1 Peter Chapter 5 Commentary
INTRODUCTION to Chapter 5
Peter closes out his letter to the scattered Christians in the churches of Asia Minor with some final instructions. He counsels the elders about how to lead, includes how and why to live in humility with each other, and gives a final warning to be clear-minded and alert.
Peter counts himself as one of the elders. And so, he passes on the exact instructions Jesus gave to him: to feed and shepherd Christ's sheep. That is the role of an elder in the local church: to serve as a shepherd of the "flock of God." Peter insists that those who accept the job do so because they want to and not just for money or power. They should lead first and foremost by example, showing others in the church how to follow Christ by doing so them-selves. When Christ returns, He will reward those shepherds with an unfading crown of glory.
In the same way, those who are younger are called to be subject to these shepherds. Newer believers should see more experienced Christians as a God-given authority in their lives. This, of course, also puts additional responsibility on those older Christians to live in a way deserving of this. respect.
Peter then addresses all Christians with this: Put on humility toward each other out of submis-sion to God. God is God, and we are not. We are to humble ourselves under His hand, under-standing that our only significance is found in Him. We can freely stop promoting ourselves be-cause He will exalt us when the time is precisely correct. One such act of humility is this: cast your cares on the Father who cares for you. It is only in pride that we would insist on continu-ing to carry those burdens ourselves.
Peter then instructs his readers for the third time to be clear-minded (or sober-minded) and alert. He says this time that we have a mortal enemy prowling around and seeking to devour us. The devil is portrayed as a lion, and we are instructed to engage in resisting him. This is to be done by focusing on staying firm in our faith, both in Christ and in God's plan for us. That plan may include suffering for the brief course of this life. And yet, it also consists of a permanent end to suffering and a future in which our Father—forever powerful—will restore, confirm, strengthen, and establish us forever.
Finally, Peter signs off with a commendation for Silvanus, who will likely deliver this letter to the churches and greetings from the Christians where he was, including his son in the faith, Mark.
Summary of 1 Peter
The book's five chapters cover three main themes. The first section focuses on salvation (1 Peter 1:1—2:11). Believers are saved and preserved by God's power (1 Peter 1:3–5). God is with us despite persecution as predicted by past prophets (1 Peter 1:6–12). Believers, therefore, persevere by hope (1 Peter 1:13–21) through the love and power of Christ (1 Peter 1:22—2:10).
The second section discusses Christian living before others (1 Peter 2:11—4:6). This includes a variety of unbelievers, such as governing authorities (1 Peter 2:11–17), masters (1 Peter 2:18–25), and family members (1 Peter 3:1–7). Believers are also called to live well among other believers (1 Peter 3:8–12). Suffering poses many difficulties for believers, yet those who follow Jesus must face it well (1 Pe-ter 3:13—4:6).
The third section discusses the future and how Christians are called to live in light of it (1 Peter 4:7—5:11). Since Jesus could return at any time, believers are to live responsibly, not be surprised at trials, and "entrust their souls to a faithful Crea-tor while doing good" (1 Peter 4:7–19). Leaders are specifically addressed (1 Peter 5:1–4). Peter concludes the letter with exhortations for humility, reminders of God's care, and a call to be cautious of Satan's schemes and stand firm in the faith (1 Peter 5:5–9). Peter emphasizes the future triumph of believers through God's restoration (1 Peter 5:10–11) and ends with final greetings (1 Peter 5:12–14).
TEXT, 1 PETER CHAPTER 5 COMMENTARY (KJV)
Instructions to Elders
1The elders which are among you I exhort [2], who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be re-vealed: 2Feed 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; 3Neither as being lords over God’s heritage, but being ensamples to the flock. 4And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.
Cast Your Cares on Him
5Likewise, 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.
6Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: 7Casting all your care upon him; for he careth for you. 8Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seek-ing whom he may devour: 9Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.
Benediction and Final Greetings
10But the God of all grace, who hath called us unto his eternal glory by Christ Je-sus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. 11To him be glory and dominion for ever and ever. Amen.
12By 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. 13The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son. 14Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.
Note: The King James Bible is used throughout un-less noted otherwise.
COMMENTARY
1The 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 glo-ry that shall be revealed:
Having a plurality [1] of elders in the local church is a safeguard against various dangers that may enter the local church. When this divine principle for church government is abandoned or modified, the church members are thrown into disorder and jeopardy. This warning was not given to an “elder” or “bishop” but “el-ders” (plural).
Plurality preserves against error. The test of ministry by godly discernment is taught by Paul in 1 Cor. 14:29, “Let the prophets speak two or three, and let the other judge.” A group of elders seeking the will and mind of God is less likely to make an error or allow it than if one man should rule and decide the penalty or judgments.
Plurality preserves from developing an unbalanced ministry. It is not scrip-tural to think that all the gifts of God can reside in any one man. It is the variety of gifts of the Spirit that provides the well-balanced diet of spiritual food re-quired for the health and development of all the flock of God, sheep, and lambs.
Plurality prevents from giving undue place or glory to one man. Christianity seeks to honor its leaders with notable titles, ranks, and even robes, to set them apart from the ordinary people. This divides an even brotherhood into different levels, which the Lord hates (Rev 2:6, 15). The religious man has devised ecclesias-tical echelons and invested privileges that are not theirs to give. The forgiveness of sins, ordination to particular ministries, consecration of persons and places, pre-siding over the “communion” service, even ex-communication, and other dispensa-tions are deemed the sacred domain of a particular caste of religious leaders. These are indeed, most solemn prerogatives to invest in humanly-appointed leaders, especially when their rank, title, and position are not supported by Scripture.
Plurality of leadership preserves from the danger of human domination. Di-otrephes (3 John 9-10) was a man that loved that place of preeminence. There is no charge of doctrinal error, moral failure, lack of zeal, gift, or diligence leveled against him. His error was perverted love. He loved “to have the preeminence.” There is an unholy danger to the fellowship, and indeed to the man, when he “loves to be first.” Only One in the church can say, “I am the first” (Rev. 1:17).
Plurality of leadership preserves from disintegration in times of persecution. Oppressive powers seek first to remove or destroy the leaders of any system that opposes their program. Where God’s people have gathered around one man and de-pend on him for their Spiritual food and direction, suddenly, when that man is gone, like a flock without a shepherd, the sheep wander or scatter. The gathering is to Christ, and the honor of His name and the sheep are nurtured and cared for by a group of kindly elders; persecution draws them together.
The Lord in His wisdom has shown that He is in the midst of His people who are gathered in His name (Mt. 18:20). The Holy Spirit guides and no man should dare assume the office of president over the church. The government and care of the flock are delegated to a body of elders who will give an account of this stew-ardship in a coming day (Heb. 13:17).
Peter takes his place among the elders as a fellow elder. He did not take a position as a prelate, having a special office—a bishop or other high ecclesiastical dignitary. Peter was incredibly privileged because he had walked with the Lord and heard His holy teachings. He was “a witness of the sufferings of Christ” and had seen the glory of the Lord revealed on the holy mount. Because of these sacred as-sociations with the Master, he might have “pulled rank” over the others had he been a carnal man. Instead, in humility, he stands beside those elders and claims simply, “who am also an elder.”
He would never forget either the suffering or the glory he had seen. “A wit-ness” refers not only to what he had observed as an “eyewitness;” that “great sight” had inspired him, in the spirit of his beloved Master, to sacrifice also. “Wit-ness” is martus, one who tells what he has seen, heard, or knows or those who wit-ness for Christ by their death as a martyr.
Suffering and glory for the followers of Christ are inseparable to the Lord Jesus Christ (Lk. 24:26). So Peter, having learned this, anticipates as a “partaker” the “glory that has been revealed.”
Elders: As “elders,” those whom Peter addressed were charged with guiding the flock. While some weight of years is in the word, it also carries the meaning of “maturity of spiritual experience.” While it should not be that way, it is disturbing that not all who are older are necessarily wiser. However, it is suitable for a local church to be blessed with older men of God, men having experience with God, hav-ing learned much in the school of God.
2Feed 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;
Shepherds: While the actual word “shepherd” does not appear in the text, the shepherd's work is well-known. But these men were under-shepherds with a re-sponsibility to “feed the flock of God.” Their ministry was devoted to giving.
The character of God’s people as a flock is found in both the Old and New Testaments. David presents it in the Psalms (Ps 23; 79; 100). Isaiah speaks of it (Isa. 49:11). Ezekiel refers to it (Ezek. 44). John mentions it in Rev. 7:17. Paul uses it when addressing the elders from Ephesus (Acts 20:28, 29). The Lord Jesus uses it in John 10 when speaking of Himself and Peter in ch. 21. No doubt Peter would never forget that conversation with the Lord Jesus after the resurrection when he was commissioned to shepherd the sheep and the lambs, feeding them with suit-able nourishment—the Word of God.
The shepherds, Spiritual leaders, of Israel during the days of Ezekiel (Ezek. 34:1-4, 8b-10) had a solemn five-fold allegation leveled against them; they fleeced the flock for what they could get from them (v.3); they were too lazy to feed the flock (v. 8); they fed themselves from the flock (v. 10); they failed to guard the flock (v. 8); they did not feel any responsibility to care for the flock (v. 4). They showed loveless neglect for the people of God. The Lord had charged Peter with shepherding the flock, both sheep and lambs. Today He charges faithful men with this same duty.
“Flock” is a singular noun that signifies its unity despite diversity. All ecu-menical movements designed for the unifying of the church are bogus, even if they were well-meaning. The church is already as much one as God can make it in Christ, even though the physical evidence of this is not always apparent. The undershep-herds are viewed as sitting among the sheep, hearing every bleat, sensing every danger. They were not to desert their post but move from place to place, as need-ed.
“Overseers” are those charged with the supervision of the flock. Again, this word is not explicitly used in this verse, but it is present by implication. Peter counsels the elders about taking the “oversight.” Overseers assume the oversight. This is the ministry of guarding the flock, watching over them, and providing pro-tection. This ministry was to be whole-hearted and willing and not by forcing them. Such work was not to result from applying pressure or the lust for profit [“The love of money is the root of all evil.”]. Instead, it was entered into with a profound sense of honor and privilege. Money received for Spiritual service rendered was never to be the motive for that service. Love of gain is unworthy of the servant of the Lord Jesus Christ and must have no part in the ministry of elders.
3Neither as being lords over God’s heritage, but being ensamples to the flock.
In other words, an elder should properly exercise His ministry, not driving, but leading, not domineering but setting a good example. It is a work, therefore, in which he ought to be an example to the flock. I do not think that a preacher should step into the pulpit and brow-beat his congregation to do something he is not doing himself. I would not ask anyone to give to something he was not supporting himself. I do not think that any preacher has the right to demand other folks do what he is not doing himself.
4And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.
Since this is dubbed “the epistle of hope,” Peter once again brought in the promise the Lord made to return. His return is encouragement in suffering (1 Peter 1:7-8) and motivation for faithful service. If pastor ministers to please himself or please people, he will have a disappointing and challenging ministry. “It must be hard to keep all these people happy,” I heard a visitor say when church dismissed. I replied, “I don’t even try to keep them happy,” I said with a snicker that only I could hear. “I try to please the Lord, and I let him take care of the rest.”
Jesus Christ is the “Good Shepherd,” who died for the sheep (John 10:11). The “Great Shepherd” who lives for the sheep (Heb. 13:20-21), and the Chief Shepherd who comes for the sheep (1 Pe. 5:4). As the Chief Shepherd, He alone can judge a man’s ministry and give him the proper reward. Some who appear to be first may end up last when the Lord examines each man’s ministry.
There were several kinds of “crowns” in those days. Peter mentioned the athlete's crown, usually a garland of leaves or flowers that would quickly fade away. The faithful pastor’s crown is a crown of glory, a perfect reward for the in-heritance that will never fade away (1 Pe. 1:4). Today, the only reward we should seek is the “well done” of the Savior and the unfading crown of glory that goes with it. What a joy it will be to place the crown at His feet (Rev. 4:10) and acknowledge that all we did was because of His grace and power (1 Cor 15:10; 1 Pe. 4:11). We will have no desire for personal glory when we see Jesus Christ face-to-face.
Everything in the local church rises or falls with leadership. No matter how large or small a fellowship might be, the leaders must be Christians, each with a vital personal relationship with Christ, loving concern for their people, and a genu-ine desire to please Jesus Christ.
5Likewise, 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.
Young men . . . be submissive to those who are older. Church leaders were usually more senior members. The younger members were to place themselves will-ingly under the authority of those who had been given leadership responsibility. Pe-ter encouraged both young and old alike to clothe, clothe or tie on oneself”; the apron of a slave yourselves with humility. True humility is attractive dress (v. 3:8). Peter may have alluded to Christ’s girding himself with a towel and teaching the disciples that humility is a prerequisite for service and service is the practice of humility (Jn. 13:4-15).
Peter quoted Proverbs 3:34 to emphasize God’s different attitudes toward the proud and the humble. God opposes (lit. “sets Himself against”) the arrogant but grants favor and acceptance to the humble.
6Humble yourselves therefore under the mighty hand of God, that he may ex-alt you in due time:
Knowing God’s attitude should cause Christians to be subject to others and subject themselves deliberately to God’s sovereign rule. The command “humble yourselves” could be translated as “allow yourselves to be humbled.” Those who were suffering persecution for Christ’s sake could be encouraged by the fact that the same “mighty hand” that let them suffer would one day lift (exalt) them up (James 4:10).
7Casting all your care upon him; for he careth for you.
Peter then referred to Christ’s classic words of encouragement in the Ser-mon on the Mount (Mt. 6:25-32) while quoting Psalm 55:22: “Cast all your cares up-on the Lord, and He will sustain you.” All a believer’s anxieties can be cast on Him (v. 7). Christ sustains because “He cares (v. 7).” A Christian’s confidence rests in the fact that Christ is genuinely concerned for his welfare.
8Be sober, be vigilant because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:
A carefree life is not a careless one, and a Christian must be watchful (“vigilant”) because we are involved in constant Spiritual warfare. The facts of this are: there is an enemy, the devil; he seeks opportunities to destroy Christians. “Vigilant” is a striking reference to Jesus’ words to Peter (Mt. 26:4; Mk. 14:38). “Adversary” (enemy) is a legal term, a Hebrew translation used of the adversary of souls (Job 1:6). Here Satan can be seen as the one who stirs up suffering and persecution in order to test, and if possible, destroy (devour) the faith of God’s children. Peter was familiar with this behavior (Mt. 16:23; Lk. 22:31).
“Devil” is a Greek word meaning slanderer. In his role of undermining faith, the devil slanders God to men (Gn. 3:1, 4-5) and men to God (job 1:9-11; 2:4-5). On the term “walketh about,” see Job 1:7; 2:2.
9Whom resist stedfast in the faith, knowing that the same afflictions are ac-complished in your brethren that are in the world.
The way to overcome the devil is by resistance (Js. 4:7; Eph. 6:11-17); such resistance (opposition) is based on confidence in God; it is also backed by the knowledge that we are not alone in the struggle; the outcome lies with God. We re-sist the devil when we flee from him (a desire of the flesh: 1 Tim. 6:11; 2 Tim. 2:22).
The word “steadfast” describes the solidity of material objects. No super-ficial faith will do here because the enemy desires to make apostates through per-secution. Revelation 12:11 gives further advice for such trials.
“In the world” contrasts with the group of churches in Asia Minor (1:1) to whom this letter was addressed.
10But 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.
The way to overcome the devil is through offering resistance. God will meet our every need because of His ultimate destiny for us—"eternal glory”—He will meet our every need along the way to eternal glory. The doctrine of preservation matches the call to perseverance.
Since God has called us to share His eternal glory in Christ, we can ultimate-ly rely on Him to bring us safely through to it (Phil. 1:6; 1 Thes. 5:24; Jude 24). When Peter says, “make you perfect, establish, strengthen, settle you (“re-store you”),” it is a promise and not a prayer. “Restore” may be referring to ships being repaired after a storm or battle. “Strengthen” (Lk. 22:32) is used primarily to refer to physical objects and may denote fixity of position. “Establish” (stead-fast) contains the idea of “giving foundations.”
11To him be glory and dominion for ever and ever. Amen.
This God has power forever. “Dominion” is another word for “power”—authority, control, command, say-so, domination, and dominance are synonyms for the noun Power. The adjective “mighty” is formed from the word “power.” It is not the usual word, but it means God’s overruling might, which is guaranteed to bring the Christian through.
12By 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.
Peter now sums up by stating his twofold purpose of encouraging and reas-suring and pays tribute to his helper, Silas. The salvation he has been declaring is truly God’s grace at work, and so there is not only every reason to stand fast in it, but every confidence that we will be able to do so. Closing greetings brings the let-ter to an end with the characteristic Hebrew blessing of peace being sent to all the Christian readers or hearers.
“Silvanus” (Silas) is probably the Silas of Acts 15:22-18:5. With the help of (lit., “by means of”) may mean that Silas helped with the writing of the letter, or that he delivered it, or both. “A faithful brother” is the faithful brother in the original, suggesting that Silas was known to the leaders. Otherwise, it may just stress his relationship with Peter. This could be taken as a reference to the prom-ises of verse 10, but it’s more likely that it is referring to the entire letter.
13The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus, my son.
“Babylon” has been identified with either the ancient capital of Babylonia, a Roman garrison town in Egypt (now Cairo) or Rome. The last seems most likely. The reference following “Marcus, my son” has prompted the suggestion that “she” was Peter’s wife (Mk. 1:30; 1 Cor. 9:5), but this is unlikely. Mark probably refers to the writer of the second gospel, to whose home Peter came on deliverance from prison (Acts 12:12). Mark accompanied Paul on missionary work (Acts 12:25-13:13) but lat-er left him. This displeased the apostle, who took Silas as a companion instead (Acts 13:13, 15:36-40). However, in time, Mark regained Paul’s favor (2 Tim. 4:11) and was with him, probably at Rome, at the end of his life (Col. 4:10; Phm. 24). Eu-sebius, the historian, quotes Papias as saying that Mark compiled a written record of Peter’s recognition of the deeds and sayings of the Lord, and from early times Mark’s gospel was associated with the church at Rome. Son is used in the Spiritual sense (1 Tim. 1:2)
14Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.
The “kiss of love” (“charity”) or holy kiss is mentioned in the New Testa-ment on several occasions (Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12). It appears to have been regularly used when Christians met for fellowship. It may also have been a common practice among Jesus and His disciples (see Lk. 22:48) and could have been misrepresented by those who wanted to slander the Christian faith. Peace is the wish with which the letter ends, as it began (1:2). In between these two vers-es, however, the reader has been made aware of how this peace has been made possible even in the midst of suffering, the difficult outworkings of personal rela-tionships, and the constant challenge of a pagan society. The source of which peace is to be found in Christ (see Jn. 14:27). Whatever the circumstances, the person who is in Christ (Eph. 1:3-14) can always know the peace of God, for it is freely available to all of you who are in Christ
General Notes:
[1] ‘Plurality’ is defined as “the number of votes cast for a candidate who receives more than any other but does not receive an absolute majority.”
[2] “The elders which are among you, I exhort.” Peter will give a word of ex-hortation to the elders who are among the Christians reading this letter. It was the practice of Paul and Barnabas to appoint elders in the churches they had founded (Acts 14:23). There was also the development of the office of pastor, who was essentially a teaching elder (1 Timothy 5:17) who appointed and guided elders and other leaders (1 Timothy 3:1-13, 2 Timothy 2:2, Titus 1:5-9).
