1 Peter 5:1–11

5:1 The connection (“so”) between the close of 4:19 and the beginning of 5:1 must be noted. Peter anticipated that elders, who constitute the visible leadership of the local church, would likely be the first to endure persecution. The suffering and persecution all believers face (4:12–19) puts a special strain on leaders. They need to understand what is required of them, especially when the sheep are being harassed.

Peter identifies with them as a fellow elder in order to emphasize his understanding of their fears and temptations. He was a “witness” of the sufferings of Christ not because he observed the crucifixion but because he faithfully bore testimony to it (cf. Rev. 2:13; 11:3; 17:6). Although God’s people, including elders, will likely “suffer according to God’s will” (1 Pet. 4:19), they also, like Peter, will share or “partake” in the glory to be revealed when Christ returns (cf. 1:7, 13; esp. 4:13).

In the NT the words “elder” (presbyteros) and “bishop” (episkopos) describe the same office or authoritative function (as seen, e.g., in Acts 20:17, 28 and Titus 1:5, 7). “Elder” focuses on the dignity and gravity of the person who serves, while “bishop” (lit., “one who exercises oversight”) focuses on the practical function of the office. All local churches in the NT were governed by a plurality of elders. The NT knows nothing of a local church in which only one elder exercises authority (cf. Acts 11:29–30; 14:23; 20:17; 1 Tim. 5:17; James 5:14).

5:2–3 Elders or bishops are also “pastors.” The Greek word poimēn is used of pastors only once in the NT, at Ephesians 4:11. However, the related verb form (poimainō), meaning “to shepherd” or “feed,” with the idea of nurturing and sustaining the flock of God, is found at Acts 20:28 and here at 1 Peter 5:2 (“shepherd the flock”). It is reasonable to conclude that all elders exercise pastoral responsibilities. Whereas Jesus is “the chief Shepherd” (v. 4), he has appointed undershepherds to lead, feed, nurture, and protect God’s “flock” (cf. 2:25).

Here Peter’s focus is less on what elders do and more on how they do it. Three contrasting pairs of phrases (mē . . . alla/“not . . . but”) describe both appropriate and inappropriate ways for elders to go about “exercising oversight.”¹ The three negative attitudes might be summarized as love of praise, love of profit, and love of power.

First, elders are to pastor or oversee the flock of God not “under compulsion, but willingly” (5:2). The impulse to lead must come gladly from within, not oppressively from without. Those who lead should want to be elders (cf. 1 Tim. 3:1). “As God would have you” (1 Pet. 5:2) is more literally “according to God”: we are not free to organize the church according to our preferences but must do so according to God’s revealed will. Forbes rightly points out that such leadership “is to be done as God himself would do it, or . . . in a manner approved by God.” In either case, “The focus is on oversight performed with a due sense of accountability to God.”²

Second, elders must pastor God’s people not “for shameful gain, but eagerly” (v. 2). Peter does not mean that church leaders should not be paid; Paul clearly says that they should be (1 Tim. 5:17–18). It is not “gain” that Peter is denouncing, but “shameful” gain (cf. Titus 1:7).

Third, elders must not “domineer” over those in their charge, but rather ought to be “examples” to them (1 Pet. 5:3). An elder should not be the sort of individual who exploits his position of authority to lord over others, always exerting his power, always demanding rather than serving, always insisting on his way even when he knows he is wrong, always flaunting his position. Instead, elders are to be “examples” to their flock³ of humility, self-sacrifice, love for God, passion in worship, generosity, devotion to family, and, most of all, obedience to Jesus in all things.

5:4 In 1 Peter 2:25 Christ was described as the “Shepherd and Overseer” of God’s people, and in Hebrews 13:20 he is the “great shepherd” of the sheep. Peter echoes that language here in calling Christ the “chief Shepherd” of God’s people. In doing so he also stresses, by implied contrast, the submission of all elders to Christ. They are the undershepherds; he is the chief Shepherd.

Peter next articulates the ultimate motivation for humble and deferential service in the body of Christ: those who serve in the way he prescribes “will receive the unfading crown of glory” (1 Pet. 5:4b). Some see this crown as simply another metaphor for salvation in its consummate form (James 1:12; Rev. 2:10), while others recognize a particular “reward” that will be given to faithful pastors (cf. 1 Cor. 3:10–15; 9:25; 2 Cor. 5:10; 2 Tim. 4:8).

The crown in view is not one made of gold, studded with diamonds and other precious jewels, but is an “unfading” (amarantinon; lit., “made of amaranths,” which was a “dark red flower known for its resistance to fading”⁴) wreath. This is the only time in the NT that the term “crown/wreath” is linked with “glory” (doxa). The genitive construction here could be either of quality, hence a “glorious crown,” or (more likely) epexegetical, “the crown that is glory.” If the latter is the case, then Peter is describing the crown as the eschatological or consummate glory that all faithful believers in Christ will share or experience upon his return (1 Pet. 1:7).

5:5 The imperative “be subject” is identical to the language of 2:13 and its admonition to be subject or submissive to “every human institution.” The single word rendered “you who are younger” has been taken as a reference to new converts to the faith, to younger members of the community (both male and female), to all members of the local church apart from the elders, or, most likely, to younger men. Peter probably singles out the latter because they are perhaps more inclined to rebellion and insubordination to church leadership than those who are older and more mature.

The appeal for humility now extends to everyone in the community (“all of you”), regardless of age or gender (cf. 3:8). The verb translated “clothe yourselves” appears only here in the NT and evokes the image of someone adorning himself with humility. Just as no one would ever appear naked in public, so too we must always be dressed or wrapped in humility in our dealings with one another. This is because God stands against, resists, or opposes those who are proud. Peter cites Proverbs 3:34, just as James does in James 4:6 (cf. Prov. 16:5; Isa. 57:15).

The “grace” God gives to the humble is not saving grace in this context but refers to the sanctifying and empowering presence of the Spirit. This grace is God’s special kindness, his extraordinary blessing, his unique empowerment and enabling presence showered on those who are not already full of their own self-worth.

5:6–7 The exhortation “humble yourselves” is a passive imperative (“be humbled”). Many have found this odd and thus choose to give the imperative the force of the middle voice: “humble yourselves.” Other commentators argue that the command must be linked “to the readers’ situation of persecution and social ostracism. . . . The point is that they must accept the state of humiliation imposed on them . . . , in one sense by unbelievers but in another sense by God.”⁵ Against this second understanding is the relation of verse 6 to verse 7. Some translations end verse 6 with a period and treat verse 7 as an independent statement. But verse 7 is actually a subordinate clause continuing the thought of verse 6 by telling how believers are to humble ourselves: “Humble yourselves . . . [by] casting⁶ all your anxieties on him, because he cares for you.” Not to give our anxieties to God is to be prideful and arrogant.

Of course, none of this makes sense unless God is both powerful and loving—hence the reference to his “mighty hand” (cf. Ex. 3:19; 13:3, 9, 14, 16; Deut. 3:24; 4:34; Ezek. 20:34) and the fact that he “cares for you.” The exaltation in view is one of eschatological reversal. At the second coming of Christ (the “proper time”), the last in this life (the humble) shall be first, while the first in this life (the proud) shall be last.

5:8–9 Casting one’s anxieties on God does not lead to passivity, as Peter quickly reminds us, using two imperatives: “be sober-minded” (cf. 1:13 and 4:7, where the same verb is used) and “be watchful” (an exhortation common when the second coming of Christ is in view; cf. Matt. 24:42; 25:13; Mark 13:35).

The Devil is here portrayed as the “adversary” of the believer, a term used often of one’s opponent in a law court (cf. Matt. 5:25; Luke 12:58; 18:3) but here more in the sense of an enemy who comes to destroy. The term “devil” (diabolos) carries the more literal sense of “slanderer,” here functioning as a proper noun for Satan. The reason for the two imperatives in verse 8 is that the Devil, much like a lion on the prowl for prey, aims to “devour” (cf. Ps. 22:13) followers of Jesus.

Peter does not specify what being devoured means, but verse 9 suggests it would entail a form of “suffering” similar to what other believers are enduring. This would likely include persecution and slander at the hands of unbelievers, and perhaps also imprisonment or even martyrdom (cf. Rev. 2:10).

The apostle commands his readers to “resist” the Devil (for an identical use of the verb, cf. James 4:7). The appointed biblical means of doing so are the armor of God (Eph. 6:10–17), persistent prayer (Eph. 6:18), worship, meditation on and the wielding of God’s Word (Matt. 4:3–11), obedience, and, if need be, verbal rebuke.

The knowledge that one is not alone in this experience (1 Pet. 5:9b) serves to strengthen the resolve of faith and the determination not to yield to Satan’s allure.⁷ However isolated one may feel, says Peter, such an ordeal is not unique but is shared by others “throughout the world.” The verb translated “are being experienced” (epiteleō) has the sense of “to finish” or “accomplish” and suggests that a final goal has been achieved. More is involved in standing firm in the faith than simply enduring pagan opposition; there is in some sense an appointed purpose or end wrapped up in the suffering of believers. This is perhaps spelled out in verse 10, where we are assured that, when suffering has ended, believers will enter into God’s “eternal glory in Christ.”

5:10 Although God sovereignly controls our suffering (cf. 4:19), he is still “the God of all grace” (5:10a). Our suffering does not mean he neglects his children, for the “various trials” (1:6) through which he leads us are designed to “result in praise and glory and honor at the revelation of Jesus Christ” (1:7). The brevity of suffering (“a little while”; 5:10) is contrasted with the “eternal” duration of glory his grace has secured for us. More than that, by his grace God “himself” (not another, but God “himself”) will personally supply our every need.

The abundant supply of this grace is seen in four things that God himself will do for those who persevere through suffering (all four verbs are in the future tense, highlighting that they are divine promises on which we can rest secure). He will “restore” (repair, equip, supply), “confirm” (establish or permanently fix), “strengthen” (a verb used only here in the NT), and “establish” (set firmly or lay a foundation) us. These four verbs may be the specific ways in which he will “exalt” us (v. 6).

Thus Peter reminds his readers that, although there will be suffering in the comparatively “short” time between the two comings of Christ, the consummation of God’s purpose for us will result in an “eternal” enjoyment of restoration and glory (cf. Paul’s identical theology in 2 Cor. 4:16–18).

5:11 This is a slightly shortened version of the doxology found in 4:11 (cf. comment on 4:10–11). Some manuscripts, no doubt under the influence of 4:11, add “the glory” to “the dominion” God exerts. This doxology is no mere perfunctory declaration, for Peter would have us know that God is stronger and more powerful than Satan, and no weapon formed by the Devil against God’s people can ultimately prevail.