Untitled Sermon
Rebuke not an elder: it appeareth by the next verse, that the apostle by elder here understandeth not a church officer, but an ancient man. The word translated rebuke is translated too softly; it should be, Rebuke not too roughly, as appears by the opposite phrase, and indeed the word properly signifies to beat or lash. Rebuke him not but with a decent respect to his age. But entreat him as a father; so that thy reproofs may look more like counsels and exhortations than rebukes. And the younger men as brethren; prudence also must be used as to the younger men, ministers in rebuking them should remember that they are brethren, and treat them accordingly, not too imperiously.
1. an elder—in age; probably not an elder in the ministry; these latter are not mentioned till 1 Ti 5:17, “the elders that rule.” Compare Ac 2:17, “your old men,” literally, “elders.” Contrasted with “the younger men.” As Timothy was admonished so to conduct himself as to give no man reason to despise his youth (1 Ti 4:12); so here he is told to bear in mind his youth, and to behave with the modesty which becomes a young man in relation to his elders.
Rebuke not—literally, “Strike not hard upon”; Rebuke not sharply: a different word from “rebuke” in 2 Ti 4:2.
entreat—exhort.
as brethren—and therefore equals; not lording it over them (1 Pe 5:1–3).
Verse 1. Rebuke not an elder] That is, an elderly person; for the word πρεσβυτερος is here taken in its natural sense, and signifies one advanced in years. At ver. 17, it is taken in what may be termed its ecclesiastical meaning, and signifies, an officer in the Church, what we commonly call a presbyter or bishop; for sometimes these terms were confounded. There are but few cases in which it at all becomes a young man to reprove an old man, and especially one who is a father in the Church. If such a one does wrong, or gets out of the way, he should be entreated as a father, with great caution and respect. To this at least his age entitles him. The word επιπληξῃς signifies, do not smite; i. e. do not treat them harshly, nor with magisterial austerity.
The younger men as brethren] Showing humility, and arrogating nothing to thyself on account of thy office. Feel for them as thou oughtest to feel for thy own brethren.
A final responsibility concerns their current leaders, whom the readers must obey (“sincere cooperation in following those who lead a community”) and to whom they are to submit (“to yield to and follow the authority of those who are in charge”; 13:17). This will enable the leaders to watch over their spiritual lives with joy and not with grief, the latter being to the readers’ disadvantage. Leading a congregation is enormously challenging, and it is the responsibility of the community to work in a productive and cheerful way with those who provide leadership. Failure to do so will result in strife and in impeding the progress of the church. Assuming that the leaders are not outright false teachers or moral miscreants, the congregational constituency must follow their lead.
13:17. If former leaders were to be remembered and their teachings retained (vv. 7–8), present ones were to be obeyed. Their responsibility before God was to be recognized and their shepherding tasks should not be complicated by disobedience. (So that their work will be a joy possibly should be, “so their accounting [to God for you] may be with joy.”)
Verse 17. Obey them that have the rule over you] Obey your leaders, τοις ἡγουμενοις. He is not fit to rule who is not capable of guiding. See on ver. 7. In the former verse the apostle exhorts them to remember those who had been their leaders, and to imitate their faith; in this he exhorts them to obey the leaders they now had, and to submit to their authority in all matters of doctrine and discipline, on the ground that they watched for their souls, and should have to give an account of their conduct to God. If this conduct were improper, they must give in their report before the great tribunal with grief; but in it must be given: if holy and pure, they would give it in with joy. It is an awful consideration that many pastors, who had loved their flocks as their own souls, shall be obliged to accuse them before God for either having rejected or neglected the great salvation.
17. Obey them that have the rule over you—(Compare Heb 13:7, 24). This threefold mention of the rulers is peculiar to this Epistle. In other Epistles Paul includes the rulers in his exhortations. But here the address is limited to the general body of the Church, in contrast to the rulers to whom they are charged to yield reverent submission. Now this is just what might be expected when the apostle of the Gentiles was writing to the Palestine Christians, among whom James and the eleven apostles had exercised a more immediate authority. It was important he should not seem to set himself in opposition to their guides, but rather strengthen their hands; he claims no authority directly or indirectly over these rulers themselves [BIRKS]. “Remember” your deceased rulers (Heb 13:7). “Obey” your living rulers; nay, more, not only obey in cases where no sacrifice of self is required, and where you are persuaded they are right (so the Greek, for “obey”), but “submit yourselves” as a matter of dutiful yielding, when your judgment and natural will incline you in an opposite direction.
they—on their part; so the Greek. As they do their part, so do you yours. So Paul exhorts, 1 Th 5:12, 13.
watch—“are vigilant” (Greek).
for—Greek, “in behalf of.”
must give account—The strongest stimulus to watchfulness (Mk 13:34–37). CHRYSOSTOM was deeply struck with these words, as he tells us [On the Priesthood, 6], “The fear of this threat continually agitates my soul.”
do it—“watch for your soul’s eternal salvation.” It is a perilous responsibility for a man to have to give account for others’ deeds, who is not sufficient for his own [ESTIUS, from AQUINAS]. I wonder whether it be possible that any of the rulers should be saved [CHRYSOSTOM]. Compare Paul’s address to the elders, Ac 20:28; 1 Co 4:1–5, where also he connects ministers’ responsibility with the account to be hereafter given (compare 1 Pe 5:4).
with joy—at your obedience; anticipating, too, that you shall be their “joy” in the day of giving account (Php 4:1).
not with grief—at your disobedience; apprehending also that in the day of account you may be among the lost, instead of being their crown of rejoicing. In giving account, the stewards are liable to blame if aught be lost to the Master. “Mitigate their toil by every office of attention and respect, that with alacrity, rather than with grief, they may fulfil their duty, arduous enough in itself, even though no unpleasantness be added on your part” [GROTIUS].
that—Grief in your pastors is unprofitable for you, for it weakens their spiritual power; nay, more, “the groans (so the Greek for ‘grief’) of other creatures are heard; how much more of pastors!” [BENGEL]. So God will be provoked to avenge on you their “groaning” (Greek). If they must render God an account of their negligence, so must you for your ingratitude to them [GROTIUS].
17 aObey them that ║have the rule over you, and submit yourselves: for bthey watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.
Obey them that have the rule over you, and submit yourselves: the further duty required by Christ from the subjects of his kingdom, is their due demeanour to their present pastors, and church guides, or rulers. He chargeth them to esteem and account of them, as they are, and he hath constituted them in his church, to attend on their ministry and teaching, yielding full obedience of faith to the doctrine which they delivered from Christ, and to be subject to the power and authority Christ hath given them over them for their edification, and not for destruction; and that they imitate them in their believing and holy conversation, Acts 20:18. And this as to all of them, set over them by the Holy Ghost, whether ordinary or extraordinary, as the apostles, evangelists, elders, pastors, teachers, doing all as commissioned by Christ, and in his name exercising their power and authority, according to his express written law about it, Eph. 4:11, 12; knowing that who receiveth or despiseth them, dealeth so with Christ and God, who sent them, Matt. 10:40; Luke 10:16. For they watch for your souls, as they that must give account: good reason have they to perform this duty, because of their concern in and care for their souls. How great, by Christ’s law, are the night watchings, and day cares, and tears, studies, exhortations, reproofs, comfortings, their preachings, and prayers with tears, and strong cries to God for their souls! Will you pay duty to those who watch to preserve and protect your natural life, and not unto those spiritual watchers, and God’s charge given to them? Acts 20:28–31; 2 Tim. 4:5; Rev. 3:2, 3. And God will exact an account of them for your souls; and they must render it at a dear rate, Ezek. 3:17–21; 33:7, 9. It is at their peril, if they are faithless and neglect their duty, and your souls miscarry, Matt. 18:23; 25:14, 30. That they may do it with joy, and not with grief; that they may not only do their work cheerfully and comfortably among you, but that they may give up their account joyfully about you to God, when they have brought you home to him, 1 Thess. 2:19, 20; and which will be an eternal comfort unto you, 2 Thess. 1:7, 10. If you be disobedient to them, though they will have their reward for their fidelity from their Lord, yet with what sighs, tears, groans, sorrow, and heaviness of heart, must they see their labours and your souls lost, and to charge you before God with it! 2 Cor. 3:15, 16; 12:21. For that is unprofitable for you: and what damage will both your disobedience to the word of God and them, and their account of it to God, bring on yourselves! Will it then quit the cost to find your punishment more intolerable than that of Sodom and Gomorrah, Matt. 10:15; 11:22, 24, when he will give you your portion with hypocrites, Matt. 24:51, and punish you with everlasting destruction? 2 Thess. 1:7–9.
17. Obey them that have the rule over you. Marg. guide; see Notes on ver. 7. The reference here is to their religious teachers, and not to civil rulers. They were to show them proper respect, and to submit to their authority in the church, so far as it was administered in accordance with the precepts of the Saviour. The obligation to obedience does not, of course, extend to anything which is wrong in itself, or which would be a violation of conscience. The doctrine is, that subordination is necessary to the welfare of the church, and that there ought to be a disposition to yield all proper obedience to those who are set over us in the Lord; comp. Notes on 1 Thess. 5:12, 13.
And submit yourselves. That is, to all which they enjoin that is lawful and right. There are in relation to a society (1.) those things which God has positively commanded—which are always to be obeyed. (2.) Many things which have been agreed on by the society as needful for its welfare—and these are to be submitted to unless they violate the rights of conscience; and (3.) many things which are in themselves a matter of no express divine command, and of no formal enactment by the community. They are matters of convenience; things that tend to the order and harmony of the community, and of the propriety of these, “rulers” in the church and elsewhere should be allowed to judge, and we should submit to them patiently. Hence in the church we are to submit to all the proper regulations for conducting public worship; for the promotion of religion; and for the administration of discipline.
For they watch for your souls. They have no selfish aim in this. They do not seek “to lord it over God’s heritage.” It is for your own good that they do this, and you should therefore submit to these arrangements. And this shows also the true principle on which authority should be exercised in a church. It should be in such a way as to promote the salvation of the people; and all the arrangements should be with that end. The measures adopted, therefore, and the obedience enjoined, should not be arbitrary, oppressive, or severe, but should be such as will really promote salvation.
As they that must give account. To God. The ministers of religion must give account to God for their fidelity. For all that they teach, and for every measure which they adopt, they must soon be called into judgment. There is, therefore, the best security that under the influence of this solemn truth they will pursue only that course which will be for your good.
That they may do it with joy, and not with grief. Gr. μὴ στενάζοντες—not sighing, or groaning; as they would who had been unsuccessful. The meaning is, that they should so obey, that when their teachers came to give up their account they need not do it with sorrow over their perverseness and disobedience.
For this is unprofitable for you. That is, their giving up their account in that manner—as unsuccessful in their efforts to save you—would not be of advantage to you, but would be highly injurious. This is a strong mode of expressing the idea that it must be attended with eminent peril to their souls to have their religious teachers go and give an account against them. As they would wish, therefore, to avoid that, they should render to them all proper honour and obedience.
But in this connection there is one more point to which the holy writer deems it necessary to call attention: Obey your leaders and submit yourselves; for it is they that watch for your souls, as men that will have to render an account of their trust; that with joy they do this and not groaning, for this would be a loss to yourselves. Of the example of the former leaders the author has spoken above, v. 7. Here he speaks of the teachers, pastors, ministers that have charge of their spiritual welfare at the present time. They should yield themselves trustfully to their teaching, as long as they teach the Word of God, the pure Gospel of the salvation of all men, as this was being done by the teachers in Judea. Christians should always remember what a great responsibility was resting upon these men and is resting upon the true pastors to-day, that they must render an account to the Lord on the last day for every soul that was entrusted to their pastoral care. It is a solemn word for both the teachers and the hearers. Since it is in the interest of the souls of the people that faithful pastors discharge their duty, therefore the parishioners should make it their object thus to conduct themselves toward their pastors at all times that the latter may perform the work of their office cheerfully and joyfully and not groaningly, with sighs and laments; for such a condition of affairs would surely react in such a manner upon the hearers as to deprive them of at least some of the benefit which God intends for them through the ministry of the Word, Luke 10:16; Ezek. 3:17–21. This word of warning should be heeded also in our days when men are inclined to look with suffering compassion upon the pastors and to disregard their teaching and warning from the Word of God. On the other hand, it should be remembered that this passage does not give the ministers absolute power over the souls of the parishioners, as the Romanists falsely claim.16)
Obey them that have the rule over you, and submit to them. Obedience and submission, even to men, for the Lord’s sake; these, too, are elements of the self-sacrifice, which is well-pleasing to God. In the New Testament we have no longer a priestly caste, to intervene between God and men; all God’s saints are priests. But we have a God-ordained ministry with the gifts and the setting apart, and the duties and the authority, of which the Acts and the Epistles teach us so fully. This is no mere human arrangement, but an appointment of Christ by the Holy Ghost, through which He carries out His work as the great Priest over the house of God. Such rulers are no lords over God’s heritage, and yet have a claim to the honour due to them. The relation between the teacher and the taught is of such importance in the Church, the power of the teaching and the watching depends so much on the spirit of harmony and love, that this element of the Christian life must be carefully cultivated if we are to suffer no harm. Obey and submit: these are words that may not be forgotten, for they watch in behalf of your souls, as they that shall give account.
Verses 17–25. They were to obey the leaders and submit themselves. These leaders watched over their souls as those that shall give account in the coming day of Christ. And by obedience and submission they honored Him who has made them the overseers of the flock of God. Well it would be if all workers would never loose sight of the fact that they are accountable to the Lord.
13:7 Next follows instructions about the religious life of his readers (see also 13:17, 24). Their religious leaders had provided examples for others to follow. The leaders referred to here were most likely the founding Christians, the elders of the group who first taught them the word of God. Although these leaders had died, their influence remained, as evidenced by the existence of the communities of believers. These leaders had copied Christ’s example and the example of the great crowd of witnesses (12:1–2). Because they had trusted the Lord and done good, their lives were worth imitating.
V. 17.—Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.
In verse 7th and 9th the Apostle had exhorted the Hebrews to remember their departed leaders, who had spoken to them the word of the Lord, and cautioned them against being carried away with diverse and strange doctrines, from the consideration that Jesus is the same yesterday and for ever. Here he admonishes them to obey their leaders, and to submit to them. The authority given by the Lord to the bishops or elders of the churches of Christ is altogether different from the authority with which civil rulers are invested. The authority of the spiritual ruler is to be maintained by instruction and persuasion, and is not to be enforced by civil pains and penalties, like the authority of the civil ruler. We have an illustration of this in the history of our Lord. In consequence of the doctrine in one of His discourses proving very offensive, many of His disciples went away. He neither prevented nor threatened them, but said to the twelve, “Will ye also go away?” But they were restrained by the conviction that He was the Christ, the Son of God. John 6:67, 69. So the overseers are to commend themselves to every man’s conscience, and to rule by the Word of God. The duty of submission is enforced, first, because they watch for the souls of those over whom they are placed, and must give account of the manner in which they have fulfilled their trust.
Obey them that have the rule over you (cf. vv. 7, 24). This threefold mention of rulers is peculiar to this epistle. In others, Paul includes the rulers in his exhortations. Here, the address is to the general body of the Church, as distinguished from the rulers, to whom they are charged to yield reverent submission. This is just what might be expected when the apostle of the Gentiles was writing to the Palestine Christians, among whom James and the eleven had exercised immediate authority. It was important he should not seem to interfere with their guides, but rather strengthen their hands: he claims no authority directly or indirectly over these rulers (Birks). “Remember” deceased rulers (v. 7); “obey” your living rulers: not only obey where no sacrifice of self is required, and where you are persuaded they are right [so peithesthe: “obey”], but [hupeikete] “submit” with dutiful yielding when your natural judgment and will are averse. they [autoi]—on their part: as they do their part, so do you yours. So Paul, 1 Thess. 5:12, 13. watch [agrupnousin]—‘are vigilant.’ for [huper]—‘in behalf of.’ must give account—the strongest stimulus to watchfulness (Mark 13:34–37). Chrysostom (‘De Sacerdotio,’ b. vi.), ‘The fear of this threat continually agitates my soul.’ do it—“watch for your souls.” It is a perilous responsibility for one to have to give account for others, who is not sufficient for his own (Estius, from Aquinas). I wonder whether it be possible that any rulers should be saved (Chrysostom). Cf. Paul’s address to the elders, Acts 20:28; 1 Cor. 4:1–5, where also he connects ministers’ responsibility with the account to be hereafter given (cf. 1 Pet. 5:4). with joy—at your obedience: anticipating, too, that you shall be their “joy” in the day of giving account (Phil. 4:1). not with grief—at your disobedience: apprehending also that you may be among the lost, instead of being their crown of rejoicing. In giving account, the stewards are liable to blame if aught be lost to the Master. ‘Mitigate their toil by every attention, that with alacrity, rather than grief, they may fulfil their duty, arduous enough in itself, even though no unpleasantness be added on your part’ (Grotius). that. Grief in your pastors is unprofitable for you, for it weakens their spiritual power. ‘The groans [stenazontes: ‘grief’] of other creatures are heard; how much more of pastors!’ (Bengel): God may avenge on you their ‘groaning.’ If they must render God an account of their negligence, so must you for your ingratitude (Grotius).
17. Duty of obedience to present rulers.
Watch for (i.e. in behalf of) your souls] like sleepless shepherds who feel their responsibility to God for the flock. Do it with joy] i.e. watch with joy, feeling their duty to be a delight not a burden, for in the latter case the flock would suffer. 18. Pray for us] The plural denotes that the writer identifies himself with the rulers of the Church, on whom some suspicion has fallen, and he therefore in their name protests their integrity. 19. The singular number indicates that the writer stood in some special relationship to his readers from whom he is for the present separated for some reason not given. It seems not to have been imprisonment (see v. 23), and the separation is regarded as only temporary.
17. Obey them that have the rule over you. Your elders or bishops. They watch for your souls. Give them deference on this account, and because they must give account to the Master of those committed to their trust.
2. Having thus told us the duty Christians owe to their deceased ministers, which principally consists in following their faith and not departing from it, the apostle tells us what is the duty that people owe to their living ministers (v. 17) and the reasons of that duty: (1.) The duty-to obey them, and submit themselves to them. It is not an implicit obedience, or absolute submission, that is here required, but only so far as is agreeable to the mind and will of God revealed in his word; and yet it is truly obedience and submission, and that not only to God, but to the authority of the ministerial office, which is of God as certainly, in all things belonging to that office, as the authority of parents or of civil magistrates in the things within their sphere. Christians must submit to be instructed by their ministers, and not think themselves too wise, too good, or too great, to learn from them; and, when they find that ministerial instructions are agreeable to the written word, they must obey them. (2.) The motives to this duty. [1.] They have the rule over the people; their office, though not magisterial, yet is truly authoritative. They have no authority to lord it over the people, but to lead them in the ways of God, by informing and instructing them, explaining the word of God to them, and applying it to their several cases. They are not to make laws of their own, but to interpret the laws of God; nor is their interpretation to be immediately received without examination, but the people must search the scriptures, and so far as the instructions of their minister are according to that rule they ought to receive them, not as the word of men, but, as they are indeed, the word of God, that works effectually in those that believe. [2.] They watch for the souls of the people, not to ensnare them, but to save them; to gain them, not to themselves, but to Christ; to build them up in knowledge, faith, and holiness. They are to watch against every thing that may be hurtful to the souls of men, and to give them warning of dangerous errors, of the devices of Satan, of approaching judgments; they are to watch for all opportunities of helping the souls of men forward in the way to heaven. [3.] They must give an account how they have discharged their duty, and what has become of the souls committed to their trust, whether any have been lost through their neglect, and whether any of them have been brought in and built up under their ministry. [4.] They would be glad to give a good account of themselves and their hearers. If they can then give in an account of their own fidelity and success, it will be a joyful day to them; those souls that have been converted and confirmed under their ministry will be their joy, and their crown, in the day of the Lord Jesus. [5.] If they give up their account with grief, it will be the people’s loss as well as theirs. It is the interest of hearers that the account their ministers give of them may be with joy, and not with grief. If faithful ministers be not successful, the grief will be theirs, but the loss will be the people’s. Faithful ministers have delivered their own souls, but a fruitless and faithless people’s blood and ruin will be upon their own heads.
13:7–17. The second aspect of acceptable service pertains to certain congregational duties. The readers are to remember their past leaders and imitate their faith (13:7). This is reasonable, for the object of their leaders’ faith was Jesus Christ, who is the object of the readers’ faith. He is the same yesterday when their leaders leaned on Him, and He remains the same … today when the readers need to confide in Him (13:8). What Jesus did for their leaders He will do for them. A second duty of the faith community is not to be carried away by … strange teachings (13:9), such as those advocating certain dietary restrictions. For justifies this responsibility: the believer’s moral life is to be strengthened by grace, not by foods. This essential divine grace is obtained from our altar (13:10)—i.e., Jesus’ sacrifice. Those Jewish priests who are not believers in Jesus have no right to partake of this sacrifice. The reason they cannot is explained by analogy: taking the bodies of those animals sacrificed in the temple, priests discard them outside of Jerusalem’s wall (13:11); similarly, they also rejected Jesus, so that He suffered outside the city’s gate (13:12). The point is that those who reject Jesus as Messiah are unable to partake of His sacrifice and the divine grace coming through it. Jesus being crucified outside of Jerusalem leads to a third duty, and that is to go out to Him outside the camp of religious acceptance. The readers are exhorted to leave the Levitical system and make full, public identification with their Messiah, the fulfillment of the Hebrew Bible’s sacrificial system. Moreover, they needed to be willing to bear any ensuing reproach for doing so (13:13). Their determination to accept the same reproach given to Jesus might force them from home like refugees. Painful though it would be, it would be all right, for here we do not have a permanent city or place to live; we are headed toward the heavenly city which is to come (13:14; cf. also 11:13–16). A fourth duty is to offer to God the sacrifice of praise (13:15), especially when persecuted and disgraced, and the sacrifices of doing good and sharing some of our resources with the needy (13:16). A final responsibility concerns their current leaders, whom the readers must obey (“sincere cooperation in following those who lead a community”) and to whom they are to submit (“to yield to and follow the authority of those who are in charge”; 13:17). This will enable the leaders to watch over their spiritual lives with joy and not with grief, the latter being to the readers’ disadvantage. Leading a congregation is enormously challenging, and it is the responsibility of the community to work in a productive and cheerful way with those who provide leadership. Failure to do so will result in strife and in impeding the progress of the church. Assuming that the leaders are not outright false teachers or moral miscreants, the congregational constituency must follow their lead.
5:5. Young men … be submissive (hypotagēte; cf. 3:1) to those who are older. Church leaders were usually older members. The younger members were to place themselves willingly under the authority of those who had been given the responsibility of leadership. Peter exhorted both young and old alike to clothe (enkombōsasthe, “clothe or tie on oneself”; an enkombōma was the apron of a slave) yourselves with humility. True humility is attractive dress (cf. 3:8). Peter may have alluded to Christ’s girding Himself with a towel and teaching the disciples that humility is the prerequisite for service and service is the practice of humility (John 13:4–15).
Peter quoted Proverbs 3:34 to emphasize God’s different attitudes toward the proud and the humble. God opposes (lit., “sets Himself against”) the arrogant but grants favor and acceptance to the humble.
5:5. Younger men, probably younger in physical age, are encouraged to be subject to [their] elders. It is often difficult for younger people to be patient, but respect for age and for a Christian leader is always appropriate. All are admonished to be clothed with humility toward one another. “Clothed” is used of Jesus when he girded a towel around His waist and washed the disciples’ feet (cf. Jn 13:3–10). One demonstrates humility when he does not think of himself at all. The reason such action is necessary is biblical: GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE (Pr 3:34; see the comments on Jms 4:10). Pride was the first sin (cf. 1 Tim 3:6) and always prevents humility.
5. It seems impossible to take the ‘elders’ here in a different sense from 1, or it might be simpler to understand it in the natural sense, as compared with ‘younger.’ To avoid the difficulty, some would make ‘younger’ also a term of office, like ‘deacons.’ There is, however, no indication of such a title (though see Ac 5:6, 10). As a matter of fact, the presbyters were taken from among the elder Christians, and those entrusted to their care are called ‘younger’ in the natural sense in distinction to them. Note that the same kind of thing is found in 1 Tim 5:1, 2.‘Submission’ is urged again, as in 2:13, 18, 3:1, 5. gird yourselves with humility: lit. ‘tie on humility for (i.e. towards) one another.’ It is an uncommon word, not elsewhere found in biblical Greek. The substantive derived from it is said to have been a sort of apron or ‘overall,’ worn by slaves—perhaps for the protection of their clothing while at work. Some doubt attaches to the meaning, but this interpretation would suit our passage, for it would indicate something (1) external and conspicuous, and (2) a mark of servitude. Commentators, perhaps with good reason, point to Jn 13:4 f. (cf. 3:8). The quotation comes from Pr 3:34, apparently by way of Jas 4:6 (see note on 4:8 above). grace, i.e. favour. Such humility shown towards men will also be acceptable to God.
Be subject (ὁποταγητε [hopotagēte]). Second aorist passive imperative of ὑποτασσω [hupotassō]. Unto the elder (πρεσβυτεροις [presbuterois]). Dative case. Here the antithesis between younger and elder shows that the word refers to age, not to office as in 5:1. See a like change in meaning in 1 Tim. 5:1, 17. All (παντες [pantes]). All ages, sexes, classes. Gird yourselves with humility (την ταπεινοφροσυνην ἐγκομβωσασθε [tēn tapeinophrosunēn egkombōsasthe]). First aorist middle imperative of ἐγκομβοομαι [egkomboomai], late and rare verb (in Apollodorus, fourth cent. B.C.), here only in N. T., from ἐν [en] and κομβος [kombos] (knot, like the knot of a girdle). Ἐγκομβωμα [Egkombōma] was the white scarf or apron of slaves. It is quite probable that Peter here is thinking of what Jesus did (John 13:4ff.) when he girded himself with a towel and taught the disciples, Peter in particular (John 13:9ff.), the lesson of humility (John 13:15). Peter had at last learned the lesson (John 21:15–19). The proud (ὑπερηφανοις [huperēphanois]). Dative plural of ὑπερηφανος [huperēphanos] (James 4:6; Rom. 1:30) after ἀντιτασσεται [antitassetai] (present middle indicative of ἀντιτασσω [antitassō] as in James 4:6 (quoted there as here from Prov. 3:34).
Verses 5–7
Having settled and explained the duty of the pastors or spiritual guides of the church, the apostle comes now to instruct the flock,
I. How to behave themselves to their ministers and to one another. He calls them the younger, as being generally younger than their grave pastors, and to put them in mind of their inferiority, the term younger being used by our Saviour to signify an inferior, Lu. 22:26. He exhorts those that are younger and inferior to submit themselves to the elder, to give due respect and reverence to their persons, and to yield to their admonitions, reproof, and authority, enjoining and commanding what the word of God requires, Heb. 13:17. As to one another, the rule is that they should all be subject one to another, so far as to receive the reproofs and counsels one of another, and be ready to bear one another’s burdens, and perform all the offices of friendship and charity one to another; and particular persons should submit to the directions of the whole society, Eph. 5:21.; Jam. 5:16. These duties of submission to superiors in age or office, and subjection to one another, being contrary to the proud nature and selfish interests of men, he advises them to be clothed with humility. “Let your minds, behaviour, garb, and whole frame, be adorned with humility, as the most beautiful habit you can wear; this will render obedience and duty easy and pleasant; but, if you be disobedient and proud, God will set himself to oppose and crush you; for he resisteth the proud, when he giveth grace to the humble.” Observe, 1. Humility is the great preserver of peace and order in all Christian churches and societies, consequently pride is the great disturber of them, and the cause of most dissensions and breaches in the church.
5:1–5 Trusting His Appointed Leaders
The concept of a faithful Creator (4:19) is pivotal to 1 Peter 5. As the Creator, God ordained the sufferings of Christ and his future glory (5:1). Leadership is to be carried out in conformity to that plan. In 5:1–4 Peter explained the way leaders were to shepherd their congregations. He exhorted the elders to shepherd (that is, feed and care for) the flock of God among them. The imagery of the shepherd and the flock was used by Jesus when instructing Peter (John 21:15–17). Faithful church leaders are promised a reward that they will receive from Christ, the Head Shepherd (5:4). In 5:5 Peter quoted Proverbs 3:34 to show the reason for humility. It reaches to the very character of God.
5–7. Likewise, ye younger. Some scholars think that all who are not elders are meant. Among the Greeks “younger” sometimes meant those inferior in position. Perhaps the word enforces this sense as well as those younger in years. Be subject unto the elder. “Elders” in the Greek. The duty of submissiveness and humility is the thought of the passage.
v. 5a. Likewise, ye younger, be subject unto the elder.
This is now the last admonition of the chapter. Peter wishes to establish this order in the Christian church: that the younger should follow the older, so that all may go on harmoniously; those beneath submissive to those above them. If this were now to be enforced, we should not need many laws. He would strictly have it so that the younger shall be directed according to the understanding of the older, as they know best what shall be for the praise of God. But Peter presumes that such elders are to be instructed and established in the Holy Spirit. For should it happen that they are themselves fools, and without understanding, no good government could originate with them. But if they are persons of good understanding, then it is well that they should rule the youth. But Peter is not speaking here of civil, but of church government, that the elders should rule those that are spiritually younger, whether they be priests or even aged men.
Although there is one common doctrine that concerns all men in whatever station they may be; yet the complaint is general that the young people are rough, wild, and ill-bred. Children will not be subject to their parents, pupils to their teachers, nor servants to their masters and mistresses. There is no obedience or discipline any longer among the young people, but only pride and self-will. Everyone does as he pleases, acts the gentleman, is independent and unreproved. In the end God will not let them go unpunished. Now whoever is a Christian, and gives heed, knows that he has no choice as to whether he will be in subjection or not; but he is to do so with good grace and cheerfully. God demands it, and says here through Peter: “Ye younger, be subject unto the elder.”
To this end Christ is presented to you as an example, that you be of the same mind as he. Although he existed in the form of God and was equal with God; yet, he was a servant of us all, became obedient unto death, yea, the death of the cross (Phil. 2:6–8). And above in chapter 2 and verse 18 the apostle admonishes servants not only to be obedient and serve their irritable masters with all faithfulness, but also to suffer ingratitude and all evil from them and follow in the footsteps of their Lord Christ, who did no sin. If thou dost now despise the command of God, thy Creator, and art not moved by the example of Christ thy Lord and Savior, then thou art no Christian. Thy baptism, Christ’s sufferings and blood, God’s grace and favor, avail thee nothing; yea, thou dost bring upon thyself the heavy and unbearable wrath and disfavor of God, who, as Peter says later, resisteth the proud, will overthrow and utterly destroy thee, thou poor worm of the dust, by his powerful hand, with which he casted down to hell the disobedient angels in chains of darkness. Of this divine punishment we not only read in all histories, but also daily experience it. I fear that the disobedience and recklessness of our young people will be soon punished and more terribly than anyone imagines. May God in mercy take his own to himself before that time comes and spare them the sight of such misery!
5. ye younger. The deacons were originally younger men, the presbyters older: subsequently, as presbyter expressed the office of church ruler or teacher, so neoteros means not young men in age, but subordinate ministers of the Church. So Christ uses “younger” (Luke 22:26); for He explains it by “he that doth serve” [ho daikonōn], he that ministereth as a deacon; as He explains “the greatest” by “he that is chief” [ho hegoumenos]. ‘He that ruleth’ applied to the bishops or presbyters (Heb. 13:7, 17, 24). So “the young men” (Acts 5:6, 10) are the deacons of the church of Jerusalem, of whom, as all Hebrews, the Hellenistic Christians subsequently complained as neglecting their Grecian widows, whence arose the appointment of seven others, Hellenistic deacons. So Peter, having exhorted the presbyters not to lord it over those committed to them, adds, ‘Likewise, ye younger’—i. e., subordinate ministers—‘submit cheerfully to the elders’ (Mosheim). There is no Scripture sanction for “younger” meaning laymen (as Alford explains): this sense is probably of later date. The “all of you” that follows refers to the congregation generally; it is likely that, like Paul (Eph. 4:11–13), Peter notices, previous to the general congregation, the subordinate ministers as well as the presbyters, writing as he did to the same region (Ephesus), to confirm the teaching of the apostle of the Gentiles. Yea—to sum up all my exhortations. be subject. Omitted in א A B, Vulgate; but Tischendorf quotes B for it.
5:5 As Peter had presented the best plan for house-hold relationships, so here he described the best plan for church relationships. The younger men should accept the authority of the elders, meaning to submit to their decisions and to treat them respectfully (unless, of course, they lead people into sin). Finally, all the believers had a responsibility in the congregation: they should serve each other in humility. Humility means being able to put others’ needs and desires ahead of one’s own (see Philippians 2:3–4).
To the admonition addressed to the elders the apostle adds another: Likewise you younger, submit yourselves to the elders; but all bind upon yourselves toward one another humble-mindedness, for God resists the proud, but to the humble He gives grace. This word is intended to curb the false idea of independence which is liable to take hold of the hearts of the younger members of the congregation. They should remember that they owe obedience to the office of the elders, that they should submit themselves to the teaching, to the instructions which the pastors give them from the Word of God.
5. Likewise, ye younger. All younger persons of either sex.
Submit yourselves unto the elder. That is, with the respect due to their age, and to the offices which they sustain. There is here, probably, a particular reference to those who sustained the office of elders or teachers, as the same word is used here which occurs in ver. 1. As there was an allusion in that verse, by the use of the word, to age, so there is in this verse to the fact that they sustained an office in the church. The general duty, however, is here implied, as it is everywhere in the Bible, that all suitable respect is to be shown to the aged. Comp. Lev. 19:32; 1 Tim. 5:1; Acts 23:4; 2 Pet. 2:9.
Yea, all of you be subject one to another. In your proper ranks and relations. You are not to attempt to lord it over one another, but are to treat each other with deference and respect. See Notes, Eph. 5:21; Phil. 2:3.
5 Likewise, ye younger, submit yourselves unto the elder. Yea, nall of you be subject one to another, and be clothed with humility: for oGod resisteth the proud, and pgiveth grace to the humble.
Ye younger; either he means those that were inferior to the church officers, and then he here prescribes the people their duty, as he had done the ministers; or rather, those that were younger in years, and then he passeth from the more special to the general. Submit yourselves: under subjection, he comprehends all those offices which the younger owe to the elder; as, to reverence them, take their advice, be guided by them, &c. Or, if younger be taken in the former sense, this precept falls in with that of the apostle, Heb. 13:17. To the elder: either elders by office, who were likewise usually elders in years, the younger sort being more rarely chosen to be officers; or rather, elder in age. Yea, all of you be subject one to another; viz. in those mutual duties which they owe to each other, as husbands to wives, parents to children, &c. Those that are superior to others, yet are not so exempt from subjection as not to owe some duty: see Phil. 2:3. And be clothed with humility; or, wrapt up, or covered, with humility, as with a garment which is put on over other garments; q. d. Adorn yourselves with humility as with a beautiful garment or robe. The metaphor of putting on is frequent, where mention is made of any grace or virtue, Rom. 13:12; Eph. 4:24; Col. 3:10, 12.
5. ye younger—The deacons were originally the younger men, the presbyters older; but subsequently as presbyter expressed the office of Church ruler or teacher, so Greek “neoteros” means not (as literally) young men in age, but subordinate ministers and servants of the Church. So Christ uses the term “younger.” For He explains it by “he that doth serve,” literally, “he that ministereth as a deacon”; just as He explains “the greatness” by “he that is chief,” literally, “he that ruleth,” the very word applied to the bishops or presbyters. 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 Grecian widows, whence arose the appointment of the seven others, Hellenistic deacons. So here, Peter, having exhorted the presbyters, or elders, not to lord it over those committed to them, adds, Likewise ye neoters or younger, that is, subordinate ministers and deacons, submit cheerfully to the command of the elders [MOSHEIM]. There is no Scripture sanction for “younger” meaning laymen in general (as ALFORD explains): its use in this sense is probably of later date. 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 ministers as well as the presbyters, writing as he did to the same region (Ephesus), and to confirm the teaching of the apostle of the Gentiles.
Verse 5. Likewise, ye younger] Νεωτεροι probably means here inferiors, or those not in sacred offices; and may be understood as referring to the people at large who are called to obey them that have the rule over them in the Lord. In this sense our Lord, it appears, uses the word, Luke 22:26.
Be subject one to another] 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.
1. Unto the angel. The minister; the presiding presbyter; the bishop—in the primitive sense of the word bishop—denoting one who had the spiritual charge of a congregation. See Notes on ch. 1:20.
The angels of the seven churches. Gr., “Angels of the seven churches:” the article being wanting. This does not refer to them as a collective or associated body, for the addresses are made to them as individuals—an epistle being directed to “the angel” of each particular church, ch. 2:1, 12, &c. The evident meaning, however, is, that what was recorded should be directed to them, not as pertaining to them exclusively as individuals, but as presiding over or representing the churches, for what is recorded pertains to the churches, and was evidently designed to be laid before them. It was for the churches, but was committed to the “angel” as representing the church, and to be communicated to the church under his care. There has been much diversity of opinion in regard to the meaning of the word angels here. By the advocates of Episcopacy, it has been argued that the use of this term proves that there was a presiding bishop over a circle or group of churches in Ephesus, in Smyrna, &c., since it is said that it cannot be supposed that there was but a single church in a city so large as Ephesus, or in the other cities mentioned. A full examination of this argument may be seen in my work on the Apostolic Church [pp. 191–199, London ed.]. The word angel properly means a messenger, and is thus applied to celestial beings as messengers sent forth from God to convey or to do his will. This being the common meaning of the word, it may be employed to denote anyone who is a messenger, and hence, with propriety, anyone who is employed to communicate the will of another; to transact his business, or, more remotely, to act in his place—to be a representative. In order to ascertain the meaning of the word as used in this place, and in reference to these churches, it may be remarked, (1) That it cannot mean literally an angel, as referring to a heavenly being, for no one can suppose that such a being presided over these churches. (2) It cannot be shown to mean, as Lord (in loco) supposes, messengers that the churches had sent to John, and that these letters were given to them to be returned by them to the churches; for, (a) there is no evidence that any such messenger had been sent to John; (b) there is no probability that while he was a banished exile in Patmos such a thing would be permitted; (c) the message was not sent by them, it was sent to them—“Unto the angel of the church in Ephesus write,” &c. (3) It cannot be proved that the reference is to a prelatical bishop presiding over a group or circle of churches, called a diocese; for, (a) There is nothing in the word angel, as used in this connection, which would be peculiarly applicable to such a personage—it being as applicable to a pastor of a single church, as to a bishop of many churches. (b) There is no evidence that there were any such groups of churches then as constitute an episcopal diocese. (c) The use of the word “church” in the singular, as applied to Ephesus, Smyrna, &c., rather implies that there was but a single church in each of those cities. Comp. ch. 2:1, 8, 12, 18; see also similar language in regard to the church in Corinth, 1 Co. 1:2; in Antioch, Ac. 13:1; at Laodicea, Col. 4:16; and at Ephesus, Ac. 20:28. (d) There is no evidence, as Episcopalians must suppose, that a successor to John had been appointed at Ephesus, if, as they suppose, he was “bishop” of Ephesus; and there is no probability that they would so soon after his banishment show him such a want of respect as to regard the see as vacant, and appoint a successor. (e) There is no improbability in supposing that there was a single church in each of these cities—as at Antioch, Corinth, Rome. (f) If John was a prelatical “bishop,” it is probable that he was “bishop” of the whole group of churches embracing the seven: yet here, if the word “angel” means “bishop,” we have no less than seven such bishops immediately appointed to succeed him. And (g) the supposition that this refers to prelatical bishops is so forced and unnatural that many Episcopalians are compelled to abandon it. Thus Stillingfleet—than whom an abler man, or one whose praise is higher in Episcopal churches, as an advocate of prelacy, is not to be found—says of these angels: “If many things in the epistles be directed to the angels, but yet so as to concern the whole body, then, of necessity, the angel must be taken as a representative of the whole body; and then why may not the angel be taken by way of representation of the body itself, either of the whole church, or, which is far more probable, of the concessors, or order of presbyters in this church?” (4) If the word does not mean literally an angel; if it does not refer to messengers sent to John in Patmos by the churches; and if it does not refer to a prelatical bishop, then it follows that it must refer to some one who presided over the church as its pastor, and through whom a message might be properly sent to the church. Thus understood, the pastor or “angel” would be regarded as the representative of the church; that is, as delegated by the church to manage its affairs, and as the authorized person to whom communications should be made in matters pertaining to it—as pastors are now. A few considerations will further confirm this interpretation, and throw additional light on the meaning of the word. (a) The word angel is employed in the Old Testament to denote a prophet; that is, a minister of religion as sent by God to communicate his will. Thus in Haggai (1:13) it is said, “Then spake Haggai, the Lord’s messenger [Heb. angel, מַלְאַךְ יְהֹוָה—Sept. ἄγγελος κυρίου], in the Lord’s message unto the people,” &c. (b) It is applied to a priest, as one sent by God to execute the functions of that office, or to act in the name of the Lord. Mal. 2:7, “For the priest’s lips should keep knowledge, for he is the messenger of the Lord of hosts”—מַלְאַךְ יְהֹוָה צבָאוֹת—that is, “angel of the Lord of hosts.” (c) The name prophet is often given in the New Testament to the ministers of religion, as being appointed by God to proclaim or communicate his will to his people, and as occupying a place resembling, in some respects, that of the prophets in the Old Testament, (d) There was no reason why the word might not be thus employed to designate a pastor of a Christian church, as well as to designate a prophet or a priest under the Old Testament dispensation, (e) The supposition that a pastor of a church is intended will meet all the circumstances of the case: for, (1) it is an appropriate appellation; (2) there is no reason to suppose that there was more than one church in each of the cities referred to; (3) it is a term which would designate the respect in which the office was held; (4) it would impress upon those to whom it was applied a solemn sense of their responsibility. Further, it would be more appropriately applied to a pastor of a single church than to a prelatical bishop; to the tender, intimate, and endearing relation sustained by a pastor to his people, to the blending of sympathy, interest, and affection, where he is with them continually, meets them frequently in the sanctuary, administers to them the bread of life, goes into their abodes when they are afflicted, and attends their kindred to the grave, than to the union subsisting between the people of an extended diocese and a prelate—the formal, unfrequent, and, in many instances, stately and pompous visitations of a diocesan bishop—to the unsympathizing relation between him and a people scattered in many churches, who are visited at distant intervals by one claiming a “superiority in ministerial rights and powers,” and who must be a stranger to the ten thousand ties of endearment which bind the hearts of a pastor and people together. The conclusion, then, to which we have come is, that the “angel of the church” was the pastor, or the presiding presbyter in the church; the minister who had the pastoral charge of it, and who was therefore a proper representative of it. He was a man who, in some respects, performed the functions which the angels of God do; that is, who was appointed to execute his will, to communicate his message, and to convey important intimations of his purposes to his people. To no one could the communications in this book, intended for the churches, be more properly intrusted than to such an one; for to no one now would a communication be more properly intrusted than to a pastor.
Such is the sublime vision under which this book opens; such the solemn commission which the penman of the book received. No more appropriate introduction to what is contained in the book could be imagined; no more appropriate circumstances for making such a sublime revelation could have existed. To the most beloved of the apostles, now the only surviving one of the number; to him who had been a faithful labourer for a period not far from sixty years after the death of the Lord Jesus, who had been the bosom friend of the Saviour when in the flesh, who had seen him in the mount of transfiguration, who had seen him die, and who had seen him ascend into heaven; to him who had lived while the church was founded, and while it had spread into all lands; and to him who was now suffering persecution on account of the Saviour and his cause, it was appropriate that such communications should be made. In a lonely island; far away from the abodes of men; surrounded by the ocean, and amid barren rocks; on the day consecrated to the purposes of sacred repose and the holy duties of religion—the day observed in commemoration of the resurrection of his Lord, it was most fit that the Redeemer should appear to the “beloved disciple” in the last Revelation which he was ever to make to mankind. No more appropriate time or circumstance could be conceived for disclosing, by a series of sublime visions, what would occur in future times; for sketching out the history of the church or the consummation of all things.
Verse 1. Unto the angel of the Church of Ephesus] By αγγελος, angel, we are to understand the messenger or person sent by God to preside over this Church; and to him the epistle is directed, not as pointing out his state, but the state of the Church under his care. Angel of the Church here answers exactly to that officer of the synagogue among the Jews called שליח ציבור sheliach tsibbur, the messenger of the Church, whose business it was to read, pray, and teach in the synagogue. The Church at Ephesus is first addressed, as being the place where John chiefly resided; and the city itself was the metropolis of that part of Asia. The angel or bishop at this time was most probably Timothy, who presided over that Church before St. John took up his residence there, and who is supposed to have continued in that office till A. D. 97, and to have been martyred a short time before St. John’s return from Patmos.
The church accordingly had a long history and was the most prominent one in the area. The pastor or messenger of the church was addressed as the angel (angelos). The word’s principal use in the Bible is in reference to heavenly angels (William F. Arndt and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament. Chicago: University of Chicago Press, 1957, pp. 7–8). But it is also used to refer to human messengers (cf. Matt. 11:10; Mark 1:2; Luke 7:24, 27; 9:52).
THE SEVEN STARS. I shall not take up space to discuss the various views as to the nature of the angels of the churches. It has been held that they were heavenly angels, were diocesan bishops of the cities, were pastors or elders, or were messengers sent from the churches to visit John in Patmos. The word angel means a messenger, and is equally applicable to the messengers of God and those of men. John the Baptist is called in Mark 1:2, angel, or messenger, and the term is often applied to human beings. It is certain that it is in this passage. John is told to write to these angels, and certainly the letters were not sent to the angels of heaven. Nor does this language suggest the idea of messengers sent to visit John in Patmos. In that case the letters might be sent by them to the churches, but would certainly not be written to them. It becomes evident, therefore, that the angels were men filling some office in connection with the churches. There is not the slightest evidence that diocesan bishops existed until much later than this age, and hence I do not think that they are meant. The term can hardly apply to an elder, for there seems to have been a plurality of elders in all the churches, and it is not likely that one would be singled out. It is my judgment that the angels were the preachers or evangelists of the churches. As these evangelists not only labored at home, but were often sent out, and were messengers to carry the good tidings, there is a fitness in applying the term to them. We know from the epistles of Paul and from church tradition, that Timothy was long the evangelist at Ephesus, and it is possible that he may have lived and labored until the time of John’s banishment. If so, he was the angel to whom the epistle to the church at Ephesus was directed. Then we conclude that the seven stars held in the hand of the Lord, supported and strengthened by him, shining with his light, are the seven preachers of the churches of Asia.