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CHAPTER 5
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1 Peter 5:1-4

1. The elders which are among you I exhort, who am also an elder, and a
witness of the sufferings of Christ, and also a partaker of the glory
that shall be revealed:

1. Presbyteros qui inter vos sunt, hortor ego qui simul sum presbyter,
et testis passionum Christi, et gloriae qum revelabitur particeps:

2. Feed the flock of God which is among you, taking the oversight
thereof, not by constraint, but willingly; not for filthy lucre, but of
a ready mind;

2. Pascite, quantum in vobis est, gregem Dei (vel, Christi, vel,
Domini,) episcopatu fungentes, non coacte, sed voluntarie; neque turpis
lucri causa, sed liberaliter;

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

3. Nec tanquam dominium exercentes adversus cleros, sed ut sitis
exemplaria gregis.

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

4. Et quum apparuerit Princeps pastorum, reportabitis immarcescibilem
gloriae coronam.


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

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

1 The elders By this name he designates pastors and all those who are
appointed for the government of the Church. But they called them
presbyters or elders for honor's sake, not because they were all old in
age, but because they were principally chosen from the aged, for old
age for the most part has more prudence, gravity, and experience. But
as sometimes hoariness is not wisdom, according to a Greek proverb, and
as young men are found more fit, such as Timothy, these were also
usually called presbyters, after having been chosen into that order.
Since Peter calls himself in like manner a presbyter, it appears that
it was a common name, which is still more evident from many other
passages. Moreover, by this title he secured for himself more
authority, as though he had said that he had a right to admonish
pastors, because he was one of themselves, for there ought to be mutual
liberty between colleagues. But if he had the 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. [53]

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

2 Feed the flock of God We hence learn what the word presbyter imports,
even that it includes the office of feeding. 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. [54]

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.
[55]

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 episkopountes 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 episkopein 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
kata 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.
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[53] 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.

[54] 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.

[55] By far the most approved reading is "of God." -- Ed.