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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.