1 Peter 5 Verses 1 to 6 Dress for Success March 26, 2023

1 Peter 5 Verses 1 to 6 Dress for Success March 26, 2023

Class Presentation Notes AAAAA

Background Scripture:

· Philippians 2:3-10 (NASB) 3 Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; 4 do not merely look out for your own personal interests, but also for the interests of others. 5 Have this attitude in yourselves which was also in Christ Jesus, 6 who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. 9 For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, 10 so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth,

Main Idea: God rewards those who are humble.

Study Aim: To understand that the greatest of leaders have servant hearts.

Create Interest:

· In 1 Peter 5, we find two key portraits. We find the portrait of the shepherds of the church, the Chief Shepherd, the Lord Jesus Christ, and the under-shepherd, the pastor of the church.

· We also find the portrait of the flock or sheep of the church, those who are lovingly led by the pastor.

· In this message we will first take a good look at the pastor.

· In Verses 5 and 6 we will see how Peter turns to the flock to give them guidance.

· What is so interesting about this portion about the shepherd of the church is it follows the same pattern of the Lord, our Chief Shepherd in Psalm 23.[1]

Lesson in Historical Context:

· Charles Haddon Spurgeon (1834–1892) was one of England’s best-known preachers. At the age of twenty he was called to the pastorate at the New Park Street Chapel in London. Soon after he took the pulpit, his sermons began drawing crowds that overflowed capacity, necessitating the construction of the famous Metropolitan Tabernacle six years later. During his thirty-eight years as a pastor, Spurgeon led a congregation that swelled to over fourteen thousand members on the roster.

· Though he lived over a one hundred forty years ago, his prolific pen still flows with relevance. Some of Spurgeon’s eloquence is preserved for us in his classic volume, Lectures to My Students. His shepherd’s heart beats loudly through his words.

o “Every workman knows the necessity of keeping his tools in a good state of repair … . If the workman lose the edge … he knows that there will be a greater draught upon his energies, or his work will be badly done … .

o … It will be in vain for me to stock my library, or organize societies, or project schemes, if I neglect the culture of myself; for books, and agencies, and systems are only remotely the instruments of my holy calling; my own spirit, soul, and body, are my nearest machinery for sacred service; my spiritual faculties, and my inner life, are my battle axe and weapons of war.

· Spurgeon’s poignant principles are part of a centuries-old tradition of seasoned pastoral advice to younger ministers. The shepherding of shepherds’ hearts goes back to Jesus Himself, who spent three years preparing his own disciples to carry on His work after His departure. The tried-and-tested Paul encouraged the young ministers Timothy and Titus to stay hard at the work of the ministry after he was gone.

· At this point in his letter, Peter turns from a general readership to those responsible for spiritual leadership in the churches. He now fine-tunes his words to the shepherds, or “pastors,” of those churches, lest they “neglect the culture” or themselves.

· This discussion of pastoral leadership appears in the context of how Christians can endure the fiery ordeal of unjust treatment, trials, and tribulations in this life as they look with hope toward the next.

o Peter argues that strong, spiritual leadership is essential to thriving in this world. When leaders model holiness and hope to those sheep within their charge, the whole church will be able to look to the Chief Shepherd, who provides hope in hurtful times.[2]

Bible Study:

1 Peter 5:1 (NASB) 1 Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed,

· Having discussed the behavior of the believers in Asia Minor in their situation of cultural conflict and suffering, our author now turns to intra-church matters. At first glance the introductory particle (“therefore”) appears simply to smooth a transition between two unconnected sections rather than indicate a logical connection, and this would indeed be the case if we were limited to some specific term or situation in the immediately preceding verses.

o But this section, sandwiched as it is between 4:12–19 and 5:6–11 (both paragraphs dealing with suffering), is certainly not an accidental addition.

o Rather, it is a logically necessary explanation of the intra-church solidarity that is required in the face of persecution. Pressure on a social group can cause it to disintegrate, and the leadership is the focus of the pressure both from without and within. It is with this issue that our author now chooses to deal. [3]

· I exhort the elders among you. The idea of the elder came into church life from Jewish culture (Exodus 3:16, 12:21, and 19:7). The word “elder” simply speaks of the maturity and wisdom that an older person should have, making them qualified for leadership. In its application, it is more about wisdom and maturity than a specific age.

· It was the practice of Paul and Barnabas to appoint elders in the churches they had founded (Acts 14:23). There was also the development of the office of pastor, who was essentially a teaching elder (1 Timothy 5:17) who appointed and guided elders and other leaders (1 Timothy 3:1–13, 2 Timothy 2:2, Titus 1:5–9).

· as your fellow elder. Though Peter was clearly the prominent disciple among the twelve, he claimed no special privilege or position, such as being the pope of the early church. Instead, Peter saw himself only as one fellow elder among all the elders in the church.

o “It will always be our wisdom, dear friends, to put ourselves as much as we can into the position of those whom we address. It is a pity for anyone ever to seem to preach down to people; it is always better to be as nearly as possible on the same level as they are.” (Spurgeon)[4]

· Peter was an eyewitness to the sufferings of Christ. He actually saw …

o the ridicule, mockery, and cursing of Christ

o the questioning and doubting of Christ

o the unbelief and rejection of Christ

o the denial and rebellion against the claims of Christ

o the accusation and charges against Christ

o the sufferings of Christ in the Garden of Gethsemane

o the beatings and abuse Christ bore in His trials

o the mockery and death of Christ upon the cross

· to be a partaker also of the glory that is to be revealed. Remember….

o Peter had witnessed the transfiguration of Christ.

o He had seen and experienced a little taste of the glory that is to come.

o While writing this his heart must have beat a little faster, for he was recalling the promise of the Lord to return. And the Lord gave the promise often, always sharing that His followers would share in the glory of the resurrection and of life eternal with Him (see Mt. 5:11–12; 13:43; 19:28–29; 25:23; Lu. 6:35; 13:29; Jn. 5:24–26; 5:28–29; 6:40; 8:51; 11:25–26; 12:26; 14:2–3; 17:24).

· He knew what lay ahead. He knew that Christ was truly the Savior of the world and that His promise of eternal glory was true. Therefore, Peter was willing to serve and bear anything, no matter how severe the suffering. He knew that the glory of heaven was worth bearing anything, no matter how terrible.[5]

1 Peter 5:2 (NASB) 2 shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness;

· The task of the elders is now explained. They are to function as shepherds of God’s flock. They are not to be like the shepherds indicted in Ezekiel 34 who treated their flock “harshly and brutally” (34:4), who cared only for themselves (34:8).

o The words “God’s flock” remind the elders that the congregation does not belong to them. It is God’s church, and they are given the privilege and responsibility of shepherding it.

o The verb poimainō, “shepherd,” is used in Acts 20:28 to describe the responsibility of the elders in the church.

§ Acts 20:28 (NASB) 28 "Be on guard for yourselves and for 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.

o We are also reminded of Jesus’ words to Peter in John 21:16, where Jesus exhorted Peter to “shepherd my sheep” (literal translation). Luther rightly argues that we shepherd God’s flock by preaching the gospel.

· The participle “exercising oversight” (episkopountes) specifies another function of the elders. As God’s shepherds and leaders they are to oversee the church and superintend it.

o We have a hint here that in the New Testament the offices of elder and overseer were the same.

· In the remainder of vv. 2–3 three contrasts are drawn explaining the way elders should not behave as opposed to a way they should conduct themselves. These instructions are always apropos, but they take on a particular urgency in a situation where the church faces persecution.

o First, those who serve as elders are not to serve under compulsion but with a whole-hearted desire (hekousiōs), which is God’s will for them. A similar thought is found in 1 Tim 3:1, where the desire to be an overseer is commended, though we need to balance this with the instruction from James, who reminds us that teachers have a great responsibility and face a stricter judgment (Jas 3:1). Those who serve only because they feel they must will lose their joy, and the church will suffer as a consequence.

o Second, elders must not take a leadership position out of greed (sordid gain). The danger exists that they will resort to dishonest gain and embezzle funds in some fashion. The same term is used in Titus 1:7 (aischrokerdōs), where Paul instructed Titus not to appoint elders who desire dishonest gain (cf. also 1 Tim 3:3). In the New Testament false teachers are often indicted because of their love of money (cf. 2 Cor 2:17; 11:7–15; 1 Tim 6:5–10; 2 Pet 2:3, 14–15; Jude 11). Genuine leaders, on the other hand, have an eagerness (prothymōs) in doing the work. The word “eagerly” (NRSV) here is another way of stating the word “willingly” (NRSV, hekousiōs).

§ The leaders of God’s flock do not serve because they have to, as if it were simply another job, nor do they serve to skim off money for themselves.

1 Peter 5:3 (NIV2011) 3 not lording it over those entrusted to you, but being examples to the flock.

o Third indicates that elders are not to use their positions of authority as an opportunity to oppress those under them. They are not to function as oppressors but as examples. The term “lording it over” (katakyrieuō) may allude to the teaching of Jesus, where he instructed his disciples not to imitate the Gentiles, who use their authority to rule over others and advance their own interests (Matt 20:25; Mark 10:42).

· Followers of Jesus are to use their authority to serve, and in that way they imitate the example of Jesus himself (Matt 20:28; Mark 10:45).[6]

· The life of each elder must be a shining example to the rest of the fellowship, for if that example is to reflect Christ (as it should), then the note sounded will rather be one of humility. They are not to be high-handed or autocratic.

· The Greek for those entrusted to you is literally “the lots.” One implication of the choice of such a term could be that the care of a group of believers in the Christian community was allocated to each elder—though it must be added that there is no evidence from other sources that this sort of organization existed.

o More profoundly, the Greek word for “lot” is applied in the ot to God’s choice of Israel: it is as if God assigned Israel to himself as his special responsibility (Deut. 9:29).

o Now in the Christian dispensation, God is handing on a similar charge to elders called to look after the people of the new covenant inaugurated by Jesus Christ.

§ It follows that each elder’s attitude toward the members of the church allocated to the elder for oversight must reflect the divine attitude—and show God’s love, forbearance, forgiveness, sympathetic understanding, not to mention God’s tireless service at all times.

§ It is a tall order for any elder. No wonder Peter has made a special point of it all in these few words.[7]

1 Peter 5:4 (NASB) 4 And when the Chief Shepherd appears, you will receive the unfading crown of glory.

· Finally, Peter mentions the spiritual majestyof an elder. The Lord Jesus, that Chief Shepherd of the sheep, is coming back. Those who have served Him faithfully as elders will receive a crown (stephanos) called a crown of glory.

o It refers to the garland given to victors in the popular athletic contests. It was made of olive leaves or parsley or oak or ivy leaves. These crowns did not last long. They soon withered and faded, as did the public memory of those who won them.

§ The glory of the pastor’s (stephanos), however, will never fade. Throughout the endless ages, those who have won this reward will wear their crown with honor and distinction, marked out to all as those who served the Lord well while on earth.[8]

· Note: When elders are viewed as shepherds, as they are here, it is natural to call Christ the chief Shepherd (the term occurs only here, in the NT, but cf. 2:25; also Heb. 13:20; Matt. 26:31; John 10:11–16). When [He] is manifested means ‘when he is made visible, when He appears’, and thus refers to the time of Christ’s visible return to earth. At that time (and not even at death: see note at 1:7), Peter says, you will obtain the unfading crown of glory.[9]

A note to the student before we study the last two verses

· THE Apostle uses here an expression of a remarkable kind, and which never occurs again in Scripture. The word rendered in the Authorized Version ‘be clothed,’ or better in the Revised Version, ‘gird yourselves with,’ really implies a little more than either of those renderings suggests.

o It describes a kind of garment as well as the act of putting it on, and the sort of garment which it describes was a remarkable one. It was a part of a slave’s uniform. Some scholars think that it was a kind of white apron, or overall, or something of that sort; others think that it was simply a scarf or girdle; but, at all events, it was a distinguishing mark of a slave, and he put it on when he meant work.

§ And, says Peter, ‘Do you strap round you the slave’s apron, and do it for the same reason that He did it, to serve.’.[10]

Clothe Yourself With Humility…………………………………………………………

Having admonished the shepherds, the Apostle now turns to the flock, and his words recall the exhortations which he has given several times before. In 2:13 he taught Christian subjects the duty of submission, even should it be their lot to live under heathen rulers. A few verses further on in the same chapter he repeated this teaching to Christian slaves with heathen masters, and the third chapter opens with advice of the same character to the wives who were married to heathen husbands. And now once more, with his favorite verb “be subject,” he opens his counsel to the Churches on their duty to those set over them. The relation between the elders and their flock will not be as strained, or not strained after the same manner, as between Christians and heathens in the other cases, but the same principle is to govern the behavior of those who hold the subject position. The duly appointed teachers are to be accepted as powers ordained of God, and their rule and guidance followed with submission.[11]

1 Peter 5:5 (NASB) 5 You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE.

· You younger men—The deacons were originally the younger men, the presbyters(elders) older; but subsequently as presbyter expressed the officeof Church ruler or teacher, so Greek“neoteros” means not (as literally) young men in age, but subordinate ministers and servants of the Church.

o So “the young men” are undoubtedly the deacons of the Church of Jerusalem, of whom, as being all Hebrews, the Hellenistic Christians subsequently complained as neglecting their Grecianwidows, and then arose the appointment of the seven others, Hellenistic deacons.

o So here, Peter, having exhorted the presbyters, or elders, not to lord it over those committed to them, adds, Likewise you younger, that is, subordinate ministers and deacons, submit cheerfully to the command of the elders.

o The “all of you” that follows, refers to the congregation generally; and it is likely that, like Paul, Peter should notice, previous to the general congregation, the subordinate ministersas well as the presbyters, writing as he did to the same region (Ephesus), and to confirm the teaching of the apostle of the Gentiles.

· be subject to your elders— the submission of men unto Christ, and the subjection of men to one another and to authorities, either out of fear or respect. Among the examples that could be cited are the following: God subjects “all things unto Christ” (Ephesians 1:22); and all things, including death, are subjected to Christ (Philippians 3:21). In a slightly different use, 1 Peter 5:5 tells believers to be “subject one to another and be clothed with humility.: as the Lord girded Himself with a towel to perform a submissive office of humility and love, washing His disciples’ feet, a scene in which Peter had played an important part, so that he would naturally have it before his mind. (John 13:4)

· clothe yourselves with humility toward one another: Humility is demonstrated by submission. It is the ability to cheerfully put away our own agenda for God’s, even if God’s agenda is expressed through another person.

o Yes, all of youmeans that this is for all, both elders and “youngers.” “Strive all to serve each other; let the pastors strive to serve the people, and the people the pastors; and let there be no contention, but who shall do most to oblige and profit all the rest.” (Clarke)

· Clothe yourself with; put on, cover oneself with.

o This rare verb is not found in classical Greek or the Septuagint and appears only once in the New Testament. Delling suggests that the word means “to invest oneself with,” “to make one’s essential characteristic” (“enkomboomai,”). Its figurative use in 1 Peter 5:5 is consistent with this meaning, “be clothed with humility,” referring to what should be the visible attitude and conduct of Christians.[12]

o Some marks of humility:

§ The willingness to perform the lowest and littlest services for Jesus’ sake.

§ Consciousness of our own inability to do anything apart from God.

§ The willingness to be ignored of men.

§ Not so much self-hating or depreciation as self-forgetfulness, and being truly others-centered instead of self-centered.

· for GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE Quoted, as Jam 4:6, from Prov. 3:34.

o Peter had James before his mind, and gives his Epistle inspired sanction. Compare 1 Pe 5:9 with Jam 4:7.

o God also in turn opposes Himself to the proud [Gerhard in Alford]. Humility is the vessel of all graces [Augustine].[13]

o Peter quoted Proverbs 3:34 to show that humility is essential to our relationship with God. If we want to live in God’s grace (His unmerited favor) then we must lay aside our pride and be humble—not only to Him but also to one another.

o Resists: “The verb vividly pictures God as one who places Himself in battle array against such individuals.” (Hiebert)[14]

Thoughts to soak on before completing our study with Verse 6

· Peter had already admonished the saints to be submissive to government authorities (1 Peter 2:13–17), the slaves to submit to their masters (1 Peter 2:18–25), and the wives to their husbands (1 Peter 3:1–7). Now he commanded all of the believers to submit to God and to each other.

· The younger believers should submit to the older believers, not only out of respect for their age, but also out of respect for their spiritual maturity. Not every “senior saint” is a mature Christian, of course, because quantity of years is no guarantee of quality of experience. This is not to suggest that the older church members “run the church” and never listen to the younger members! Too often there is a generation war in the church, with the older people resisting change, and the younger people resisting the older people!

· The solution is twofold:

o all believers, young and old, should submit to each other.

o all should submit to God. “Be clothed with humility” is the answer to the problem. Just as Jesus laid aside His outer garments and put on a towel to become a servant, so each of us should have a servant’s attitude and minister to each other.

§ True humility is described in Philippians 2:1–11. Humility is not demeaning ourselves and thinking poorly of ourselves. It is simply not thinking of ourselves at all!

· We can never be submissive to each other until we are first submissive to God. Peter quoted Proverbs 3:34 to defend his point, a verse that is also quoted in James 4:6. It takes grace to submit to another believer, but God can give that grace if we humble ourselves before Him.

· God resists the proud because God hates the sin of pride (Prov. 6:16–17; 8:13). It was pride that turned Lucifer into Satan (Isa. 14:12–15). It was pride—a desire to be like God—that stirred Eve to take the forbidden fruit. “The pride of life” is an evidence of worldliness (1 John 2:16). The only antidote to pride is the grace of God, and we receive that grace when we yield ourselves to Him. The evidence of that grace is that we yield to one another.

· Submission is an act of faith. We are trusting God to direct in our lives and to work out His purposes in His time. After all, there is a danger in submitting to others; they might take advantage of us—but not if we trust God and if we are submitted to one another! A person who is truly yielded to God, and who wants to serve his fellow Christians, would not even think of taking advantage of someone else, saved or unsaved. The “mighty hand of God” that directs our lives can also direct in the lives of others.

· The key, of course, is the phrase “in due time.” God never exalts anyone until that person is ready for it. First the cross, then the crown; first the suffering, then the glory. Moses was under God’s hand for forty years before God sent him to deliver the Jews from Egypt. Joseph was under God’s hand for at least thirteen years before God lifted him to the throne.

o One of the pieces of evidence of our pride is our impatience with God, and one reason for suffering is that we might learn patience(James 1:1–6).

o Here Peter was referring to words he heard the Master say: “For whosoever exalts himself shall be abased; and he that humbles himself shall be exalted” (Luke 14:11).

· One of the benefits of this kind of relationship with God is the privilege of letting Him take care of our burdens. Unless we meet the conditions laid down in 1 Peter 5:5–6, we cannot claim the wonderful promise of 1 Peter 5:7. The word translated “care” means “anxiety, the state of being pulled apart.” When circumstances are difficult, it is easy for us to be anxious and worried; but if we are, we will miss God’s blessing and become poor witnesses to the lost. We need His inward peace if we are going to triumph in the fiery trial and bring glory to His name.

o Dr. George Morrison said, “God does not make His children carefree in order that they be careless.”[15]

· Humility and submission were the consistent marks of Jesus’ character. If any young man had the right to put himself above his elders, it was Jesus of Nazareth. Yet the Bible is clear—he resisted taking the reins of leadership before God’s appointed time came. Rather, he was quite content to simply “increase in wisdom and in stature and in favor with God and man” (Luke2:52). As it was for the Son of God, so it is for every one of us. We are to be known for submission and humility.

· In an effort to ground his teaching on the Bible, Peter appeals to the voice of Solomon in Proverbs 3:34. The significance of this particular citation would not have been lost on Peter’s first readers. On the whole, Solomon’s book of Proverbs, while coming from the hand of David’s son, was in fact a reiteration of his elderly father’s teaching. Only three verses separate the quotation Peter chooses here from the moment when Solomon made this very point in his own book:

o When I was a son with my father, tender, the only one in the sight of my mother, he taught me and said to me, “Let your heart hold fast my words.” (Proverbs 4:3, 4a)

· As it was in David’s family, so it is to be in the family of God. The younger are responsible to clothe themselves in the garments of humility—eager to listen to those who are laboring for their salvation in Christ.

· Peter has set before us a feast. In this day when God’s judgment is beginning, let us drink deeply and eat well. Like Flannery O’Connor’s character, may we say, “I’ve eaten it like Ezekiel, and it was honey to my mouth!” Elders have an important role to fill until Christ returns. They must make themselves ready. To remain in the work, they must look for their reward in the right place and at the right time. And all of us must walk together through this wilderness world in humility and with grace.

o Our Heavenly Father, we close out our reading on these verses by praying for those in your church who hold office as elders. Protect them in their labors. Encourage them in their struggles. Help them lead your church well and willingly. Grant humility to us all in order that your family on earth might reflect in greater glory the ways that you are already at work in Heaven. We pray this for your glory and our own good. Amen.[16]

1 Peter 5:6 (NASB) 6 Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time,

· Peter speaks in imperatives, laying down certain laws for the Christian life.

o There is the law of humility before God. The Christian must humble himself under his mighty hand. 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” (Exodus 13:9). “Thou hast only begun to show thy servant thy greatness, and thy mighty hand” (Deuteronomy 3:24). God brought his people forth out of Egypt with a mighty hand (Deuteronomy 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” (Genesis 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.

o There is the law of Christian serenity in God. The Christian must cast all his anxiety upon God. “Cast your burden on the Lord,” said the Psalmist (Psalm 55:22). “Do not be anxious about tomorrow,” said Jesus (Matthew 6:25–34). The reason we can do this with confidence is that we can be certain that God cares for us. As Paul had it, we can be certain that He who gave us His only Son will with Him give us all things (Romans 8:32).

§ We can be certain that, since God cares for us, life is out not to break us but to make us; and with that assurance, we can accept any experience which comes to us, knowing that in everything God works for good with those who love him (Romans 8:28).

o There is the law of Christian effort and of Christian vigilance. We must be sober and watchful. The fact that we cast everything upon God does not give us the right to sit back and to do nothing. Cromwell’s advice to his troops was: “Trust in God, and keep your powder dry.”

§ Peter knew how hard this vigilance was, for he remembered how in Gethsemane he and his fellow-disciples slept when they should have been watching with Christ (Matthew 26:38–46). The Christian is the man who trusts but at the same time puts all his effort and all his vigilance into the business of living for Christ.

o There is the law of Christian resistance. The devil is ever out to see whom he can ruin.

§ Again Peter must have been remembering how the devil had overcome him and he had denied his Lord. A man’s faith must be like a solid wall against which the attacks of the devil exhaust themselves in vain. The devil is like any bully and retreats when he is bravely resisted in the strength of Jesus Christ.

o Finally, Peter speaks of the law of Christian suffering. He says that, after the Christian has gone through suffering, God will restore, establish, strengthen and settle him.

§ Every one of the words which Peter uses has behind it a vivid picture. Each tells us something about what suffering is designed by God to do for a man.[17]

Thought to soak on as we close

· We often learn through personal experience how our trials are used to teach us valuable lessons and refine us into Children of God with the character of Christ; "the testing of your faith develops perseverance" (James 1:3). Our trials teach us to persevere in the faith and to trust God with all our heart. But a more subtle refinement of our character occurs as we receive praise for who we are or for what we've accomplished. How do you handle praise?

o Proverbs 27:21

"The crucible for silver and the furnace for gold, but man is tested by the praise he receives."

Have a Christ Centered Day! Steve Troxel, God's Daily Word Ministries

[1] Rod Mattoon, Treasures from First Peter, Treasures from Scripture Series (Springfield, IL: Rod Mattoon, 2011), 319. [2]Charles R. Swindoll, Insights on James, 1 & 2 Peter, vol. 13, Swindoll’s Living Insights New Testament Commentar (Carol Stream, IL: Tyndale House Publishers, 2014), 255. [3]Peter H. Davids, The First Epistle of Peter, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1990), 174–175. [4]David Guzik, 1 Peter, David Guzik’s Commentaries on the Bible (Santa Barbara, CA: David Guzik, 2013), 1 Pe 5:1. [5]Leadership Ministries Worldwide, 1 Peter–Jude, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 1996), 121–122. [6]Thomas R. Schreiner, 1, 2 Peter, Jude, vol. 37, The New American Commentary (Nashville: Broadman & Holman Publishers, 2003), 235. [7]Norman Hillyer, 1 and 2 Peter, Jude, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2011), 140–141. [8] John Phillips, Exploring the Epistles of Peter: An Expository Commentary, The John Phillips Commentary Series (Kregel Publications; WORDsearch Corp., 2009), 1 Pe 5:1–4. [9]Wayne A. Grudem, 1 Peter: An Introduction and Commentary, vol. 17, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 197. [10]Alexander MacLaren, Expositions of Holy Scripture: 1 and 2 Peter, 1 John 1–4 (Bellingham, WA: Logos Bible Software, 2009), 130–131. [11] J. Rawson Lumby, “The Epistle of St. Peter,” in The Expositor’s Bible: Ephesians to Revelation, ed. W. Robertson Nicoll, vol. 6, Expositor’s Bible (Hartford, CT: S.S. Scranton Co., 1903), 723. [12]Thoralf Gilbrant, “Ἐγκομβόομαι,” The New Testament Greek-English Dictionary, The Complete Biblical Library (WORDsearch, 1991). [13]Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 513. [14]David Guzik, 1 Peter, David Guzik’s Commentaries on the Bible (Santa Barbara, CA: David Guzik, 2013), 1 Pe 5:5–7. [15]Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 431–432. [16]David R. Helm, 1 & 2 Peter and Jude: Sharing Christ’s Sufferings, Preaching the Word (Wheaton, IL: Crossway Books, 2008), 164–165. [17]William Barclay, ed., The Letters of James and Peter, The Daily Study Bible Series (Philadelphia: Westminster John Knox Press, 1976), 271–273.