The apostle returns to christian details. He exhorts the elders, himself an elder; for it appears that among the Jews this title was rather characteristic than official. (Compare ver. 5.) He exhorts them to feed the flock of God. The apostle designates himself as one who had been a witness of the sufferings of Christ, and who was to be a partaker of the glory that shall be revealed. It was the function of the twelve to be witnesses of the life of Christ (John 15), as it was that of the Holy Ghost to testify of His heavenly glory. Peter places himself at the two ends of the Lord's history, and leaves the interval devoid of all except hope, and the pilgrimage towards an end. He had seen the sufferings of Christ; he was to share His glory when He should be revealed. It is a Christ who puts Himself in relation with the Jews, now known only by faith. During His life on earth, He was in the midst of the Jews, although suffering there and rejected. When He shall appear, He will again be in relation with the earth and with that nation.
Paul speaks differently, while at the same time confirming these truths. He only knew the Lord after His exaltation; he is not a witness of His sufferings; but he seeks for the power of His resurrection and the fellowship of His sufferings. Paul's heart is bound to Christ while He is in heaven, as united to Him above; and, although he desires the Lord's appearing, for the restitution of all things of which the prophets had spoken, he rejoices to know that he shall go with joy to meet Him, and shall return with Him when He is revealed from heaven.
The elders were to feed the flock of God with a ready mind, and not as by constraint, nor for gain, nor as governing an inheritance of their own, but as ensamples to the flock. Loving care was to be lavished upon it, for the sake of Christ, the chief Shepherd, with a view to the good of souls. Moreover it was the flock of God which they were to feed. What a solemn as well as sweet thought! How impossible for anyone to entertain the notion of its being his flock, if he has laid hold of the thought that it is the flock of God, and that God allows us to feed it !
We may observe that the heart of the blessed apostle is where the Lord had placed it. " Feed my sheep" was the expression of the Lord's perfect grace towards Peter, when He was leading him to the humiliating but salutary confession that it needed the eye of God to see that His weak disciple loved Him. At the moment that He convinced him of his utter nothingness, He entrusted to him that which was dearest to Himself.
Thus we see, here, that it is the apostle's care, the desire of the heart, that they should feed the flock. Here, as elsewhere, he does not go beyond the Lord's appearing. It is at that period that the ways of God in government-of which the Jews were the earthly centre-shall be fully manifested. Then shall the crown of glory be presented to him that has been faithful, that has satisfied the chief Shepherd's heart.
The young were to submit themselves to those who were older, and all to one another. All were to be clothed with humility: for God resists the proud, and gives grace to the humble. These are still the principles of His government. Under His hand they were therefore to humble themselves; they should be exalted in due time. This was to commit themselves to God. He knew what was needful. He who loved them would exalt them at the right time. He cared for them: they were to rest on Him, commit all their cares to Him.
On the other hand, they were to be sober and vigilant, because the adversary sought to devour them. Here-whatever may be his wiles, however he may lie in wait for Christians-it is in the character of a roaring lion, one who excites open persecution, that the apostle presents him. They were to resist him, steadfast in the faith. Everywhere the same afflictions were found. Nevertheless the God of grace is the Christian's confidence. He has called us to participate in His eternal glory. The apostle's desire for them is that, after they had suffered for a time, the God of grace should make them perfect, complete-should stablish and strengthen them, building up their hearts on the foundation of an assurance that cannot be shaken. To Him, he adds, be glory and dominion.
We see that the Christians to whom he wrote were suffering, and that the apostle explained these sufferings on the principles of the divine government, with regard especially to the relation of Christians with God, as being His house, whether those sufferings were for righteousness' sake or for the name of the Lord. It was but for a time. The Christian's hope was elsewhere; christian patience was well-pleasing to God. It was their glory, if it was for the name of Christ. Besides which, God judged His house, and watched over His people.
1 Peter 5 Bible Commentary
John Darby’s Synopsis
The apostle returns to christian details. He exhorts the elders, himself an elder; for it appears that among the Jews this title was rather characteristic than official. (Compare ver. 5.) He exhorts them to feed the flock of God. The apostle designates himself as one who had been a witness of the sufferings of Christ, and who was to be a partaker of the glory that shall be revealed. It was the function of the twelve to be witnesses of the life of Christ (John 15), as it was that of the Holy Ghost to testify of His heavenly glory. Peter places himself at the two ends of the Lord's history, and leaves the interval devoid of all except hope, and the pilgrimage towards an end. He had seen the sufferings of Christ; he was to share His glory when He should be revealed. It is a Christ who puts Himself in relation with the Jews, now known only by faith. During His life on earth, He was in the midst of the Jews, although suffering there and rejected. When He shall appear, He will again be in relation with the earth and with that nation.
Paul speaks differently, while at the same time confirming these truths. He only knew the Lord after His exaltation; he is not a witness of His sufferings; but he seeks for the power of His resurrection and the fellowship of His sufferings. Paul's heart is bound to Christ while He is in heaven, as united to Him above; and, although he desires the Lord's appearing, for the restitution of all things of which the prophets had spoken, he rejoices to know that he shall go with joy to meet Him, and shall return with Him when He is revealed from heaven.
The elders were to feed the flock of God with a ready mind, and not as by constraint, nor for gain, nor as governing an inheritance of their own, but as ensamples to the flock. Loving care was to be lavished upon it, for the sake of Christ, the chief Shepherd, with a view to the good of souls. Moreover it was the flock of God which they were to feed. What a solemn as well as sweet thought! How impossible for anyone to entertain the notion of its being his flock, if he has laid hold of the thought that it is the flock of God, and that God allows us to feed it !
We may observe that the heart of the blessed apostle is where the Lord had placed it. " Feed my sheep" was the expression of the Lord's perfect grace towards Peter, when He was leading him to the humiliating but salutary confession that it needed the eye of God to see that His weak disciple loved Him. At the moment that He convinced him of his utter nothingness, He entrusted to him that which was dearest to Himself.
Thus we see, here, that it is the apostle's care, the desire of the heart, that they should feed the flock. Here, as elsewhere, he does not go beyond the Lord's appearing. It is at that period that the ways of God in government-of which the Jews were the earthly centre-shall be fully manifested. Then shall the crown of glory be presented to him that has been faithful, that has satisfied the chief Shepherd's heart.
The young were to submit themselves to those who were older, and all to one another. All were to be clothed with humility: for God resists the proud, and gives grace to the humble. These are still the principles of His government. Under His hand they were therefore to humble themselves; they should be exalted in due time. This was to commit themselves to God. He knew what was needful. He who loved them would exalt them at the right time. He cared for them: they were to rest on Him, commit all their cares to Him.
On the other hand, they were to be sober and vigilant, because the adversary sought to devour them. Here-whatever may be his wiles, however he may lie in wait for Christians-it is in the character of a roaring lion, one who excites open persecution, that the apostle presents him. They were to resist him, steadfast in the faith. Everywhere the same afflictions were found. Nevertheless the God of grace is the Christian's confidence. He has called us to participate in His eternal glory. The apostle's desire for them is that, after they had suffered for a time, the God of grace should make them perfect, complete-should stablish and strengthen them, building up their hearts on the foundation of an assurance that cannot be shaken. To Him, he adds, be glory and dominion.
We see that the Christians to whom he wrote were suffering, and that the apostle explained these sufferings on the principles of the divine government, with regard especially to the relation of Christians with God, as being His house, whether those sufferings were for righteousness' sake or for the name of the Lord. It was but for a time. The Christian's hope was elsewhere; christian patience was well-pleasing to God. It was their glory, if it was for the name of Christ. Besides which, God judged His house, and watched over His people.