1 Peter – Chapter Five – The Doctor's Office

Here in the last chapter of this epistle, the Apostle Peter will close with a final address to various members of the Christian community. Those groups include…

Individual church leaders (verses one to four).
Youth (verse five).
The church as a whole (verses six to eleven).

Following those exhortations, our author will offer a few personal remarks and conclude with a benediction in verses twelve to fourteen. Much like the preceding chapter, 1 Peter chapter five is a concise portion of Scripture, comprising only fourteen verses. But good things often come in small packages, as the saying goes. Thus, we are sure to uncover a wealth of insight as we mine the resources that God has made available to us through this portion of Scripture.

Our chapter opens with an exhortation from the Apostle, one that rings with the voice of experience garnered from a life spent in service to Christ…

“The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed” (1 Peter 5:1).

When we consider the prominent leaders in the Bible, we find they largely served as good (albeit imperfect) examples for others. Despite their flaws and shortcomings, these men and women of God did not live by the mantra, “do as I say, not as I do.” Instead, they sought to honor God in respect and humility. Our text from 1 Peter 5:1 exemplifies that reality.

As one of the first of Jesus’ twelve apostles and one of the select few who received a privileged invitation to view His miracles, Peter might have issued a series of commands. Instead, he chose to make a request (CEB), an urging (NET), or an appeal (NIV) to those who served as fellow leaders.

So why did Peter decline to issue a command? Perhaps it may have something to do with a statement he made earlier in this letter: “Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous” (1 Peter 3:8). With this in mind, we might say that Peter is building on his earlier teaching and demonstrating leadership by example.

So as we approach the end of this letter, we should notice that Peter didn’t attempt to force his audience into compliance; instead, he encouraged them. Essentially, Peter said to his readers, “I am a fellow elder just as you are and I am qualified to make this appeal because I was an eyewitness to Jesus’ work on your behalf.”

“So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: (1 Peter 5:1 ESV).

Peter’s message to the “elders” in his audience deserves a closer look. Earlier within this epistle, Peter referenced Jesus as, “…the Shepherd and Overseer of your souls” in 1 Peter 2:25. This distinguishes Jesus as the Chief Shepherd, with other church authorities serving in subordinate roles. The New Testament uses several related terms to identify those authorities. Those terms include…

“Elder” (presbyteros, as we see here in 1 Peter 5:1, as well as Acts 20:17 and Titus 1:5).
“Bishop” (episkopos, 1 Timothy 3:1-2, Titus 1:7).
“Pastor” (poimen, Ephesians 4:11, see also 1 Peter 5:2 where a related word is translated “shepherd”).
“Leader” (or “ruler“) (proistemi, Romans 12:8, see also 1 Thessalonians 5:12 where the NIV translates that word “care”).
“Overseer” (episkopos, Acts 20:28).

These titles serve to identify a man who exercises spiritual care and authority over a local church congregation. Words like “ruler” and “overseer” are self-explanatory in this context, whereas “pastor” is is often associated with the image of a shepherd-like figure who offers spiritual guidance. However, the terms “bishop” and “elder” appear to be used interchangeably to designate a primary leadership position. Once source clarifies that usage…

“…presbuteros (G4245) described these leaders of the Church as they personally were. They were the elder men, the older and respected members of the community. Episkopos (G1985), on the other hand, described their function, which was to oversee the life and the work of the Church. The one word described the man; the other described his task.” ₍₁₎

Another source adds…

“In the church organization described in the New Testament, the words for bishop and elder are used interchangeably. This indicates that all elders were bishops and all bishops were elders. Pastor and elders carry out an ‘episcopal’ function of overseeing or supervising the people spiritually. Some churches organize ordained officers into levels of authority. All are overseers, but technically the term bishop refers to those with higher rank.” ₍₂₎

Finally, while these terms relate to local church authorities, it is important to recognize that everyone holds a leadership role in one form or another. As mentioned earlier, one does not need to possess a title in order to be a leader. We already hold leadership positions within our circle of influence, regardless of the size of that circle. May God enable us to serve as good ministers within that circle of influence under the authority of the Chief Shepherd.

(1) Barclay, William. “Commentary on 1 Timothy 3:1-16”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/1-timothy-3.html. 1956-1959.

(2) Sproul, R. C. (1994). Before the face of God: Book 4: A daily guide for living from Ephesians, Hebrews, and James (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries.]

III

“So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you” (1 Peter 5:1 NET).

As one of Jesus’ first disciples, Peter gained personal insight into the miraculous aspects of Jesus’ earthly ministry. For instance, Peter was there to see Jesus create dozens of gallons of wine from nothing but water. Peter saw Jesus bring someone back to life on at least two separate occasions. Peter was in attendance when Jesus miraculously fed thousands of people with a few loaves of bread and some fish; not once, but twice.

Peter also witnessed Jesus’ transfiguration when “His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them” (Mark 9:3). Yet when it came to Jesus’ great emotional struggle in the Garden of Gethsemane, Peter was one of the disciples who fell asleep. And, of course, Peter was among the disciples who deserted Jesus and fled at the time of His arrest and crucifixion.

With these things in mind, Peter’s claim to have been a witness to Christ’s sufferings may be difficult to understand. We can address that issue if we consider Peter’s interaction with Jesus during the final hours of His life. Although Peter distanced Himself from Jesus at the time of His arrest, the Gospel of Luke tells us they had one last exchange during that period.

Following His last meal with His disciples, Jesus prophesied that Peter would deny Him three times. It was later during Jesus’ arraignment before the high council of Jewish leaders that Peter sought to warm himself near a fire in the courtyard of the High Priest. There were some who recognized Peter during that time and questioned him about his association with Jesus. Peter responded with a series of vehement denials– and that led to an emotionally wrenching sequence of events…

“At that moment the Lord turned and looked at Peter. Suddenly, the Lord’s words flashed through Peter’s mind: ‘Before the rooster crows tomorrow morning, you will deny three times that you even know me.’ And Peter left the courtyard, weeping bitterly” (Luke 22:61-62 NLT).

We can establish a connection between those events and Peter’s assertion of being an eyewitness to Christ’s sufferings in the following way…

“In that look Peter saw the suffering of the heart of a leader whose follower had failed him in the hour of his bitterest need. Of a truth Peter was a witness of the suffering that comes to Christ when men deny him; and that is why he was so eager that his people might be staunch in loyalty and faithful in service.” ₍₁₎

(1) Barclay, William. William Barclay’s Daily Study Bible, “Memories Of Jesus (1Pe_5:1-4 continued).”

“Be shepherds of God’s flock that is under your care, watching over them–not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve” (1 Peter 5:2 NIV).

It is worth noting that the Apostle Peter refers to the members of the Christian community as “God’s flock” within this passage. This serves as a helpful reminder for anyone who ministers in a position of spiritual leadership. Our text from 1 Peter 5:2 tells us that a congregational flock does not belong to the elders, but to God- and He has entrusted those leaders with the responsibility to serve His people as under shepherds.

Psalm 23:1 employs this metaphor for God as our Shepherd in a beloved and comforting portion of Scripture: “The Lord is my shepherd; I shall not want.” We also find some corresponding imagery in Psalm 100:3, where we are told, “Know that the Lord, He is God; It is He who has made us, and not we ourselves; We are His people and the sheep of His pasture.”

Jesus made a similar allusion to Himself in another passage that is widely known and cherished…

“Then Jesus said to them again, ‘Most assuredly, I say to you, I am the door of the sheep. All who ever came before Me are thieves and robbers, but the sheep did not hear them. I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly” (John 10:6-10).

Much like a field shepherd, a spiritual shepherd must care for God’s flock and watch for thieves or predators that may threaten a congregation. Peter was well-acquainted with these responsibilities, having received a personal calling from Jesus to “Feed My sheep” in John 21:15-17. Nevertheless, it is possible to overstep those responsibilities and take this analogy too far.

Human beings who bear the image of God are not like dull-witted sheep that must be driven by the shepherd and the sheepdogs that assist him. Instead, they should be guided by the shepherd’s example and corrected if necessary. In doing so, we can emulate Jesus’ attitude towards others…

“…when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd” (Matthew 9:36).

“Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly” (1 Peter 5:2).

Despite its seemingly conventional appearance, 1 Peter 5:2-3 offers a wealth of practical wisdom in a concise package. In fact, this passage carries so many important implications that we will take an extended look at this portion of Scripture. For example, this passage can help church leaders approach their ministry in a God-honoring manner. It can also help God’s people identify virtuous leaders and avoid those who are less so.

These verses present us with three sets of contrasting behaviors that can help us make these determinations. Each set contains a negative (and undesirable) trait, followed by a positive and desirable example. For instance…

Verse two: do not serve by compulsion (negative). Instead, serve willingly (positive).
Verse two: do not use God’s work to facilitate dishonest gain (negative). Instead, serve eagerly (positive).
Verse three: do not lord your authority over others (negative). Instead, set the right example (positive).

These contrasts suggest that there were some leaders who exhibited these negative characteristics at the time this letter was originally written. If such was the case in Peter’s era, then we should be more alert to such possibilities today.

On the other hand, a bi-vocational minister who serves a congregation while holding a secular job offers a positive illustration. While many of us labor at jobs we wouldn’t do unless we received a paycheck, bi-vocational pastors selflessly persevere in their ministries, even in the absence of financial support from their congregations. Such leaders embody the spirit of 1 Peter 5:2, for they willingly serve in response to God’s calling, not because they receive payment. ₍₁₎

We’ll consider this aspect of 1 Peter 5:2 at greater length in a future study. But for now, this passage offers an important consideration for ministers and those contemplating a ministry opportunity. If the burden of a leadership position has become unbearable, then it may be time to reassess our role in that work. While it is normal to experience periods of weariness or discouragement in ministry, there is cause for concern when a ministry position becomes overwhelmingly burdensome. Equally concerning is a circumstance where we accept a ministry position in order to fulfill someone else’s desire or expectation.

1 Peter 5:2 tells us that we should serve “…willingly in order to please God, and not simply because you think you must” (CEV). If we are serving God from some other motive, then we should prayerfully consider the possibility that God is leading us toward another avenue of ministry.

(1) See here for a discussion regarding the legitimacy of vocational (or “full-time”) ministry.

“Shepherd God’s flock among you, not overseeing out of compulsion but freely, according to God’s will; not for the money but eagerly” (1 Peter 5:2 HCSB).

A “shepherd” is someone who tends a flock of sheep, or other form of livestock. Those responsibilities form a natural association with pastoral ministers, for both types of shepherds share many of the same characteristics in several respects. For instance…

Shepherds feed their flocks. A pastoral minister feeds the flock of God by teaching the Scriptures in a way that others can understand, remember, and apply.
A shepherd leads the flock. A local church congregation is not likely to be more spiritually mature than the shepherds who lead it.
Shepherds tend the flock. Among other responsibilities, a pastoral leader tends the flock by ministering to the home-bound, those who are hospitalized or incarcerated, or those who are mourning the passing of a loved one.
A shepherd guards the flock. A field shepherd guards the flock by protecting it from predatory animals. Church shepherds guard the flock by protecting it from the destructive influences of false teachers or others who might inflict spiritual injury.
Shepherds guide their flocks. Pastoral ministers guide the members of a flock by providing Biblical counsel on a host of concerns.

A God-honoring pastoral leader is also mindful of God’s fearsome rebuke to another group of spiritual shepherds and diligently seeks to avoid their example….

“Then this message came to me from the Lord: ‘Son of man, prophesy against the shepherds, the leaders of Israel. Give them this message from the Sovereign Lord: What sorrow awaits you shepherds who feed yourselves instead of your flocks. Shouldn’t shepherds feed their sheep? You drink the milk, wear the wool, and butcher the best animals, but you let your flocks starve. You have not taken care of the weak. You have not tended the sick or bound up the injured. You have not gone looking for those who have wandered away and are lost. Instead, you have ruled them with harshness and cruelty…

Therefore, you shepherds, hear the word of the Lord: As surely as I live, says the Sovereign Lord, you abandoned my flock and left them to be attacked by every wild animal. And though you were my shepherds, you didn’t search for my sheep when they were lost. You took care of yourselves and left the sheep to starve.

Therefore, you shepherds, hear the word of the Lord. This is what the Sovereign Lord says: I now consider these shepherds my enemies, and I will hold them responsible for what has happened to my flock. I will take away their right to feed the flock, and I will stop them from feeding themselves. I will rescue my flock from their mouths; the sheep will no longer be their prey’” (Ezekiel 34:1-4, 7-10 NLT).

VII

“…be shepherds of the flock that God gave you and to take care of it willingly, as God wants you to, and not unwillingly. Do your work, not for mere pay, but from a real desire to serve” (1 Peter 5:2 GNB).

The Apostle Peter encouraged the leaders within his audience to “Shepherd the flock of God which is among you” here within this passage. But what does that directive involve? Well, contrary to the stereotypical image of a pastoral minister who only works on Sundays, that responsibility involves a significant amount of work and effort. The nature of that work is often difficult, exhausting, and demanding.

For instance, the Biblical epistle of 1 Timothy outlines several qualifications for overseers (see 1 Timothy 3:1-7). Those qualifications relate to our text from 1 Peter 5:2 in several important ways…

The first qualification calls for someone who leads a life that is free of valid criticism. In other words, a congregational leader’s behavior should not be open to a legitimate accusation of misconduct. A discerning shepherd thus lives with the understanding that a momentary lapse in judgment may tarnish years of productive ministry.
A church leader’s character should reflect the qualities of loyalty, dedication, and faithfulness to his spouse.
He must reject anything that might hinder or cloud his judgment.
In addition, elders should be hospitable and possess the qualities of discipline, propriety, and composure in leading God’s people.
Shepherds of God’s flock must be skilled in communicating the Biblical Scriptures.
An overseer must possess the ability to manage conflict in a way that reflects well upon Christ. He must conduct himself in a manner that is not quarrelsome, opinionated, argumentative, or unnecessarily confrontational, especially with those who exhibit such behaviors.
He cannot be a person who is driven by a covetous desire to accumulate financial wealth.
He must display a Godly, stable home life, with children who are respectful and reverent. He must be discerning enough to avoid neglecting his family, thus creating a destructive leadership vacuum in the lives of his children. While no parent is perfect, a person who struggles in this area will likely face difficulty leading the church.
Finally, a man who fills the role of a congregational overseer should be recognized as a reputable person by those outside the Christian community.

Thus, we have the following exhortation from Acts 20:28…

“Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.”

VIII

“Be shepherds over the flock God has entrusted to you. Watch over it as God does: Don’t do this because you have to, but because you want to. Don’t do it out of greed, but out of a desire to serve” (1 Peter 5:2 GW).

Modern translations of 1 Peter 5:2 encourage pastoral leaders to avoid the characteristic qualities of greed (CSB), “shameful profit” (NET), or “dishonest gain” (NKJV). However, the King James Version of this passage employs an archaic (but highly illustrative) phrase to express that idea. That phrase is “filthy lucre.” This word-picture helps convey the sordid nature of an attitude that compels someone to enter a position of ministry for the sake of financial gain.

While most pastoral ministers undoubtedly recoil from the slightest hint of a profit motive, this idea is worth exploring in a modern-day context. For instance, virtually every minister seeks to reach a wider audience in pursuit of the Great Commission. From the Apostle Paul’s first-century missionary journeys to contemporary video presentations, every reputable shepherd desires to take the ministry of God’s Word as far as He will permit. Nevertheless, there are two factors that warrant closer scrutiny in this regard: motives and tactics.

For example, a ministerial leader must guard against the impulse to monetize or commercialize his area of ministry. Such abuses are most evident in ministries that employ overt fundraising tactics and prioritize financial solicitations. We can find similar expressions in religious organizations that offer some object of alleged spiritual value in return for a financial donation. Anyone who is not seeking to peddle the Word of God for profit (2 Corinthians 2:17) will reject such tactics.

That being said, there is a difference between marketing techniques that honor God and those that do not. You see, it is good and appropriate for ministries to make their financial needs known in a respectful and God-honoring manner. The same is true for chargeable resources, for “…the laborer is worthy of his wages” (Luke 10:7). However, there is no place for coercion, manipulation, or compulsion in these areas. Leaders who follow that path risk violating the Scriptural tenet we find here in 1 Peter 5:2.

A good general guideline involves an appraisal of what a church or ministry charges for and what it does not. Many trustworthy ministries offer a selection of resources that are freely accessible. Additional materials are then made available for purchase, or to those who desire to invest in that ministry. This approach can help us identify those who exploit the work of the ministry for profit and those who have higher aspirations.

“nor as being lords over those entrusted to you, but being examples to the flock;” (1 Peter 5:3).

The Gospel of Mark records an interaction between Jesus and His disciples that relates to our passage from 1 Peter 5:3…

“So Jesus called them together and said, ‘You know that the rulers in this world lord it over their people, and officials flaunt their authority over those under them. But among you it will be different. Whoever wants to be a leader among you must be your servant’” (Mark 10:42-43 NLT).

1 Peter 5:3 calls our attention to Jesus’ counsel from this passage and the alternative mindset that should exist for leaders within His church. In a secular world where it is not unusual to encounter those who lead by threat, coercion, or intimidation, God-honoring ministers should not lord over those who have been entrusted to their care. For instance, the New Testament epistle of 3 John provides us with an example to avoid…

“I wrote to the church, but Diotrephes, who loves to be first, will have nothing to do with us. So if I come, I will call attention to what he is doing, gossiping maliciously about us. Not satisfied with that, he refuses to welcome the brothers. He also stops those who want to do so and puts them out of the church. Dear friend, do not imitate what is evil but what is good. Anyone who does what is good is from God. Anyone who does what is evil has not seen God” (3 John 1:9-11 NIV).

So it seems that Diotrephes held a position of authority within the church, as evidenced by his ability to excommunicate those who disagreed with him. In addition, it appears that he was a rather controlling person. We can also say that Diotrephes sought to be acknowledged as a prominent figure within his fellowship, since we are told that he loved to be first among others.

Unfortunately, Diotrephes added to that list of negative characteristics by spreading malicious gossip. And if that wasn’t enough to manipulate others into compliance, he was not above leveraging his position to enforce his agenda: “…He not only refuses to welcome fellow believers, but he even stops those who want to do so and expels them from the church” (CEB).

In light of this, we would be wise to watch for these character traits and avoid those leaders who adopt them. As one commentator observes, “If a man considers the church as his own, then he is indeed likely to rule in an improper manner.” ₍₁₎

(1) E. M. Zerr, Bible Commentary, 1 Peter (Marion, Indiana: Cogdill Foundation, 1954), p. 266. Quoted in Coffman, James Burton. “Commentary on 1 Peter 4”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/1-peter-5.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

“not domineering over those in your charge, but being examples to the flock” (1 Peter 5:3).

A closer look at the word “example” offers some additional insight into Peter’s counsel from this passage. In the original language of this verse, the word translated “example” refers to an impact that creates an impression upon something else. ₍₁₎ It can also refer to a pattern or model for making copies. So just as a machine tool leaves an impression upon a piece of leather or metal, a good pastoral leader should make the right kind of imprint for Christ.

Of course, the same is true for anyone who follows Jesus. Nevertheless, it’s important to remember that there will likely be some who reject our good example, no matter how closely we seek to align with Christ. This should not be surprising, for there were some who responded to Jesus in a similar manner…

“At this point many of [Jesus’] disciples turned away and deserted him. Then Jesus turned to the Twelve and asked, ‘Are you also going to leave?’ Simon Peter replied, ‘Lord, to whom would we go? You have the words that give eternal life. We believe, and we know you are the Holy One of God’” (John 6:66-69 NLT).

Therefore, we should seek God’s empowerment to set the right example as we trust Him to bring positive fruit from our influence in others’ lives. Paul the Apostle referenced this idea in several of his Biblical epistles, and one of the best-known of those references comes to us from the book of 1 Corinthians….

“Therefore, whether you eat or drink, or whatever you do, do all to the glory of God. Give no offense, either to the Jews or to the Greeks or to the church of God, just as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved. Imitate me, just as I also imitate Christ” (1 Corinthians 10:31-11:1).

As imperfect human beings, we often provide others with examples to follow as well as examples to avoid. The following collage of Paul’s teachings on this subject should encourage us to persevere in setting the right example for others…

“…be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity… in all things showing yourself to be a pattern of good works; in doctrine showing integrity, reverence, incorruptibility… The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you” (1 Timothy 4:12, Titus 2:7, Philippians 4:9).

(1) G5179 tupos Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g5179

“and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away” (1 Peter 5:4).

Unlike the royal crown of a monarch, the crown referenced in 1 Peter 5:4 is one that was bestowed upon a first-century athlete. Thus, the “crown” mentioned here is synonymous with “...the wreath or garland which was given as a prize to victors in public games.” ₍₁₎

The garlands awarded to the winners of these ancient athletic contests varied in style and design depending on the region. In some areas, these wreaths were crafted from evergreens such as pine. Other regions used olive, laurel, grape, and apple leaves, or even herbs such as parsley. But no matter what materials composed these ancient crowns, they all had something in common- they eventually faded away.

One source compares these temporal rewards with the crown of glory mentioned here in 1 Peter 5:4…

“The Greek word translated ‘crown’ referred to a crown of victory in the Greek athletic games, a crown given for military valor, or a festal garland worn at marriage feasts. Here it is the reward given to faithful shepherds of the flock of God… The crown given to victors in either athletics or war was made of oak or ivy leaves, the festal garlands of the marriage feast, of flowers. These would wither and fade. But the victor’s crown which the Lord Jesus will give His faithful under-shepherds will never wither or fade.” ₍₂₎

In addition to the crown referenced here in 1 Peter 5:4, the Scriptures identify several other crowns that are associated with the rewards of heaven. These include…

An imperishable crown. This crown is distributed to those who exhibit the God-honoring qualities of temperance, discipline, or self-control (1 Corinthians 9:25, compare with Galatians 5:23).
A crown of rejoicing. This crown is given to those who introduce Christ to others and nurture their spiritual growth (1 Thessalonians 2:19-20).
A crown of righteousness. The crown of righteousness is distributed to “…all who eagerly look forward to his appearing” (2 Timothy 4:8 NLT).
A crown of life. Those who patiently endure through the temptations and trials of life are the recipients of the crown of life (James 1:12, Revelation.2:10).

Another commentary completes our look at this passage in the context of pastoral ministry…

“An elder’s work involves a tremendous expenditure of physical and emotional energy. He must sympathize, counsel, reprove, rebuke, teach, discipline, and warn. At times it may seem a thankless task. But a special reward is promised to the faithful elder. When the Chief Shepherd appears, he will receive an unfading crown of glory.” ₍₃₎

(1) G4735 stephanos Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g4735/kjv/tr/0-1/

(3) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers [pg. 2280]

XII

“Likewise you younger people, submit yourselves to your elders. Yes, all of you be submissive to one another, and be clothed with humility, for ‘God resists the proud, But gives grace to the humble’” (1 Peter 5:5).

A quick examination of this passage reveals a noticeable similarity between this portion of Scripture and another Biblical epistle. For instance, compare our text from 1 Peter 5:5 with the following passage from James 4:6-7…

“…Yes, all of you be submissive to one another, and be clothed with humility, for ‘God resists the proud, But gives grace to the humble.’ …Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour. Resist him, steadfast in the faith…” (1 Peter 5:5, 8-9).

“But He gives more grace. Therefore He says: ‘God resists the proud, But gives grace to the humble.’ Therefore submit to God. Resist the devil and he will flee from you” (James 4:6-7).

When two divinely inspired authors use similar imagery in their letters (as we see in the passages quoted above), we would do well to pay attention to their guidance.

So, having already addressed pastoral leaders in the opening verses of this chapter, the Apostle Peter turned his attention to other members of the Christian community here in verse five. Just as congregational leaders are accountable for their actions, individual church members are also entrusted with a responsibility: “be submissive to one another, and be clothed with humility.”

It’s also interesting to note that Peter targeted the youth demographic in this exhortation. While the gift of youth offers many opportunities, those opportunities often present many hidden risks. Matthew Henry, a prominent commentator from the 18th century, acknowledged this reality in his era when he wrote, “…many young people, when setting out in the world, think of nothing but prosperity and pleasure, and never dream of trouble.” ₍₁₎

We should also remember that there are many individuals who might try to exploit young people in various ways. However, a youth who accepts this counsel from 1 Peter 5:5 and submits to a more-experienced elder may avoid such dangers.

Finally, this passage highlights an attitude of mutual submission that should exist among the members of God’s household. If the elders of the church are called to maintain an attitude of submission, then the same is equally true of others within a congregation. Thus, an attitude of humility and respectful submission should characterize our interactions with one another.

(1) Henry, Matthew. “Concise Commentary on Genesis 37”. “Henry’s Concise Commentary on the Whole Bible”. https://www.studylight.org/ commentaries/ eng/ mhn/ genesis-37.html.1706.

XIII

“Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud but gives grace to the humble’” (1 Peter 5:5 ESV).

The following definitions can help us understand and apply this reference to humility from 1 Peter 5:5. For instance, humility can be defined as…

The quality or condition of being humble. ₍₁₎
A freedom from arrogance that grows out of the recognition that all that we have and are comes from God. ₍₂₎

In considering these definitions, it’s important to recognize that the Biblical concept of humility differs from that of humiliation. Humiliation involves an action that elicits a sense of shame, disgrace, or dishonor, particularly when witnessed by others. On the other hand, humility is a positive personal characteristic that involves courtesy, respect, and a modest self-opinion.

Humility embodies an attitude that stands in contrast to such negative qualities as conceit, arrogance, and pride. For example, a humble person is someone who refrains from bragging about his or her identity or accomplishments. Instead, he or she understands that every talent, skill, ability, and possession represents a divine gift from God.

We should also consider this unusual reference to “clothing ourselves” with humility. This descriptive phrase encourages us to “put on” the virtue of humility as part of our daily lives, much as a modern-day server might put on an apron. Jesus was someone who led by example in this area as we see in the following excerpt from the Gospel of John…

“Jesus knew that the Father had given him authority over everything and that he had come from God and would return to God. So he got up from the table, took off his robe, wrapped a towel around his waist, and poured water into a basin. Then he began to wash the disciples’ feet and to wipe them with the towel he had around him” (John 13:3-5 NLT).

This helped lead Paul the Apostle to the following conclusion from the Biblical book of Philippians…

“In your lives you must think and act like Christ Jesus. Christ himself was like God in everything. But he did not think that being equal with God was something to be used for his own benefit. But he gave up his place with God and made himself nothing. He was born as a man and became like a servant. And when he was living as a man, he humbled himself and was fully obedient to God, even when that caused his death—death on a cross” (Philippians 2:5-8 NCV).

(1) “Humility.” The American Heritage® Dictionary of the English Language, Fifth Edition copyright ©2022 by HarperCollins Publishers. All rights reserved. Accessed 12 April, 2024 from https://www.ahdictionary.com/word/search.html?q=humility

XIV

“In the same way, you who are younger, be subject to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble. (1 Peter 5:5 NET).

“Pride” is a word that carries a positive or negative connotation depending on its context. For instance, “pride” may refer to the sense of fulfillment and satisfaction that accompanies a job well done. However, the destructive form of pride referenced here involves those who possess an inflated self-opinion or those who look down upon others, often with contempt. This form of pride may also reflect the egotistical bragging and empty bravado that characterizes a sense of arrogance, self-importance, and condescension.

The Amplified Bible offers an instructive and revealing translation of this passage…

“For God sets Himself against the proud (the insolent, the overbearing, the disdainful, the presumptuous, the boastful)—[and He opposes, frustrates, and defeats them], but gives grace (favor, blessing) to the humble.”

People often have a negative view of those who exhibit these characteristics because they are frequently perceived as dismissive, patronizing, or condescending. But the insight given to us here in 1 Peter 5:5 is even more disconcerting, for we are told that God resists (CSB), or opposes (ESV) the proud. Proverbs 3:34 and James 4:6 offer similar warnings. Therefore, it is extremely unwise to adopt an attitude that sets us in opposition to God Himself.

Since pride reflects a presumptuous sense of self-worth, it is diametrically opposed to God’s grace. For instance, Proverbs 25:27 tells us: “Just as it is harmful to eat too much honey, so also it is bad for men to think about all the honors they deserve!” (TLB). In addition to that passage, the Biblical books of Psalms and Proverbs have more to say regarding this characteristic…

“Pride leads to arguments; be humble, take advice, and become wise” (Proverbs 13:10 TLB).

“Everyone proud in heart is an abomination to the Lord; Though they join forces, none will go unpunished” (Proverbs 16:5).

“I will not tolerate anyone who secretly slanders his neighbors; I will not permit conceit and pride” (Psalms 101:5 TLB).

Another expression of pride also appears in a Biblical list of seven things God hates…

“These six things the Lord hates, Yes, seven are an abomination to Him: A proud look, A lying tongue, Hands that shed innocent blood, A heart that devises wicked plans, Feet that are swift in running to evil, A false witness who speaks lies, And one who sows discord among brethren” (Proverbs 6:16-19).

In light of these admonitions, we should be diligent to guard against this destructive characteristic.

“Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time” (1 Peter 5:6).

In commenting on this passage, one source encourages us to adopt a vertical perspective in our engagements with others…

“We often worry about our position and status, hoping to get proper recognition for what we do. But Peter advises us to remember that God’s recognition counts more than human praise. God is able and willing to bless us according to his timing. Humbly obey God regardless of present circumstances, and in his good time-either in this life or in the next-he will honor you” ₍₁₎

As we might expect, this reference to “…the mighty hand of God” offers a symbolic representation of God’s power and authority. The following author analyzes this descriptive imagery and provides a contemporary application…

“The phrase the mighty hand of God is common in the Old Testament; and it is most often used in connection with the deliverance which God wrought for his people when he brought them out of Egypt. ‘With a strong hand,’ said Moses, ‘the Lord has brought you out of Egypt’ (Exo_13:9). ‘Thou hast only begun to show thy servant thy greatness, and thy mighty hand’ (Deu_3:24). God brought his people forth out of Egypt with a mighty hand (Deu_9:26).

The idea is that God’s mighty hand is on the destiny of his people, if they will humbly and faithfully accept his guidance. After all the varied experiences of life, Joseph could say to the brothers who had once sought to eliminate him: ‘As for you, you meant evil against me; but God meant it for good’ (Gen_50:20). The Christian never resents the experiences of life and never rebels against them, because he knows that the mighty hand of God is on the tiller of his life and that he has a destiny for him.” ₍₂₎

Those who willingly accept the humbling experiences God sends their way can rest in this assurance: the same mighty hand that allowed those circumstances will exalt them in due time as well. This passage also draws our attention to the Apostle Paul’s counsel in Romans 12:3…

“For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has given you” (NIV).

This portion of Scripture encourages us to maintain a humble, yet accurate perspective of ourselves, neither underestimating nor overestimating our God-given abilities. Instead, we should prayerfully assess our lives in a sober manner, acknowledging and giving thanks to God for the talents, skills, abilities, and opportunities He has graciously provided.

(1) Barclay, William. William Barclay’s Daily Study Bible, The Laws Of The Christian Life (1) (1Pe_5:6-11).

XVI

“So humble yourselves under the mighty power of God, and at the right time He will lift you up in honor” (1 Peter 5:6 NLT).

The Bible records many instances of hubris, a descriptive word that deserves greater exposure in our contemporary world. One source defines hubris as, “An ancient Greek word meaning pride or arrogance, used particularly to mean the kind of excessive pride or conceit that often brings about someone’s downfall.” ₍₁₎

We can find one Biblical example of that attitude in the experience of Nebuchadnezzar, the ancient king of Babylon. The Old Testament book of Daniel tells us, “…as [Nebuchadnezzar] was walking on the roof of the royal palace in Babylon, the king exclaimed, ‘Is this not Babylon the Great that I have built by my vast power to be a royal residence and to display my majestic glory?’” (Daniel 4:29-30). That display of hubris earned Nebuchadnezzar a swift rebuke, along with ramifications that lasted until he learned to adopt a more appropriate attitude towards God (see Daniel, chapter four).

King Uzziah of Judah serves as another Biblical illustration. The book of 2 Chronicles tells us. “…when King Uzziah became strong, he grew arrogant, and that led to his downfall. He defied the Lord his God by going into the Temple to burn incense on the altar of incense” (2 Chronicles 26:16 GNT). That decision did not end well for Uzziah.

In the New Testament, we have the experience of King Herod Agrippa I. During an address to a group of people who were seeking to win his favor, Herod’s speech was repeatedly interrupted with cries of, “This is the voice of a god, not of a man” (Acts 12:22 NIV). Herod apparently did not restrain the crowd from expressing those sentiments, nor did he give God the honor He rightfully deserved. That oversight eventually led to his gruesome death as a result.

Even those who strive to honor God can suffer lapses in this area. Judah’s King Hezekiah offers one such example. Hezekiah was a good king who enacted several positive reforms. In fact, 2 Chronicles 31:20 tells us, “Everything Hezekiah did while he was king of Judah, including what he did for the temple in Jerusalem, was right and good. He was a successful king, because he obeyed the Lord God with all his heart” (CEV).

However, there was a point in Hezekiah’s life where we are told, “…Hezekiah did not repay according to the favor shown him, for his heart was lifted up; therefore wrath was looming over him and over Judah and Jerusalem” (see 2 Chronicles 32:24-26). These examples should prompt us to remember the message of 1 Peter 5:6, for “Pride comes before destruction, and an arrogant spirit before a fall” (Proverbs 16:18 CSB).

(1) hubris. (n.d.) Collins English Dictionary – Complete and Unabridged, 12th Edition 2014. (1991, 1994, 1998, 2000, 2003, 2006, 2007, 2009, 2011, 2014). Retrieved April 9 2024 from https://www.thefreedictionary.com/hubris

XVII

“casting all your care upon Him, for He cares for you” (1 Peter 5:7).

1 Peter 5:7 is a familiar verse that has long provided comfort and encouragement to God’s people in times of pain or trouble. Although we often view this passage in isolation, it actually marks the end of a three-verse reflection on humility that started in 1 Peter 5:5. That discussion began with the following admonition: “God resists the proud, But gives grace to the humble.”

In verse six, we were next reminded to humbly submit to God’s will so He might exalt us at the appropriate time. This section now ends with a call to action here in 1 Peter 5:7: we humble ourselves before God by casting our cares upon Him.

In the New Testament era, this reference to “casting” typically involved a saddle blanket that was placed upon a horse or donkey. Today, we might evoke a comparable image whenever we cast a similar covering across a bed or couch. These illustrations help provide us with a clearer understanding of what it means to act upon this verse.

In another sense, we might view this passage as the final destination of a three-part journey. That journey begins with any situation that might provoke feelings of worry or anxiety. The challenge for us is this: how do we get from that starting point to the destination where we “cast all our cares upon Him”? The best way to answer that question is to begin by seeking God’s empowerment to follow these Biblical directives…

“Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (Philippians 4:6-7).

“…be strong and courageous! Do not be afraid and do not panic before them. For the Lord your God will personally go ahead of you. He will neither fail you nor abandon you” (Deuteronomy 31:6 NLT).

“And we know that in all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28 NIV).

Therefore, as a commentator from an earlier generation reminds us…

“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.” ₍₁₎

(1) Henry, Matthew. “Complete Commentary on 1 Peter 5”. “Henry’s Complete Commentary on the Whole Bible”. https://www.studylight.org/commentaries/eng/mhm/1-peter-5.html. 1706.

XVIII

“casting all your anxieties on him, because he cares for you” (1 Peter 5:7 ESV).

In his second letter to the Thessalonian church, Paul the Apostle sought to respond to those who had misapplied certain aspects of his teachings. 2 Thessalonians 2:1-2 offers one such example…

“Now regarding the arrival of our Lord Jesus Christ and our being gathered to be with him, we ask you, brothers and sisters, not to be easily shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord is already here” (2 Thessalonians 2:1-2 NET).

So it appears that certain members of the Thessalonian church were troubled about the subject of Jesus’ return. That state of apprehension apparently stemmed from various sources that were less than trustworthy. Because of this, it might be said that the Thessalonians had fallen into a state of anxiety because they shifted their focus from someone (that being Jesus), to something (the topic of His return in this instance).

In a similar manner, that passage also draws a parallel to a famous event from the Apostle Peter’s life. That event took place when Jesus approached His disciples while walking upon the surface of the water. When Peter left the safety of his boat to accompany Jesus, he reached a point where he began to sink. So just as Peter started to fall beneath the waves when he took his focus off Jesus, these portions of Scripture remind us that it is easy to fall into a state of anxiety if we don’t stay focused on Christ.

In addition to what we read here in 1 Peter 5:7, God’s Word offers several other verses to remember whenever we face those circumstances that might promote a sense of anxiety…

“Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28 NIV).

“For God has not given us a spirit of fear, but of power and of love and of a sound mind” (2 Timothy 1:7).

“Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid” (John 14:27 NIV).

“I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33 NIV).

These passages should thus lead us to an important conclusion: “God is not indifferent about His people’s misfortunes. In the present, He will bear the anxiety; in the future, He will abundantly recompense.” ₍₁₎

XIX

“Give all your worries and cares to God, for He cares about you” (1 Peter 5:7 NLT).

Most of us probably know someone who is easily distressed. In an age where every potential catastrophe (real or imagined) is echoed and magnified, it is not unusual to encounter those who live in a perpetual state of apprehension. In fact, that mindset fits the very definition of anxiety: “A state of uneasiness and apprehension, as about future uncertainties.” ₍₁₎

When it comes to things like anxiety, it is not unusual to hear others say, “I can’t help the way I feel.” While that is a fair assessment, is it also true to say that human beings have no control over their emotional feelings? In other words, do we control our thoughts, or do we allow our feelings to dictate our thoughts? While it is one thing to devote our attention to a legitimate area of concern, it is something quite different to live in a continual state of anxiety.

In the absence of a diagnosed medical condition that requires a physician’s care, these questions should turn our attention to a portion of Scripture quoted earlier…

“Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:6-7).

As we continue to place our focus on God by communicating our anxieties to Him, we are sure to find that they will eventually find their proper place. Since any problem is small in comparison to a God who possesses infinite resources, this should prompt us to recognize that God is greater than our feelings. Thus, He can help us overcome unhealthy emotions like anxiety. In fact, this is precisely what the Scriptures tell us in 1 John 3:20: “…if our heart condemns us, God is greater than our heart, and knows all things.”

We can also work to overcome fear, anxiety, and other such emotions by prayerfully reading a portion of God’s Word each day. A daily commitment to reading the Scriptures offers an opportunity for God to speak to us through His Word and address those circumstances that may trigger a sense of anxiety. As we seek God’s help in concentrating on those things we can thank Him for now, we will surely fulfill the important Biblical mandate from Romans 12:2…

“Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind” (NIV).

(1) anxiety. (n.d.) American Heritage ® Dictionary of the English Language, Fifth Edition. (2011). Retrieved April 17 2024 from https://www.thefreedictionary.com/anxiety

“Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour” (1 Peter 5:8).

Our text from 1 Peter 5:8 contains another familiar portion of this epistle. Much like a military briefing that outlines the objectives of an enemy, this passage alerts us to the tactics employed by our spiritual adversary. For this reason, we will set aside some time to begin a brief mini-series that will allow us to explore this verse in greater detail.

We can start by recognizing that this passage offers more than just some useful information. This portion of Scripture also offers a means of counteracting the enemy’s objectives for those who listen and act upon this verse. The first counteraction involves a sober mindset, a quality that describes someone who is composed and clearheaded.

Just as a hidden trap may readily ensnare an unsuspecting victim, the easiest way to fall prey to an enemy involves underestimating the presence of a threat. To borrow a phrase from the famous author C.S. Lewis, those who underestimate the danger posed by the devil will likely embark on a quiet and comfortable journey to his eternal destination. ₍₁₎

This explains why 1 Peter 5:8 exhorts us to be serious and self-controlled. These characteristics involve the qualities of watchfulness, seriousness, and self-discipline. This marked a notable transformation in Peter’s attitude, especially when we consider the fact that he had earlier fallen asleep at two pivotal moments in Jesus’ life.

The next quality is vigilance. This attribute embodies the characteristics of watchfulness and attention. If we fail to remain spiritually vigilant, we may fall victim to the dangerous enemy described in this passage. Peter has continually stressed the importance of this quality at various points throughout this letter, and it aligns with the teachings given to us in several other New Testament epistles…

“A further reason for forgiveness is to keep from being outsmarted by Satan, for we know what he is trying to do” (2 Corinthians 2:11 TLB).

“So humble yourselves before God. Resist the devil, and he will flee from you” (James 4:7 NLT).

“If you get angry, do not sin; do not allow the sun to go down on your anger and do not give an opportunity to the devil” (Ephesians 4:26-27 Mounce).

“But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry” (2 Timothy 4:5).

“So then, let us not be like others, who are asleep, but let us be awake and sober” (1 Thessalonians 5:6 NIV).

“Be on your guard; stand firm in the faith; be courageous; be strong” (1 Corinthians 16:13 NIV).

XXI

“Be sober and alert. Your enemy the devil, like a roaring lion, is on the prowl looking for someone to devour” (1 Peter 5:8 NET).

Many of us are familiar with wildlife documentaries that explore the lives of untamed animals in their natural habitats. Such films often include sequences that capture the interaction between predatory animals and their unsuspecting prey. These scenes build dramatic tension as each predator carefully stalks its next meal with calculated precision.

1 Peter 5:8 evokes this imagery in comparing our spiritual adversary to a predatory animal who “…prowls around like a roaring lion looking for someone to devour (NIV). As one commentary reminds us, “Someone besides God has an eye on the Christian’s progress.” ₍₁₎

This metaphor is important for another reason. You see, the devil is commonly portrayed as a comic individual with a red suit, horns, and a pitchfork. However, those who are “sober and alert” know that the Biblical portrait of this enemy is far removed from the caricature of a cartoonish troublemaker. For instance, the Scriptures identify the devil as an intelligent, deceptive, and relentless entity. He can also assume different forms as needed (2 Corinthians 11:14). In fact, 1 John 5:19 tells us,“…the whole world is under the control of the wicked one” (NIV).

In addition, the Biblical Scriptures refer to the devil as…

“The evil one” (Matthew 6:13).
“The wicked one” (1 John 2:13).
“A liar and a murderer” (John 8:44).
“A deceiver” (Revelation 20:10).
“The ruler of this world” (John 12:31).

Therefore, this passage encourages us to remain alert, and self controlled. These concepts should not be foreign to us, for a dedicated student, athlete, or business person must often take a similar approach in his or her profession. Those who act in this manner are usually well-positioned for success, and the same idea is true spiritually as well.

We can implement these important qualities when we seek to read and internalize the Scriptures each day. In addition, we should prayerfully seek to adopt the following attitudes to circumvent the strategies employed by our spiritual adversary…

Be forgiving: “A further reason for forgiveness is to keep from being outsmarted by Satan, for we know what he is trying to do” (2 Corinthians 2:11 TLB).
Be humble: “So humble yourselves before God. Resist the devil, and he will flee from you” (James 4:7 NLT).
Exercise self-restraint: “If you get angry, do not sin; do not allow the sun to go down on your anger and do not give an opportunity to the devil” (Ephesians 4:26-27 Mounce).

Image Credit: “Male lion” by Arno Meintjes Wildlife is licensed under CC BY-NC-SA 2.0.

XXII

“Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8 NIV).

The Gospel of Luke records a conversation between Jesus and the Apostle Peter that helps shape our understanding of this passage…

“And the Lord said, ‘Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren” (Luke 22:31-32).

This sifting process describes the use of a sieve-like device that is designed to separate larger objects (or particles) from smaller ones. However, one source offers an ominous definition that aligns more closely with Satan’s actual request: “to try one’s faith to the verge of overthrow by inward agitation.” ₍₁₎

This may account for Peter’s inspired observation here in verse eight, at least in part. As one commentator puts it. “The Saviour himself warned Peter of Satan’s ‘sifting him’; and from this it is clear that Peter got the message.” ₍₂₎ Thus we can say that Peter never made the mistake of underestimating the enemy again.

The Biblical book of Job also sheds light on this passage. After a brief introduction, Job’s narrative begins with an account of Satan’s activities: “One day when the sons of God came to stand in front of the Lord, Satan the Accuser came along with them” (Job 1:6 GW). That led to the following exchange: “‘Where have you come from?’ the Lord asked Satan. Satan answered the Lord, ‘I have been patrolling the earth, watching everything that’s going on’” (Job 1:7 NLT).

Lest we get the impression that Satan’s activities were merely observational, Peter alerts us to his real agenda: “Your enemy, the devil, is like a roaring lion, sneaking around to find someone to attack” (CEV). This warning takes on additional urgency when we consider the origin of the word “devil.” This term is rooted in a word that signifies a false accuser. It also serves to identify one who is prone to slander. ₍₃₎The name “Satan” means “adversary,” a word that denotes an opponent or enemy. ₍₄₎

These data points lead us to an important summary regarding our spiritual adversary…

“Peter ends his exhortations by placing his readers’ situation in a broader, cosmic perspective. Christians must understand who the real enemy is: the Devil who assaults God indirectly by assaulting his people wherever they are found in the world.” ₍₅₎

(1) G4617 siniazo Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g4617/kjv/tr/0-1/

(2) Coffman, James Burton. “Commentary on 1 Peter 4”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/1-peter-4.html. Abilene Christian University Press, Abilene, Texas,

(3) G1228 diabolos Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lexicon/g1228/kjv/tr/0-1/

(4) H7854 satan Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lexicon/h7854/kjv/wlc/0-1/

XXIII

“Keep your mind clear, and be alert. Your opponent the devil is prowling around like a roaring lion as he looks for someone to devour” (1 Peter 5:8 GW).

An apex predator (also known as an alpha predator), is an animal that occupies the highest position in a food chain. As a result, these dangerous animals have few, if any, predators of their own. To a limited extent, we might also view the devil, our spiritual adversary, as a type of apex predator who possesses no other enemies, except One. This passage thus utilizes the imagery of a roaring lion to illustrate the violent, aggressive nature of this foe.

While the devil may employ various strategies (like stealth, camouflage, or entrapment) to achieve his objectives, 1 Peter 5:8 portrays this formidable enemy in his natural state: a ferocious, predatory animal that seeks to terrorize potential victims with a fearsome roar. With this in mind, it’s interesting to note that the Scriptures also link Satan to another formidable creature…

“So the great dragon was cast out, that serpent of old, called the Devil and Satan, who deceives the whole world; he was cast to the earth, and his angels were cast out with him” (Revelation 12:9).

When taken together, these images portray a vicious, savage adversary that seeks to devour potential victims. Thus, we have Jesus’ characterization of the devil from John 8:44: “…He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it.”

However, this menacing enemy has an opponent who is even greater in power. The Biblical epistle of 1 John identifies that adversary and highlights His objective…

“For this purpose the Son of God was revealed: to destroy the works of the devil” (1 John 3:8 NET).

Jesus further defined His “seek and destroy” mission with the aid of a parable…

“No one can break into a strong man’s house and take away his belongings unless he first ties up the strong man; then he can plunder his house” (Mark 3:27 GNT).

Satan represents the strong man within that parable, while Jesus represents the one who binds him and seizes his possessions. Jesus began plundering the enemy’s possessions through His earthly ministry and substitutionary death- and He will ultimately conclude that work on a permanent basis (Revelation 20:10).

XXIV

“Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world” (1 Peter 5:9).

The word “resist” carries a variety of meanings. For instance, this word can mean…

“to set one’s self against.”
“to withstand.”
“to oppose.” ₍₁₎

Contrary to the beliefs of some, we do not resist our spiritual adversary through the use of a prayer formula or specialized sequence of words. The Scriptures record the experience of one group of individuals who took that sort of approach with disastrous results…

“Some Jews who went around driving out evil spirits tried to invoke the name of the Lord Jesus over those who were demon-possessed. They would say, ‘In the name of the Jesus whom Paul preaches, I command you to come out.’ Seven sons of Sceva, a Jewish chief priest, were doing this.

One day the evil spirit answered them, ‘Jesus I know, and Paul I know about, but who are you?’ Then the man who had the evil spirit jumped on them and overpowered them all. He gave them such a beating that they ran out of the house naked and bleeding. When this became known to the Jews and Greeks living in Ephesus, they were all seized with fear, and the name of the Lord Jesus was held in high honor” (Acts 19:13-17 NIV).

With this in mind, let’s consider Jesus’ characterization of the devil once again…

“You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it” (John 8:44).

This offers some additional insight into Peter’s admonition from earlier in this epistle: “But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters” (1 Peter 4:15). We cannot resist the devil if we choose to replicate his behavior patterns. Instead, we can effectively resist the devil when we adopt the honorable qualities of belief in God and adherence to His Word (John 5:24), truth (Colossians 3:9), righteousness (1 John 3:10), and integrity (Titus 2:7-8).

Finally, Jesus offered an A-B comparison that presents us with a stark contrast as we seek to resist this dangerous spiritual adversary…

“The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly” (John 10:10).

(1) G436 anthistemi Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g436/kjv/tr/0-1/

XXV

“And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you” (1 Peter 5:10 ESV).

Although it may be unpleasant to contemplate, this passage reminds us that God may sometimes orchestrate a season of hardship within our lives. In other words, God may call us to endure a period of suffering that is likely to be painful or discomforting. Those seasons may prove challenging for those who struggle to understand why a benevolent God would permit His followers to endure these periods of difficulty.

For instance, some might say, “If God is good, then why has He allowed me to suffer through a painful experience?” In considering that response, it’s important to recognize it begins with a faulty assumption. You see, that response wrongly assumes that all pain is inherently bad. Hebrews 12:11 serves as a case in point, for that passage alerts us to one of God’s objectives in allowing painful events to enter our lives…

“Now obviously no ‘chastening’ seems pleasant at the time: it is in fact most unpleasant. Yet when it is all over we can see that is has quietly produced the fruit of real goodness in the characters of those who have accepted it in the right spirit” (Phillips).

While it is sometimes difficult to understand why God permits suffering in our lives, we can make some general observations. We considered several of those possibilities in our earlier look at 1 Peter chapter four and they bear repeating here.

For example, God might allow such things to strengthen us (2 Corinthians 12:10) or build our trust in Him (Psalm 50:14-15). God may also use suffering as a tool to establish patience and endurance in our lives (Romans 5:3-5, Hebrews 10:35-38). He might use those trials as a model for others, showing them the right way to navigate through the challenges and hardships of life (2 Thessalonians 1:4). Furthermore, suffering can act as a catalyst that leads us into a deeper relationship with God (Hebrews 5:7-8).

While these hardships are undoubtedly painful, they also play a role in cultivating humility (2 Corinthians 12:7-10). In addition, they create a shared foundation for ministry to others (2 Corinthians 1:3-4). Finally, suffering can deepen our understanding and our gratitude for Jesus’ sacrificial death on our behalf (Philippians 3:10).

So those who journey through a period of suffering can take comfort in knowing that it will not continue indefinitely. God will ultimately restore us and strengthen us, just as we are told here in 1 Peter 5:10.

XXVI

“But may the God of all grace, who called [b]us to His eternal glory by Christ Jesus, after you have suffered a while, perfect, establish, strengthen, and settle you” (1 Peter 5:10).

The observations made by the following commentator shed valuable light on the periods of suffering that God may ordain for our lives: “The word “called” in its Greek usage means more than an invitation. It is a divine summons.” ₍₁₎ Thus, it is often easier to endure a period of suffering if we acknowledge God’s call in that circumstance or situation.

Nevertheless, the focus of this passage is not on the transitory suffering we may experience as part of God’s plan for us, but the glorious destiny that lies ahead. This is the eighth and final reference to the word “glory” here in 1 Peter, a recurring theme that weaves through several chapters in this epistle.

As mentioned in our look at the opening chapter of this epistle, the New Testament often links the word “glory” with the concept of dignity. It also refers to a positive opinion that brings recognition and honor to the individual in question. ₍₂₎ A contemporary definition of “glory” continues in a similar vein: “very great praise, honor, or distinction bestowed by common consent; renown.” ₍₃₎

In keeping with those definitions, our author highlights four positive actions that God will undertake for us after we “have borne these sufferings a very little while” (Phillips)…

Perfect. “[This] brings the double thought of providing all that is needful to get them through the trials and of repairing the damage received in action.” ₍₄₎
Establish. This word conveys the idea of something that is steadfast, much like the mortar that anchors a series of bricks.
Strengthen. Just as the application of heat tempers a piece of steel to enhance its strength, the trials of life strengthen our resilience and fortify us for the glory that lies ahead.
Settle. “This verb is related to the word ‘foundation’ in the original. God wants every believer to be firmly planted in a secure place in His Son and in His word” ₍₅₎

One source reinforces those elements with the following insight…

“Suffering of body and sorrow of heart do one of two things to a man. They either make him collapse or they leave him with a solidity of character which he could never have gained anywhere else. If he meets them with continuing trust in Christ, he emerges like toughened steel that has been tempered in the fire.” ₍₆₎

(2) G1391 doxa https://www.blueletterbible.org/lexicon/g1391/kjv/tr/0-1/

(3) “Glory” Dictionary.com, Retrieved 1 June 2020 from https://www.dictionary.com/browse/glory

(5) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers [1 Peter 5:10]

(6) Barclay, William. William Barclay’s Daily Study Bible, “The Laws Of The Christian Life (2) (1Pe_5:6-11 continued).”

XXVII

“To Him be the glory and the dominion forever and ever. Amen” (1 Peter 5:11).

The Apostle Peter has already covered a range of subjects in rapid succession throughout the closing chapter of this epistle. He first exhorted church leaders to shepherd those who were entrusted to their care. He then encouraged younger generations to show respect and deference by submitting to their elders. Following this, Peter touched on three important topics: a call to humility, an essential reminder concerning the devil, and an encouraging look at God’s response to those who endure suffering for His sake.

Now, as Peter approaches the end of this letter, he will close with a benediction for his beloved audience. The word “benediction” is derived from two ancient Latin words: bene (or “well”) and dicere (“to speak”). A contemporary form of benediction consists of a brief invocation that typically concludes a worship service or public ceremony. Much like our text from 1 Peter 5:11, a benediction serves to exalt God, and typically seeks His blessing upon a church fellowship, a newly married couple, or a general assembly of people.

As we might expect, this benedictory reference to “dominion” conveys the attributes of force, strength, and “manifested power.” ₍₁₎ This passage thus reminds us that God empowers us to accomplish the work He has given us to do. Therefore, we should ensure that He receives the honor for anything we might accomplish in life and ministry.

That brings us to the word that concludes this verse: “amen.” Despite some common misconceptions, the word “amen” does not mean “my prayer has now concluded.” Instead, this word means “surely, absolutely, or ‘so be it.’” In this way, “amen” serves as an affirmation of agreement and support, for it is through Christ that God has called us to His eternal glory.

“Through Silvanus, whom I know to be a faithful brother, I have written to you briefly, in order to encourage you and testify that this is the true grace of God. Stand fast in it” (1 Peter 5:12 NET).

This passage likely implies one of two possibilities. The first is that Silvanus transcribed this letter as Peter dictated it to him. The other possibility is that Silvanus carried this letter to its various destinations. In the first instance, Silvanus may have fulfilled the role of secretary, or amanuensis. If that was the case, then verse twelve likely functioned as a brief postscript in Peter’s own handwriting to validate his message. In the second instance, Peter entrusted Silvanus with the safe delivery of this letter to its intended audience.

(1) G2904 kratos Vine’s Expository Dictionary of New Testament Words https://www.studylight.org/dictionaries/ved/d/dominion.html

XXVIII

“By Silvanus, our faithful brother as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand” (1 Peter 5:12).

Silvanus (also known as Silas) was a well-known minister within the early Christian community. For instance, Acts 15:22 identifies him as a “leading man” among the members of the first-century church in Jerusalem. Acts 15:32 further identifies him as a prophet, and 2 Corinthians 1:19 recognized him as a preacher as well.

Interestingly, it seems that Peter (along with Paul the Apostle) preferred to use the name Silvanus (the Roman form of his name) instead of “Silas” as he is known throughout the Biblical book of Acts (see Acts 17:1-9). Like Paul, Silvanus was a Roman citizen, and may have used that citizenship to a similar advantage.

It appears that Silvanus spent several years with the Apostle Paul during a missionary journey that is chronicled for us in Acts chapter sixteen. It also seems clear that Paul and Silvanus enjoyed a close relationship. For instance, we know that Paul and Silvanus traveled to the city of Antioch together (Acts 15). They were also imprisoned together in the town of Philippi (Acts 16:19-24). Finally, Paul and Silvanus were caught up together in a riot that occurred in the city of Thessalonica (Acts 17:1-9).

With these things in mind, it should not be surprising to learn that Peter acknowledged Silvanus as someone “…who is, in my opinion, a very faithful brother” (TLB). But how did Silvanus end up assisting Peter after so many years of ministry with the Apostle Paul? One commentary offers a potential answer: “It has been supposed that Paul, then a prisoner at Rome, had sent Silvanus to Peter.” ₍₁₎

Another commentator directs our attention to an important lesson from Silvanus’ life and ministry…

“Silvanus was one of those men the Church can never do without. He was content to take the second place and to serve almost in the background so long as God’s work was done. It was enough for him that he was Paul’s assistant, even if Paul for ever overshadowed him. It was enough for him to be Peter’s penman, even if it meant only a bare mention of his name at the end of the letter… The Church always has need of people like Silvanus and many who cannot be Peters or Pauls can still assist the Peters and Pauls to do their work.” ₍₂₎

(1) Johnson, B. W., The People’s New Testament [1 Peter 5:12-14]. Public Domain https://ccel.org/ccel/johnson_bw/pnt/pnt.pnt2105.html

(2) Barclay, William. William Barclay’s Daily Study Bible, “A Faithful Henchman Of The Apostles (1Pe_5:12).”

XXIX

“She who is in Babylon, elect together with you, greets you; and so does Mark my son.” (1 Peter 5:13).

This reference to “Babylon” offers some interesting possibilities that add to the depth of our understanding of this epistle. You see, this passage may offer a clue that identifies its place of origin. While “Babylon” may seem to be a straightforward reference, the location and identity of that place is a subject of great debate.

For instance, some associate this reference to “She who is in Babylon” with Peter’s wife. Since 1 Corinthians 9:5 indicates that Peter’s wife was involved in his ministry, it’s possible that Peter conveyed her greetings as part of this letter. However, many believe that “Babylon” represents a specific location or a coded reference to another place.

The following commentator summarizes these latter possibilities…

“There is some question as to where Peter was when he wrote this letter. He offers greetings from the church in Babylon (1 Pet. 5:13), but we aren’t sure what he meant by Babylon. There are those who suggest that this is literal Babylon, which was in present-day Iraq. There are others who say that Peter was actually in Rome at this time and was using Babylon as a code word for Rome. This is probably the majority opinion among scholars. (Revelation 1:7 is another passage of Scripture that seems to refer to Rome as Babylon).” ₍₁₎

So why would Peter adopt a code word to refer to the city of Rome? Two possibilities emerge in answer to that question. First, Rome was known for its pervasive immortality. Therefore, it was natural to associate Rome with ancient Babylon, a place with a similarly immoral reputation. Next, it’s important to remember that Roman mail delivery was highly insecure, and Roman government officials could open any piece of mail that aroused their suspicion.

That brings us to the emerging political climate of that era. For example, Acts 18:2 recounts the expulsion of the Jewish people from Rome during the reign of the Roman Emperor Claudius. Since the ancient church largely consisted of Jewish men and women, it was unwise to draw attention to their presence there. In addition, state-sponsored persecution also represented a growing concern during the latter part of the first century.

Thus, it was inadvisable to alert the Roman authorities to the existence of a Christian community within their capital city. These realities may explain why Peter may have coded this reference within his letter.

(1) Chuck Smith, The Word For Today Bible, “Introduction To The First Epistle Of Peter” [pg. 1640]

XXX

“She who is at Babylon, who is likewise chosen, sends you greetings, and so does Mark, my son” (1 Peter 5:13 ESV).

In the Biblical book of 1 Timothy, Paul the Apostle opened that epistle by addressing Timothy as “my true son in the faith“ (1 Timothy 1:2 CSB). Just as Timothy was much like a son to Paul, our passage from 1 Peter 5:13 tells us that the Apostle Peter shared a similar relationship with a man named Mark. This reference to Mark as “my son” suggests that Peter may have played a crucial role in Mark’s spiritual life.

Mark’s name appears frequently within the pages of the New Testament, including the account of a missionary journey with Paul and another leader named Barnabas that ended poorly. Later on, Paul and Barnabas had the following exchange…

“…Paul said to Barnabas, ‘Let us go back and visit the brothers in all the towns where we preached the word of the Lord and see how they are doing.’ Barnabas wanted to take John, also called Mark, with them, but Paul did not think it wise to take him, because he had deserted them in Pamphylia and had not continued with them in the work. They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus” (Acts 15:36-39).

However, that incident did not spell the end of Paul’s relationship with Mark. As Paul neared the end of his life, he said to Timothy, “Get Mark and bring him with you, because he is helpful to me in my ministry” (2 Timothy 4:11 NIV). Mark was also with Paul during one of Paul’s imprisonments, according to Colossians 4:10.

This leads us to the traditional and enduring legacy of Peter’s “father and son” relationship with Mark- the Gospel of Mark itself…

“Tradition has always closely connected Peter with Mark, and has handed down the story that he was intimately involved with Mark’s gospel. Papias, who lived towards the end of the second century and was a great collector of early traditions, describes Mark’s gospel in this way: ‘Mark, who was Peter’s interpreter, wrote down accurately though not in order, all that he recollected of what Christ had said or done.’

…According to Papias, Mark’s gospel is nothing other than the preaching material of Peter. In similar vein Irenaeus says that after the death of Peter and Paul at Rome, ‘Mark, the disciple and interpreter of Peter, also handed down to us in writing what had been preached by Peter.’ It is the consistent story of tradition that Mark, the evangelist, was indeed a son to Peter, and all the likelihood is that these greetings are from him. ₍₁₎

(1) Barclay, William. William Barclay’s Daily Study Bible, “Greeting (1Pe_5:13).”

XXXI

“Greet one another with a kiss of love. Peace to you all who are in Christ Jesus. Amen” (1 Peter 5:14).

In addition to this reference to “a kiss of love“ here in 1 Peter 5:14, this type of greeting also appears in the Biblical books of Romans, 1 Corinthians, 2 Corinthians, and 1 Thessalonians as well. This represented a customary form of greeting in the Biblical era and remains popular among many cultures today.

Although this may seem to be little more than a cordial way to end this letter, it actually provides us with an opportunity to reflect upon the important concept of “principle and practice.” For instance, let’s consider the modern-day implications of this verse. If current social or cultural norms prevent us from greeting each other in this manner, do we violate this Biblical guideline as a result? In responding to that question, one scholar offers the following perspective…

“…there is a difference between command and culture. The commands of Scripture are absolute—culture is relative. For example, few believe that Jesus’ command to His disciples not to have an extra pair of sandals with them while on an evangelistic tour applies today. And most Christians do not literally ‘Greet all the brethren with a holy kiss’ anymore (1 Thes. 5:26). Nor do they believe that ‘lifting up holy hands in prayer’ is essential to public prayer (1 Tim. 2:8).

There is a principle behind all these commands that is absolute, but the practice is not. What Christians must do is absolute, but how they do it is culturally relative. For example, Christians must greet one another (the what), but how they greet each other will be relative to their respective cultures. In some cultures, as in the NT, it will be with a kiss, in others with a hug, and in still others with a handshake.”₍₁₎

So this form of greeting conveyed warmth, approval, and a sense of belonging in the cultural context of Peter’s era. Today, there may be different (and more suitable) means of demonstrating those qualities depending on the culture or the individual. Since the Biblical book of Romans advises us to “give preference to one another in honor” (Romans 12:10), we would do well to consider these factors in our interactions with others.

Ultimately, it is better to demonstrate respect and affection in a gracious, considerate, and culturally appropriate manner, for that holds greater significance than the mere display of physical affection.

XXXII

“Greet one another with a kiss of love. Peace to all of you who are in Christ” (1 Peter 5:14 HCSB).

“Peace” is commonly characterized as a state of contentment and/or well-being. This might include the absence of external hostilities (ranging from armed conflicts to personal disagreements) to internal struggles with things like anxiety or insecurity. Therefore, a person who is free from internal or external discord is someone who is likely to be “at peace.”

The problem is that peace can often be difficult to attain. In fact, the quest for peace can be so elusive that some abandon it entirely. For instance, there are those who seek to anesthetize their lack of peace through alcohol abuse, drug use (prescription or illicit), or materialism. Others may experiment with self-help strategies that seem promising but fail to address the underlying issues.

The root cause of those underlying issues (whatever they may be) is ultimately traceable to the conflict that exists between human beings and their Creator. Thus, the road to genuine peace begins with faith in Christ (Romans 5:1).

We should also recognize that “peace” and “happiness” are two different things. You see, happiness often comes from getting what we want. Unfortunately, acquisitions like financial wealth or possessions may quickly disappear, thus destroying the peace of those who invest in such things. The problem is that “things” cannot ensure lasting peace, for the source of genuine peace is not something but Someone– God Himself. Since peace is a characteristic quality of the Spirit of God (Galatians 5:22), we should look to Him for lasting peace in an ever-changing world.

This peace is available to us through Jesus’ sacrificial death on the cross, for as Jesus told His disciples, “I am leaving you with a gift– peace of mind and heart! And the peace I give isn’t fragile like the peace the world gives. So don’t be troubled or afraid” (John 14:27 TLB).

With that, we will close our look at the Biblical epistle of 1 Peter with an insight that is just as valid today as it was in the New Testament era…

“Peter’s object in this Letter was to assure the believers of the Dispersion that the Christian faith which they held was the true faith-or, as he calls it, the true grace of God. Perhaps in the heat of persecution, they might be tempted to wonder if they had been right to embrace Christianity. Peter declares that they were right. They had found God’s truth and should stand fast in it.” ₍₁₎

(1) William Macdonald, Believer’s Bible Commentary “C. Exhortations and Salutations (5:1-14)” Edited by Arthur Farstad, Thomas Nelson Publishers.