1 Peter 5:1-4 - Homiletics

I. WHAT HE IS WHO ADDRESSES THEM .

1. " Also an elder ." St. Peter is a beautiful example of that humility which should especially mark those who are called to high orifice in the Church, without which high office is a most dangerous temptation. He assumes no superiority; he does not remind them of the great trust committed to him by Christ ( Matthew 16:18 , Matthew 16:19 ); he does not even insist on his apostleship. He identifies himself with those whom he exhorts, calling himself simply "a brother elder." The word "elder" should remind them of the dignity of their office. Most of them were probably elders in years as well as in official position; but sometimes younger men, as in the case of Timothy, would have special fitness for the work of the ministry. They must take care to let none despise their youth ( 1 Timothy 4:12 ); they must exhibit in their lives something of that thoughtfulness, that sobriety, that unworldliness, that sweet and holy wisdom, which the very name of their office suggests as necessary qualifications for its fulfillment.

2. " A witness of the sufferings of Christ ." St. Peter was an eye-witness, at least in part, of the sufferings of the Lord; he could say, like St. John, "That which we have seen and heard, declare we unto you." If our exhortations are to have real influence, they must come out of the depths of personal experiences; if we would make Christ known to others, we must know him ourselves; we must be made conformable unto his death, and know what is the fellowship of his sufferings, if we are to bear witness to others of the blessed meaning of the cross.

"Who is God's chosen priest?

He, who on Christ stands waiting day and night,

Who traced his holy steps, nor ever ceased,

From Jordan banks to Bethphage height:...

"Who both in agony

Hath seen him and in glory; and in both

Owned him Divine, and yielded, nothing loth,

Body and soul, to live and die,

"In witness of his Lord,

In humble following of his Savior dear!

This is the man to wield th' unearthly sword,

Warring unharmed with sin and fear."

3. "A partaker of the glory that shall be revealed ." St. Peter had the blessed promise, "Whither I go, thou canst not follow me now; but thou shalt follow me afterwards." Those who would teach and exhort like St. Peter, must have St. Peter's faith and hope; we must know, not with the cold knowledge which may be gleaned from books, but with the warm, real knowledge of the heart, what is the deep value of religion—its preciousness, the sweetness of its peace, the gladness of its hope; we must share that holy hope ourselves, if we are to kindle it in others; our words must have that reality, that energy, which only a living hope can give.

II. THEIR DUTY .

1. They must tend the flock . That touching figure of the relations between a shepherd and his flock covers all the duties of the ministerial office. The shepherd feeds, guides, protects, his flock. The presbyters of the Church must do the like; they must be faithful dispensers of God's holy Word and sacraments; they must preach zealously, diligently, as dying men to dying men; they must teach privately, from house to house; they must care for the little ones, the lambs of Christ; they must do all that lieth in them to bring their people to the holy table of the Lord, there to feed on him in their hearts by faith with thanksgiving. They must guide the flock, themselves leading the way, setting a holy example, an example of humility, holy love, self-denying zeal. They must do all they can to protect their flock from the evil one, the lion who goeth about seeking whom he may devour; they must do their best by constant prayer for their people, by affectionate warnings, sometimes by faithful rebukes, to save the souls committed to their charge. And in all this they must set constantly before their eyes the Lord Jesus Christ, the good Shepherd, as the high Pattern for all under-shepherds to follow; they must seek daily to learn of him lessons of self-sacrificing love and lowliness and ardent zeal for the salvation of souls. They must remember always that the flock is his, the flock of God, "the Church of God, which he hath purchased with his own blood." And they must watch for souls, as they who must give account; for the souls for which the precious Blood was shed are very dear in the sight of God. The care of his flock is a most solemn, a most sacred charge; those to whom that charge is entrusted must strive so to labor now that they may render their account with joy in the great day.

2. The spirit in which they must work .

III. THEIR REWARD .

1. From whom it comes . Not from men. They must not look for it here; they must wait in patient expectation for the manifestation of the chief Shepherd. He is the Center of all pastoral work; the pastoral office comes from him. He first discharged it as the chief Shepherd, the good Shepherd; he cared for the sheep; he died for them. And he appointed under-shepherds to work under his eye. He still gives the pastoral spirit to those who are faithfully serving him in their sacred calling; zeal, self-denying charity, the strong love of souls, are his gift. For he is the chief Shepherd, and under-shepherds must gather round him, and learn of him, and imitate him, if they are to become in any true sense shepherds and bishops of souls. They see him now, by faith, "through a glass, darkly;" but in the time appointed of the Father he shall come nearer, he shall be manifested—they shall see him face to face. "Behold, I come quickly, and my reward is with me."

2. What it is . Not filthy lucre, not high place and rank, not the praise of men. But an amaranthine wreath; not a wreath that withereth, such as those worn at festive gatherings, or the wreaths so highly prized that were bestowed on victorious athletes. The wreath which the chief Shepherd giveth is of amaranth, imperishable; it is a wreath of glory—glory that cannot fade, for it is the Lord's own glory, the glory which he had before the foundation of the world, which he giveth to his chosen. Eye hath not seen that glory; it hath not entered into the heart of man; it is the glory of the chief Shepherd. He shall bestow it in the great day upon those faithful shepherds of the sheep, who for his love have striven in patience and self-forgetfulness to fulfill the charge which was once given to St. Peter, and is given still to those who have succeeded the apostles in the sacred ministry of the Church: "Lovest thou me? then, feed my lambs, tend my sheep."

LESSONS .

1. If we are to exhort others with success, we must live very near the cross; we must have the blessed hope of glory in heaven.

2. Presbyters must tend the flock, for it is the Lord's; and to neglect it is to neglect him.

3. They must work out of love, willingly, zealously, humbly.

4. They must follow the chief Shepherd now, and look to him for their reward.

1 Peter 5:5-9 - General exhortations.

I. TO HUMILITY .

1. In the case of the young . They must submit themselves to the elder. Young men are often tempted to despise their seniors, to regard them as antiquated, as obstructive; to be impatient to remodel everything according to their own devices; to put more trust in the impetuosity characteristic of youth than in the mellow wisdom of age. Therefore the Scriptures exhort young men to be sober-minded ( Titus 2:6 ). They must learn to keep in check the extravagance of their aspirations, and to remember that the experience of years gives greater weight to the opinions and advice of their elders. They must submit themselves to the elder; for "the hoary head is a crown of glory, if it be found in the way of righteousness." "A graceless old age," Leighton says, "is a most despicable and lamentable sight. What gains an unholy man or woman by their scores of years, but the more scores of guiltiness and misery? Their white hairs speak of nothing but ripeness for wrath. But, found in the way of righteousness, the hoary head shines, and has a kind of royalty." To such young men should submit themselves. Respect for age is graceful and becoming in the young, and has the sanction of Holy Scripture.

2. Generally . All should be subject one to another. "Honor all men," the apostle has already taught us ( 1 Peter 2:17 ). Respect is due to all men, whatever their outward condition; the true Christian will respect the feelings of his humblest dependents. For all men are the creatures of the one Father; all are redeemed with the precious blood of Christ; all are dear to the Savior; and he who loves the Lord who bought us must care for all those whom he bought with his blood. Therefore the Christian will in a true sense be subject to all men. He will make himself, like St. Paul, the servant of all; he will understand that he has duties even to the wicked and the most degraded; he will readily give up his own wishes, and submit sometimes to work and surroundings which are coarse and offensive and utterly distasteful to his feelings; he will be content to be "made all things to all men, that he might by all means save some" ( 1 Corinthians 9:22 ). Thus he will be clothed with humility. He will wear it like a close-fitting dress, firmly fastened on; for unless it is woven into the very character, it is quickly driven away and dissipated by the constant incitements to proud and self-seeking thoughts, which the varying circumstances of daily life continually suggest. It may be despised, it may be regarded as a garment fit for slaves; but he knows how precious it is; he will wrap it tightly round him, and will be careful not to let it go; for while he is covered with it, his inner soul is kept white and clean from many stains and spots which, but for the robe of humility, he would inevitably contract in the stir and bustle of everyday life. The Lord himself chose and wore that lowly garb. He girded himself; he washed his disciples' feet, setting us an example that we should do as he hath done unto us; that as he, our Lord and Master, washed the feet of his creatures, so we should be willing to submit ourselves to humble works of Christian love for the lowliest of our brethren.

3. Its blessedness . "God resisteth the proud." It is not out of envy, as the heathen falsely imagined, and as the serpent whispered to Eve; the greatness of men does not irritate God, as the Persian thought (Herod., 7. 10); man's little greatness is nothing in comparison with the eternal majesty of the Most High. It is out of loving care for us; it is because pride means rebellion, and rebellion is the very essence of sin; and sin means misery, ruin, death. Therefore "God resisteth the proud;" he setteth himself in array against them; they must be brought low; they must sooner or later be humbled to the very dust: for how can they stand against the Lord God Almighty? "He that exalteth himself shall be abased." But "he giveth grace to the humble." The heart that is filled with pride hath no room for the blessed grace of God; thronging thoughts of self-drive out the holy thought of God. And the presence of God is the secret of holiness; without that presence there is no spiritual life. "Abide in me," saith the Lord. It is only lowly-hearted men who can abide in Christ; they obey the calling of the Lord; they come out of themselves, so to speak, away from the bustling, restless pursuit of self-interest and self-exaltation into the quiet, solemn, hallowing sphere of the blessed Savior's presence; they abide in that presence, because proud thoughts of self do not draw them away, because, through the absence of pride and self-assertion, they are enabled to concentrate their minds upon the gracious presence of Christ. And while they abide in the humble and reverent sense of his presence, he abideth in them; he makes his influence more deeply felt, more fully enjoyed. The spiritual life, which comes from him who is the Life, spreads itself throughout their whole being, bringing forth the fruit of holiness. Thus God giveth grace to the humble. Therefore we ought to humble ourselves under his mighty hand. His hand is mighty, almighty; it is vain to strive against the Lord; he brings down the proud and humbles them to the dust. But not all whom the Lord humbles with his chastisements learn to humble themselves; they are crushed, broken down, but they do not learn that sweet humility which recognizes its own unworthiness and submits in patient resignation. He doth not exalt all who are humbled, but all who humble themselves. Let us seek this precious grace of him who is meek and lowly in heart. "He humbled himself, and became obedient unto death, even the death of the cross." He is exalted now above all heavens. He will exalt those who learn of him the grace of humility, who take up the cross, denying themselves. He will exalt them in due time; in his own good time: not yet, perhaps; but surely, sooner or later, when he sees it best for us; certainly at the great day, when those who have taken his yoke upon them shall sit with him upon his throne.

II. TO TRUSTFULNESS .

1. Description of Christian trustfulness . It consists in casting all our care upon God. This life is full of anxieties. They vary indefinitely with our position in life, our circumstances, our characters; but none are free from them. They throng in upon our thoughts and disturb our rest with their distracting presence. The Lord says, "Take no thought;" St. Paul echoes his words, "Be careful for nothing;" St. Peter, quoting the ancient Scriptures, bids us cast all our care upon the Lord. It is not thoughtfulness which our Lord and his apostles forbid; it is not carelessness and improvidence which Holy Scripture commends. The original word in each passage means "anxiety, distracting care ." We must do our duty, we must provide, as far as lieth in us, for ourselves and for those dependent on us, and then trust in God, casting all our anxiety upon him. If we have learned to humble ourselves under the mighty hand of God , we shall know that all our troubles and trials come from him; we shall know, too, that his fatherly hand is ever over his people , that they are in his hands always. Humility increases trustfulness; the sense of our own weakness deepens our confidence in God.

2. The grounds of it . "He careth for us." His care is not like ours; it is not anxiety μέριμνα . It is calm, loving providence . He ordereth all things both in heaven and earth, and he cares for us αὐτῷ μέλει περὶ ἡμῶν , for he loves us. All things are known to him—the fall of every sparrow. He knows all our needs, difficulties, dangers, temptations, with the same fullness of knowledge and depth of sympathy as if there were no other beings in the world besides ourselves and our God. In all those troubles he cares for us, and guides them all for our eternal good. If we have faith in his love, we shall be able to cast all our care upon him. Hezekiah took the threatening letter of Sennacherib into the house of the Lord, and spread it before the Lord. So should we do with all our anxieties, great and small. "Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God." If we do this, if we lay not only the great anxieties which come occasionally, but also the little daily trials of common life, before the Lord, then the peace of God shall keep our hearts and thoughts. "He careth for us." The thought is full of deep sweetness and strong consolation. Only let us take it into our hearts, and we shall be able to roll away from ourselves the burden of anxieties and to cast it upon God.

III. TO WATCHFULNESS .

1. The need for it . We may cast all our care upon him; yet we must watch and pray. "This is the Scripture logic," says Leighton. "It is he that worketh in you to will and to do. Then, would you possibly think, I need not work at all, or, if I do, it may be very easily and securely? No; therefore, says the apostle, 'work out your own salvation;' yea, and do it with fear and trembling. Work you in humble obedience to his command, and in dependence on him who worketh all in you." We are bidden to cast our anxieties upon God for the very reason that we may have time and freedom of thought to care for our souls. There is need of watchfulness and of that temperance without which we cannot be watchful, for we have an adversary, an enemy, who seeks our ruin. That adversary is restless in his insatiable malice. He teeth to and fro in the earth; he walketh about. There is no corner of the earth, no human being safe from his assaults; not even the remote wilderness, not even the incarnate Son of God. He walketh about, impatient, eager, full of rage and bitter hatred, like a lion roaring from the pangs of unsatisfied hunger. The holy Lord Jesus Christ thirsted for the salvation of souls; this horrible lion hungers for their death and endless misery. He is always seeking whom he may devour. Therefore the Christian must be ever on the watch; temptations come when we least expect them. He must be strictly temperate; excess in meat and drink, self-indulgence in any form, prevent him from watching, and expose him to the wiles of the enemy.

2. Encouragements for it .

LESSONS .

1. Self-confidence and presumption are among the great dangers of youth. Let the young learn to reverence the aged.

2. Humility is one of the most precious of Christian graces. Let us learn it of Christ the Lord, and practice it in our intercourse with men.

3. Humility must be woven into the white robe of righteousness. Let us wrap it closely round us.

4. God resisteth the proud. Herod Agrippa was eaten of worms because he gave not God the glory. Let us hate pride and crush it out.

5. The humble will be trustful. Let us remember always that God careth for us, and always strive to cast our care upon him.

6. Yet be watchful, for the devil is ever at work. "Resist him, steadfast in faith."

1 Peter 5:10-14 - Conclusion of the Epistle.

I. ENCOURAGEMENT .

1. The ground of confidence . St. Peter has finished his work of exhortation. He bids his readers look to God. Human teachers can only deliver their message; it is God himself who giveth strength to obey. They must look unto Jesus ἀφορῶντες , Hebrews 12:2 ); they must look away from the troubles which were surrounding them—their light affliction, which was but for a moment, to the Author and Finisher of their faith. And that because it is by grace that men are saved, and God is the God of all grace. All the various manifestations of grace—pardoning grace, sanctifying grace, supporting grace—all flow from him who is the Fountain of grace. That grace is sufficient for the Christian in all his trials, however great and many they may be. It is made perfect in weakness. It was God who began the good work, and he will complete it. He giveth more grace. The fountain of grace is ever open, ever flowing. "The Spirit and the bride say, Come.... And whosoever will, let him take the water of life freely." We may come always, and come boldly; for it was God who first called us. And it was his own eternal glory to which he called us; not to a transient enjoyment of his presence, nor to a few feeble intermittent efforts, but to his own eternal glory. This was the very end and purpose for which he called us. But for this he would not have called us at all; for the God of truth doth not mock men with vain promises. The glory to which he called us is eternal; then he will not desert us in the midst of our course, but will complete his gracious work. It is his glory, true, real glory. "All here that is so named," says Leighton, "is no more than a name, a shadow of glory; it cannot endure the balance, but is found light The glory above is true, real glory, and bears weight, and so bears aright the name of glory, the term for which in the Hebrew signifies 'weight;' and the apostle's expression seems to allude to that sense; speaking of this same glory to come, he calls it 'a far more exceeding weight of glory.' It weighs down all and sufferings in the way, so far as that they are not worth the speaking of in respect of it. It is the hyperbole, καθ ὑπερβολὴν εἰς ὑπερβολήν . Other glory is over-spoken, but this glory is over-glorious to be duly spoken; it exceeds and rises above all that can be spoken of it." It is this to which God hath called us, and he hath called us in Christ. The grace by which the spiritual life is given, sustained, strengthened, comes through union with Christ. That life flows from Christ, who is the Life, through all the members of his mystical body. As long as we abide in Christ we are safe, for then he abideth in us, and the life that comes from Christ dieth not; it will live on, growing from grace to grace, from strength to strength, till it reaches that eternal glory.

2. W hat God will defer us .

3. Thanksgiving for it . He can make us perfect, stablish, strengthen, settle us; for his is the might, and that for all the ages of eternity. His hand is mighty; all might is his. The Christian thankfully and joyfully acknowledges it. His hand framed the heavens; they declare his glory. His hand is over his elect; they set forth his praises. The same power that sustains the planets in their orbits as they circle round the sun orders the course of the humblest believer as he draws nearer and nearer to the Sun of Righteousness. His heart is filled with thankful adoration when he reflects on the power of God, and remembers that that power is exerted for his defense, and makes all things work together for his eternal good. Praise becometh saints; they must ascribe unto the Lord worship and power. In heaven they rest not day and night, saying, "Holy, holy, holy, Lord God Almighty." The saints on earth are learning the new song, practicing the anthems of heaven. They delight in thanksgiving; they delight to contemplate with adoring love the majesty of God, and to add their "Amen" to the high chant of praise.

II. PERSONAL NOTICES .

1. Commendation of Silvanus . He was faithful; he had proved his faithfulness in his constant attendance on St. Paul. He had labored much in the good cause; he had been patient and even joyful, able to give thanks in suffering: "At midnight Paul and Silas prayed, and sang praises unto God" ( Acts 16:25 ). St. Peter gives his testimony to his faithfulness, and sends his letter by him. Good men will gladly recognize goodness in others.

2. Reason for writing .

3. Salutations .

4. The kiss of charity . It was a touching custom dating from our Lord's own time, and long practiced in the Church. Ceremonies "may be changed according to the diversities of countries, times, and men's manners." But that charity, of which the holy kiss was an expression, may not be changed; it is the very mark and badge of Christ's disciples. Still they greet one another with looks and words and deeds of holy love.

5. St . Peter ' s greeting . " Grace unto you, and peace, be multiplied," he had said at the opening of his Epistle; he closes it with the like holy farewell: "Peace be with you all that are in Christ Jesus." We can express no better wish for our friends. The peace of God passeth all understanding; hut they only can have that blessed peace who are in Christ. Per it is his peace; he giveth it; it cometh to his chosen through intimate spiritual communion with the Lord. May we share that deep blessedness!

LESSONS .

1. God giveth more grace; let us come boldly to the throne of grace. He hath called us to his eternal glory; let us persevere in faith and hope.

2. He can make his people perfect; he can stablish, strengthen, settle them. Let us trust in him, living in constant thankfulness.

3. St. Peter's friends were like-minded with himself. Let us seek our friends among faithful Christians.

4. St. Peter's wife was co-elect. The marriage tie is most blessed when husband and wife are united "in the Lord."