundation, that ye may grow together to a holy temple in the Lord: in a word, that ye may be complete in all the mind that was in Christ; supported in all your trials and difficulties; strengthened to resist and overcome all your enemies; and after all abide, firmly founded, in the truth of grace. All these phrases are architectural; and the apostle has again in view the fine image which he produced 1Pet 2:5 (note). Verse 11 To him - The God of all grace, be glory - l honor and praise be ascribed, and dominion - e government of heaven, earth, and hell, for ever - rough time, and ever - rough eternity. Amen - be it, so let it be, and so it shall be. Amen and Amen! Verse 12 By Silvanus, a faithful brother unto you, as I suppose - To say the least of this translation, it is extremely obscure, and not put together with that elegance which is usual to our translators. I see no reason why the clause may not be thus translated: I have written to you, as I consider, briefly, by Silvanus, the faithful brother. On all hands it is allowed that this Silvanus was the same as Silas, Paul's faithful companion in travel, mentioned Act 15:40; Act 16:19; and, if he were the same, Peter could never say as I suppose to his faith and piety: but he might well say this to the shortness of his epistle, notwithstanding the many and important subjects which it embraced. See the Syriac, Vulgate, etc. If the words be applied to Silvanus, they must be taken in a sense in which they are often used: "I conclude him to be a trustworthy person; one by whom I may safely send this letter; who will take care to travel through the different regions in Asia, Pontus, Galatia, and Bithynia; read it in every Church; and leave a copy for the encouragement and instruction of Christ's flock." And in such a state of the Church, in such countries, no ordinary person could have been intrusted with such a message. Exhorting - Calling upon you to be faithful, humble, and steady. And testifying - Επιμαρτυρων, Earnestly witnessing, that it is the true grace - the genuine Gospel of Jesus Christ, in which ye stand, and in which ye should persevere to the end. Verse 13 The Church that is at Babylon - After considering all that has been said by learned men and critics on this place, I am quite of opinion that the apostle does not mean Babylon in Egypt, nor Jerusalem, nor Rome as figurative Babylon, but the ancient celebrated Babylon in Assyria, which was, as Dr. Benson observes, the metropolis of the eastern dispersion of the Jews; but as I have said so much on this subject in the preface, I beg leave to refer the reader to that place. Instead of Babylon, some MSS. mentioned by Syncellus in his Chronicon have Ιοππῃ, Joppa; and one has Ῥωμῃ, Rome, in the margin, probably as the meaning, according to the writer, of the word Babylon. Elected together with you - Συνεκλεκτη· Fellow elect, or elected jointly with you. Probably meaning that they, and the believers at Babylon, received the Gospel about the same time. On the election of those to whom St. Peter wrote, see the notes on 1Pet 1:2. And...Marcus my son - This is supposed to be the same person who is mentioned Act 12:12, and who is known by the name of John Mark; he was sister's son to Barnabas, Col 4:10, his mother's name was Mary, and he is the same who wrote the gospel that goes under his name. He is called here Peter's son, i.e. according to the faith, Peter having been probably the means of his conversion. This is very likely, as Peter seems to have been intimate at his mother's house. See the account, Act 12:6-17. Verse 14 Greet ye one another with a kiss of charity - See the notes on Rom 16:16, and on 1Cor 16:20 (note). In the above places the kiss is called a holy kiss; here, φιληματι αγαπης, a kiss of Love; i.e. as a mark of their love to each other, in order that misunderstandings might be prevented. But ten or twelve MSS., with the Syriac, Arabic, Armenian, and Vulgate, have ἁγιῳ, holy; salute one another with a Holy kiss. The difference is not great. Peace be with you all - May all prosperity, spiritual and temporal, be with all that are in Christ Jesus - at are truly converted to him, and live in his Spirit obedient to his will. Amen - Is wanting, as usual, in some of the principal MSS. and versions. The subscriptions are, as in other cases, various. In the Versions: The end of the First Epistle of the Apostle Peter. - Syriac. The First Catholic Epistle of Peter the apostle is ended. - Syriac Philoxenian. The end of the Epistle of St. Peter; may his supplication preserve us! Amen. Praise be to the Lord of never ending and eternal glory! Amen. - Arabic. The First Epistle of Peter is completed; may his intercession be with us! Amen, and Amen. - Aethiopic, Nothing in the Coptic. Nothing in the printed Vulgate. The end of the First Epistle of St. Peter. - Complutensian Polyglott. The First Epistle of St. Peter is ended. - Bib. Vulgat. Edit. Princ. In the Manuscripts: The First of Peter. - Codex Alexand. and Codex Vatican. Written from Rome. - A MS. of the twelfth century, The end of the First Catholic Epistle of Peter, written from Rome. - A MS. of the thirteenth century. These later subscriptions are of little value, nor do any of them help to ascertain the place where the epistle was written. The word Rome is only the supposed interpretation of the word Babylon, as in 1Pet 5:13, which see. As the true Church of Christ has generally been in a state of suffering, the epistles of St. Peter have ever been most highly prized by all believers. That which we have just finished is an admirable letter, containing some of the most important maxims and consolations for the Church in the wilderness. No Christian can read it without deriving from it both light and life. Ministers, especially, should study it well, that they may know how to comfort their flocks when in persecution or adversity. He never speaks to good effect in any spiritual case who is not furnished out of the Divine treasury. God's words invite, solicit, and command assent; on them a man may confidently rely. The words of man may be true, but they are not infallible, This is the character of God's word alone. I Shall sum up the contents of this chapter in the words of a good commentator: "Because the knowledge and good behavior of the people depend, in a great measure, upon the kind of instruction which they receive from their teachers, the apostle in this chapter addressed the elders, that is, the bishops, pastors, rulers, and deacons among the brethren of Pontus, etc., 1Pet 5:1, exhorting the bishops in particular to feed the flock of God committed to their care faithfully, and to exercise their episcopal office, not as by constraint, but willingly; not from the love of gain, but from love to their Master and to the flock, 1Pet 5:2; and not to lord it over God's heritage, but to be patterns of humility and disinterestedness to the people, 1Pet 5:3. This exhortation to bishops to feed Christ's flock was given with much propriety by Peter, who had himself been appointed by Christ to feed his lambs and his sheep. Next, because the faithful performance of the bishop's office was, in that age, attended with great difficulty and danger, the apostle, to encourage the bishops, assured them that; when the chief Shepherd shall appear, they shall receive a crown of glory that fadeth not away, 1Pet 5:4. The distinguished reward which Christ is to bestow on those who have suffered for his sake being a favourite topic with our apostle, he introduces it often in this epistle. "Having thus exhorted the pastors, the apostle turned his discourse to the people, charging them to be subject to their elders, and to one another; that is, to be of a teachable disposition, and to receive instruction from every one capable of giving it, and to do all the duties which they could to each other, according to their different stations and relations, 1Pet 5:5. But especially to be subject to God, by humbly submitting themselves to the judgments which were coming upon them, that God might exalt them in due time, 1Pet 5:6. Casting all their anxious care on God, because he cared for them, 1Pet 5:7. And to watch against the devil, who went about as a roaring lion, seeking to destroy them by instigating the wicked to persecute them, and drive them into apostasy, 1Pet 5:8. But they were to resist that terrible enemy by steadfastness in the faith, and not to think themselves hardly dealt with when persecuted, knowing that their brethren everywhere were exposed to the same temptations of the devil, 1Pet 5:9. In the meantime, to give them all the assistance in his power, the apostle prayed earnestly to God to stablish and strengthen them, 1Pet 5:10. And ended his prayer with a doxology to God, expressive of his supreme dominion over the universe, and all the things it contains. "The apostle informed the brethren of Pontus that he had sent this letter to them by Silvanus, whom he praised for his fidelity to Christ, 1Pet 5:12. Then, giving them the salutation of the Church in Babylon, where it seems he was when he wrote this letter, he added the salutation of Mark, whom he called his son, either because he had converted him, or on account of the great attachment which Mark bore to him, 1Pet 5:13. And having desired them to salute one another, he concluded with giving them his apostolical benediction, 1Pet 5:14." See Dr. Macknight. Finished correcting this epistle for a new edition, Dec. 31, 1831, - A. C.

I who am a fellow - elder - So the first though not the head of the apostles appositely and modestly styles himself. And a witness of the sufferings of Christ - Having seen him suffer, and now suffering for him.

1 PETER CHAPTER V. ANALYSIS OF THE CHAPTER. THIS chapter embraces the following subjects: I. An exhortation to the elders of the churches to be faithful to the flocks committed to their charge, 1Pet 5:1-4. II. An exhortation to the younger members of the church to evince 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, 1Pet 5:5-7. III. An exhortation to be sober and vigilant, in view of the dangers which 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, 1Pet 5:8-11. IV. Salutations, 1Pet 5:12-14. Verse 1. 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. 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 ( 1Pet 5:4, seq.) 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 which Peter uses is not that of stern and arbitrary command; it is that of kind and mild Christian exhortation. Phm 1:8, Phm 1:9. Who am also an elder. Gr., "a fellow-presbyter," (συμπρεσβυτερος.) 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 apostolical 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 ( Lk 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 which should be made by one who had seen his father or mother die. The impression which 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. Any one, who is himself an heir of salvation, may appropriately exhort his fellow-Christians to fidelity in the service of their common Lord. (b) "glory" Rom 8:17,18 (*) "revealed" "manifested"Verse 2. Fe

Advice to Elders. ( a. d. 66.) 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: 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; 3 Neither as being lords over God's heritage, but being ensamples to the flock. 4 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. 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, Acts iii. 15 . He adds that he was also a partaker of the glory that was in some degree revealed at the transfiguration ( Matt. xvii. 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, Matt. xx. 25, 26 ; 2 Cor. i. 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 ministers who are either driven to the work by necessity or drawn to it by filthy lucre can never perform their duty as they ought, because they do not do it willingly, and with a ready mind. (4.) The best way a minister can take to engage the respect of a people is to discharge his own duty among them in the best manner that he can, and to be a constant example to them of all that is good. IV. In opposition to that filthy lucre which many propose to themselves as their principal motive in undertaking and discharging the pastoral office, the apostle sets before them the crown of glory designed by the great shepherd, Jesus Christ, for all his faithful ministers. Learn, 1. Jesus Christ is the chief shepherd of the whole flock and heritage of God. He bought them, and rules them; he defends and saves them for ever. He is also the chief shepherd over all inferior shepherds; they derive their authority from him, act in his name, and are accountable to him at last. 2. This chief shepherd will appear, to judge all ministers and under-shepherds, to call them to account, whether they have faithfully discharged their duty both publicly and privately according to the foregoing directions. 3. Those that are found to have done their duty shall have what is infinitely better than temporal gain; they shall receive from the grand shepherd a high degree of everlasting glory, a crown of glory that fadeth not away.

Feed the flock - Both by doctrine and discipline. Not by constraint - Unwillingly, as a burden. Not for filthy gain - Which, if it be the motive of acting, is filthy beyond expression. O consider this, ye that leave one flock and go to another, merely because there is more gain, a large salary! Is it not astonishing that men can see no harm in this? that it is not only practised, but avowed, all over the nation?

ed the flock of God. Discharge the duties of a shepherd towards the flock. On the word feed, Jn 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 Saviour. The direction means to take such an oversight of the church as a shepherd is accustomed to take of his flock. Jn 10:1, seq. Which is among you. Marg., as much as in you is. The translation in the text is the more correct. It means the churches which were among them, or over which they were called to preside. Taking the oversight thereof--επισκοπουντες. 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 any one 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 has originally 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 1Pet 5:1, are called presbyters or elders; and 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 which the peculiar duties of the episcopate were to be intrusted; that is, there was no class of officers corresponding to those who are now called bishops. Comp. Acts 20:28. Not by constraint, but willingly. Not 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, and not as a slave. Arduous as are the labours of the ministry, yet there is no work on earth in which a man can and should labour more cheerfully. Not for filthy lucre. Shameful or dishonourable gain. 1Timm 3:3. But of a ready mind. Cheerfully, promptly. We are to labour in this work, not under the influence of the desire of 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 is there 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. (a) "Feed the flock" Jn 21:15-17, Acts 20:28 (b) "willingly" 1Cor 9:17 (c) "filthy lucre" 1Timm 3:3,8 (*) "lucre" "base gain" (1) "which is among you" "as much as in you is"Verse 3. Neither as bein

Neither as lording over the heritage - Behaving in a haughty, domineering manner, as though you had dominion over their conscience. The word translated heritage, is, literally, the portions. There is one flock under the one chief Shepherd; but many portions of this, under many pastors. But being examples to the flock - This procures the most ready and free obedience.

g lords. Marg., overruling. The word here used (κατακυριευω) is rendered exercise dominion over, in Mt 20:25; exercise lordship over, in Mk 10:42; and overcame, in Acts 19:16. It does not elsewhere occur in the New Testament. It refers properly to that kind of jurisdiction which civil rulers or magistrates exercise. This is an exercise of authority, as contradistinguished from the influence of reason, persuasion, and example. The latter pertains to the 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 the ministers of religion, and all conferring of titles of nobility on those who are preachers of the gospel. It needs scarcely to be said that it has been very little regarded in the church. Over God's heritage --τωνκληρων. Vulgate, in cleris --over the clergy. The Greek word here (κληρος-- kleros ) is that from which the word clergy has been derived; and some have interpreted it here as referring to the clergy, that is, to priests and deacons who are under the authority of a bishop. Such an interpretation, however, would hardly be adopted now. The word means properly, (a.) a lot, die, anything used in determining chances; (b.) a part or portion, such as is assigned by lot; hence (c.) an office to which one is designated or appointed, by lot or otherwise; and (d.) in general any possession or heritage, Acts 26:18, Col 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--"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. But the other interpretation is most in accordance with the usual meaning of the word. But being ensamples to the flock. Examples. 1Timm 4:12. Peter has drawn here with great beauty, the appropriate character of the ministers of the gospel, and described the spirit with which they should he actuated in the discharge of the duties of their office. But how different it 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 recognise 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." (2) "being Lords" "overruling" (d) "being" 1Timm 4:12 (+) "ensamples" "examples"Verse 4. 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. 1Pet 2:25. Comp. Heb 13:20. Ye shall receive a crown of glory. A glorious crown or diadem. Comp. 2Ti 4:8. That fadeth not away. This is essentially the same word, though somewhat different in form, which occurs in 1Pet 1:4. 1Pet 1:4. The word occurs nowhere else in the New Testament. Comp. 1Cor 9:25. (e) "chief Shepherd" Heb 13:20 (f) "crown of glory" 2Ti 4:8 Verse 5. Likewise, ye younger. All younger per

Ye younger, be subject to the elder - In years. And be all - Elder or younger. Subject to each other - Let every one be ready, upon all occasions, to give up his own will. Be clothed with humility - Bind it on, (so the word signifies,) so that no force may be able to tear it from you. James 4:6; Prov 3:34

sons of either sex. Submit yourselves unto the elder. That is, with the respect due to their age, and to the offices which they sustain. There is here, probably, a particular reference to those who sustained the office of elders or teachers, as the same word is used here which occurs in 1Pet 5:1. As there was an allusion in that verse, by the use of the word, to age, so there is in this verse to the fact that they sustained an office in the church. The general duty, however, is here implied, as it is everywhere in the Bible, that all suitable respect is to be shown to the aged. Comp. Lev 19:32, 1Timm 5:1, Acts 23:4, 2Pet 2:9. Yea, all of you be subject one to another. 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. Eph 5:21; Php 2:3. And be clothed with humility. The word here rendered be clothed (εγκομβοομαι) occurs nowhere else in the New Testament. It is derived from κομβος--a strip, string, or loop to fasten a garment; and then the word refers to a garment that was fastened with strings. The word εγκομβωμα ( egkomboma ) refers particularly to a long white apron, or outer garment, that was commonly worn by slaves. See Rob. Lex. Passow Lex. There is, therefore, peculiar force in the use of this word here, as denoting an humble mind. They were to be willing to take any place, and to perform any office, however humble, in order 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 honour God. It is known that not a few of the early Christians actually sold themselves as slaves, in order that they might preach the gospel to those who were in bondage. The sense here is, they were to put on humility as a garment bound fast to them, as a servant bound fast to him the apron that was significant of his station. Comp. Col 3:13. It is not unusual in the Scriptures, as well as in other writings, to compare the virtues with articles of apparel; as that with which we are clothed, or in which we are seen by others. Comp. Isa 11:5, 59:17. For God resisteth the proud, etc. This passage is quoted from the Greek translation in Prov 3:34. See it explained in the Jas 4:6, where it is also quoted. (g) "all of you" Eph 5:21 (h) "God" Jas 4:6 Verse 6. Humble yourselves therefore. Be willing to take a low place--a

Humility Recommended. ( a. d. 66.) 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. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: 7 Casting all your care upon him; for he careth for you. 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, Luke xxii. 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. xiii. 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. v. 21 ; Jam. v. 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, Prov. iii. 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, v. 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 ( ch. iv. 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. iv. 7 , 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. He will order all events to you so as shall convince you of his paternal love and tenderness towards you; and all shall be so ordered that no hurt, but good, shall come unto you," Matt. vi. 25 ; Ps. lxxxiv. 11 ; Rom. viii. 28 . Learn, 1. The best of Christians are apt to labour under the burden of anxious and excessive care; the apostle calls it, all your care, intimating that the cares of Christians are various and of more sorts than one: personal cares, family cares, cares for the present, cares for the future, cares for themselves, for others, and for the church. 2. The cares even of good people are very burdensome, and too often very sinful; when they arise from unbelief and diffidence, when they torture and distract the mind, unfit us for the duties of our place and hinder our delightful service of God, they are very criminal. 3. The best remedy against immoderate care is to cast our care upon God, and resign every event to the wise and gracious determination. A firm belief of the rectitude of the divine will and counsels calms the spirit of man. We ceased, saying, The will of the Lord be done, Acts xxi. 14 .

The hand of God - Is in all troubles.

place such as becomes you. Do not arrogate to yourselves what does not belong to you; do not evince pride and haughtiness in your manner; do not exalt yourselves above others. Lk 14:7, seq. Comp. Prov 15:33, 18:12, 22:4, Mic 6:8; Php 2:8. Under the mighty hand of God. This refers probably to the calamities which he had brought upon them, or was about to bring upon them; represented here, as often elsewhere, as the infliction of his hand--the hand being that by which we accomplish anything. When that hand was upon them they were not to be lifted up with pride and with a spirit of rebellion, but were to take a lowly place before him, and submit to him with a calm mind, believing that he would exalt them in due time. There is no situation in which one will be more likely to feel humility than in scenes of affliction. That he may exalt you in due time. When he shall see it to be a proper time. (1.) They might be assured that this would be done at some time. He would not always leave them in this low and depressed condition. He would take off his heavy hand, and raise them up from their state of sadness and suffering. (2.) This would be in due time; that is, in the proper time, in the best time. (a.) It might be in the present life. (b.) It would certainly be in the world to come. There they would be exalted to honours which will be more than an equivalent for all the persecution, poverty, and contempt which are suffered in this world. He may well afford to be humble here who is to be exalted to a throne in heaven. (i) "humble" Isa 57:15 Verse 7. Casting all your care upon him. Comp.

Casting all your care upon him - In every want or pressure.

Ps 55:22, from whence this passage was probably taken. "Cast thy burden upon the Lord, and he shall sustain thee; he shall never suffer the righteous to be moved," Compare, for a similar sentiment, Mt 6:25-30. The meaning is, that we are to commit our whole cause to him. If we suffer heavy trials; if we lose our friends, health, or property; if we have arduous and responsible duties to perform; if we feel that we have no strength, and are in danger of being crushed by what is laid upon us, we may go and cast all upon the Lord; that is, we may look to him for grace and strength, and feel assured that he will enable us to sustain all that is laid upon us. The relief in the case will be as real, and as full of consolation, as if he took the burden and bore it himself. He will enable us to bear with ease what we supposed we could never have done; and the burden which he lays upon us will be light, Mt 11:30. Php 4:6,7. For he careth for you. Mt 10:29, seq. He is not like the gods worshipped by many of the heathen, who were supposed to be so exalted, and so distant, that they did not interest themselves in human affairs; but He condescends to regard the wants of the meanest of his creatures. It is one of the glorious attributes of the true God, that he can and will thus notice the wants of the mean as well as the mighty; and one of the richest of all consolations when we are afflicted, and are despised by the world, is the thought that we are not forgotten by our heavenly Father. He who remembers the failing sparrow, and who hears the young ravens when they cry, will not be unmindful of us. "Yet the Lord thinketh on me," was the consolation of David, when he felt that he was "poor and needy," Ps 40:17. "When my father and my mother forsake me, then the Lord will take me up," Ps 27:10. Comp. Isa 49:15. What more can one wish than to be permitted to feel that the great and merciful Jehovah thinks on him? What are we--what have we done, that should be worthy of such condescension? Remember, poor, despised, afflicted child of God, that you will never be forgotten. Friends on earth, the. great, the gay, the noble, the rich, may forget you; God never will. Remember that you will never be entirely neglected. Father, mother, neighbour, friend, those whom you have loved, and those to whom you have done good, may neglect you, but God never will. You may become poor, and they may pass by you; you may lose your office, and flatterers may no longer throng your path; your beauty may fade, and your admirers may leave you; you may grow old, and be infirm, and appear to be useless in the world, and no one may seem to care for you; but it is not thus with the God whom you serve. When he loves, he always loves; if he regarded you with favour when you were rich, he will not forget you when you are poor; he who watched over you with a parent's care in the bloom of youth, will not cast you off when you are "old and grey-headed," Ps 71:18. If we are what we should be, we shall never be without a friend as long as there is a God. (a) "Casting" Ps 55:22 Verse 8. Be sober. While you cast your cares upon God, and have no anxie

But in the mean time watch. There is a close connexion between this, and the duly casting our care upon him. How deeply had St. Peter himself suffered for want of watching! Be vigilant - As if he had said, Awake, and keep awake. Sleep no more: be this your care. As a roaring lion - Full of rage. Seeking - With all subtilty likewise. Whom he may devour or swallow up - Both soul and body.

ty on that score, let your solicitude be directed to another point. Do not doubt that he is able and willing to support and befriend you, but be watchful against your foes. See the word used here fully explained in 1Thes 5:6. Be vigilant. This word (γρηγορεω) is everywhere else in the New Testament rendered watch. See Mt 24:42,43, 25:13, 26:38,40,41. It means that we should exercise careful circumspection, as one does when he is in danger, tn reference to the matter here referred to, it means that we are to be on our guard against the wiles and the power of the evil one. Your adversary the devil. Your enemy; he who is opposed to you. Satan opposes man in his best interests. He resists his efforts to do good; his purposes to return to God; his attempts to secure his own salvation. There is no more appropriate appellation that can be given to him than to say that he resists all our efforts to obey God and to secure the salvation of our own souls. As a roaring lion. Comp. Rev 12:12. Sometimes Satan is represented as transforming himself into an angel of light, ( 2Cor 11:14;) and sometimes, as here, as a roaring lion: denoting the efforts which he makes to alarm and overpower us. The lion here is not the crouching lion-the lion stealthfully creeping towards his foe--but it is the raging monarch of the woods, who by his terrible roar would intimidate all so that they might become an easy prey. The particular thing referred to here, doubtless, is persecution, resembling in its terrors a roaring lion. When error comes in; when seductive arts abound; when the world allures and charms, the representation of the character of the foe is not of the roaring lion, but of the silent influence of an enemy that has clothed himself in the garb of an angel of light, 2Cor 11:14. Walketh about, seeking whom he may devour. "Naturalists have observed that a lion roars when he is roused with hunger, for then he is most fierce, and most eagerly seeks his prey. See Jud 14:5, Ps 22:13; Jer 2:15, Eze 22:25, Hoss 11:10, Zeph 3:3, Zech 11:3."-- Benson. (*) "vigilant" "watchful" (b) "as a roaring lion" Rev 12:12 Verse 9. Whom resist. Jas 4:7

Sobriety and Vigilance Enjoined. ( a. d. 66.) 8 Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. 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 befel 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. iii. 15 ; Rev. xii. 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. vi. 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.

Be the more steadfast, as ye know the same kind of afflictions are accomplished in - That is, suffered by, your brethren, till the measure allotted them is filled up.

. You are in no instance to yield to him, but are in all forms to stand up and oppose him. Feeble in yourselves, you are to confide in the arm of God. No matter in what form of terror he approaches, you are to fight manfully the fight of faith. Comp. Eph 6:10, seq. Stedfast in the faith. Confiding in God. You are to rely on him alone, and the means of successful resistance are to be found in the resources of faith. Eph 6:16. Knowing that the same afflictions are accomplished in your brethren that are in the world. Comp. for a similar sentiment, 1Cor 10:13. The meaning is, that you should be encouraged to endure your trials by the fact that your fellow-Christians suffer the same things. This consideration might furnish consolation to them in their trials in the following ways: (1.) They would feel that they were suffering only the common lot of Christians. There was no evidence that God was peculiarly angry with them, or that he had in a peculiar manner forsaken them. (2.) The fact that others were enabled to bear their trials should be an argument to prove to them that they would also be able. If they looked abroad, and saw that others were sustained, and were brought off triumphant, they might be assured that this would be the case with them. (3.) There would be the support derived from the fact that they were not alone in suffering. We can bear pain more easily if we feel that we are not alone--that it is the common lot--that we are in circumstances where we may have sympathy from others. This remark may be of great practical value to us in view of persecutions, trials, and death. The consideration suggested here by Peter to sustain those whom he addressed, in the trials of persecution, may be applied now to sustain and comfort us in every form of apprehended or real calamity. We are all liable to suffering. We are exposed to sickness, bereavement, death. We often feel as if we could not bear up under the sufferings that may be before us, and especially do we dread the great trial--DEATH. It may furnish us some support and consolation to remember, (1.) that this is the common lot of men. There is nothing peculiar in our case. It proves nothing as to the question whether we are accepted of God, and are beloved by him, that we suffer; for those whom he has loved most have been often among the greatest sufferers. We often think that our sufferings are peculiar; that there have been none like them. Yet, if we knew all, we should find that thousands--and among them the most wise, and pure, and good--have endured sufferings of the same kind as ours, and perhaps far more intense in degree. (2.) Others have been conveyed triumphantly through their trials. We have reason to hope and to believe that we shall also, for (a.) our trials have been no greater than theirs have been; and (b.) their natural strength was no greater than ours. Many of them were timid, and shrinking, and trembling, and felt that they had no strength, and that they should fail under the trial. (3.) The grace which sustained them can sustain us. The hand of God is not shortened that it cannot save; his ear is not heavy that it cannot hear. His power is as great, and his grace is as fresh, as it was when the first sufferer was supported by him; and that Divine strength which supported David and Job in their afflictions, and the apostles and martyrs in theirs, is just as powerful as it was when they applied to God to be upheld in their sorrows. (4.) We are especially fearful of death--fearful that our faith will fail, and that we shall be left to die without support or consolation. Yet let us remember that death is the common lot of man. Let us remember who have died--tender females; children; the timid and the fearful; those, in immense multitudes, who had no more strength by nature than we have. Let us think of our own kindred who have died. A wife has died, and shall a husband be afraid to die? A child, and shall a father? A sister, and shall a brother? It does much to take away the dread of death, to remember that a mother has gone through the dark valley; that that gloomy vale has been trod by delicate, and timid, and beloved sisters. Shall I be afraid to go where they have gone? Shall I apprehend that I shall find no grace that is able to sustain me where they have found it? Must the valley of the shadow of death be dark and gloomy to me, when they found it to be illuminated with the opening light of heaven? Above all, it takes away the fear of death when I remember that my Saviour has experienced all the horrors which can ever be in death; that he has slept in the tomb, and made it a hallowed resting-place. (c) "resist, stedfast" Jas 4:7 Verse 10. But the God of all grace. The God who imparts all needful grace. It wa

Now the God of all grace - By which alone the whole work is begun, continued, and finished in your soul. After ye have suffered a while - A very little while compared with eternity. Himself - Ye have only to watch and resist the devil: the rest God will perform. Perfect - That no defect may remain. Stablish - That nothing may overthrow you. Strengthen - That ye may conquer all adverse power. And settle you - As an house upon a rock. So the apostle, being converted, does now "strengthen his brethren."

s proper in their anticipated trials to direct them to God, and to breathe forth in their behalf an earnest and affectionate prayer that they might be supported. A prayer of this kind by an apostle would also be to them a sort of pledge or assurance that the needed grace would be granted them. Who hath called us unto his eternal glory. And who means, therefore, that we shall be saved. As he has called us to his glory, we need not apprehend that he will leave or forsake us. On the meaning of the word called, Eph 4:1. After that ye have suffered a while. After you have suffered as long as he shall appoint. The Greek is, "having suffered a little," and may refer either to time or degree. In both respects the declaration concerning afflictions is true. They are short, compared with eternity; they are light, compared with the exceeding and eternal weight of glory. 2Cor 4:16, seq. Make you perfect. By means of your trials. The tendency of affliction is to make us perfect. Stablish. The Greek word means to set fast; to fix firmly; to render immovable, Lk 16:26, 9:61, 22:32, Rom 1:11, 16:25 1Thes 3:2,13, et al. Strengthen Give you strength to bear all this. Settle you. Literally, found you, or establish you on a firm foundation--θεμελιωσει. The allusion is to a house which is so firmly fixed on a foundation that it will not be moved by winds or floods. Comp, Mt 7:24, seq. (a) "a while" 2Cor 4:16 (b) "perfect" Heb 13:21 (c) "stablish" 2Thes 3:3 (d) "strengthen" Zech 10:6,10 (e) "settle" Ps 138:7,8 Verse 11. To him be glory, etc. 1Pet 4:11

The Apostle's Prayer. ( a. d. 66.) 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. 11 To him be glory and dominion for ever and ever. Amen. 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. 13 The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son. 14 Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen. 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, v. 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 ( v. 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 ( v. 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, ch. i. 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 Christianity. Observe, All the churches of Jesus Christ ought to have a most affectionate concern one for another; they should love and pray for one another, and be as helpful one to another as they possibly can. 2. He exhorts them to fervent love and charity one towards another, and to express this by giving the kiss of peace ( v. 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 blessing he pronounces upon them is peace, by which he means all necessary good, all manner of prosperity; to this he adds his amen, in token of his earnest desire and undoubted expectation that the blessing of peace would be the portion of all the faithful.

. (f) "glory" 1Pet 4:11 Verse 12. By Silvanus. Or Silas. 2Co

As I suppose - As I judge, upon good grounds, though not by immediate inspiration. I have written - That is, sent my letter by him. Adding my testimony - To that which ye before heard from Paul, that this is the true gospel of the grace of God.

r 1:19; 1Thes 1:1. He was the intimate friend and companion of Paul, and had laboured much with him in the regions where the churches were situated to which this epistle was addressed. In what manner he became acquainted with Peter, or why he was now with him in Babylon, is unknown. A faithful brother unto you, as I suppose. The expression "as I suppose"--ωςλογιζομαι,--does not imply that there was any doubt on the mind of the apostle, but indicates rather a firm persuasion that what he said was true. Thus, Rom 8:18, "For I reckon (λογιζομαι) that the sufferings of this present time are not worthy to be compared," etc. That is, I am fully persuaded of it; I have no doubt of it. Peter evidently had no doubt on this point, but he probably could not speak from any personal knowledge. He had not been with them when Silas was, and perhaps not at all; for they may have been "strangers" to him personally- for the word "strangers," in 1Pet 1:1, may imply that he had no personal acquaintance with them. Silas, however, had been much with them, (comp. Acts 15:17-31,) and Peter had no doubt that he had shown himself to be "a faithful brother" to them. An epistle conveyed by his hands could not but be welcome. It should be observed, however, that the expression "I suppose" has been differently interpreted by some. Wetstein understands it as meaning, "Not that he supposed Silvanus to be a faithful brother, for who, says he, could doubt that? but that he had written as he understood matters, having carefully considered the subject, and as he regarded things to be true;" and refers for illustration to Rom 8:18, Php 4:8, Heb 11:9. Grotius understands it as meaning, "If I remember right;" and supposes that the idea is, that he shows his affection for them by saying that this was not the first time that he had written to them, but that he had written before briefly, and sent the letter, as well as he could remember, by Silvanus. But there is no evidence that he had written to them before, and the common interpretation is undoubtedly to be preferred. Exhorting. No small part of the epistle is taken up with exhortations. And testifying. Bearing witness. The main design of the office of the apostles was to bear witness to the truth, ( 1Cor 9:1;) and Peter in this epistle discharged that part of the functions of his office towards the scattered Christians of Asia Minor. That this is the true grace of God wherein ye stand. That the religion in which you stand, or which you now hold, is that which is identified with the grace or favour of God. Christianity, not Judaism, or Paganism, was the true religion. To show this, and bear continual witness to it, was the leading design of the apostolic office. (g) "Silvanus" 2Cor 1:19 (*) "suppose" "judge" (h) "ye stand" 1Cor 15:1 Verse 13. The church that is at Babylon, elected together with you. It will be seen at once that much of this

The church that is at Babylon - Near which St. Peter probably was, when he wrote this epistle. Elected together with you - Partaking of the same faith with you. Mark - It seems the evangelist. My son - Probably converted by St. Peter. And he had occasionally served him, "as a son in the gospel."

is supplied by our translators; the words "church that is" not being in the original. The Greek is, ηενβαβυλωνισυνεκλεκτη; and might refer to a church, or to a female. Wall, Mill, and some others, suppose that the reference is to a Christian woman, perhaps the wife of Peter himself. Comp, 2Jn 1:1. But the Arabic, Syriac, and Vulgate, as well as the English versions, supply the word church. This interpretation seems to be confirmed by the word rendered elected together with --συνεκλεκτη. This word would be properly used in reference to one individual if writing to another individual, but would hardly be appropriate as applied to an individual addressing a church. It could not readily be supposed, moreover, that any one female in Babylon could have such a prominence, or be so well known, that nothing more would be necessary to designate her than merely to say, "the elect female." On the word Babylon here, and the place denoted by it, see the Intro., & 2. And so doth Marcus my son. Probably John Mark. Acts 12:12; Acts 15:37. Why he was now with Peter is unknown. If this was the Mark referred to, then the word son is a title of affection, and is used by Peter with reference to his own superior age. It is possible, however, that some other Mark may be referred to, in whose conversion Peter had been instrumental.Verse 14. Greet ye one another with a kiss of charity. A kiss of love; a common method of affectionate salutation in the times of the

apostles. Rom 16:16. Peace be with you all that are in Christ Jesus. That are true Christians. Eph 6:23, Php 4:7. (i) "Greet" Rom 16:16 (+) "charity" "love" (k) "Peace" Eph 6:23