1 Peter 5 commentary

The apostle Peter does not command, but exhorts. He does not claim power to rule over all pastors and churches. It was the peculiar honour of Peter and a few more, to be witnesses of Christ's sufferings; but it is the privilege of all true Christians to partake of the glory that shall be revealed. These poor, dispersed, suffering Christians, were the flock of God, redeemed to God by the great Shepherd, living in holy love and communion, according to the will of God. They are also dignified with the title of God's heritage or clergy; his peculiar lot, chosen for his own people, to enjoy his special favour, and to do him special service. Christ is the chief Shepherd of the whole flock and heritage of God. And all faithful ministers will receive a crown of unfading glory, infinitely better and more honourable than all the authority, wealth, and pleasure of the world.

Humility preserves peace and order in all Christian churches and societies; pride disturbs them. Where God gives grace to be humble, he will give wisdom, faith, and holiness. To be humble, and subject to our reconciled God, will bring greater comfort to the soul than the gratification of pride and ambition. But it is to be in due time; not in thy fancied time, but God's own wisely appointed time. Does he wait, and wilt not thou? What difficulties will not the firm belief of his wisdom, power, and goodness get over! Then be humble under his hand. Cast “all you care;” personal cares, family cares, cares for the present, and cares for the future, for yourselves, for others, for the church, on God. These are burdensome, and often very sinful, when they arise from unbelief and distrust, when they torture and distract the mind, unfit us for duties, and hinder our delight in the service of God. The remedy is, to cast our care upon God, and leave every event to his wise and gracious disposal. Firm belief that the Divine will and counsels are right, calms the spirit of a man. Truly the godly too often forget this, and fret themselves to no purpose. Refer all to God's disposal. The golden mines of all spiritual comfort and good are wholly his, and the Spirit itself. Then, will he not furnish what is fit for us, if we humbly attend on him, and lay the care of providing for us, upon his wisdom and love? The whole design of Satan is to devour and destroy souls. He always is contriving whom he may insnare to eternal ruin. Our duty plainly is, to be sober; to govern both the outward and the inward man by the rules of temperance. To be vigilant; suspicious of constant danger from this spiritual enemy, watchful and diligent to prevent his designs. Be stedfast, or solid, by faith. A man cannot fight upon a quagmire, there is no standing without firm ground to tread upon; this faith alone furnishes. It lifts the soul to the firm advanced ground of the promises, and fixes it there. The consideration of what others suffer, is proper to encourage us to bear our share in any affliction; and in whatever form Satan assaults us, or by whatever means, we may know that our brethren experience the same.

In conclusion, the apostle prays to God for them, as the God of all grace. Perfect implies their progress towards perfection. Stablish imports the curing of our natural lightness and inconstancy. Strengthen has respect to the growth of graces, especially where weakest and lowest. Settle signifies to fix upon a sure foundation, and may refer to Him who is the Foundation and Strength of believers. These expressions show that perseverance and progress in grace are first to be sought after by every Christian. The power of these doctrines on the hearts, and the fruits in the lives, showed who are partakers of the grace of God. The cherishing and increase of Christian love, and of affection one to another, is no matter of empty compliment, but the stamp and badge of Jesus Christ on his followers. Others may have a false peace for a time, and wicked men may wish for it to themselves and to one another; but theirs is a vain hope, and will come to nought. All solid peace is founded on Christ, and flows from him.

In exhorting pastors to their duty, he points out especially three vices which are found to prevail much, even sloth, desire of gain, and lust for power. In opposition to the first vice he sets alacrity or a willing attention; to the second, liberality; to the third, moderation and meekness, by which they are to keep themselves in their own rank or station.

He then says that pastors ought not to exercise care over the flock of the Lord, as far only as they are constrained; for they who seek to do no more than what constraint compels them, do their work formally and negligently. Hence he would have them to do willingly what they do, as those who are really devoted to their work. To correct avarice, he bids them to perform their office with a ready mind; for whosoever has not this end in view, to spend himself and his labor disinterestedly and gladly in behalf of the Church, is not a minister of Christ, but a slave to his own stomach and his purse. The third vice which he condemns is a lust for exercising power or dominion. But it may be asked, what kind of power does he mean? This, as it seems to me, may be gathered from the opposite clause, in which he bids them to be examples to the flock. It is the same as though he had said that they are to preside for this end, to be eminent in holiness, which cannot be, except they humbly subject themselves and their life to the same common rule. What stands opposed to this virtue is tyrannical pride, when the pastor exempts himself from all subjection, and tyrannizes over the Church. It was for this that Ezekiel condemned the false prophets, that is, that they ruled cruelly and tyrannically. (Ezekiel 34:4.) Christ also condemned the Pharisees, because they laid intolerable burdens on the shoulders of the people which they would not touch, no, not with a finger. (Matthew 23:4.) This imperious rigour, then, which ungodly pastors exercise over the Church, cannot be corrected, except their authority be restrained, so that they may rule in such a way as to afford an example of a godly life.

1 The elders By this name he designates pastors and all those who are appointed for the government of the Church. But they called them presbyters or elders for honor’s sake, not because they were all old in age, but because they were principally chosen from the aged, for old age for the most part has more prudence, gravity, and experience. But as sometimes hoariness is not wisdom, according to a Greek proverb, and as young men are found more fit, such as Timothy, these were also usually called presbyters, after having been chosen into that order. Since Peter calls himself in like manner a presbyter, it appears that it was a common name, which is still more evident from many other passages. Moreover, by this title he secured for himself more authority, as though he had said that he had a right to admonish pastors, because he was one of themselves, for there ought to be mutual liberty between colleagues. But if he had the right of primacy he would have claimed it; and this would have been most suitable on the present occasion. But though he was an Apostle, he yet knew that authority was by no means delegated to him over his colleagues, but that on the contrary he was joined with the rest in the participation of the same office.

A witness of the sufferings of Christ This may be explained of doctrine, yet I prefer to regard it as referring to his own life. At the same time both may be admitted; but I am more disposed to embrace the latter view, because these two clauses will be more in harmony, — that Peter speaks of the sufferings of Christ in his own flesh, and that he would be also a partaker of his glory. For the passage agrees with that of Paul, “If we suffer together, we shall also reign together.” Besides, it avails much to make us believe his words, that he gave a proof of his faith by enduring the cross. For it hence appears evident that he spoke in earnest; and the Lord, by thus proving his people, seals as it were their ministry, that it might have more honor and reverence among men. Peter, then, had probably this in view, so that he might be heard as the faithful minister of Christ, a proof of which he gave in the persecutions he had suffered, and in the hope which he had of future life. The most obvious meaning is, that Peter had been an eye-witness of Christ’s sufferings. So the word “witness” is taken by Grotius, Macknight, Doddridge, and Scott. — Ed.

But we must observe that Peter confidently declares that he would be a partaker of that glory which was not yet revealed; for it is the character of faith to acquiesce in hidden blessings.

2 Feed the flock of God We hence learn what the word presbyter imports, even that it includes the office of feeding. It is for a far different end that the Pope makes presbyters, even that they may daily slay Christ, there being no mention made of feeding in their ordination. Let us then remember to distinguish between the institution of Christ and the confusion of the Pope, it being as different as light is from darkness. Let us also bear in mind the definition given of the word; for the flock of Christ cannot be fed except with pure doctrine, which is alone our spiritual food.

Hence pastors are not mute hypocrites, nor those who spread their own figments, which, like deadly poison, destroy the souls of men.

The words, as much as it is in you, mean the same as though he had said, “Apply all your strength to this very thing, and whatever power God has conferred on you.” The old interpreter has given this rendering, “Which is among you;” and this may be the sense of the words: more correct, however, is the rendering of Erasmus, which I have followed, though I do not reject nor disapprove of the other. The Vulgate, called here and elsewhere, “the old interpreter,” seems to be the most correct, as viewed by most critics. The same form of words is found in the first verse, “The elders who are among you.” — Ed.

The flock of God, or, of the Lord, or, of Christ: it matters little which you take, for the three readings are found in different copies. By far the most approved reading is “of God.” — Ed.

Taking the oversight, or, discharging the office of a bishop. Erasmus renders the words, “Taking care of it,” (curam illius agentes;) but as the Greek word is ἐπισκοποῦντες I doubt not but that Peter meant to set forth the office and title of the episcopate. We may learn also from other parts of Scripture that these two names, bishop and presbyter, are synonymous. He then shews how they were rightly to perform the pastoral office, though the word ἐπισκοπεῖν generally means to preside or to oversee. What I have rendered “not constraintally,” is literally, “not necessarily;” for when we act according to what necessity prescribes, we proceed in our work slowly and frigidly, as it were by constraint.

3 Neither as being lords, or, as exercising dominion. The preposition κατὰ in Greek is taken, for the most part, in a bad sense: then Peter here condemns unreasonable exercise of power, as the case is with those who consider not themselves to be the ministers of Christ and his Church, but seek something higher. And he calls particular churches “lots,” (cleros;) for as the whole body of the Church is the Lord’s heritage, so the churches, scattered through towns and villages, were as so many farms, the culture of which he assigns to each presbyter. Some very ignorantly think that those called clergy are meant here. It was, indeed, an ancient way of speaking, to call the whole order of ministers, clergy; but I wish that it had never occurred to the Fathers to speak thus; for what Scripture ascribes in common to the whole Church, it was by no means right to confine to a few men. And this way of speaking was spurious, at least it was a departure from apostolic usage.

Peter, indeed, expressly gives the churches this title, in order that we may know that whatever men ascribe to themselves is taken away from the Lord, as in many places he calls the Church his peculiar treasure, and the rod of his heritage, when he intends to claim his entire dominion over it; for he never delivers to pastors the government, but only the care, so that his own right remains still complete.

4 When the chief Shepherd shall appear Except pastors retain this end in view, it can by no means be that they will in good earnest proceed in the course of their calling, but will, on the contrary, become often faint; for there are innumerable hindrances which are sufficient to discourage the most prudent. They have often to do with ungrateful men, from whom they receive an unworthy reward; long and great labors are often in vain; Satan sometimes prevails in his wicked devices. Lest, then, the faithful servant of Christ should be broken down, there is for him one and only one remedy, — to turn his eyes to the coming of Christ. Thus it will be, that he, who seems to derive no encouragement from men, will assiduously go on in his labors, knowing that a great reward is prepared for him by the Lord. And further, lest a protracted expectation should produce languor, he at the same time sets forth the greatness of the reward, which is sufficient to compensate for all delay: An unfading crown of glory, he says, awaits you.

It ought also to be observed, that he calls Christ the chief Pastor; for we are to rule the Church under him and in his name, in no other way but that he should be still really the Pastor. So the word chief here does not only mean the principal, but him whose power all others ought to submit to, as they do not represent him except according to his command and authority.

1 Peter 5:5-7

5. Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.

5. Similiter juniores, subjecti estote senioribus; sic et omnes, alii allis subjiciamini; humilitatem animi induite; propterea quod Deus superbis resistit, humilibus vero dat gratiam.

6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:

6. Humiliamini ergo sub potenti manu Dei, ut vos extollat quum erit opportunum;

7. Casting all your care upon him; for he careth for you.

7. Omni cura vestra in eum conjecta; quoniam illi cura est vestri.

5 Likewise, ye younger The word elder is put here in a sense different from what it had before; for it is necessary, when a contrast is made between them and the younger, that the two clauses should correspond. Then he refers to the elders in age, having before spoken of the office; and thus he comes from the particular to the general. And in short, he bids every one that is inferior in age to obey the counsels of the elders, and to be teachable and humble; for the age of youth is inconstant, and requires a bridle. Besides, pastors could not have performed their duty, except this reverential feeling prevailed and was cultivated, so that the younger suffered themselves to be ruled; for if there be no subjection, government is overturned. When they have no authority who ought by right or order of nature to rule, all will immediately become insolently wanton.

Yea, all He shews the reason why the younger ought to submit to the elder, even that there might be an equable state of things and due order among them. For, when authority is granted to the elders, there is not given them the right or the liberty of throwing off the bridle, but they are also themselves to be under due restraint, so that there may be a mutual subjection. So the husband is the head of the wife, and yet he in his turn is to be in some things subject to her. So the father has authority over his children, and still he is not exempt from all subjection, but something is due to them. The same thing, also, is to be thought of others. In short, all ranks in society have to defend the whole body, which cannot be done, except all the members are joined together by the bond of mutual subjection. Nothing is more adverse to the disposition of man than subjection. For it was formerly very truly said, that every one has within him the soul of a king. Until, then, the high spirits, with which the nature of men swells, are subdued, no man will give way to another; but, on the contrary, each one, despising others, will claim all things for himself.

Hence the Apostle, in order that humility may dwell among us, wisely reproves this haughtiness and pride. And the metaphor he uses is very appropriate, as though he had said, “Surround yourselves with humility on every side, as with a garment which covers the whole body.” He yet intimates that no ornament is more beautiful or more becoming, than when we submit one to another.

For, or, because. It is a most grievous threatening, when he says, that all who seek to elevate themselves, shall have God as their enemy, who will lay them low. But, on the contrary, he says of the humble, that God will be propitious and favorable to them. We are to imagine that; God has two hands; the one, which like a hammer beats down and breaks in pieces those who raise up themselves; and the other, which raises up the humble who willingly let down themselves, and is like a firm prop to sustain them. Were we really convinced of this, and had it deeply fixed in our minds, who of us would dare by pride to urge war with God? But the hope of impunity now makes us fearlessly to raise up our horn to heaven. Let, then, this declaration of Peter be as a celestial thunderbolt to make men humble.

But he calls those humble, who being emptied of every confidence in their own power, wisdom, and righteousness, seek every good from God alone. Since there is no coming to God except in this way, who, having lost his own glory, ought not willingly to humble himself?

6 Humble yourselves therefore. We must ever bear in mind for what end he bids us to be humble before God, even that we may be more courteous and kind to our brethren, and not refuse to submit to them as far as love demands. Then they who are haughty and refractory towards men, are, he says, acting insolently towards God. He therefore exhorts all the godly to submit to God’s authority; and he calls God’s power his hand, that he might make them to fear the more. For though hand is often applied to God, yet it is to be understood here according to the circumstances of the passage. But as we are wont commonly to fear, lest our humility should be a disadvantage to us, and others might for this reason grow more insolent, Peter meets this objection, and promises eminency to all who humble themselves.

But he adds, in due time, that he might at the same time obviate too much haste. He then intimates that it is necessary for us to learn humility now, but that the Lord well knows when it is expedient for us to be elevated. Thus it behoves us to yield to his counsel.

7 Casting all our care He more fully sets forth here the providence of God. For whence are these proverbial sayings, “We shall have to howl among wolves,” and, “They are foolish who are like sheep, exposing themselves to wolves to be devoured,” except that we think that by our humility we set loose the reins to the audacity of the ungodly, so that they insult us more wantonly? But this fear arises from our ignorance of divine providence. Now, on the other hand, as soon as we are convinced that God cares for us, our minds are easily led to patience and humility. Lest, then, the wickedness of men should tempt us to a fierceness of mind, the Apostle prescribes to us a remedy, and also David does in the thirty-seventh Psalm, so that having cast our care on God, we may calmly rest. For all those who recumb not on God’s providence must necessarily be in constant turmoil and violently assail others. We ought the more to dwell on this thought, that God cares for us, in order, first, that we may have peace within; and, secondly, that we may be humble and meek towards men.

But we are not thus bidden to cast all our care on God, as though God wished us to have strong hearts, and to be void of all feeling; but lest fear or anxiety should drive us to impatience. In like manner, the knowledge of divine providence does not free men from every care, that they may securely indulge themselves; for it ought not to encourage the torpidity of the flesh, but to bring rest to faith.

1 Peter 5:8-11

8. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:

8. Sobrii estote, vigilate, quia adversarius vester diabolus, tanquam leo rugiens, circuit, quaerens quem devoret (vel, quempiam devorare;)

9. Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.

9. Cui resistite firmi fide, scientes easdem passiones, vestrae quae in mundo fraternitati adimpleri.

10. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you:

10. Deus autera omnis gratiae, qui nos vocavit in aeternam suam gloriam per Christum Jesum, paulisper afflictos ipse vos perficiat, confirmet, corroboret, stabiliat:

11. To him be glory and dominion for ever and ever. Amen.

11. Ei gloria et imperium in secula seculorum. Amen.

8 Be sober This explanation extends wider, that as we have war with a most fierce and most powerful enemy, we are to be strenuous in resisting him. But he uses a twofold metaphor, that they were to be sober, and that they were to exercise watchfulness. Surfeiting produces sloth and sleep; even so they who indulge in earthly cares and pleasures, think of nothing else, being under the power of spiritual lethargy.

We now perceive what the meaning of the Apostle is. We must, he says, carry on a warfare in this world; and he reminds us that we have to do with no common enemy, but one who, like a lion, runs here and there, ready to devour. He hence concludes that we ought carefully to watch. Paul stimulates us with the same argument in the sixth chapter of the Epistle to the Ephesians, where he says that we have a contest not with flesh and blood, but with spiritual wickedness, etc. But we too often turn peace into sloth, and hence it comes that the enemy then circumvents and overwhelms us; for, as though placed beyond the reach of danger, we indulge ourselves according to the will of the flesh.

He compares the devil to a lion, as though he had said, that he is a savage wild beast. He says that he goes round to devour, in order to rouse us to wariness. He calls him the adversary of the godly, that they might know that they worship God and profess faith in Christ on this condition, that they are to have continual war with the devil, for he does not spare the members who fights with the head.

9 Whom resist As the power of an enemy ought to stimulate us and make us more careful, so there would be danger lest our hearts failed through immoderate fear, except the hope of victory were given us. This then is what the Apostle speaks of; he shows that the issue of the war will be prosperous, if we indeed fight under the banner of Christ; for whosoever comes to this contest, endued with faith, he declares that he will certainly be a conqueror.

Resist, he says; but some one may ask, how? To this he answers, there is sufficient strength in faith. Paul, in the passage which I have already quoted, enumerates the various parts of our armor, but the meaning is the same, (Ephesians 6:13,) for John testifies that faith alone is our victory over the world.

Knowing that the same afflictions, or sufferings. It is another consolation, that we have a contest in common with all the children of God; for Satan dangerously tries us, when he separates us from the body of Christ. We have heard how he attempted to storm the courage of Job,

“Look to the saints, has any one of them suffered such a thing?” — Job 5:1.

The Apostle on the other hand, reminds us here that nothing happens to us but what we see does happen to other members of the Church. Moreover a fellowship, or a similar condition, with all the saints, ought by no means to be refused by us.

By saying that the same sufferings are accomplished, he means what Paul declares in Colossians 1:24, that what remains of the sufferings of Christ is daily fulfilled in the faithful.

The words, that are in the world, may be explained in two ways, either that God proves his faithful people indiscriminately everywhere in the world, or that the necessity of fighting awaits us as long as we are in the world. But we must observe that having said before that we are assailed by Satan, he then immediately refers to every kind of afflictions. We hence gather that we have always to do with our spiritual enemy, however adversities may come, or whatever they may be, whether diseases oppress us, or the barrenness of the land threatens us with famine, or men persecute us.

10 But the God of all grace After having sufficiently dwelt on admonitions, he now turns to prayer; for doctrine is in vain poured forth into the air, unless God works by his Spirit. And this example ought to be followed by all the ministers of God, that is, to pray that he may give success to their labors; for otherwise they effect nothing either by planting or by watering.

Some copies have the future tense, as though a promise is made; but the other reading is more commonly received. At the same time, the Apostle, by praying God, confirms those to whom he was writing, for when he calls God the author of all grace, and reminds them that they were called to eternal glory, his purpose no doubt was, to confirm them in the conviction, that the work of their salvation, which he had begun, would be completed.

He is called the God of all grace from the effect, from the gifts he bestows, according to the Hebrew manner. We read in 1 Peter 4:10, of “the manifold grace of God,” which may be viewed as explanatory of “the God of all grace.” — Ed. And he mentions expressly all grace, first that they might learn that every blessing is to be ascribed to God; and secondly, that one grace is connected with another, so that they might hope in future for the addition of those graces in which they were hitherto wanting.

Who hath called us This, as I have said, serves to increase confidence, because God is led not only by his goodness, but also by his gracious benevolence, to aid us more and more. He does not simply mention calling, but he shews wherefore they were called, even that they might obtain eternal glory. He further fixes the foundation of calling in Christ. Both these things serve to give perpetual confidence, for if our calling is founded on Christ, and refers to the celestial kingdom of God and a blessed immortality, it follows that it is not transient nor fading.

It may also be right, by the way, to observe that when he says that we are called in Christ, first, our calling is established, because it is rightly founded; and secondly, that all respect to our worthiness and merit is excluded; for that God, by the preaching of the gospel, invites us to himself, it is altogether gratuitous; and it is still a greater grace that he efficaciously touches our hearts so as to lead us to obey his voice. Now Peter especially addresses the faithful; he therefore connects the efficacious power of the Spirit with the outward doctrine.

As to the three words which follow, some copies have them in the ablative case, which may be rendered in Latin by gerunds (fulciendo, roborando, stabiliendo) by supporting, by strengthening, by establishing. It seems that the preponderance as to readings is in favor of this construction, for Griesbach has introduced into his text these three words as nouns, στηρίξει, σθενώσει, θεμελιώσει, but it is a harsh construction. The probability is, that this reading has been introduced because of the sense, as it was not seen how these words could come after “make perfect.” But the order is according to the usual style of the prophets, examples of which are also found in the New Testament: the ultimate object is mentioned first, and then what leads to it. The writer, as it were, retrogrades instead of going forward. See on this subject the preface to the third volume of Calvin’s Commentaries on Jeremiah.

Divested of this peculiarity, the words would run thus: “may he establish, strengthen, confirm, perfect you;” that is, to give the words more literally, “may he put you on a solid foundation, render you strong, render you firm, make you perfect.” — Ed. But in this there is not much importance with regard to the meaning. Besides, Peter intends the same thing by all these words, even to confirm the faithful; and he uses these several words for this purpose, that we may know that to follow our course is a matter of no common difficulty, and that therefore we need the special grace of God. The words suffered a while, inserted here, shew that the time of suffering is but short, and this is no small consolation.

11 To him be glory That he might add more confidence to the godly, he breaks out into thanksgiving. Though this be read in the indicative as well as in the optative mood, still the meaning is nearly the same.

1 Peter 5:12-14

12. By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.

12. Per Silvanum vobis fidum fratrem (ut arbitror) paucis scripsi, exhortans et testificans hanc esse veram gratiam in qua statis.

13. The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son.

13. Salutat vos quae in Babylone est Ecclesia, simul vobiscum electa, et Marcus filius meus.

14. Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.

14. Salutate vos invicem in osculo charitatis. Gratia vobis omnibus qui estis in Christo Jesu.

12 By Silvanus He exhorts them at the conclusion of the Epistle to constancy in the faith: yea, he declares that his design in writing, was to retain them in obedience to the doctrine which they had embraced. But he first commends the brevity of his Epistle, lest the reading of it should be tedious to them; and, secondly, he adds a short commendation of his messenger, that the living voice might be added to what was written; for this was the design of the testimony he bears to his fidelity. But the exception, as I suppose, or think, was added, either as token of modesty or to let them surely know, that he spoke according to the conviction of his own mind; and it was unreasonable for them not to assent to the judgment of so great an apostle.

Exhorting and testifying How difficult it is to continue in the faith! evidences of this are the daily defections of many: nor, indeed, is such a thing to be wondered at, when we consider how great is the levity and inconsistency of men, and how great is their inclination to vanity. But as no doctrine can strike firm and perpetual roots in men’s hearts, if it be accompanied with any doubt, he testifies that God’s truth, in which they had been taught, was certain. And, doubtless, except its certainty appears to our minds, we must at all times necessarily vacillate, and be ready to turn at every wind of new doctrine. By the grace of God, he means faith with all its effects and fruits.

13 That is at Babylon Many of the ancients thought that Rome is here enigmatically denoted. This comment the Papists gladly lay hold on, that Peter may appear to have presided over the Church of Rome: nor does the infamy of the name deter them, provided they can pretend to the title of an apostolic seat; nor do they care for Christ, provided Peter be left to them. Moreover, let them only retain the name of Peter’s chair, and they will not refuse to set Rome in the infernal regions. But this old comment has no color of truth in its favor; nor do I see why it was approved by Eusebius and others, except that they were already led astray by that error, that Peter had been at Rome. Besides, they are inconsistent with themselves. They say that Mark died at Alexandria, in the eighth year of Nero; but they imagine that Peter, six years after this, was put to death at Rome by Nero. If Mark formed, as they say, the Alexandrian Church, and had been long a bishop there, he could never have been at Rome with Peter. For Eusebius and Jerome extend the time of Peter’s presidency at Rome to twenty-five years; but this may be easily disproved by what is said in the first and the second chapter of the Epistle to the Galatians.

Since, then, Peter had Mark as his companion when he wrote this Epistle, it is very probable that he was at Babylon: and this was in accordance with his calling; for we know that he was appointed an apostle especially to the Jews. He therefore visited chiefly those parts where there was the greatest number of that nation.

In saying that the Church there was a partaker of the same election, his object was to confirm others more and more in the faith; for it was a great matter that the Jews were gathered into the Church, in so remote a part of the world.

My son So he calls Mark for honor’s sake; the reason, however, is, because he had begotten him in the faith, as Paul did Timothy.

Of the kiss of love we have spoken elsewhere. Now he bids this to be the kiss of love, See a Note in the Epistle to the Romans, p. 547. — Ed. so that the sincerity of the heart might correspond with the external act.

END OF THE FIRST EPISTLE OF PETER

THE ARGUMENT

This Epistle is altogether worthy of the spirit of that disciple who, above others, was loved by Christ, that he might exhibit him as a friend to us. But it contains doctrines mixed with exhortations; for he speaks of the eternal Deity of Christ, and at the same time of the incomparable grace which he brought with him when he appeared in the world, and generally of all his blessings; and he especially commends and extols the inestimable grace of divine adoption.

On these truths he grounds his exhortations; and at one time he admonishes us in general to lead a pious and holy life, and at another time he expressly enjoins love. But he does none of these things in a regular order; for he everywhere mixes teaching with exhortation. But he particularly urges brotherly love: he also briefly touches on other things, such as to beware of impostors, and similar things. But each particular shall be noticed in its own place.

CHAPTER 1

1 John 1:1-2

1. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;

1. Quod erat ab initio, quod audivimus, quod vidimus oculis nostris, quod intuiti sumus, quod manus nostrae contrectaverunt, de Sermone vitae;

2. (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)

2. Et vita manifesta est, et vidimus et testamur et annuntiamus vobis vitam aeternam, quae erat apud Patrem, et manifesta est nobis.

CHAPTER 5

1Pe 5:1-14. Exhortations to Elders, Juniors, and All in General. Parting Prayer. Conclusion.

1. elders--alike in office and age (1Pe 5:5).

I ... also an elder--To put one's self on a level with those whom we exhort, gives weight to one's exhortations (compare 2Jo 1, 2). Peter, in true humility for the Gospel's sake, does not put forward his apostleship here, wherein he presided over the elders. In the apostleship the apostles have no successors, for "the signs of an apostle" have not been transmitted. The presidents over the presbyters and deacons, by whatever name designated, angel, bishop, or moderator, &c., though of the same ORDER as the presbyters, yet have virtually succeeded to a superintendency of the Church analogous to that exercised by the apostles (this superintendency and priority existed from the earliest times after the apostles [Tertullian]); just as the Jewish synagogue (the model which the Church followed) was governed by a council of presbyters, presided over by one of themselves, "the chief ruler of the synagogue." (Compare Vitringa [Synagogue and Temple, Part II, chs. 3 and 7]).

witness--an eye-witness of Christ's sufferings, and so qualified to exhort you to believing patience in suffering for well-doing after His example (1Pe 4:19; 2:20). This explains the "therefore" inserted in the oldest manuscripts, "I therefore exhort," resuming exhortation from 1Pe 4:19. His higher dignity as an apostle is herein delicately implied, as eye-witnessing was a necessary qualification for apostleship: compare Peter's own speeches, Ac 1:21, 22; 2:32; 10:39.

also--implying the righteous recompense corresponding to the sufferings.

partaker of the glory--according to Christ's promise; an earnest of which was given in the transfiguration.

2. Feed--Greek, "Tend as a shepherd," by discipline and doctrine. Lead, feed, heed: by prayer, exhortation, government, and example. The dignity is marked by the term "elder"; the duties of the office, to tend or oversee, by "bishop." Peter has in mind Christ's injunction to him, "Feed (tend) My sheep ... Feed (pasture) My lambs" (Joh 21:16). He invites the elders to share with him the same duty (compare Ac 20:28). The flock is Christ's.

which is among you--While having a concern for all the Church, your special duty is to feed that portion of it "which is among you."

oversight--Greek, "bishopric," or duty of bishops, that is, overseer.

not by constraint--Necessity is laid upon them, but willingness prevents it being felt, both in undertaking and in fulfilling the duty [Bengel]. "He is a true presbyter and minister of the counsel of God who doeth and teacheth the things of the Lord, being not accounted righteous merely because he is a presbyter, but because righteous, chosen into the presbytery" [Clement of Alexandria].

willingly--One oldest manuscript, Vulgate, Syriac, and Coptic, add, "as God would have it to be done" (Ro 8:27).

not for filthy lucre--(Is 56:11; Tit 1:7).

of a ready mind--promptly and heartily, without selfish motive of gain-seeking, as the Israelites gave their services willing-heartedly to the sanctuary.

3. being lords--Greek, "lording it": implying pride and oppression. "Not that we have dominion over your faith."

God's heritage--Greek, "the inheritances," that is, the portions of the Church committed severally to your pastoral charge [Bengel]. It is explained by "the flock" in the next clause. However, in 1Pe 5:2, "flock of God which is among you," answering to "(God's) heritages" (plural to express the sheep who are God's portion and inheritance, De 32:9) committed to you, favors English Version. The flock, as one whole, is God's heritage, or flock in the singular. Regarded in relation to its component sheep, divided among several pastors, it is in the plural "heritages." Compare Ac 1:17, 25, "part" (the same Greek). Bernard of Clairvaux, wrote to Pope Eugene, "Peter could not give thee what he had not: what he had he gave: the care over the Church, not dominion."

being--Greek, "becoming."

ensamples--the most effective recommendation of precept (1Ti 4:12). Tit 2:7, "patterns." So Jesus. "A monstrosity it is to see the highest rank joined with the meanest mind, the first seat with the lowest life, a grandiloquent tongue with a lazy life, much talking with no fruit" [Bernard].

4. And--"And so": as the result of "being ensamples" (1Pe 5:3).

chief Shepherd--the title peculiarly Christ's own, not Peter's or the pope's.

when ... shall appear--Greek, "be manifested" (Col 3:4). Faith serves the Lord while still unseen.

crown--Greek, "stephanos," a garland of victory, the prize in the Grecian games, woven of ivy, parsley, myrtle, olive, or oak. Our crown is distinguished from theirs in that it is "incorruptible" and "fadeth not away," as the leaves of theirs soon did. "The crown of life." Not a kingly "crown" (a different Greek word, diadema): the prerogative of the Lord Jesus (Re 19:12).

glory--Greek, "the glory," namely, to be then revealed (1Pe 5:1; 1Pe 4:13).

that fadeth not away--Greek, "amaranthine" (compare 1Pe 1:4).

5. ye younger--The deacons were originally the younger men, the presbyters older; but subsequently as presbyter expressed the office of Church ruler or teacher, so Greek "neoteros" means not (as literally) young men in age, but subordinate ministers and servants of the Church. So Christ uses the term "younger." For He explains it by "he that doth serve," literally, "he that ministereth as a deacon"; just as He explains "the greatness" by "he that is chief," literally, "he that ruleth," the very word applied to the bishops or presbyters. So "the young men" are undoubtedly the deacons of the Church of Jerusalem, of whom, as being all Hebrews, the Hellenistic Christians subsequently complained as neglecting their Grecian widows, whence arose the appointment of the seven others, Hellenistic deacons. So here, Peter, having exhorted the presbyters, or elders, not to lord it over those committed to them, adds, Likewise ye neoters or younger, that is, subordinate ministers and deacons, submit cheerfully to the command of the elders [Mosheim]. There is no Scripture sanction for "younger" meaning laymen in general (as Alford explains): its use in this sense is probably of later date. The "all of you" that follows, refers to the congregation generally; and it is likely that, like Paul, Peter should notice, previous to the general congregation, the subordinate ministers as well as the presbyters, writing as he did to the same region (Ephesus), and to confirm the teaching of the apostle of the Gentiles.

Yea--to sum up all my exhortations in one.

be subject--omitted in the oldest manuscripts and versions, but Tischendorf quotes the Vatican manuscript for it. Then translate, "Gird (1Pe 1:13; 4:1) fast on humility (lowliness of mind) to one another." The verb is literally, "tie on with a fast knot" [Wahl]. Or, "gird on humility as the slave dress (encomboma)": as the Lord girded Himself with a towel to perform a servile office of humility and love, washing His disciples' feet, a scene in which Peter had played an important part, so that he would naturally have it before his mind. Compare similarly 1Pe 5:2 with Joh 21:15-17. Clothing was the original badge of man's sin and shame. Pride caused the need of man's clothing, and pride still reigns in dress; the Christian therefore clothes himself in humility (1Pe 3:3, 4). God provides him with the robe of Christ's righteousness, in order to receive which man must be stripped of pride.

God resisteth the proud--Quoted, as Jas 4:6, from Pr 3:34. Peter had James before his mind, and gives his Epistle inspired sanction. Compare 1Pe 5:9 with Jas 4:7, literally, "arrayeth Himself against." Other sins flee from God: pride alone opposeth itself to God; therefore, God also in turn opposes Himself to the proud [Gerhard in Alford]. Humility is the vessel of all graces [Augustine].

6. under the mighty hand--afflicting you (1Pe 3:15): "accept" His chastisements, and turn to Him that smiteth you. He depresses the proud and exalts the humble.

in due time--Wait humbly and patiently for His own fit time. One oldest manuscript and Vulgate read, "In the season of visitation," namely, His visitation in mercy.

7. Casting--once for all: so the Greek aorist.

care--"anxiety? The advantage flowing from humbling ourselves under God's hand (1Pe 5:6) is confident reliance on His goodness. Exemption from care goes along with humble submission to God.

careth for you--literally "respecting you." Care is a burden which faith casts off the man on his God. Compare Psa 22:10; 37:5; 55:22, to which Peter alludes; Lu 12:22, 37; Php 4:6.

careth--not so strong a Greek word as the previous Greek "anxiety."

8. Peter has in mind Christ's warning to himself to watch against Satan, from forgetting which he fell.

Be sober ... vigilant--"Care," that is, anxiety, will intoxicate the soul; therefore be sober, that is, self-restrained. Yet, lest this freedom from care should lead any to false security, he adds, "Be vigilant" against "your adversary." Let this be your "care." God provides, therefore do not be anxious. The devil seeks, therefore watch [Bengel].

because--omitted in the oldest manuscripts The broken and disjointed sentences are more fervid and forcible. Lucifer of Cagliari reads as English Version.

adversary--literally, "opponent in a court of justice" (Zec 3:1). "Satan" means opponent. "Devil," accuser or slanderer (Re 12:10). "The enemy" (Mt 13:39). "A murderer from the beginning" (Joh 8:44). He counteracts the Gospel and its agents. "The tempter."

roaring lion--implying his violent and insatiable thirst for prey as a hungry lion. Through man's sin he got God's justice on his side against us; but Christ, our Advocate, by fulfilling all the demands of justice for us, has made our redemption altogether consistent with justice.

walketh about--(Job 1:7; 2:2). So the children of the wicked one cannot rest. Evil spirits are in 2Pe 2:4; Jude 6, said to be already in chains of darkness and in hell. This probably means that this is their doom finally: a doom already begun in part; though for a time they are permitted to roam in the world (of which Satan is prince), especially in the dark air that surrounds the earth. Hence perhaps arises the miasma of the air at times, as physical and moral evil are closely connected.

devour--entangle in worldly "care" (1Pe 5:7) and other snares, so as finally to destroy. Compare Re 12:15, 16.

9. (Lu 4:13; Ep 6:11-17; Jas 4:7.)

steadfast--Compare established in the truth," 2Pe 1:12. Satan's power exists only in respect to the unbelieving; the faithful he cannot hurt (1Jo 5:18). Faith gives strength to prayer, the great instrument against the foe (Jas 1:6, &c.).

knowing, &c.--"encouragement not to faint in afflictions": your brethren suffer the same; nothing beyond the common lot of Christians befalls you (1Co 10:13). It is a sign of God's favor rather than displeasure, that Satan is allowed to harass you, as he did Job. Your fellow Christians have the same battle of faith and prayer against Satan.

are--are being accomplished according to the appointment of God.

in the world--lying in the wicked one, and therefore necessarily the scene of "tribulation" (Joh 16:33).

10. Comforting assurance that God will finally "perfect" His work of "grace" in them, after they have undergone the necessary previous suffering.

But--Only do you watch and resist the foe: God will perform the rest [Bengel].

of all grace--(Compare 1Pe 4:10). The God to whom as its source all grace is to be referred; who in grace completes what in grace He began. He from the first "called (so the oldest manuscripts read for "us") unto (with a view to) glory." He will not let His purpose fall short of completion. If He does so in punishing, much more in grace. The three are fitly conjoined: the call, the glory to which we are called, and the way (suffering); the fourth is the ground of the calling, namely, the grace of God in Christ.

by--Greek, "in." Christ is He in virtue of whom, and in union with whom, believers are called to glory. The opposite is "in the world" (1Pe 5:9; Joh 16:33).

after that ye have suffered--Join to "called you": suffering, as a necessary preliminary to glory, was contemplated in God's calling.

a while--short and inconsiderable, as compared with the glory.

perfect, &c.--The two oldest manuscripts, and Vulgate and Coptic versions, read, "shall perfect (so that there shall be nothing defective in you), stablish, strengthen," and omit "settle," literally, "ground," or "fix on a foundation." Alford reads it in spite of the oldest manuscripts The authority of the latter I prefer; moreover the climax seems to require rather a verb of completing the work of grace, than, as the Greek means, founding it. The Greek has, "shall HIMSELF perfect you": though you are called on to watch and resist the foe, God Himself must really do all in and through you. The same God who begins must Himself complete the work. The Greek for "stablish" (so as to be "steadfast in the faith," 1Pe 5:9) is the same as "strengthen," Lu 22:32. Peter has in mind Christ's charge, "When thou art converted, strengthen thy brethren." His exhortation accords with his name Peter, "Thou art Peter, and upon this rock I will build My Church." "Stablish," so as not to waver. "Strengthen" with might in the inner man by His Spirit, against the foe.

11. To him--emphatic. To Him and Him alone: not to ourselves. Compare "Himself," see on 1Pe 5:10.

glory and--omitted in the oldest manuscripts and versions.

dominion--Greek, "the might" shown in so "perfecting," you, 1Pe 5:10.

12. Silvanus--Silas, the companion of Paul and Timothy: a suitable messenger by whom to confirm, as Peter here does, Paul's doctrine of "the true grace of God" in the same churches (compare 2Pe 3:16). We never meet with Silvanus as Paul's companion after Paul's last journey to Jerusalem. His connection with Peter was plainly subsequent to that journey.

as I suppose--Join "faithful unto you [Steiger], as I suppose." Silvanus may have stood in a close relation to the churches in Asia, perhaps having taken the oversight of them after Paul's departure, and had afterwards gone to Peter, by whom he is now sent back to them with this Epistle. He did not know, by positive observation, Silvanus' faithfulness to them; he therefore says, "faithful to you, as I suppose," from the accounts I hear; not expressing doubt. Alford joins "I have written unto you," which the Greek order favors. The seeming uncertainty, thus, is not as to Silvanus' faithfulness, which strongly marked by the Greek article, but as to whether he or some other would prove to be the bearer of the letter, addressed as it was to five provinces, all of which Silvanus might not reach: "By Silvanus, that faithful brother, as expect, I have Written to you" [Birks].

briefly--Greek, "in few (words)," as compared with the importance of the subject (He 13:22).

exhorting--not so much formally teaching doctrines, which could not be done in so "few words."

testifying--bearing my testimony in confirmation (so the Greek compound verb implies) of that truth which ye have already heard from Paul and Silas (1Jo 2:27).

that this--of which I have just written, and of which Paul before testified to you (whose testimony, now that he was no longer in those regions, was called in question probably by some; compare 2Pe 3:15, 16). 2Pe 1:12, "the present truth," namely, the grace formerly promised by the prophets, and now manifested to you. "Grace" is the keynote of Paul's doctrine which Peter now confirms (Ep 2:5, 8). Their sufferings for the Gospel made them to need some attestation and confirmation of the truth, that they should not fall back from it.

wherein ye stand--The oldest manuscripts read imperatively, "Stand ye." Literally, "into which (having been already admitted, 1Pe 1:8, 21; 2:7, 8, 9) stand (therein)." Peter seems to have in mind Paul's words (Ro 5:2; 1Co 15:1). "The grace wherein we stand must be true, and our standing in it true also" [Bengel]. Compare in "He began his Epistle with grace (1Pe 1:2), he finishes it with grace, he has besprinkled the middle with grace, that in every part he might teach that the Church is not saved but by grace."

13. The ... at Babylon--Alford, Bengel, and others translate, "She that is elected together with you in Babylon," namely, Peter's wife, whom he led about with him in his missionary journeys. Compare 1Pe 3:7, "heirs together of the grace of life." But why she should be called "elected together with you in Babylon," as if there had been no Christian woman in Babylon besides, is inexplicable on this view. In English Version the sense is clear: "That portion of the whole dispersion (1Pe 1:1, Greek), or Church of Christianized Jews, with Gentile converts, which resides in Babylon." As Peter and John were closely associated, Peter addresses the Church in John's peculiar province, Asia, and closes with "your co-elect sister Church at Babylon saluteth you"; and John similarly addresses the "elect lady," that is, the Church in Babylon, and closes with "the children of thine elect sister (the Asiatic Church) greet thee"; (compare Introduction to Second John). Erasmus explains, "Mark who is in the place of a son to me": compare Ac 12:12, implying Peter's connection with Mark; whence the mention of him in connection with the Church at Babylon, in which he labored under Peter before he went to Alexandria is not unnatural. Papias reports from the presbyter John [Eusebius, Ecclesiastical History, 3.39], that Mark was interpreter of Peter, recording in his Gospel the facts related to him by Peter. Silvanus or Silas had been substituted for John Mark, as Paul's companion, because of Mark's temporary unfaithfulness. But now Mark restored is associated with Silvanus, Paul's companion, in Peter's esteem, as Mark was already reinstated in Paul's esteem. That Mark had a spiritual connection with the Asiatic' churches which Peter addresses, and so naturally salutes them, appears from 2Ti 4:11; Col 4:10.

Babylon--The Chaldean Babylon on the Euphrates. See Introduction, ON THE PLACE OF WRITING this Epistle, in proof that Rome is not meant as Papists assert; compare Lightfoot sermon. How unlikely that in a friendly salutation the enigmatical title of Rome given in prophecy (John, Re 17:5), should be used! Babylon was the center from which the Asiatic dispersion whom Peter addresses was derived. Philo [The Embassy to Gaius, 36] and Josephus [Antiquities, 15.2.2; 23.12] inform us that Babylon contained a great many Jews in the apostolic age (whereas those at Rome were comparatively few, about eight thousand [Josephus, Antiquities, 17.11]); so it would naturally be visited by the apostle of the circumcision. It was the headquarters of those whom he had so successfully addressed on Pentecost, Ac 2:9, Jewish "Parthians ... dwellers in Mesopotamia" (the Parthians were then masters of Mesopotamian Babylon); these he ministered to in person. His other hearers, the Jewish "dwellers in Cappadocia, Pontus, Asia, Phrygia, Pamphylia," he now ministers to by letter. The earliest distinct authority for Peter's martyrdom at Rome is Dionysius, bishop of Corinth, in the latter half of the second century. The desirableness of representing Peter and Paul, the two leading apostles, as together founding the Church of the metropolis, seems to have originated the tradition. Clement of Rome [First Epistle to the Corinthians, 4.5], often quoted for, is really against it. He mentions Paul and Peter together, but makes it as a distinguishing circumstance of Paul, that he preached both in the East and West, implying that Peter never was in the West. In 2Pe 1:14, he says, "I must shortly put off this tabernacle," implying his martyrdom was near, yet he makes no allusion to Rome, or any intention of his visiting it.

14. kiss of charity--Ro 16:16, "an holy kiss": the token of love to God and the brethren. Love and holiness are inseparable. Compare the instance, Ac 20:37.

Peace--Peter's closing salutation; as Paul's is, "Grace be with you," though he accompanies it with "peace be to the brethren." "Peace" (flowing from salvation) was Christ's own salutation after the resurrection, and from Him Peter derives it.

be with you all that are in Christ Jesus--The oldest manuscripts omit "Jesus." In Ep 6:24, addressed to the same region, the same limitation of the salutation occurs, whence, perhaps, Peter here adopts it. Contrast, "Be with you all," Ro 16:24; 1Co 16:23.

The elders which are among you - In this place the term πρεσβυτεροι, elders or presbyters is the name of an office. They were as pastors or shepherds of the flock of God, the Christian people among whom they lived. They were the same as bishops, presidents, teachers and deacons, 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.

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.

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.

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!

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.

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.

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.

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.

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.

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).

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!

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.

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.

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.

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?

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.

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

The hand of God - Is in all troubles.

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

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.

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.

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."

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.

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."

1 THe elders that 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 .

Viz. Those that were such, not so much by Age as by Office, as appears by his exhorting them to feed the Flock, v. 2. he means the ordinary Ministers of the Churches among the Believing Iews.

Elder is a general Name comprehending under it even Apostles themselves, who were Elders, though every Elder were not an Apostle.

Either, 1. In his Doctrine, in which he held forth Christ's Sufferings whereof he had been an Eye-witness, in which respect the Apostles are often called Witnesses, Luke 24.48. Act. 1.8, 22. and 2.32. Or, 2. In his Example, in that he by suffering so much for Christ, did give an ample Testimony to the reality of Christ's Sufferings, and that Christ had indeed suffered; or, both may well be comprehended.

Viz. at Christ's last coming, chap. 1.5. and 4.13. and Rom. 8.17, 18.

Marginal references: Philem. 9.; Rev. 1.9.

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 .

Teach and Rule, Matth. 2.6. Ioh. 21.15, 16, 17. Act. 20.28.

The Church.

Which is with you, or committed to your Charge; intimating that the Flock not being their own, they were to give an account of it to him that had set them over it.

Or, being Bishops; or acting as Bishops over it, i. e. superintending, inspecting, and watching over it with all care, Act. 20.28, 29.

Not meerly because ye must: what Men do out of compulsion, they do more slightly and perfunctorily, as those that would not do it if they could help it; see the like expression, 2 Cor. 9.7.

Chearfully and freely, as Exod. 36.2. Psal. 54.6. compare 1 Cor. 9.17.

Not out of Covetousness, o[illegible: 1 letter] a design of making a gain of the Work; it being a shameful thing for a Shepherd to feed the Sheep out of love to the Fle[illegible: 1 letter]ce, see Tit. 1.7. and 1 Tim. 3.3, 8.

Out of a good affection to the welfare of the Flock, in opposition to the private gain before mentioned. He doth not do his work freely, and of a ready mind, who is either driven to it by Necessity, or drawn by Covetousness.

Marginal references: Or, as much as in you is.

3 Neither as being lords over God's heritage , but being ensamples to the flock▪

Not exercising any such Lordship or Dominion over the People, as Temporal Lords and Magistrates exercise over their Subjects, Matth. 20.25, 26, &c. Luke 22.25. compare 2 Cor. 1.24.

The Lord's Clergy, the same as Flock before; the Greek word is Plural, and so it signifies the several Churches or Flocks which were under [illegible: 1 word] charge of the several Elders or Pastours. The [illegible: 1 letter]hurch of Israel is often called God's Inheritance, which as [illegible: 1 span] fell to him by lot (as the Greek word signifies) and which was a dear to him as Men's Inheritances are to them: See Deut. 4.20. and 9.29. and 32.9. Psal. 33.12. and 74.2. and 78.71. Accordingly now the Christian Church succeeding it, is called God's Inheritance, and the word Clerus is no where in the New-Testament peculiarly ascribed to Ministers of the Gospel. This Title given here to the Lord's People, implies a reason why the Elders should not lord it over them, viz. Because they are still the Lord's Inheritance, and not their own; God having not given them a Kingdom but a Care, and still retaining his Right to his People.

In Holiness of Life, practising before their eyes what you Preach to their ears, Phil. 3.17. and 2 Thess. 3.9. Tit. 2.7.

Marginal references: Or, [illegible: 1 letter]v[illegible: 1 letter]r-ruling.; 1 Cor. 3.5.; 1 Tim. 4.12.

4 And when the chief Shepherd shall appear , ye shall receive a crown of glory that fadeth not away .

The Lord Jesus Christ, the only Prince of Pastours, called the great Shepherd of the Sheep, Heb. 13.20. as here the chief Shepherd, not only for his super-eminent Dignity over all other Pastours, but because of the Power he hath over them, they being all subject to his Authority, receiving their Charge from him, and exercising their Office in his Name, and being accountable to him for their Administrations.

See chap. 1.7, 13. and 4.13.

Or, carry away, viz. from Christ, who, as the Judge, shall award it to you.

Either, a glorious Crown, or, that Glory which shall be as a Crown to you. It is called a Crown of Righteousness, 2 Tim. 4.8. A Crown of Life, Jam. 1.12.

In opposition to those Crowns which were given to Conquerors in War, and in publick Games, which were made of perishable Flowers or Herbs. See chap. 1.4. and 1 Cor. 9.25.

5 Likewise ye younger submit your selves to 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 s.

Either he means those that were inferiour to the Church-Officers, and then he here prescribes the People their Duty, as he had done the Ministers: or, rather those that were younger in Years; and then he passeth from the more special to the general.

Under subjection he comprehends all those Offices which the Younger owe to the Elder; as, to reverence them, take their advice, be guided by them, &c. Or, if Younger be taken in the former sence, this Precept falls in with that of the Apostle, Heb. 13.17.

Either Elders by Office, who were likewise usually Elders in Years; the younger sort being more rarely chosen to be Officers; or, rather Elder in Age.

Viz. In those mutual Duties which they owe to each other, as Husbands to Wives, Parents to Children, &c. Those that are Superiour to others, yet are not so exempt from subjection, as not to owe some Duty, see Phil. 2.3.

Or, wrapt up, or covered with Humility, as with a Garment which is put on over other Garments, q. d. adorn your selves with Humility as with a beautiful Garment or Robe. The Metaphor of putting on is frequent, where mention is made of any Grace or Vertue, Rom. 13.12. Eph. 4.24. Col. 3.10, 12.

Marginal references: Rom. 12.10. Eph. 5.21.

6 Humble your selves therefore under the mighty hand of God, that he may exalt you in due time .

By this he means God's Omnipotence, which sometimes is called a strong-hand, Exod. 3.19. a mighty hand, chap. 32.11. Deut. 3.24. the right hand of Power, Matth. 26.64. By which he is able to beat down those that are proud and high, and to defend or exalt those that are humble and lowly.

Gr. in Season, viz. That which God sees most fit and conducing to his own Glory, and your real Well-fare.

Marginal references: Jam. 4.10.

7 Casting all your care upon him, for he careth for you .

As a Burden.

Your Care for all sorts of things, even which concern this Life, that Care which will otherwise cut and divide your hearts (as the Gr. word in Matth. imports) and be grievous and tormenting to you.

God concerns himself in the affairs of his Servants, and in whatsoever befalls them, and takes diligent care that no good thing be wanting to them, Psal. 84.11. Phil. 4.6.

Marginal references: Psal. 37.5. and 55.22. Matth. 6.25.

8 Be sober , be vigilant , because your adversary the devil , as a roaring lyon walketh about seeking whom he may devour .

See chap. 1.13. and 4.7. q. d. ye have to do with a mad Enemy, a raging Devil; ye had need your selves be sober; not only in Meats and Drinks, &c. but as to the cares of this Life, and whatsoever it is that is apt to intoxicate your minds, and expose you to him.

Spiritually watchful, and circumspect, careful of your Salvation, and aware of Satan's Snares and Temptations, Matth. 24.42. and 25.13. and 26.41. and 1 Thess. 5.6.

Or, that Adversary of yours; he that contends with you, is Plaintiff against you, Matth. 5.25. Luke 12.58. It answers to the Hebrew word Satan, Zach. 3.1.

Your Accuser, he that maligns you, calumniates you, informs against you, he is so called, Matth. 4.1. and 13.39. and elsewhere, because of his accusing God to Men, Gen. 3.4, 5. and Men to God, Io[illegible: 1 letter] 1.7. and 2.2. Rev. 12.10. as well as each to other, Ioh. 8.44.

i. e. Strong, Fierce, Cruel, especially when Hungry, and seeking his Prey, and roaring after it.

Is diligent and restless in his attempts, either by circumventing or faulting you, see Io[illegible: 1 letter] 1.7.

Not lightly hurt, but swallow up, and utterly destroy, by himself or his Instruments.

Marginal references: Luke 21.36.

9 Whom resist stedfast in the faith , knowing that the same afflictions are accomplished in your brethren which are in the world .

By not yielding to his Temptations, Eph. 4.27. and by employing your Spiritual Armour against him, Eph. 6.11, 12, 13, &c. See Iam. 4.7.

Either, 1. Hold your Faith, persevering in it, which the Devil would fain bereave you of, (as Soldiers used in War to look to their Shields, it being dishonourable to lose them) and without which ye will never be able to stand out against the Devil; or, 2. Stedfast or strong by Faith; intimating, that Faith is a Christians greatest strength, it being by Faith that he engageth the Power of God, and Grace of Christ on his side, whereby he comes to be Victorious over all his Enemies, 1 Ioh. 5.4.

Either, 1. The Devil's Temptations, which here he calls Afflictions, because Believers are Passive in them, and count them the greatest Afflictions; or, rather, 2. Persecution, which though they come upon them immediately from the Men of the World, yet it is by the instigation of the Devil, the Prince of the World, who hath a principal hand in them, and acts by Men as his Instruments: so that when Men oppress them, they are to resist the Devil, who thereby tempts them. They have a Spiritual Enemy to deal with even in Temporal Afflictions.

Or, fulfilled, or perfected, Either, 1. Others of your Brethren are filling up the measure of Sufferings God hath alotted them, for the mortifying of the Flesh, and conforming them to Christ their head, as well as you are filling up yours, Col. 1.24. Or, 2. He speaks of the community of their Sufferings, q. d. what Afflictions ye endure, others endure too, and therefore ye should not grudg to suffer, when ye have so good Company in your Sufferings.

Either this notes the Sufferings of the Saints to be Universal, so as to reach them all, wheresoever they are dispersed throughout the World; or, to be short, as being confined to the time only of their abode in the World.

10 But the God of all grace who hath called us unto his eternal Glory o by Christ Jesus , after that ye have suffered a while , make ye perfect, stablish, strengthen, settle you .

i. e. the Author and Giver of all Grace, from whom ye have received what you have, and expect what you want. That Eternal Glory whereof Believers at the Last Day shall be made partakers, which is called God's Glory, because it is that which he hath promised to them, and will at last put them in possession of, see v. 1. and Rom. 5.2. and because they shall after a sort partake of the Divine Glory which they behold.

For Christ's sake, as the meritorious cause of our effectual calling, and by him as the great Apostle of our Profession, Heb. 3.1. Or, by Christ Iesus may refer to Glory, Christ being the cause of their Glorification as well as Calling.

This he adds for their encouragement, that whatsoever they suffered would be but short, as chap. 1. ver. 6. and 2 Cor. 4.17.

Either, 1. Perfect that which is begun, Heb. 13.20, 21. Stablish that which is right, 2 Thess. 2.16. Strengthen that which is weak, settle or found (by a firm union, and conjunction unto Christ) that which is already built, Eph. 3.17, 18. Col. 1.23. Or, 2. These four words may be but different expressions whereby the Apostle sets forth the same thing, viz. God's confirming and establishing those Saints unto their final perseverance; and his using so much variety of expressions may imply, that it is a matter of very great difficulty to hold on our Christian course, without failing or coming short of the Goal; and therefore we need singular assistance from God to enable us to it.

Marginal references: Heb. 13.21.

11 To him be glory and dominion for ever and ever, Amen.

To God.

chap. 4.11. The Verb be in the Text is not in the Greek, and so it may be read with a supply of a Verb either of the Imperative Mod, and then it is a Doxology, as we render it; or, of the Indicative, he hath Glory and Dominion; or, to him belongs Glory and Dominion, or, glorious Dominion or Power; and then it tends to encourage these Saints, in that he, whom the Apostle prays to stablish and strengthen them, is of power sufficient to do it.

12 By Sylvanus 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.

Either Silas, Act. 15. and 16 ch. whom Peter therefore here calls a faithful Brother to them, that they might the more readily receive him, though a Minister of the Uncircumcision; or, else this Sylvanus was some other that had Preached to them, and is therefore said to be a faithful Brother to them; the former is more probable.

This doth not signify any doubt, but rather a firm persuasion of Sylvanus his faithfulness, q. d. I reckon him faithful, having hitherto found him so: Or, it may relate to the briefness of the Epistle, q. d. I suppose it will seem brief to you, as being from one that loves you, and about matters that so much concern you.

Viz. to Constancy in the Faith, and diligence in Duty.

Bearing my Testimony to the Truth ye have received; this the Apostle witnesseth, that being more fully convinced of it, they might more constantly adhere to it. See the like phrase, Neh. 9.29, 30. and 13.15.

The true Doctrine of God, wherein he sets forth the Grace of Christ, q. d. ye are in the right way; the Doctrine ye have embraced is indeed the Truth of God.

Marginal references: Heb. 13.22.

13 The Church that is at Babylon elected together with you c saluteth you, and so doth Marcus my son d.

Babylon in Chaldea, where it is most probable the Apostle was at the writing of this Epistle; the Iews being very numerous in those parts, as having settled themselves there ever since the Captivity; and Peter being an Apostle of the Circumcision, his Work lay much thereabout. The Papists would have Babylon here to be Rome, as Rev. 17. and that Peter gives it that Name rather than its own, because being escaped out of Prison at Ierusalem, Act. 12.12, 25. he would not have it known where he was. But how comes he that had been so bold before, to be so timorous now? Did this become the Head of the Church, the Vicar of Christ, and Prince of the Apostles? And is it probable he should live 25 years at Rome (as they pretend he did) and yet not be known to be there? Where-ever he was, he had Mark now with him, who is said to have died at Alexandria the eighth year of Nero, and Peter not till six years after: If Mark then did first constitute the Church of Alexandria, and govern it (as they say he did) for many years, it will be hard to find him and Peter at Rome together. But if they will needs have Rome be meant by Babylon, let them enjoy their Zeal, who rather than not find Peter's Chair would go to Hell to seek it; and are more concerned to have Rome be the Seat of Peter, than the Church of Christ.

14 Greet one another with a kiss of Charity . Peace be with you all that are in Christ Jesus , Amen.

See, beside the place in the Margin, 1 Cor. 16.20. and 2 Cor. 13.12.

United to him by Faith, and Members of him.

Marginal references: Rom. 16.16.

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.

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.

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.

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.

CHAP. V. Verſe 1. Who am alſo an Elder]

GR.Leo 1. Petrum in conſortium individu[illegible: 2 letters] Trinitatis aſſumptu[illegible: 1 letter] j[illegible: 2 letters]lavir. [non-Latin text not transcribed] A fellow Elder, not a Commander, a Lord paramount, a Compeer and Conſort to the bleſſed Trinity, as Pope Leo the firſt, and Nicolas the third blaſphemouſly ſaid he was.

Verſe 2. Feed the flock] Being both learned and loving. The Greek word for a ſhepherd, ſignifieth one that earneſtly deſireth after his ſheep.

Not by conſtraint, but willingly] It is with the Paſtours of Germany for moſt part, ſaith Melancthon, as with him in Plautus, that ſaid, Ego non ſervio libentèr herus meus me non habet li[illegible: 1 letter]e[illegible: 2 letters]èr, tumen utitur me, ut lippis oculis.

Verſe 3. Neither as being Lords] About the year 1260. the Clergy and Laity of England, ſet themſelves againſt the Popes exactions: and when the Legat alledged that all Churches were the Popes, J[illegible: 3 letters] vius in vit. Po[illegible: 3 letters] Magiſter Leonardus made anſwer, Tuitione non fruitione, deſen ſione, non diſſipatione.

Verſe 4. Ye ſhall receive a crown] A crown imports perpetuity, plenty, dignity, the height of humane ambition. Quarta perennis erit was Sr Thomas Bodly his poſie.

Verſe 5. Yea all of you be ſubject] In regard of love and modeſty, not of change and confuſion of offices.

Be cloathed with humility] The Greek word imports, [non-Latin text not transcribed] that humility is the riband or ſtring, that ties together all thoſe precious pearls the reſt of the graces: if this ſtring break, they are all ſcattered. Humility, as charity, is the band of perfection: yea the word here uſed ſignifies no[illegible: 1 letter] only alligare, but innodare, ſay ſome; to tie knots, [non-Latin text not transcribed]. as delicate and curious women uſe to do of ribands to adorn their heads or bodies:M. Cawdrey as if humility were the knot of every vertue, and the grace of every grace. Contrariwiſe, how ugly and unſeemly is pride on the back of honour, head of learning, face of beauty, &c? Chryſoſtome calleth humility the root, mother, nurſe, foundation and band of all vertues. [non-Latin text not transcribed]. Baſil the ſtore-houſe, treaſury of all good.

God reſiſteth] See the Note on Jam. 4.6.

And giveth grace] i.e. Honour and reſpect: as appears by the oppoſition, and by Pro. 3.34, 35.

Verſe 6. Ʋnder the mighty hand of God] If God can blow us to deſtruction, Job 4.9. nod us to deſtruction, Pſal. 80.16. what is the weight of that mighty hand of his, that ſpans the heavens, and holds the earth in the hollow of them?

That he may exalt you] The lower the ebbe, the higher is the tide, A deluge of ſorrows may aſſault us, but they ſhall exalt us. And the lower the foundation of vertue is laid, the higher ſhall the roof of glory be over laid.

In due time] In the opportunity of time, in a fit ſeaſon. The very Turks, though remorſleſſe to thoſe that bear up, yet receive humiliation with much ſweetnes.

Verſe 7. Caſting all your care] Your carking care,Act. and Mon. fol. 1743. your care of diffidence. I will now with you ſing away care (ſaid John Careleſſe Martyr in a letter to Mr. Philpot) for now my ſoul is turned to her old reſt again, and hath taken a ſweet nap in Chriſts lap. I have caſt my care upon the Lord which careth for me, and will be Careleſſe, according to my name.

Verſe 8. Your adverſary the devil] Satan envies our condition, that we ſhould enjoy that Paradiſe that he left, the comforts he once had. Hence he diſturbs us, and is reſtleſſe, out of his infinite hatred of God and goodneſſe: as the Scorpion ſtill pu[illegible: 1 letter]s forth his ſting, and as the Leopard beareth ſuch a naturall hatred againſt men, that if he ſee but a mans picture, he ſlies upon it, and tares it, Annibal, whether he conquered, or was conquered, never reſted. Satan is over-overcome, and yet he walks up and down ſeeking to devour: he commits the ſin againſt the holy Ghoſt every day, and ſhall lie loweſt in hell: every ſoul that he drew thither by his temptation ſhall lie upon him, and preſſe him down as a milſtone under the unſupportable wrath of God. The word here rendered an adverſary, properly ſignifies an adverſary at law. Againſt whom we have an Advocate Jeſus Chriſt the juſt one, 1 Ioh. 2.2. who appears for us, Heb. 9.24. to non-ſuit all accuſations, and to plead our cauſe.

Whom he may devour] Gr. Whom he may drink up at one draught.

Verſe 9. Stedfaſt in the faith] Gr. Stiff, ſolid, ſettled. [non-Latin text not transcribed] Plutarch.

That the ſame afflictions] Art not thou glad to fare as Phocion, ſaid he to one that was to die with him? Ignatius going to ſuffer, triumphed in this, that his bloud ſhould be found among the mighty Worthies, and that when the Lord maketh inquiſition for bloud, he will recount from the bloud of righteous Abel[illegible: 1 letter] not only to the bloud of Zacharias ſon of Barachias, but alſo to the bloud of mean Ignatius.

Verſe 10 But the God of all grace] Thus the Apoſtle divides his time betwixt preaching and praier, according to his own advice, Act. 6.4. and the practice of thoſe ancient Miniſters, Deut. 33.10.

Verſe 11. To him be glory, &c.] Non loquendum de Deo ſine lumine, ſaid the Heathen, we may not mention God, but with praiſe to his name, ſay we.

Verſe 12. I have written briefly] Gr. In few. The holy Scripture hath fulneſſe of matter in fewneſſe of words, the whole counſel of God ſhut up in a narrow compaſſe. The Lord knows that much reading is a wearineſſe of the fleſh, Eccleſ. 12.12. and hath therefore provided for our infirmity.

Verſe 13. The Church that is at Babylon] At Rome ſay the Papiſts, that they may prove Peter to have been Biſhop of Rome. But though this be far ſet, yet here they grant us, that Rome is that myſticall Babylon mentioned in the Revelation. It is probable that S. Peter meant no other Babylon then the Metropolis of Chaldaea, where he, being the Apoſtle of the circumciſion, preached to thoſe diſperſed Jews, and other Gentiles that he had converted.

Verſe 14. With a kiſſe of charity] So called, becauſe their love to one another was by this ſymbol or ceremony both evidenced and encreaſed.

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"

Feed 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"

Neither as being 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"

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

Likewise, ye younger. All younger persons 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

Humble yourselves therefore. Be willing to take a low place--a 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

Casting all your care upon him. Comp. 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

Be sober. While you cast your cares upon God, and have no anxiety 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

Whom resist. Jas 4:7. 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

But the God of all grace. The God who imparts all needful grace. It was 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

To him be glory, etc. 1Pet 4:11.

(f) "glory" 1Pet 4:11

By Silvanus. Or Silas. 2Cor 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

The church that is at Babylon, elected together with you. It will be seen at once that much of this 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.

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

Observe here, 1. The persons exhorted, The elders that are amongst you, the guides and governors of the church: elders by age and office, who were both to rule well, and also to labour in the word and doctrine; and for doing both faithfully, were to be accounted worthy of double honour.

Observe, 2. The person exhorting, I exhort, who am also an elder.

Mark, he says not, "I who am the universal Head of the church, Christ's vicar upon earth; but I, who am an elder by age, and by apostleship, who have been long the minister of the circumcision, I exhort, beseech, and entreat you, as my brethern, fellow-labourers in our Lord's vineyard."

Observe, 3. The humble testimony which St. Peter gives of himself: he doth not say, "I command, who am the chief of the apostles, with whose confession of faith Christ was so well pleased, that he said, Thou art Peter, and upon this rock will I build my church;" but, "I exhort, who am a witness of the sufferings of Christ, an eye-witness of what our dear Lord and Master suffered in the faithful discharge of his office, both in his life and at his death; and also a partaker of the glory that shall be revealed; I was also an eye-witness of Christ's glory in his transfiguration here on earth, and hope to be partaker of that glory which shall hereafter be revealed in heaven."

Learn hence, That such exhortations to duty are likely to be most effectual and successful, which are propounded in the humblest manner. St. Peter was placed in an high degree above these elders, being an apostle, a chief apostle; yet he gives himself no such title, but says, The elders I exhort, who am also an elder; not an apostle, much less the head and chief of the apostles.

Observe here, 1. The title given to the church, it is the flock of God; denominations are given in scripture to persons and things, proper to the state of things and persons: thus here the church is called a flock, and sometimes a little flock, in opposition to the herds and huge droves of the men of the world; yet the flock consists not of a few absolutely, but comparatively only; a flock contains a multitude.

Again, as the church is called a flock for their number, so for their order; a flock is under inspection and government continually, Christ Jesus is the great overseer of this flock; and farther, it is a flock in respect of the unity and love that is amongst them; though the church be scattered over the world, yet there is an holy combination and sweet communion of the members amongst themselves.

Observe, 2. The duty exhorted to, and that is double, to feed the flock, and to be an example unto the flock.

1. Feed the flock, taking the oversight of it; feed it with wholesome doctrine, guide and govern it by strict discipline, overlooking it continually, and watch over it with unwearied diligence; and that you may do so, be perpetually resident, feed the flock that is among you. How can the flock be duly watched over, when the shepherd lives several miles from the fold, and is following his pleasure when he should be feeding his sheep? Feed the flock among you.

Observe, 3. The manner directed to, how, and after which, the shepherds should feed and watch over the flocks.

1. Not by constraint, but willingly; that is, not as a burden, but a pleasure, with a free and ready mind; what men do out of compulsion from base fear, they do with no satisfaction either to God or man.

2. Not for filthy lucre: to feed the flock purely for the sake of the fleece, and to take a living only to get a living, is an horrid impiety; to be driven into the ministerial office by necessity is bad, but to be drawn by covetousness is much worse.

3. Not as being lords over God's heritage.

Where note, The title given to the church, they are God's heritage, his people, not our own, his lot and portion, he having a special and peculiar right unto them, and property in them: therefore they are not to be lorded over, not to be treated with insolence and imperiousness, ruling them by the sword, and outward force, which has made many hypocrites, but not one convert.

Lastly, He requires that they be ensamples to the flock; that is, in their daily conversation. Now how can they be examples to them, if they live not amongst them? They must be examples of such meekness and humility; of such patience and charity, of such mortification and self-denial, as become persons of their holy character and profession; and be patterns of those virtues amongst their people in conversation which they recommend to them from the pulpit.

This duty of ministerial exemplariness in conversation is bound upon us by innumerable arguments taken from the command of Christ, from the glory of God, from the preciousness of the soul, from the dignity of our office, from the success of our ministry, which depends more upon our practice than upon our preaching; from our own interest, with respect to our present comfort and future happiness; from the influence it has upon our people, an encouraging and confirming influence.

As if our apostle nad said, "It is possible you may miss of your reward here from the hands of men; but when Christ, the great and good Shepherd, shall appear, when the owner, ruler, and lover of his church shall come to judgment, you shall have from him your full reward, a never-fading, ever-flourishing crown of glory, for faithfully discharging your duty to God and his people."

Learn hence, 1. That Jesus Christ, the chief Shepherd, will at length appear.

2. That when he doth appear, he will call the under shepherds to account, how they have discharged every part of their ministerial office, as well private inspection, as public preaching.

3. That to all such, and to only such, as have been faithful to the interest of Christ and souls, shall the reward be assigned, even a crown of glory that fadeth not away: When the chief Shepherd shall appear, ye shall receive a crown of glory, &c.

Having laid down the duties of pastors in the former verse, he points out the duties of the people in this, whom he calls the younger, either because they were generally younger in years than their spiritual guides, or because they ought to show that reverence and obedience to them which is suitable in young ones towards their elders and teachers: Likewise, ye younger, submit yourselves unto the elder; instruction and jurisdiction belonged to the elders, subjection and obedience to the younger.

Note here, That the duties of pastor and people are mutual and reciprocal; not that their duties are alike, but because there is a like reason for the performance of their respective duties, a like engagement and obligation upon both: the duty of the one is subjection; of the other ministerial direction.

He adds-- yea, all of you be subject one to another; intimating thereby that there is a duty of mutual subjection, which all Christians owe one to another in love: they ought to condescend to the meanest offices one towards another; to bear with the infirmities of each other.

The original word, rendered clothed, signifies, first, an upper garment, a frock or cloak, put over all the rest of our clothes; and so imports, that we should be wrapped up all over with this grace, that this should be most visible in our conversations, words, and actions, and conspicuous beyond all other virtues.

Secondly, It signifies a belt which girds about our garments, and so imports, that we should tie it fast unto us, and have those considerations always fixed upon our spirits, which may keep us in an humble frame of soul.

Note thence, That humility is a special ornament, a beautiful robe, to be put on daily, which commends us greatly both to God and man. We are never to account ourselves dressed, until we have this livery of our humble master Christ Jesus put upon us: Be clothed with humility.

Observe next, The argument to enforce this duty: For God resisteth the proud, sets himself as in battle-array against them, but giveth fresh supplies of grace to the humble; because more grace is promised to the humble, and the humble soul is more fitted, prepared, and disposed to receive farther measures of grace from God. God sets himself against proud men to bring them down, but the humble he doth countenance and exalt.

By the hand of God, understand his judgments, his almighty power, which it is our duty to submit unto, and to be humble under, in the day of our affliction; and this profound submission and deep humility is the way to glory and exaltation. He can exalt us, and will do it here, if it be good for us: but sometimes God sees abasement better for his people: better, because safer, and accordingly they shall have it.

Learn hence, That the strength and power of God should oblige us very greatly to humble ourselves before him, and subject ourselves unto him: Humble yourselves under the mighty hand of God.

Secondly, That God will exalt the humble in due time, either here or hereafter; either in time or in eternity, as it shall most and best conduce to his own glory and their good.

Observe here, 1. The nature of the duty enjoined, to cast our care upon God; it is not a providential and prudential care, but an anxious and vexatious care, that the scripture forbids; and the duty here required is this, that after we have used all prudent care and diligence in subserviency to the providence of God, we should not be over-solicitous about the issue and event of things; which, when we have done all we can, will be out of our power.

Casting our care upon God implies, that we should refer the issue and event of things to his wise providence, which is continually watching over us, and knows how to dispose of all things for the best advantage to us; entirely confiding in his wisdom and goodness, that he will order all things for the best, and in that confidence resting satisfied with the disposals of his providence, whatever they be. This is to cast all our care upon God.

Observe here, 2. The argument here made use of to persuade us to this duty: God careth for us.

This implies also two things:

1. In general, that the providence of God governs the world, and concerns itself in the affairs of men, and disposeth of all events that happen to us.

2. More particularly, that this providence is more peculiarly concerned for good men, and that he takes a special care of them, and of their concerns; and the care that God takes of them is a special care, a tender care, a promised and engaged care, a care mysteriously exercised; he then takes most care of them when they think he takes none at all.

Cast we then all our care upon him who careth for us; for anxious care is a painful evil, an unprofitable evil, a sinful evil.

Observe here, 1. A double duty exhorted to, sobriety and vigilancy: Be sober, be vigilant, be sober and temperate in all things: sober in your enjoyments; sober in your employments; sober in your recreations. Be neither drunk with wine, nor worldly cares; the latter is the worst of the two. A night's sleep cures the former, but the worldling is drunk all the year long, never sober night nor day. And to sobriety we are exhorted to add vigilancy, a watchful care and diligent circumspection over all our thoughts, words, and actions, that we may not displease God in any thing, Be sober, be vigilant.

Observe, 2. The reason or motive to enforce the duty, Because your adversary the devil, goeth about, &c.

Where note, How every word contains a special motive to Christian watchfulness. He is your adversary, who will do you all possible mischief: he is the devil, an accuser, and one that seeks all advantages against you; he is a cruel adversary, a lion,yea, a roaring lion which adds terror to his cruelty: he a restless adversary, He goes about seeking whom he may devour; what soul he may devour, for that's the bait he gapes for. It greives the devils, those apostate angels, to find the souls of men appointed to fill up those vacant places in heaven, which they turned themselves out of. It is a delight to them to plunge souls into the same condemnation and misery with themselves.

Observe, 3. The duty of resistance, urged upon us in order to our preservation, with the weapon put in our hand for that purpose:

Whom resist, steadfast in the faith; that is, be steadfast in your faith, that you may resist him: and by the help of your faith you shall overcome him.

Learn hence, 1. That the devil is the restless adversary and unwearied enemy of mankind.

2. That all the pains which Satan takes is, in order to the destruction of precious souls.

3. That the way to overcome him is by resisting of him, not by yielding to him: he is a cowardly enemy, and a conquered enemy; resist him, and he will run.

4. That faith is the weapon by which the Christian is enabled to resist the tempter, and to repel the force of his fiery temptations.

As if the apostle had said, "Resist Satan's temptations, occasioned by your sufferings, remembering that it is not your case alone, but others also suffer with you, even all that will live godly in Christ Jesus."

Learn hence, That Christians should not desire, and cannot reasonably expect, a better condition in the world, with respect to freedom from sufferings, than the rest of their brethern, who have all a share of affliction to suffer, and a measure of hardship to endure, as well as ourselves: The same afflictions are accompolished in your brethren that are in the world.

Our apostle concludes and closes his epistle with an affectionate prayer for these afflicted Christians and suffering saints, beseeching Almighty God, who is the author of all grace, and who hath called them by his gospel, to the participation of that grace, which will entitle them to eternal glory, that, after they have suffered a while in the world, he would perfect the work of grace begun in them, establish, strengthen, and settle them, in the truth of the gospel; and to this infinitely gracious God he desires glory and dominion should be for ever ascribed.

Observe here, 1. That God is the God of all grace; seed, growth, and perfection, all from him; restraining grace, renewing grace, sanctifying grace, all from the fountain of all grace.

Observe, 2. That serious Christians are called by God to eternal glory and happiness: they are called to the hope and expectation of this glory, upon the account of the promise of it which God made to Christ, Titus 1:2 and they are brought into a state of preparation for it; God hath by his word and Spirit wrought them for this same thing.

Observe, 3. They are called to eternal glory through Christ Jesus; he reveals it to them, he purchases it for them, he works that faith and repentance in them which qualifies them for, and entitles them unto, this heavenly glory.

Observe, 4. That some afflictions must be expected and endured by all Christians, how dear to God soever they are or may be. Was there any patriarch, prophet, or apostle, primitive or modern Christian, that did not suffer a while? Saints must suffer a while from the remains of sin, from the temptations of Satan, from the enemies of religion, and from the friends of religion, yea, from God himself, their best friend.

Observe, 5. That after serious Christians have suffered a while, they shall enter into glory: their title is sure by the promise of God, by the purchase of Christ, by the inhabitation of the Spirit.

Observe, 6. That the perfecting, stablishing, strengthening, of the Christian in grace and comfort, is from God, to whom all glory and dominion is and ought for ever to be ascribed.

Observe here, That our apostle, to encourage these suffering Christians to a resolved perseverance in the Christian religion, assures them that it was undoubtedly from God, the unquestionable truth of God, and therefore neither seducers on the one hand, nor persecutors on the other, should be able to shake them, or cause them to fall from their own steadfastness; a firm belief of the certainty and excellency of Christianty conduces much to the establishment of those that have newly embraced it; if we be once assured that it is the true grace of God wherein we stand, it will cause us to stand steadfast.

At the foot of this epistle he sends them salutations from the Christians at Babylon, who were chosen out of the world, to partake in the faith and fellowship of the gospel. Some, by Babylon, figuratively understand Rome, but others understand it of Babylon in Assyria, where many Jews did tarry, and continue after the expiration of the seventy years' captivity, whom St. Peter, being a minister of the circumcision, went to visit, having probably planted a church there. Wheresoever they were, God had called them to the knowledge of his gospel, and they send salutations to all their brethern and fellow- members in Christ, wheresoever dispersed, or howsoever distressed.

As also doth Mark, whom St. Peter calls his son, because instructed by him in the gospel, and begotten by him to Christianity.

Lastly, he exhorts them to express their fervent affection to each other by a kiss of charity, used in the primitive times as a token of love amongst Christians; but afterwards, for just reasons, laid aside; so wishing peace, that is, all manner of prosperity, to all in Christ Jesus, he shuts up his epistle.

¶The fifth Chapter.

The Elders which are among you I beſeech, which am alſo an Elder, and a witneſſe of the ſuffringes of Chriſt,

HEre ſainct Peter teacheth thoſe that haue any charge of feedyng the Flocke of Chriſte, how thei ought to behaue thēſelues. In the Chapiter afore, he tolde, that none ſhould preſume to teache or preache any thing, vnleſſe he were certeine and aſſured that the ſame was the ſyncere and pure Worde of GOD, vppon whiche as vpon a firme and ſtrong Rocke, our Conſciences maie boldly ſtaie. For this in dutie is required of vs Chriſtians, that wee ſhould bee certaine and knowe throughly what thing is allowed of Chriſte, and what is not: for thei that wauer in vncertaintie of this knowledge, are not to bee taken as Chriſtians. He addeth alſo thus much, that whoſoeuer entreth into any office or functiō, ſhould ſo behaue himſelf therein in eche reſpect, as that he ſhould not doubt but that God was the Authour therof. But what he here ſaith, peculierly belongeth to Biſſhops and Eccleſiaſticall Paſtors, wherein he teacheth them how they are to deme[illegible: 1 letter]ne themſelues in the adminiſtration of their dueties and charges, and what maner of perſons thei ought to bee.

Wee muſt here further be acquainted with the phraze and proprietie of the tongue, wherein this Epiſtle was written, that wee bee not deceiued through ignoraunce of the ſignification and force of the Woorde. For this Greeke name [non-Latin text not transcribed], which S. Peter here vſeth, doeth ſignifie An Elder: by whiche worde thei alſo are called that bee. Senatours: that is, Meuiexcellyng in age, grauitie, vertue, wiſedome, and experience. After the ſame ſorce; doeth Chriſt call his Diſciples, Miniſters, and Senate, to whoſe office it belongeth to ouerſee and gouerne his Spirituall Empire (that is, to preache and to take care of the Chriſtian Congregation) by the name of Elders. And therfore meruaile not awhit, neither let it any thing moue thee, though thei which bee Elders, [illegible: 1 letter]e nowadaies called by other Titles or names, whereof the Scripture maketh no mention at all: But not reſpectyng the order, wherein thinges preſently ſtande, weigh and conceiue the mater thus: When S. Peter or any other of the Apoſtles, came into any Citie wherein Chriſtians were, thei ordeined ſome one or other of theim, ſuche as liued honeſtly and vnblameably, and had wife and children, and alſo ſkilfull in the Scriptures of GOD, to haue the ſuperintendencie and charge ouer the reſt. And them thei called Seniors or Elders, whom afterward bothe ſainct Peter and alſo Saincte Paule called Biſhopps, whereby wee maie note, that Biſhoppes were none others, then the verie ſame, that were Elders.

Touchyng this purpoſe, wee reade in the hiſtorie of ſainct Martine, how a ceirtaine man came vnto a place in Apbrica, and there in a poore Cotage found an elderly man, whom thei thought to haue been ſome plaine Countrieman. Within a while, thei ſawe many people come flockyng to hym, to whō he preached and expounded the Woorde of God, whereby thei perceiued that he was their Paſtour or Biſhopp. For in thoſe daies, there was no difference either in apparaile, or maners betweene the Biſhoppes, and the reſidue of Chriſtians.

The Elders (ſaieth S. Peter) vppon whom the charge lieth, to feede the flocke of Chriſt with the Worde of GOD, and to haue care ouer them in the Lorde, I exhort, whiche am alſo an Elder. Whereby it manifeſtly appeareth, that thei whom he here nameth Elders, were ſuche as laboured in the miniſterie of the Woorde, and diligently preached the glad tidynges of the Goſpell. For, ſuche as he was that calleth hymſelf their fellowe Elder, ſuche alſo appeareth it that thei were. And here we ſee; how farre he humbleth and abaſeth hymſelf, in that, he taketh not vpon hym the name of a Prelate, (which in reſpecte that he was an Apoſtle of the Lorde he might haue doen) but calleth himſelf a Fellowe Elder, and alſo a witneſſe of the ſuffrynges of Chriſte. As if he had ſaied: I doe not onely preache, but I am alſo emong thoſe Confeſſours of Chriſt, that are exerciſed in daiely afflictions. And withall he alſo ſheweth that ſo many as bee Chriſtians, muſt bee perſecuted and ſuffer affliction. And this is a true Apoſtle of Chriſte, vnto whom if the Pope and his Biſhoppes were any thing like, (as thei are ſhameleſſe enough, to chalenge to themſelues the ſame title) we would not greatly ſtick, willingly to kiſſe their feete.

And alſo a partaker of the glory that ſhalbe reueiled.

THis parte of the Apoſtles Style and Title, is of farre more excellencie, then any that our Popiſhe Biſhopps dare pretende to vſe. For thereby doeth Sainct Peter take and recken hymſelf holie, and a bleſſed Manne. And alhou[illegible: 1 letter]gh he perfectly knewe, that he ſhould be a partaker of the glorie to come, yet taketh he no pride therein, he lifteth not hymſelf vp in any ſwellyng glorie, but modeſtly conteineth hymſelf within the boundes of temperate ſoftnes and curteſie.

Feede the flocke of God, whiche dependeth vpon you, caryng for it, not by conſtraint, but willingly: not for filthie lucre, but of a readie minde.

CHriſt is the firſt and chiefeſt Paſtour, who hath many Paſtours vnder hym: as he alſo hath many Flockes: whom beeyng diſperſed in ſundrie quarters of the worlde, he committeth to the charge and ouerſight of their Shéepheardes and Paſtours, as in this Epiſtle of S. Peter, written into diuers Countreis and Regions appeareth. But what is the charge of theſe Paſtors to do? Forſooth, to feede the Flocke of Chriſt. This worde (Feede) the Pope hath raked and haled vnto hym ſelf, whereby he goeth aboute to prooue hymſelf Lorde and Prince of all, and that it is in his owne choiſe and aucthoritie, to deale with the Sheepe as he liſteth hymſelf. But alas, who is ſo ignoraunte that knoweth not, what this woorde (Feede) meaneth: To witte, that the Paſtours and Sheepheardes ought to prouide Paſture for their Sheepe, and to ſee theim haue their meate in conueniente and due ſeaſon, whereby thei maie growe to bee fruitfull: And moreouer to watche that deuouryng Wolues ruſhe not in emong theim, and teare the Flocke in peeces? This word (Feede) ſignifieth nothyng leſſe then to kill and ſpoile.

Furthermore S. Peter calleth it peculierlie the Flocke of Chriſt, as though he ſhould ſaie: Thinke not that the Flocke is any of your owne, ye are but onely Seruauntes and Miniſter to looke vnto it, ye are no Lordes nor Maiſters ouer it. Contrarie to the bold practiſe and cuſtomable dealyng of many Biſhops, whiche accoumpt and call euery one within their Dioceſſe and iuriſdiction, their Sheepe. We are the Sheepe of Chriſte, for he ſaied afore, Ye are now retourned vnto the Sheepheard and Biſhoppe of your Soules. Biſhopps are the Miniſters of Chriſte, to keepe his Sheepe, and to giue them meate and paſture. And therefore to feede, is nothyng els then to preache the Goſpel, wherwith their Soules maie be fedde, fatted and fructified, that ſo the Shepe maie be nouriſhed with the Goſpell. This is the onely and proper office of a Biſhopp.

So ſaied Chriſt vnto Peter: Feede my Sheepe, Ioh. xxj. that is, the Sheepe whiche I committe vnto thee to feede, are not thyne, but myne. Howbeeit theſe woordes haue been ſo canuaſſed and wreſted by my Lorde the Pope, that he thereby vſurpeth and exerciſeth an externall domination and Lordſhip ouer the Churche of Chriſte, whereas neither he, nor any of his ſacrilegious Chapleins, preacheth ſo muche as one worde of the Goſpell. Thei bragge that thei haue their ſucceſſion frō S. Peter. If it were ſo; yet feare I, that it could ſcarcely bée prooued that any Pope euer preached the Goſpell: For none of them hath left any thyng behynde hym, that is written and extant, wherein a man maie read the Goſpell. Sainct Gregorie the Pope was ſurely an holie man: and yet the thynges which he preached, are not to bee eſteemed worth a ſtrawe: whei e[illegible: 1 letter]y it maie appeare, that the ſame See of Rome is peculiarly and ſpecially accurſed of God. I deny not, but ſundrie of the Popes ſuffred Martiredome vnder cruel Tyrauntes, for the Goſpels ſake, but yet there is nothyng extant that was written by any of them, whiche is Euangelicall. And yet thei ſtill bragge and crake, that it is their charge to feede, whereas in deede thei doe nothing els but entangle, and clogge mennes conſciences with Lawes of their owne, and make hauocke and ſale of mennes Soules, neuer troublyng theimſelues with preachyng one woorde of Chriſte his ſacred Goſpell.

True it is, that there are many to bee founde, aſwell women as men, whiche are able to preache, and that with no leſſe dexteritie and ſufficiencie, then he vnto whom that charge and office is peculiarly committed. But becauſe the greateſt number in the flocke alwaies is of weakelynges, therefore it is expedient that ſome bee appoincted to ſtrengthen and confirme ſuche, and to keepe backe the Wolfe from ruſſhyng in emong them and deuouryng them. For a Preachers office and duetie is not onely to feede, that is, to teache his Sheepe, how thei ought to frame theimſelues to become true and ſincere Chriſtians: but he hath the charge alſo to looke that the Wolfe bee kept out, and that none of the Sheepe be deuoured, or ſeduced by falſe doctrine, and ſo drawen into errour, whiche is the continuall drifte and practiſe of the Deuill. Now, there bee many that can well enough abide to haue the Goſpell preached, ſo that there might bee no exclaimyng, and ſpeakyng againſte Wolues: I meane, ſo that Preachers in their Sermons, would forbeare railyng and tauntyng againſt Prelates. But although I preache ſounde doctrine, and that whiche is true: and although I feede and teach (my charge) the Sheepe, well and rightly: yet is not that ſufficient: for it is further required at my handes to keepe the Sheepe from daunger, and to haue a carefull regarde vnto theim, that Wolues come not emong theim, to driue theim awaie out of their fertile and wholeſome paſtures. For, to what purpoſe is my building. if when I haue couched and orderly laied my Stones, an other ſtraightwaies come & hurle them doune as faſt againe, and I ſeyng him, forbidde him not? The Wolfe is well enough contented, that the Sheepe bee well fedde, and fatted in good paſture: becauſe the fatter thei bee, thei pleaſaunter and daintier praie thinketh he to make of them. But that Dogges ſhould inceſſauntly barke and baule at hym, that can he not abide. And therefore it is a matter of no ſmall waight and charge, to feede well, accordyng as GOD hath giuen in commaundement to doe: and it behooueth eche one in that function carefully to conſider his charge in this behalfe.

The Flocke (ſaieth he) whiche dependeth vpon you, that is, ouer whiche ye haue charge, or whiche is among you, and not whiche is ſubiect and liyng at your Feete. Care for it, and that not by cōſtraint becauſe ye can none otherwiſe chooſe, but willingly: not for filthie lucre ſake, but of a readie mynd. Here he comprehendeth in one worde, all that whiche the Prophete Ezechiell in the xxxiiij. Chapter of his Propheſie, writeth concerning Paſtors or Biſſhoppes. The meaning of this place is thus: Not onely feede ye, but take ye care alſo and prouide for them, that thei want nothing, and where any ſtandeth in neceſſitie or neede, there ſee that ye relieue them: and in eche reſpect, doe the partes and dueties of right [non-Latin text not transcribed], that is, good Watchmen and faithfull Eſpialles. Looke out, leaſt daunger appeare, ſtande alwaies preſte and readie on your guarde, and diligently beholde and eſpie out of your Watchtower, what it is that is wantyng, or what it is that is befallen vnto euery one within your charges. Hereby wee maie well perceiue and knowe, that a Biſſhoppe is euen the ſame that is here meant by an Elder. And therefore it is not true, whiche ſome ſaie, that a Biſſhopricke is a dignitie, and a Biſſhop onely he that weareth a forked Mitre. Epiſcopacie is not a name of Dignitie, but of Office: for he that is inueſted with that name and tytle, ought to looke to his Flocke & to be carefull for it, and to ſerue as a good Watchman, to ſee abroade & learne what thinges be amiſſe any where within his charge. As if there be any that is weake, hauing his conſcience wounded, hym ought he to confirme, comforte and heale: if any fall, him ought he to lift vp againe, and ſo as other defectes ariſe, to bee readie to helpe, whereby Chriſtian people maie bee ſufficiently looked vnto and prouided for, bothe in Soule and in Bodie. This is the reaſon that hath moued mee heretofore oftentymes to ſaie, that if wee would inſtitute a right Chriſtian Common wealth, it were neceſſarie, that in euery Citie there ſhould bee three or fower Superintendentes, to take care and regarde ouer the Churche and Congregation, and to reforme and reſtore whatſoeuer therein is amiſſe or wantyng.

And here he toucheth two ſpeciall poyntes, ynough almoſt to terrifie and diſcourage any man from bearyng authoritie ouer the people, or to take this greate charge and burden vpon hym. For, firſt there bee ſome vertuous and honeſt men, who half vnwillynglie are drawen into the Miniſterie and function of Preachyng: for that, thei ſee it to be a painfull and laborious office, to ſkoute aboute euery where, to ſee how the Sheepe liue, to ſuccour and helpe them that bee in want, to ſtrengthen and raiſe vp them that bee waueryng and readie to fall: and finallie to haue ſuche diligent care and continuall watche ouer them, that the Wolfe finde no entraunce to inuade and come ruſſhyng in among them: yea in that, he muſt not ſticke to laie downe his life for their preſeruation and ſafegarde. And alſo for that it is ſuche an harde matter & of ſo great difficultie, trulie to diſcharge the office of a godly Paſtor: yea of ſo greate daunger alſo, becauſe it muſt be throughly executed, & that not vnwillingly, or as though it were, by conſtraint. True it is, that no man ought to intrude himſelf into that Office: but if he [illegible: 3 letters]hereunto called and required, he ought willingly to take it vpon hym, and to diſcharge and perfourme as muche as to his function and office appertaineth.

For thei that take this matter vpon thē vpon neceſſitie and conſtraint, and haue neither courage nor pleaſure in the ſame, ſhall neuer with any profite fruitfully diſcharge or execute their office.

Againe, there bee others worſe then theſe, which take this Office vpon them for none other ende, but for filthie Lucre, to ſcrape and rake together wealth, and to pamper and cramme their bellies. Theſe fellowes ſeeke onely for the Wooll and the Mylke of the Sheepe, but as for good paſtures for them thei care not: and with this ſcabbe is the Popiſhe Clergie horriblie infected. And this is a moſte hurtfull, daungerous, noyſome and filthie Vice, then whiche there can not bee any ſo diſhonorable or ſhamefull for him that taketh on him the name and charge of a Chriſtian Biſſhoppe or Paſtor. Whiche was the thing that cauſed both the Apoſtles, Peter and Paule, and alſo the Prophetes ſo oft to recorde and inculke it. This cauſed Moſes to ſaie, Num. xvj. I haue not taken ſo muche as an Aſle from them: neither haue I hurt any of them. And Samuell alſo: Ye know that I haue not taken any mans Oxe, or Aſſe from hym, nor doen wrong to any &c. j. Sam. xij. For if he that hath this charge and function of feeding the Flocke, be gréedily giuen to ſcraping together of richeſſe and wealth, and to gape after filthie Lucre: ſuche a one (I ſaie) is hymſelf eaſilie and ſoone chaunged from a Paſtor into a Wolfe.

But of a readie mynde:

THat is, euen with pleaſure. Let the Paſtor or Biſſhoppe applie his Office and vocatiō, and that with a readie willingnes. Thei that thus cherefully, prōptly, and zealouſly diſcharge their function, are thoſe, which as thei dooe their dueties willingly, ſo dooe thei not greedily pull the fleeze from the Sheepe. There bee therefore twoo ſortes of falſe Paſtors. The one ſorte occupie their roume grudginglie and vnwillingly: the other willingly and gladlie: but yet for gaine and filthie lucre.

Not as though ye were Lords ouer Gods heritage.

SVche are thei that are willing to take the office vpon them, for dignitie ſake, becauſe thei would liue pompouſlie and beare greate ſwaie and authoritie in the Worlde. He therefore exhorteth Biſſhoppes, Elders & Paſtors, that thei practiſe not any Lordly tyrannie ouer the Flocke, as though the people were their Slaues and Vnderlings, or as though they had ſuche authoritie and Lordſhippe ouer them, to commaund what thei liſt. For wee haue but one Lorde whiche is Chriſte, and he it is whiche gouerneth our Soules. Elders and Paſtors haue no further charge thē to féede. And here in one word Saincte Peter vtterly ouerthroweth all the kingdome of the Pope: and concludeth that no Biſſhoppe hath any authoritie, ſomuche as in one worde to clogge and tye the conſciences of the faithfull to the obſeruation of their preceptes. For they themſelues ought to bee Seruauntes and Miniſters, and to ſaie: Thus ſaieth the Lord, and theſe be the Words of Chriſt: it is not wee, the woordes are none of ours: and therefore ye ought to doe that whiche is here commaunded. Accordyng to that whiche Chriſte ſaieth: Luc. xxij. The Kynges of the Gentiles reigne ouer them, and they that beare rule ouer them, are called gracious Lordes, but ye ſhall not bee ſo. Contrary wherevnto the Pope boaſteth and braggeth, ſaiyng. Wee ought to bee Lordes, and to vs onely it belongeth to exerciſe chief rule and ſupreme authoritie.

But that ye maie bee enſamples to the Flocke. And when the chiefe Shepeheard ſhall appeare, ye ſhall receiue an incorruptible croune of glorie.

SEE that ye bee the formoſt in the battaile, vſyng ſuche honeſt conuerſation, that your life maie bee a Lanterne to giue light, and an example to the people, to imitate you. But our Lordly Shauelynges vſe to tel the people an other tale, bidding them to doe this and that, thei themſelues in the meane while leanyng on their ſoft Cuſſhions, and takyng their eaſe like Lordinges: laiyng vpon vs greate and greeuous burdens, whiche thei themſelues will not touche nor lift at with one of their fingers: not trauailyng any whit in preachyng the true Worde of God, but rather in commaundyng others to doe that, whiche thei themſelues neuer did, nor euer ment to dooe. And yet muſt no man tell them therof, for if he doe, he ſhould be ſure quickly to feele the ſmart of it.

Againe, to ſuche Paſtors, Biſſhoppes, Elders and Superintendentes, as here in this worlde did their dueties faithfully, truely, ſincerely and holily, Saincte Peter aſſigneth no temporall rewarde: As though he ſhould ſaie· Your Office and function is of more excellencie and dignitie, then that in this life it can bee requited and recompenced: there is due and kept for you an euerlaſtyng Crowne, that ſhall bee giuen vnto you whiche faithfullie and diligently feede the Flocke of Chriſte. And this is the Exhortation, where with S. Peter encorageth them, to whom the charge and cure of Soules is committed. Whereby is manifeſtly concluded and proued, that the Pope with his Cardinalles and Biſſhoppes is the very Antichriſt, and the profeſſed aduerſaries of Chriſte, for that they dooe nothyng of all theſe, whiche Sainct Peter here requireth. For thei neither teache others, neither doe thei any thyng themſelues, but are whollie and altogether buſied in thoſe deuiſes, and bymatters, whiche are moſt oppoſite and contrarie therevnto. Thei neither feede the Sheepe themſelues, neither will they ſuffer others to feede theim: but rather plaie the rauenyng Wolues, deuouryng and murtheryng the Flocke, and yet bragge thei that thei bee Chriſtes Vicars on Earth. Too trulie (the more pitie) are thei in the roume and ſteade of Chriſte beyng abſent: after the maner and example of the Deuill? For whereſoeuer Chriſt is not in place, there thei beare ſwaie, and as Butcherlie Tyrauntes raigne and commaunde moſte imperiouſlie.

It is therefore verie expedient and requiſite, that the Lattie and ſimpler ſort ſhould perfectly remember this and ſuche like places: by the whiche thei maie be able to anſwere againſt that Antichriſtian Kyngdome of the Pope, when ſoeuer thei ſhalbe called into queſtion and examination as touchyng their Faithe: yea, thus maie thei well ſaie, when thei are brought vnto ſuche pinches: Behold, Chriſte ſaieth thus: and the Pope ſaieth the cleane contrary: Chriſte ſaieth yea, the Pope ſaieth naye. Thei therefore thus teachyng contrarie and repugnant doctrines, the one of them muſt needes lye. Now, that Chriſt ſhould lye, it is impoſſible, and therefore it is the Pope, that is the liyng Ruffian of the worlde, and not onely a Deuiliſhe Lyer, but euen Antichriſt hymſelf. Thus oughteſt thou to bee furniſhed and armed with the Scriptures, by the whiche thou maieſt not onely boldlie call the Pope, Antichriſte, but maieſt alſo (when thou haſte ſo doen) muſt plainly and eaſily proue it, ſo that thou maieſt ſurely by the woorde of God perſiſt in thine opinion, euen to the death, againſt the Deuill and all his infernall Armie.

Likewiſe ye younger, ſubmit your ſelues vnto the Elders.

THeſe are his laſte admonitions of this Epiſtle. This order requireth S. Peter in the Church of Chriſt, that the younger ſort be duetifull and obeiſaunt to their Elders, and that in the whole courſe of their life the Inferiours ſhewe ſubmiſſion towardes their Betters. Which if it were now adaies obſerued and put in vre, we ſhould not neede ſo many Lawes. For he requireth of the Younger ſorte, their obedience toward their Elders, and willyngneſſe to be gouerned, by the directiō of their wiſedomes: For that, thei beſte knowe what is moſte pleaſyng to God, and what ſhall moſte redounde to their commendations and praiſes. But he ſpeaketh here of ſuche Elders as are learned in the holie Ghoſte, and are godlie experienced. For if they theimſelues hee not endued with godlie wiſedome, but bee ſottiſhe and fooliſhe, it is not to be thought, that thei can any waie well gouerne others. But of ſuche as be diſcrete and wiſe, it is moſt expedient and conuenient, the Youth ſhould be gouerned. And ſainct Peter here ſpeaketh not of the ciuile adminiſtration and gouernement of the Commonwealthe, but he ſpeaketh generally: namely, that thei which be Elders, either in yeares or by office, or any waie els, ſhould traine vp and gouerne the Younger ſorte in their dueties, and in matters of the Spirite.

And ſubmitte your ſelues euery man, one to an other: decke your ſelues inwardlie in lowlineſſe of mynde:

HEre he ſomwhat tempereth and qualifieth his woordes ſpoken afore, requiryng that euery one ſhould ſubmit themſelues one to an other. But how can this well agree, that all menne ſhould ſubmit themſelues one to an other, if the ſuperioritie and gouernement bee to bee giuen (as was afore ſaied) vnto them that bee of the Elder ſorte? Some will ſaie, that Peter in that former ſentence ſpake of Elders and here in this place onely of the Younger ſorte, who ought to ſubmitte themſelues firſt to their Elders, and next one to an other. But wee will take theſe woordes as ſpoken in a generalitie, euen as that ſentence of S. Paule Roma. xij. In giuyng of honour, one goyng before an other. For I take that place, as I alſo doe this preſent ſentence of S. Peter, to haue reference to all maner of perſones indifferently, and without reſpecte. The Younger ought to be obedient, & ſubmiſſaunt vnto the Elder: but yet ſo, that the Elder maie not thinke themſelues to bee Lordes ouer them, but be readie and willyng to ſubmitt them ſelues alſo, and be directed by them that bee Yonger, if any of theim bee endued with deeper vnderſtandyng, or profounder ſkill then thei haue. Euen as in the old Teſtament, the Lorde oftentymes aduaunced Yonglie men, to beare chief office and principalitie, where he ſawe theim to excell the Elder in wiſedome and foreſight. The ſame leſſon teacheth Chriſt, Luc. xiiij When thou art bidden to a feaſte, ſette not thy ſelf doune in the chiefeſt place, leaſt a more honourable man then thou be hidden, and then he that badde bothe hym and thee, come and ſaie to thee: Giue this man roume, and thou then begin with ſhame to take the loweſt roume. But when thou art bidden, goe ſitte doune in the loweſt roume, &c. Whiche parable he concludeth thus: For he that exalteth hymſelf ſhalbe brought lowe, & he that humbleth hymſelf, ſhalbee exalted. Therefore truly the Yonger ought to ſubmit themſelues, and bee in ſubiection vnto the Elder: and yet neuertheleſſe, the Elder ought againe for their partes, to bee ſo modeſtly minded that eche of them thinke hymſelf in his harte the loweſt. If we could thus dooe, the worlde would bee in a merueilous quiete ſtaie and tranquillitie. And this (ſaieth he) we ought to applie our ſelues vnto, that wee maie thereby ſhewe forth the lowlineſſe of mynde, that is emplainted and reſiaunt within vs.

For God reſiſteth the proude, and giueth grace to the humble.

THem that bee ſo loftie mynded, that thei will not yeelde and ſtoupe, God hymſelf cooleth and deiect[illegible: 1 letter]th: and contrariwiſe, exalteth and aduaunceth thoſe which humble and throwe doune themſelues. This is a common beaten ſaiyng in euery mannes mouthe, but would God it were aſwell vſed and putte in vre in life, as it is often and almoſte euery where ſtill talked and pronounced with tongue.

Humble your ſelues therefore vnder the mightie hande of God.

FOraſmuche as God ſo requireth, that ye ſhould ſubmit your ſelues our to an other, ſee that ye doe it willingly, and ſo he will exalt you but if ye doe it vnwillyngly, yet ſhall ye doe it, becauſe he will abate your pride, and throwe doune your loftineſſe.

That he maie exalt you in due tyme.

THinke ye not that he will tarie long, but ſtedfaſtly truſt ye in hym: for ye haue his ſure promiſe, that this is the hande of GOD, and his bleſſed will: and though in the iudgement of fleſh, the tyme ſeeme ſomewhat long, yet neuer haue ye any reſpect to the tyme, but committe your ſelues to be protected and gouerned by the mightie hand of God, which moſte aſſuredly in the ende will exalt you.

Caſte all your care on hym: for he careth for you.

YE haue thoſe promiſes, by the whiche ye maie reſt in moſte perfecte aſſuraunce, that God will neuer forſake you, but ſtill take care for you: and therefore abandon and caſte awaie your owne carefulneſſe, and lette the Lorde alone deale for you. Suffer hym to take the entier charge and care, bothe of you and yours. Theſe be moſte comfortable and ſweete woordes, and to a Chriſtian Conſcience moſte chearfull and amiable. And why vſeth he ſo many, and ſuche forcible prouocations and reaſons to perſwade Humilitie? Truely, becauſe the Nature of man is ſo ſtiffe and ſo ſtoute, that no man almoſte willynglie will abaſe and deiecte hymſelf, or renounce his owne ſenſuall phantaſies. And therefore herein he ſuig[illegible: 4 letters]y comforteth vs, ſhewyng how that God dooeth not onely looke to vs, but alſo careth for [illegible: 1 word], and beſtoweth euen all the vowelles of his incomparable loue vpon vs.

Bee ſobe[illegible: 1 letter] and watche: for your aduerſarie the Deuill, as a roaryng Lyon walketh aboute, ſeekyng whom he maie deuoure.

HE admoniſheth vs to looke to our ſelues, and goeth about to open our eyes, that wee ſlumber not in ſlouthe or giue our ſelues to idleneſſe, not regardyng how nere we bee to daunger and perill. And here wee maie behold and ſee, what this life is, and how this worthie Apoſtle hath depainted and ſet out the ſame vnto vs: inſomuche that there is none, hauing his Conſcience touched with any feare of God, but continually wiſheth to bee diſſolued and to exchaunge it for that other. For here we bee in the kingdome of the Deuill and Sathan. And as a trauailer or Straunger that commeth into an Inne, where he knoweth there are none but Theeues and Murtherers, will looke well to himſelf, and bee very carefull for his owne ſafetie before he will enter into that houſe: (if the caſe ſo bee that needes he muſt goe in) and will be ſure (as neere as he can) to arme his bodie from the violence of their furies, and will not ſleepe muche in that houſe, but ſtande vppon, his guarde, that he maie departe thence without harme: Euen ſo and with like daunger liue we here on Earth, where Sathan beareth the ſwaie and is Prince, who hath ſo the hartes of men within the daunger of his power, that by them he bryngeth to paſſe whatſoeuer he liſteth: It is a terrible matter to thinke thereon, and therefore S. Peter herein giueth vs a watchworde to beware, and admoniſheth vs to be carefull and diligent in looking to our ſelues: ſaiyng: Be ye ſober. For they that be giuen to drunkennes and ſurphetting, and as Swine, care for nothyng but for their bellie, are fitte for nothyng that good is. And therefore wee muſt endeuour our ſelues to haue alwaies in readineſſe our Armor of Sobrietie.

And Watche ye (ſaieth he) and that not onely ſpirituallie but alſo corporallie. For a heauie, lumpiſhe and drowſie body, when it hath pampered, crammed and ingurged it ſelf with meates and drinks, is not fit nor able to reſiſt the Deuill ſeing it is hard enough for them ſo to doe, which are ſtrong in faith, and haue plentifull giftes of the Spirite.

But what is the cauſe why wee ſhould ſo muche giue our ſelues to Sobrietie, and watchfulneſſe? Becauſe (ſaieth hee) your aduerſarie the Deuill ſkuddeth about like a roaring Lion, ſeeking whom he maie deuour. For the Deuill neuer ſleepeth, he is throughly enured and furniſhed with guile, ſuttletie and malice, and carieth that cancarde ſtomack againſt vs, that he leaueth no waie vnattempted how he maie moleſt and enſnare vs, yea he well knoweth whiche waie to laie his baytes to catch vs & bryng vs vnto his lure, and therfore he roameth and trudgeth vp and downe, like a roaryng and rampyng Lyon, that yelleth and roareth hideouſlie and horribly, as though he would deuoure all that commeth in his waie. And therefore hath ſainct Peter left vnto vs in writyng this ſo neceſſarie and profitable an admonition: wherein he diſcouereth vnto vs our deadly and infernall Enemie, that wee ſhould take heede of hym, and with S. Paule not bee ignoraunt of his malicious driftes. For, in that he ſkuddeth and walketh about, his drift and meanyng is thereby to bryng vs into a negligence and ſecuritie: wherein if he maie once lulle vs, there ſtraightwaies iſſue and budde out from thence Anger, Wrath, Contention, Arrogance, Shameleſneſſe, contempt of God, and all other miſchieues whatſoeuer.

And here note, how he ſaieth that the Deuill walketh about. He ſetteth not vpon thee directly before thy face, where he knoweth thou art fenced and garded: but he cowardly lyeth in waite to ſurprize thee behinde at thy backe, or aſlope on the one ſide: he pryeth and tooteth within thee and without thee very diligently to eſpie thee at ſome vauntage, where he maie ſet vppon thee. For when he hath attempted thee one waie (if he ſpeede not of his purpoſe) he ſtraightwaies taketh an other in hande. If he miſſe his purpoſe on this ſide of thee, he flingeth to the other, omitting no ſuttle deuiſe, no craftie ambuſh, no cunnyng pollicie to catche thee in a trippe and ſo to poſſeſſe thee. If he finde thee ſtrongly armed and fenced on one parte, he planteth his batterie to an other ſide: if he bee diſappoincted there, he chargeth vpon thee (and that with incredible ſpeede) in an other place, he neuer ceaſſeth, but is in cōtinuall practiſe of miſchiefe, for thy ouerthrowe and confuſion: he neuer taketh any pauſe or ſtaie, but ſtill runneth about, not ſuffryng thee to haue any maner of teſt, or intermiſſion. And yet wee as men ſenſeleſſe and careleſſe make no reckonyng of this geare, neither watche wee to withſtande hym, whereby he maie eaſilie and without reſiſtaunce aſſaile and ouerthrowe vs. Let euery one therefore looke diligently and warely to hymſelf: and he ſhall finde all this to be moſt true: as thei that haue been tempted, can not bee ignoraunt. And therefore wee are more then twiſe miſerable, that liue here ſo careleſly and retchleſly. For if we would enter into cōſideration with our ſelues of this our life preſent, we ſhould ſee good cauſe for vs to crye out and call for help, none otherwiſe then if wee were beſet with a nūber of murtherous Theeues. This cauſed Iob to ſaie, that the life of man on Earth is a mere Warfare, and a continuall temptation or fight. But why then (will ye ſaie) doth God place vs in this life beeyng ſo full of miſeries? Truely for this cauſe, that our Faith maie be exerciſed and encreaſed, and that we ſhould be the gladder and willinger to departe hence: and further that Death might become more ſauoueie vnto vs, and bee the earneſtlier of vs deſired.

Whom reſiſt, ſtedfaſt in the Faithe,

WEE muſt bee ſober and watche, but yet to this ende, that our bodies maie bee fit and readie for the conflict and battaile: and yet this is not ſufficient, to ouercome the Deuill withall. Theſe weapons are onely auaileable for this reſpect, that the bodie maie bee the leſſe occaſioned to ſinne. But the true weapon wherewith wee muſt giue the ouerthrowe and foyle to our Eenemie, is Faithe. For if wee take ſure holde of GOD in his Worde, and in harte conſtantly cleaue therevnto by Faithe, the Deuill ſhall neuer bee able to vanquiſhe vs, but like a daunced Cowarde ſtraight waies runne out of the fielde. If thou canſt ſaie: This hath my Lord my God ſpoken, this I do ſtedfaſtly beleue, hereupon I ſtaie my ſelf, & hereunto doe I leane: thou ſhalt ſee the Deuill quickly like a Micher ſneake awaie and departe: with whom all beautineſſe, all ill concupiſcence and iuſte, all wrath, all couetouſneſſe, all faint-hartedneſſe and deſperation vaniſhe and packe awaie alſo. But ſuche is the [illegible: 1 letter]uctletie and craft of the Deuill, that he will hardlie ſuffer thee to come to that poynct, but will vſe all the meanes that hee can, to plucke this weapon out of thy hande. Whiche he eaſily bryngeth to paſſe, when he hath once enſnared thee in a drowſie ſlothfulneſſe, and made thy bodie vtterly vnapt for the battaile, and giuen to nothyng els but to laſciuious wantonnes. For by that meanes with little adoe he wringeth out of thy hande the Sworde of the Spirite, which is the Worde of God, as he did by our firſte Graundmother Eue. She had the Word of God, wherevnto if ſhe had firmely and ſtedfaſtly adhered, ſhee had not fallen. But when the Deuill ſawe her negligently and careleſly to regarde the Worde, he eaſilie pulled it out of her harte, and ſo obteined that whiche he would haue.

Sainct Peter therefore hath here ſufficiently warned vs, that wee ſhould ſtriue and fight againſt the Deuill. To which battaile and encountrie, it nothyng auaileth to runne vp and doune hither and thither for any good Worke, whiche thou of thy ſelf canſt doe: but this onely muſt thou haue care vnto, that thou conſtantlie ſticke, and ſtedfaſtly by faithe embrace the Worde of God. If the Deuill then approache thee, and goe about to hurle thee into penſiueneſſe of minde and deſperation, by reaſon of thy manifolde ſinnes and tranſgreſſions before committed: betake thou thy ſelf ſtraightwaies to the Word of God, wherein remiſſion of all thy Synnes is promiſed: commit thy ſelf wholly thereunto, and thou ſhalt ſee, that he will quickly packe awaie and be gonne from thee.

Knowyng that the ſame afflictions are accompliſhed in your brethren, whiche are in the worlde.

MEruaile ye not, that ye muſt ſuffer temptatiōs of the Deuill: let this rather comforte you that you ſuffer not the ſame alone. For there bee a greate many of you, and ye are all Brethren: and ye muſt all ſuffer and endure the ſame: All they take your partes, and in this conflict are aiders and helpers vnto you.

Thus haſt thou this former Epiſtle of S. Peter ſomwhat largelie expounded: In the whiche thou art taught euen fullie and abundauntly the whole ſumme of Chriſtian doctrine, and wherein alſo thou maieſt ſee Faithe, Loue, and the Croſſe, right aptly and copiouſlie deſcribed: and maieſt alſo read many godlie inſtructions, and neceſſarie premonitions how to wage battaile, and continue fight with that greate Dragon the Deuill. Whiche Epiſtle who ſo euer hath rightly and throughlie learned, hath (no doubte) a riche Storehouſe of all ſuche thynges, as any waie concerne ſincere and true Chriſtianitie: In ſomuche that he ſhall not neede any other doctrine or helpe beſide this: as in deede there is none other: Sauyng that God of the aboundaunte ſtore of his mercie and bountie teacheth the ſame doctrine, in ſundrie and many other places of the Scriptures. For other then this that is here ſett doune by ſainct Peter, there is nothyng that can be taught, or that needeth to bee diſplaied, ſith he herein hath omitted nothyng of all thoſe thinges, whiche are expediente and behoouefull for a Chriſtian to knowe.

Finallie, he here deliuereth the partes of a faithfull Preacher and good Paſtour: to witte, that he ſhould accoumpt it his bounden duetie, not onely to feede the Sheepe, but alſo to bee carefull for them, and to praie for theim, that God maie graciouſlie encreaſe theim in goodneſſe, and ſtrengthen theim in Faithe, whereby thei maie bothe receiue and heare the Word, and alſo digeſt, vnderſtande, and bryng forthe the fruites therof. And thus with a praier in the ende, he concludeth, ſaiyng:

And the GOD of all grace, whiche hath called vs vnto his eternall glorie by Chriſte Ieſus, after that ye haue ſuffred a little, make you perfect, confirme, ſtrengthen, and ſtabliſhe you.

IN this Praier he commendeth them to God. The God (ſaieth he) who a[illegible: 2 letters]de is the giuer of all Grace, and that not pinchyngly, or in parte, but who moſte liberally and aboundauntly (as it were) by full heapes, powreth all his Graces vpon you: who hath called you through Chriſte, that ye ſhould enioy and be partakers of eternal glorie, & that not for any merite of your own, but by & through Chriſt. Whom if ye haue, ye alſo haue through Faithe in him (not for any merite of your owne) eternall life and felicitie. He it is that ſhall make you perfecte, that you beeyng by hym ſtrengthened, maie growe and ſtande faſte, readie to woorke all good woorkes: He alſo ſhall confirme and ſtabliſhe you, that you ſhalbee able to ſuffer and abide all thynges.

To hym bee glorie and Dominion for euer and euer. Amen.

THis praiſe, is that Sacrifice, whiche the duetie of all vs which bee Chriſtians, is to offer. He addeth yet a fewe woordes moe.

By Syluanus a faithfull brother vnto you, as I ſuppoſe, haue I written brieflie, exhortyng and teſtifiyng how that this is the true grace of God, wherein ye ſtande.

ALthough I am not ignoraunte, that ye haue heard and learned theſe thynges afore, ſo that ye greatlie neede not to bee taught the ſame againe at my handes, yet thought I it good to write the ſame againe vnto you: to thintent I might bee as a Remembrauncer to you (as it is the duetie of al true Apoſtles to bee) to perſeuere and continue in that doctrine which ye haue learned, to practiſe and exerciſe it, and to liue accordyng to the preceptes, rules, and directions thereof: not thinkyng that I doe preache any other thyng vnto you now, then ye haue afore bothe heard and learned.

The Churche that is at Babylon elected together with you, ſaluteth you.

SAlutations were wont in this ſorte to bee ſent by letters. The Churche (ſaieth he) that is at Babylon ſaluteth you. There were twoo greate Cities of this name, the one in Chaldaea, the other in Aegypt, whiche is now called Alkair. Rome alſo by an Allegorie is called Babylon, becauſe of the greate confuſion of villainous vices, beeyng gathered thither, as into the common Sinke of the worlde. And ſome would faine haue it to be here ſo taken. But I can not bée brought to that opinion. The woorde by interpretation ſignifieth Confuſion. It is moſte like to bee that Babylon in Aſſyria or Chaldaea, where Saincte Peter was the Apoſtle of the Circumciſion.

And Marcus my Sonne.

SOme ſaie this was Marke the Euangeliſt, whom he calleth his Sonne, not after the Fleſh, but after the Spirit. As ſainct Paule likewiſe calleth Timotheus and Titus his Soonnes, and writeth to the Corinthians, that he had begotten them in Chriſt.

Greete ye one an other with the kiſſe of Loue.

THis cuſtome of Kiſſyng is now growen out of vſe. Wee reade in the Goſpell that Chriſt kiſſed his Diſciples, whiche was a cuſtome then in thoſe Countreis. Of this Kiſſe Sainct Paule alſo maketh often mention. Act. xx.j. Cor. xvj.ij. Cor. xiij. Rom. xvj.

Peace bee with you all, whiche are in Chriſte Ieſus. Amen.

THat is, whiche faithfullie beleeue in Chriſte. And this is the ende of this his former Epiſtle, wherein he commendeth theim vnto the protection and tuition of Almightie God: who mercifullie graunt that wee maie throughlie vnderſtande, and effectuallie keepe and practiſe the doctrine compriſed in the ſame. Amen.