1 Peter 5:3

Contextual Overview

¹To the elders among you, I appeal as a fellow elder, a witness of Christ's sufferings and one who also will share in the glory to be revealed: ¹ To the elders among you, I appeal as a fellow elder and a witness of Christ's sufferings who also will share in the glory to be revealed: ¹ I exhort the elders among you, as a fellow elder, and a witness of the sufferings of Christ, and who will also share in the glory that will be revealed. ¹ The elders that are among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, and likewise a partaker of the glory which shall be revealed, ¹ So I exhort the Elders among you--I who am their fellow Elder and have been an eye-witness of the sufferings of the Christ, and am also a sharer in the glory which is soon to be revealed. ¹ The Elders which are among you I exhort, who am also an Elder, and a witnesse of the sufferings of Christ, and also a partaker of the glory that shall be reuealed. ¹ I, a fellow elder, exhort the elders among you, I being also witness of the sufferings of Christ, and being sharer of the glory about to be revealed: ¹ The Elders which are amonge you I exhorte, which am also an Elder, and a witnes off the affliccions in Christ, and partaker of the glory that shalbe opened. ¹ I address myself to you pastors, as being a pastor myself, and a witness of the sufferings of Christ, and as one who is to partake of the glory, that shall hereafter be made manifest; ¹I have a special concern for you church leaders. I know what it's like to be a leader, in on Christ's sufferings as well as the coming glory. Here's my concern: that you care for God's flock with all the diligence of a shepherd. Not because you have to, but because you want to please God. Not calculating what you can get out of it, but acting spontaneously. Not bossily telling others what to do, but tenderly showing them the way.

Bible Verse Review
  from Treasury of Scripure Knowledge

as: Ezekiel 34:4, Matthew 20:25, Matthew 20:26, Matthew 23:8-10, Mark 10:42-45, Luke 22:24-27, 1 Corinthians 3:5, 1 Corinthians 3:9, 2 Corinthians 1:24, 2 Corinthians 4:5, 3 John 1:9, 3 John 1:10

being lords over: or, over-ruling

heritage: 1 Peter 2:9, Deuteronomy 32:9, Psalms 33:12, Psalms 74:2, Micah 7:14, Acts 20:28

but: 1 Corinthians 11:11, Philippians 3:17, Philippians 4:9, 1 Thessalonians 1:5, 1 Thessalonians 1:6, 2 Thessalonians 3:9, 1 Timothy 4:12, Titus 2:7

Reciprocal: Numbers 24:11 - the Lord Judges 7:17 - General Judges 8:23 - I will 1 Samuel 2:16 - I will take Psalms 68:10 - Thy congregation Psalms 86:2 - Preserve Ezekiel 2:8 - Be Ezekiel 34:31 - ye my Matthew 24:49 - to smite Mark 6:30 - both Mark 9:34 - they had Luke 9:48 - he that Luke 22:26 - General John 10:4 - he goeth Romans 12:8 - ruleth Romans 12:16 - Mind 1 Corinthians 4:16 - General 1 Thessalonians 1:7 - ensamples 1 Thessalonians 2:10 - how 1 Thessalonians 5:12 - and are 2 Thessalonians 3:7 - how Philemon 1:14 - without Hebrews 13:17 - watch James 3:1 - be Revelation 3:11 - thy

Cross-References

Genesis 4:25
Adam lay with his wife again, and she gave birth to a son and named him Seth, saying, "God has granted me another child in place of Abel, since Cain killed him."

Genesis 4:25
Adam made love to his wife again, and she gave birth to a son and named him Seth, saying, "God has granted me another child in place of Abel, since Cain killed him."

Genesis 4:25
And Adam knew his wife again, and she bore a son and called his name Seth, for she said, "God has appointed for me another child instead of Abel, for Cain slew him."

Genesis 4:25
Also yit Adam knewe his wijf, and sche childide a sone, and clepide his name Seth, and seide, God hath put to me another seed for Abel, whom Cayn killide.

Genesis 4:25
And Adam knew his wife againe, and she bare a sonne, & called his name Seth: For God, said she, hath appointed mee another seed in stead of Abel, whom Cain slew.

Genesis 4:25
And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.

Genesis 4:25
Adam laye yet with his wyfe agayne, & she bare a sonne, and called him Seth. For God (sayde she) hath apoynted me another sede, for Abell, whom Cain slew.

Genesis 4:25
Adam slept with his wife again. She had a son whom she named Seth. She said, "God has given me another child in place of Abel whom Cain killed." And then Seth had a son whom he named Enosh. That's when men and women began praying and worshiping in the name of God .

Genesis 4:25
Adam had relations with his wife again; and she gave birth to a son, and named him Seth, for, she said, "God has appointed me another child in place of Abel, because Cain killed him."

Genesis 4:25
And Adam knew his wife again; and she bare a son, and called his name Seth: For, said she, God hath appointed me another seed instead of Abel; for Cain slew him.

Gill's Notes on the Bible

Neither as being lords over God's heritage,.... Or "clergy"; meaning not ecclesiastical persons, as presbyters, and deacons, who are supposed to be under the government of bishops, though not to be governed with tyranny, and in a haughty, imperious, and arrogant manner; to which sense the Arabic version inclines, rendering the words thus; "not as those who domineer over such that are appointed in the dignities of the priesthood"; but such cannot be designed, because they are presbyters, or elders, which are here exhorted not to use such tyrannical power and authority; wherefore the flock, or church of God, the people of Christ, and members of churches, in common, are here intended: the Ethiopic version renders it, "his own people"; who are the lot, portion, and inheritance of God, and Christ; and moreover, the several churches are the parts, portions, and heritages, for the word is in the plural number, which are assigned to the care of their respective pastors, and elders, in allusion to the land of Canaan, which was distributed by lot: the word "clergy" is common to all the saints, and not to be appropriated to a particular order of men, or to officers of churches; and these are not to be lorded over by their elders, in a domineering and arbitrary way; for though they are set over them in the Lord, and have the rule over them, and should be submitted to, and obeyed in their right and lawful ministrations of the word and ordinances, and are worthy of double honour when they rule well; yet they are not to take upon them an absolute authority over the consciences of men; they are not to teach for doctrines the commandments of men; nor to have the dominion over the faith of men, but to be helpers of their joy; and are not to coin new articles of faith, or enact new laws, and impose them on the churches; but are to teach the doctrines of Christ, and rule according to the laws he has given:

but being ensamples to the flock. The Ethiopic version reads, "to his own flock"; that is, the flock of God; and the Vulgate Latin version adds, "heartily"; the meaning is, that they should go before the flock, and set an example to believers, in word, in conversation, in charity, in spirit, in faith, in purity; and be patterns of good works to them, and recommend the doctrines they preach, and the duties they urge, by their own lives and conversations; and particularly should be ensamples to the saints, in liberality and beneficence, in lenity and gentleness, in meekness and humility, in opposition to the vices before warned against.

Barnes' Notes on the Bible

Neither as being lords - Margin, “overruling.” The word here used (κατακυριεύω katakurieuō) is rendered “exercise dominion over,” in Matthew 20:25; exercise lordship over, in Mark 10:42; and overcame, in Acts 19:16. It does not elsewhere occur in the New Testament. It refers properly to that kind of jurisdiction which civil rulers or magistrates exercise. This is an exercise of authority, as contradistinguished from the influence of reason, persuasion, and example. The latter pertains to the ministers of religion; the former is forbidden to them. Their dominion is not to be that of temporal lordship; it is to be that of love and truth. This command would prohibit all assumption of temporal power by the ministers of religion, and all conferring of titles of nobility on those who are preachers of the gospel. It needs scarcely to be said that it has been very little regarded in the church.

Over God’s heritage - των κλήρων tōn klērōn. Vulgate: “in cleris” - over the clergy. The Greek word here (κλῆρος klēros) is that from which the word “clergy” has been derived; and some have interpreted it here as referring to the clergy, that is, to priests and deacons who are under the authority of a bishop. Such an interpretation, I however, would hardly be adopted now. The word means properly:

(a)A lot, die, anything used in determining chances;

(b)A part or portion, such as is assigned by lot; hence,

(c)An office to which one is designated or appointed, by lot or otherwise; and,

(d)In general any possession or heritage, Acts 26:18; Colossians 1:12.

The meaning here is, “not lording it over the possessions or the heritage of God.” The reference is, undoubtedly, to the church, as that which is especially his property; his own in the world. Whitby and others suppose that it refers to the possessions or property of the church; Doddridge explains it - “not assuming dominion over those who fall to your lot,” supposing it to mean that they were not to domineer over the particular congregations committed by Providence to their care. But the other interpretation is most in accordance with the usual meaning of the word.

But being ensamples to the flock - Examples. See the notes at 1 Timothy 4:12. Peter has drawn here with great beauty, the appropriate character of the ministers of the gospel, and described the spirit with which they should be actuated in the discharge of the duties of their office. But how different it is from the character of many who have claimed to be ministers of religion; and especially how different from that corrupt communion which professes in a special manner to recognize Peter as the head, and the vicegerent of Christ. It is well remarked by Benson on this passage, that “the church of Rome could not well have acted more directly contrary to this injunction of Peter’s if she had studied to disobey it, and to form herself upon a rule that should be the reverse of this.”

Clarke's Notes on the Bible

Verse 1 Peter 5:3. Neither as being lords over God's heritage — This is the voice of St. Peter in his catholic epistle to the catholic Church! According to him there are to be no lords over God's heritage, the bishops and presbyters who are appointed by the head of the Church are to feed the flock, to guide and to defend it, not to fleece and waste it; and they are to look for their reward in another world, and in the approbation of God in their consciences. And in humility, self-abasement, self-renunciation, and heavenly-mindedness, they are to be ensamples, τυποι, types, to the flock, moulds of a heavenly form, into which the spirits and lives of the flock may be cast, that they may come out after a perfect pattern. We need not ask, Does the Church that arrogates to itself the exclusive title of Catholic, and do its supreme pastors, who affect to be the successors of Peter and the vicars of Jesus Christ, act in this way? They are in every sense the reverse of this. But we may ask, Do the other Churches, which profess to be reformed from the abominations of the above, keep the advice of the apostle in their eye? Have they pastors according to God's own heart, who feed them with knowledge and understanding? Jeremiah 3:15. Do they feed themselves, and not the flock? Are they lords over the heritage of Christ, ruling with a high eeclesiastico-secular hand, disputing with their flocks about penny-farthing tithes and stipends, rather than contending for the faith once delivered to the saints? Are they heavenly moulds, into which the spirits and conduct of their flocks may be cast? I leave those who are concerned to answer these questions; but I put them, in the name of God, to all the preachers in the land. How many among them properly care for the flock? Even among those reputed evangelical teachers, are there not some who, on their first coming to a parish or a congregation, make it their first business to raise the tithes and the stipends, where, in all good conscience, there was before enough, and more than enough, to provide them and their families with not only the necessaries, but all the conveniences and comforts of life? conveniences and comforts which neither Jesus Christ nor his servant Peter ever enjoyed. And is not the great concern among ministers to seek for those places, parishes, and congregations, where the provision is the most ample, and the work the smallest? Preacher or minister, whosoever thou art, who readest this, apply not the word to thy neighbour, whether he be state-appointed, congregation-appointed, or self-appointed; take all to thyself; mutato nomine de TE fabula narratur. See that thy own heart, views, and conduct be right with God; and then proceed to the next verse.