1 Peter 5

18. The righteous scarcely saved. That imports not any uncertainty or hazard in the thing itself, in respect of the purpose and performance of God, but only the great difficulties and hard encounters in the way. And yet through all these they are brought safe home. There is another strength which bears them up and brings them through. L.

—Where shall the sinner appear? If some of the good are to be saved with difficulty, how can the bad be saved at all? If for a man to “suffer loss” is represented as so awful, what must it be for him “to lose himself”? It is terrible to have to endure some purgative discipline intended to save us from being “condemned with the world”; more terrible must be that condemnation itself! It will be awful to be seized upon by the flaming minister of the divine displeasure, and, instead of being purged by it from superficial defects, to have “utterly to perish in your own corruption”! T. B.

19. Nothing doth so establish the mind amid the turbulency of present things as both a look above them and a look beyond them; above them to the steady and good hand by which they are ruled, and beyond them to the sweet and beautiful end to which, by that hand, they shall be brought. This the apostle lays here as the foundation of that patience and peace in troubles wherewith he would have his brethren furnished. And thus he closes this chapter in these words: Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well-doing, as unto a faithful Creator. L.

Men, when they persecute, are for the stuff, but the devil is for the soul, nor will anything less than that satisfy him. Let him then that is a sufferer commit the keeping of his soul to God, lest stuff and soul and all be lost at once. Bun.—As he is powerful, he is no less faithful, a faithful Creator, truth itself. Them that believe on him he never deceives nor disappoints. Well might Paul say, I know whom I have trusted. Faith engages the truth and power of God; his royal word and honor lies upon it, to preserve the soul that faith gives him in keeping. L.

1. THE elders which are among you I exhort, who am also an elder, and a witness of the 2 sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; 3 not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but 4 being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive 5 a crown of glory that fadeth not away. Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility; for 6 God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore 7 under the mighty hand of God, that he may exalt you in due time: casting all your care 8 upon him; for he careth for you. Be sober, be vigilant; because your adversary the 9 devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren that 10 are in the world. 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, 11 settle you. 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, 13 and testifying that this is the true grace of God wherein ye stand. The church that is at 14 Babylon, elected together with you, saluteth you; and so doth Marcus my son. Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.

It is very instructive to observe how deeply the experiences of Peter’s fall, and of Christ’s mercy then, had impressed themselves on his memory, and how constantly they were present with him all through his after-life. His Epistles are full of allusions which show this. He remembered the contempt for others and the trust in himself with which he had said, “Though all should forsake thee, yet will not I”; and, taught what must come of that, he writes, “Be clothed with humility, for God resisteth the proud, and giveth grace to the humble.” He remembers how hastily he had drawn his sword and struck at Malchus, and he writes, “If when ye do well and suffer for it, ye take it patiently, this is acceptable with God.” He remembers how he had been surprised into denial by the questions of a sharp-tongued servant-maid, and he writes, “Be ready always to give an answer to every one that asketh you a reason of the hope that is in you, with meekness.” He remembers how the pardoning love of his Lord had honored him, unworthy, with the charge, “Feed my sheep,” and he writes, ranking himself as one of the class to whom he speaks, “The elders I exhort, who am also an elder, . . . feed the flock of God.” He remembers that last command, which sounded ever in his spirit, “Follow thou me,” and discerning now, through all the years that lay between, the presumptuous folly and blind inversion of his own work and his Master’s which had lain in his earlier question, “Why can not I follow thee now?” he writes to all, “Christ also suffered for us, leaving us an example, that we should follow his steps.” So well had he learned the lesson of his own sin, and of that immortal love which had beckoned him back, to peace at its side and purity from its hand. Let us learn how the love of Christ, received into the heart, triumphs gradually but surely over all sin, transforms character, turning even its weakness into strength, and so, from the depths of transgression and very gates of hell, raises men to God. To us all this divine message speaks. Christ’s love is extended to us; no sin can stay it; no fall of ours can make him despair. He will not give us up. He waits to be gracious. A. M.

1-4. In the opening of the Epistle, Peter takes the title of Apostle; but the apostolate was not an office to be continued in the Church. Apostles were gifts to the Church, not officials. The permanent office of superintendence is that of Presbyterate. So Peter, in addressing those who occupied that office, calls himself their “co-presbyter,” and bids them “feed the flock of God.” Without doubt he has in mind the charge he had himself received from the Lord—“Feed my lambs; keep my sheep; feed my sheep.” He transmits it to all the presbyters, bidding them regard the Christian people, not as their flocks or followers, but as the flock of God, and both tend and nourish that flock as they shall be answerable to the divine “Shepherd and Bishop of souls.” D F.

1. A partaker of the glory to be revealed.** As a witness of those sufferings, so a partaker of the glory purchased by these sufferings; and, therefore, as one insisted and interested in what he speaks, the apostle might fitly speak of that peculiar duty which these sufferings and glory do peculiarly persuade. L.—Christ himself connects the suffering and the reward in that question to the wondering disciples, “Ought not Christ to have suffered these things, and to enter into his glory?” And Peter, in like manner, combines the same double aspect of the office of the Redeemer—“the sufferings of Christ and the glory that should follow”—declaring them both equally the subject of ancient prophecy. Christ, then, is the bright and eternal model of suffering and its recompense; in his own divine Person he has immortalized their union. W. A. B.

2. Feed the flock.** The preacher who discards theology from the course of his studies is in danger of taking from the Bible suggestions instead of teachings. He is likely to lose the support of the great cloud of witnesses who confess the Christian truth in every age. He is in peril of conceding that the realm of thought must be yielded up to science, while faith retains only the domain of feeling. Ministers now must have fresh and perpetually deepened convictions upon fundamental questions, which in the days of our fathers were taken for granted. But withal, this is to be strenuously asserted also, that the substance of Christian theology is for us the same that it was for them. We know, as they knew, of no genuine power for the minister, save that which is wielded in the use of the great Christian truths. Karr.

The preaching which is most to be desired is that in which the great objects of religion shall stand forth with greater prominence, while the interests and duties of man shall force themselves on the attention, as following of course. It is that which occupies itself more with invisible realities, and which trusts to the spiritual power of truth and of God rather than to the power by which man can move the feelings and the will. It is preaching which comes from a mind profoundly penetrated with divine truth, and used to long reflection upon it, rather than from a mind which has mastered and can recall a theological system. It is that which lodges weighty thoughts and wide-sweeping principles in the hearer’s soul, rather than that which awaken sensibilities that die down again, because they are not rooted in deep truth. Preaching, even of the best kind, has now too subjective a tendency. Those parts of the truth which are the most telling and exciting; those parts which relate most immediately to the operations of the soul, take a front rank, while others have sunk in their importance. It results from the same tendency that the sentiments which lie deepest in the soul, such as a sense of dependence, reverence, and acquiescence, are but little trained and cherished; while the more violent sensibilities, which are connected with human interests and doings, are appealed to and trusted in as the regulators of the life. The preacher of meditative spirit will avoid the extremes of this tendency. God and eternal truth being near and real to himself, how can he fail to try to bring them near to his hearers? He will thus be a serious preacher, being penetrated by faith in invisible things. He will be a preacher fitted to build up the Church of God, to make it intelligent, thoughtful, and constant. He will carry his influence far down into the lives of men. Let him die young in his field, still he has not ceased to live or to preach. The best and ripest portion of his flock will associate him with principles which sway their conduct, with thoughts which have borne fruit through their lives, with their whole progress in Christian excellence. T. D. W.

Of a ready mind. There is nothing moves us aright, nor shall we ever find comfort in this service, unless it be from a cheerful inward readiness of mind, and that from the love of Christ. Love to Christ begets love to his people’s souls, that are so precious to him, and a care of feeding them. He devolves the working of love toward him upon his flock for their good; puts them in his room to receive the benefit of our services, which can not reach him considered in himself; he can receive no other profit from it. Love, much love, gives much unwearied care and much skill in this charge. How sweet is it to him that loves to bestow himself, to spend and be spent, upon His service whom he loves! L.

3. The shepherd goes before the sheep and leads them as “ensamples to the flock.” As the doctrine of true shepherds is life within them, so again their life itself is holy doctrine. Their peaceful life proclaims the virtues of him to whom they invite and lead souls; their life hidden in God is made manifest by fruits, to the edifying of the Church. Besser.—If we would sketch the portrait of a Christian pastor, it would be that of a parent walking among his children, always at hand, to be found in his own house, or met with among the folds of his flock, encouraging, warning, directing, instructing, as a counselor ready to advise, as a friend to aid, sympathize, and console, with the affection of a mother to lift up the weak, with the “long-suffering” of a father to “reprove, rebuke, and exhort.” Such a one, who really lives in the hearts of his people, will do more for their temporal and spiritual welfare than men of the most splendid talents and commanding eloquence. Bridges.

5. Let this be all the strife: who shall put most respect each on another. In giving honor, go each one before another. That such carriage may be sincere, no empty compliment, but a part of the solid holiness of a Christian, the apostle requires the true principle of such deportment—the grace of humility—that a Christian put on that, not the appearance of it to act in as a stage-garment, but the truth of it as their constant habit: Be ye clothed with humility. It must appear in your outward carriage, so the resemblance of clothing imports; but let it appear as really it is, so the very name of it imports. It is not a show of humility, but heart lowliness, humility of mind. L.—It is striking that, almost without exception, the word humility, used before the time of Christ, is used contemptuously and rebukingly. It always meant meanness of spirit. It described a cringing soul. It was a word of slaves.

Such is its almost constant classic use. Where could we find a more striking instance of the change that the Christian religion brought into the world than in the way in which it took this disgraceful word and made it honorable? P. B.

God resisteth the proud. He singles out pride for his grand enemy, and sets himself in battle-array against it, so the word is. Pride rises up in rebellion against God, and doth what it can to dethrone him and usurp his place. Therefore he orders his forces against it; and be sure if God be able to make his party good, pride shall not escape ruin. He will break it, for he is set upon that purpose. But to the humble he giveth grace, pours it out plentifully upon humble hearts. His sweet dews and showers of grace slide off the mountains of pride, and fall on the low valleys of humble hearts and make them pleasant and fertile. The swelling heart, puffed up with a fancy of fullness, hath no room for grace. It is lifted up, is not hollowed and fitted to receive and contain the graces that descend from above. And again, as the humble heart is most capacious, and as being emptied and hollowed can hold most, so it is most thankful, acknowledges all as received. The return of glory that is due from grace comes most freely and plentifully from an humble heart. God delights to enrich it with grace and it delights to return him glory. The more he bestows on it, the more it desires to honor him with all; and the more it doth so, the more readily he bestows still more upon it; and this is the sweet intercourse betwixt God and the humble soul. When all is reckoned, the lowliest mind is truly the highest; and these two agree so well, that the more lowly it is, it is thus the higher; and the higher thus it is, still the more lowly. L.

6. There is excellency enough in God; he requires only a sense of emptiness in us. God loves to make all his works creations; and grace works most freely when it works upon nothing. It is not for the honor of God that the creatures should receive anything from mercy until they are brought humbly to seek it. Humility fits a man to receive, and leads him to value the grace received from God. Hence humble persons are most gracious and gracious persons most humble. T. M.—To be the least among those who truly love and faithfully obey God, is the highest honor to which humanity can be exalted, and within the reach of all. It cometh through our becoming as little children, and yielding ourselves up to those gracious influences of the divine Spirit by which alone the proud heart can be humbled, and the doubtful heart be assured, and the unloving heart be brought to love. W. H.

7. The combination of lowliness and boldness, humble confidence, is the true temper of a child of God toward his great and good Father; nor can any other have it but they that are indeed his children, and have within them that Spirit of adoption which he sends into their hearts. And these two the apostle here joins together: humble yourselves under the hand of God, and yet cast your care on him; upon that same hand under which you ought to humble yourselves must you withal cast over your care, all your care, for he careth for you. L.—Where everything that belongs to self is buried and God becomes all in all, there true and effective care is possible. To take thought in our own strength makes us either madly active or desperate. The care of Jesus Christ guards us from moroseness and despair, and gives our hands the power to work, and our hearts the wish to do so. A. C.—No anxiety, no displeasure, no grief, no sorrow, proceedeth from prayer, but joy, delight, and pleasure, by reason of sweet converse with God, the eternal King. After prayer we are sure that our concerns shall have a happy ending. All anxiety ariseth from distrust of God; and distrust proceedeth from the omission of prayer. Faith and prayer trust God and drive away all care. Arnd.

For he careth for you. Nothing can be more simple, and nothing can be more persuasive. If the great Lord of heaven and earth vouchsafe to become our friend, nay, our guardian, then surely with a cheerful and unreserved confidence we may resign ourselves wholly to his disposal and government. The objects of his care must always be safe; no real evil can befall them, neither shall anything that is truly good be withheld from them. The Christian who has attained a full and unsuspecting dependence upon God’s wisdom and goodness, such a dependence as quiets the mind, disposing it to wait patiently upon God and to accept with thankfulness whatsoever he is pleased to appoint, not only brings his cares to the throne of grace, but there also he leaves them. R. W.—Christians are not men who do not care, but men who cast their care upon the Lord. Christians are not men who see no thorns upon the track of life; they are men who perhaps see far more thorns than all others do; but they are men who know from their own experience that where Christ’s grace is granted all thorns at last swell and burst open into roses. In short, Christians are men who believe in the words, “If God be for us, who can be against us? He that spared not his own son but delivered him up for us all, how shall he not with him also freely give us all things”? A. T.

8. Because your adversary the devil.

An alarm to watchfulness is here given, from the watchfulness of our grand adversary. There be other two usually ranked with him as the leading enemies of our souls, the world and our own flesh; but here he is expressly named who commands in chief and orders and manages the war, uses the service of the other two against us, as prime officers, under which most of the forces of particular temptations are ranked. Some others there be which he immediately commands and leads on himself, a regiment of his own, some spiritual temptations. And we have need to be put in mind of the hostility and practices of Satan against us; for if the most were put to it, they would be forced to confess that they very seldom think on their spiritual danger from this hand. And this seeking the destruction of souls is marked as all his work. The prey he hunts is souls, that they may be as miserable as himself: Therefore he is justly called our adversary; the enemy of holiness and of our souls, tempting to sin and then accusing for sin, as his name here imports; appearing against us upon the advantages he hath gained. He studies our nature and fits his temptations to it; knows the prevalency of lust, or earthliness, or that great and most general evil of pride, so like himself. L.—When the tempter continues his importunity and siege about a soul, he has all these advantages over it; as, to view its strongholds, and to spy where they are least fortified; to observe the intervals and cessations of duty; when devotion ebbs, and the spiritual guards draw off; when the affections revel, and slide into a posture of security; and then to renew and bring on the assault afresh, and so to force a victorious entrance for his temptations. R. S.—Satan is the author of evil, the adversary of the truth, the corrupter of the world, man’s perpetual enemy; he planteth snares, goadeth souls, suggesteth thoughts, exposeth virtues to hatred, maketh vices beloved, soweth error, nourisheth contention, disturbeth peace, and scattereth affliction. Quarles.

9. Steadfast, or solid, by faith. This is absolutely necessary for resistance; a man can not fight upon a quagmire; there is no standing without firm ground to tread upon; and this faith alone furnishes. It lifts the soul up to the firm advanced ground of the promises and fastens it there; and there it is sure, even as Mount Zion, that can not be removed. He says not, steadfast by your own resolutions and purposes, but steadfast by faith. The power of God by faith becomes ours, for that is contained and engaged in the word of promise; and this is our victory, says John, whereby we overcome the world, even our faith. And, universally, all difficulties and all enemies are overcome by faith. Faith sets the stronger Lion of the tribe of Judah against this roaring lion of the bottomless pit; that delivering Lion against this devouring lion. L.—When the soul is beleagured by enemies, weakness on the walls, treachery at the gates, and corruption in the citadel, then by faith she says—Lamb of God, slain from the foundation of the world! thou art my

strength! I look to thee for deliverance! And thus she overcomes. S. T. C.