The Expositor's Bible: The Epistles of St. Peter Part 9

But that is not all a blessing, for though docile, they are often heedless, ready to follow any leader without thought of consequences.

But they are G.o.d's flock. This adds to the dignity of the elder's office, but adds also to the gravity of the trust, a trust to be entered on with fear and trembling. For the flock is precious to Christ, and should be precious to His shepherds. To let them perish for want of tending is treachery to the Master who has sent men to His work. And how much that tending means. To feed them is not all, though that is much. To provide such nurture as will help their growth in grace. There is a food store in G.o.d's word, but not every lesson there suits every several need. There must be thoughtful choice of lessons.

The elders of old were, and G.o.d's shepherds now are, called to give much care how they minister, lest by their oversight or neglect--

"The hungry sheep look up, but are not fed."

But tending speaks of watchfulness. The shepherd must yield his account when the chief Shepherd shall appear. Those who are watchmen over G.o.d's flock must have an eye to quarters whence dangers may come, must mark the signs of them and be ready with safeguards. And the sheep themselves must be strengthened to endure and conquer when they are a.s.sailed; they cannot be kept out of harm's way always. Christ did not pray for His own little flock of disciples that they should be taken out of the world, only kept from the evil. Then all that betokens good must be cherished among them. For even tiny germs of goodness the Spirit will sanctify, and help the watchful elder, by his tending, to rear till they flourish and abound.

To his general precept St. Peter adds three defining clauses, which tell us how the elder's duty may be rightly discharged, and against what perils and temptations he will need to strive: _exercising the oversight, not of constraint, but willingly, according unto G.o.d_. How would the oversight of an elder come to be exercised of constraint in the time of St. Peter? Those to whom he writes had been appointed to their office by apostolic authority, it may have been by St. Paul himself; and while an Apostle was present to inspire them enthusiasm for the new teaching would be at its height: many would be drawn to the service of Christ who would appear to the missionaries well fitted to be entrusted with such solemn charge and ministry. But even an Apostle cannot read men's hearts, and it was when the Apostles departed that the Churches would enter on their trial. Then the fitness of the elders would be put to the test. Could they maintain in the Churches the earnestness which had been awakened? Could they in their daily walk sustain the apostolic character, and help forward the cause both by word and life? Christianity would be unlike every other movement whose officers are human if there were not many failures and much weakness here and there; and if the ministrations of elders grew less accepted and less fruitful, they would be offered with ever-diminishing earnestness, and the services, full of life at the outset, would prove irksome from disappointment, and in the end be discharged only as a work of necessity.

And every subsequent age of the Church has endorsed the wisdom of St.

Paul's caution, "Lay hands hastily on no man." Fervid zeal may grow cool, and inapt.i.tude for the work become apparent. Nor are those in whom it is found always solely responsible for a mistaken vocation.

As St. Paul's words should make those vigilant whose office it is to send forth men to sacred ministries, so St. Peter's warning should check any undue urging of men to offer themselves. It is a sight to move men to sorrow, and G.o.d to displeasure, when the shepherd's work is perfunctory, not done willingly, according to G.o.d.

In some texts the last three words are not represented, nor are they found in our Authorised Version. But they have abundant authority, and so fully declare the spirit in which all pastoral work should be done that they might well be repeated emphatically with each of these three clauses. To labour _according to G.o.d_, "as ever in the great Taskmaster's eye," is so needful that the words may be commended to the elders as a constant motto. And not only as in His sight should the work be done, but with an endeavour after the standard which is set before us in Christ. We are to stoop as He stooped that we may raise those who cannot raise themselves; to be compa.s.sionate to the penitent, breaking no bruised reed, quenching no spark in the smoking flax. The pastor's words should be St. Paul's, "We are your servants for Jesus's sake," his action that of the shepherd in the parable: "When he findeth it, he layeth it on his shoulders rejoicing." Such joy comes only to willing workers.

_Nor yet for filthy lucre, but of a ready mind._ We do not usually think of the Church in the apostolic age as offering any temptation to the covetous. The disciples were poor men, and there is little trace of riches in the opening chapters of the Acts. St. Paul, too, constantly declined to be a burden to the flock, as though he felt it right to spare the brethren. The lessons of the New Testament on this subject are very plain. When our Lord sent forth His seventy disciples, He sent them as "labourers worthy of their hire" (Luke x.

7); and St. Paul declares it to be the Lord's ordinance that they which proclaim the Gospel should live of the Gospel (1 Cor. ix. 14).

To serve with a ready mind is to seek nothing beyond this. But it is clear both from St. Paul's language (1 Tim. iii. 3; t.i.tus i. 7) and from this verse that there existed temptations to greed, and that some were overcome thereby. It is worthy of note, however, that those who are given up to this covetousness are constantly branded with false teaching. They are thus described by both the Apostles. They teach things which they ought not (t.i.tus i. 11), and with feigned words make merchandise of the flock (2 Peter ii. 3). The spurt of self-seeking and base gain (which is the literal sense of St. Peter's word) is so alien to the spirit of the Gospel that we cannot conceive a faithful and true shepherd using other language than that of St. Paul: "We seek not yours, but you."

_Neither as lording it over the charge allotted to you, but making yourselves ensamples to the flock._ This, too, is a special peril at all times for those who are called to preside in spiritual offices.

The interests committed to their trust are so surpa.s.singly momentous that they must often speak with authority, and the Church's history furnishes examples of men who would make themselves lords where Christ alone should be Lord. Against this temptation He has supplied the safeguard for all who will use it. "My sheep," He says, "hear My voice." And the faithful tenders of His flock must ever ask themselves in their service, Is this the voice of Christ? The question will be in their hearts as they give counsel to those who need and seek it, What would Christ have said to this man or to that? The same sort of question will bring to the test their public ministrations, and will make that most prominent in them which He intended to be so. Thus will be introduced into all they do a due proportion and subordination, and many a subject of disquiet in the Churches will thereby sink almost into insignificance. At the same time the constant reference to their own Lord will keep them in mind that they are His servants for the flock of G.o.d.

While he warns the elders against the a.s.sumption of lordship over their charges, the Apostle adds a precept which, if it be followed, will abate all tendency to seek such lordship. For it brings to the mind of those set over the flock that they too are but sheep, like the rest, and are appointed not to dominate, but to help their brethren.

_Making yourselves ensamples to the flock._ Christ's rule for the good shepherd is, "He goeth before them, and the sheep follow him" (John x.

4). The weak take in teaching rather from what they see than from what they hear. The teacher must be a living witness to the word, a proof of its truth and power. If he be not this, all his teaching is of little value. The simplest teacher who lives out his lessons in his life becomes a mighty power; he gains the true, the lawful lordship, and--

"Truth from his lips prevails with double sway."

The Apostles knew well the weight and influence of holy examples.

Hence St. Paul appeals continually to the lives of himself and his fellow-workers. We labour, he says, "to make ourselves an ensample unto you that ye should imitate us" (2 Thess. iii. 9); Timothy he exhorts, "Be thou an ensample to them that believe" (1 Tim. iv. 12), and t.i.tus, "In all things showing thyself an ensample of good works"

(t.i.tus ii. 7). Nothing can withstand the eloquence of him who can dare to appeal to his brethren, as the Apostle does, "Be ye imitators together of me, and mark them which walk so as ye have us for an ensample" (Phil. iii. 7), and "Be ye imitators of me, even as I also am of Christ" (1 Cor. xi. 1). Such pattern shepherds have been the admiration of every age. Chaucer, among his pilgrims, describes the good parson thus:--

"The lore of Christ and His Apostles twelve He taught, and first he followed it himself."

Such are the lives of shepherds who remember that they are even as their flocks: frail and full of evil tendencies, and needing to come continually, in humble supplication, to the source of strength and light, and to be ever watchful over their own lives. These men seek no lordship; there comes to them a n.o.bler power, and the allegiance they win is self-tendered.

_And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away._ For their consolation the Apostle sets before the elders their Judge in His self-chosen character. He is the chief Shepherd. Judge He must also be when He is manifested; but while He must pa.s.s sentence on their work, He will understand and weigh the many hindrances, both within and without, against which they have had to fight. Of human weakness, error, sin, such as besets us, He had no share; but He knows whereof we are made, and will not ask from any of us a service beyond our powers. Nay, His Spirit chooses for us, would we but mark it, the work in which we can serve Him most fitly. And He has borne the contradiction of sinners against Himself. In judging His servants, then, He will take account of the wilfulness of ears that would not hear and of eyes that would not see, of the waywardness that chose darkness rather than light, ignorance rather than Divine knowledge, death rather than life.

Therefore His feeble but faithful servants may with humble minds welcome His appearing. He comes as Judge. _Ye shall receive._ It is a word descriptive of the Divine award at the last. Here it marks the bestowal of a reward, but elsewhere (2 Peter ii. 13) the Apostle uses it for the payment to sinners of the hire of wrong-doing. But the Judge is full of mercy. Of one sinner's feeble efforts He said, "She hath done what she could. Her sins are forgiven." And another who had laboured to be faithful He welcomed to His presence: "Enter into the joy of thy Lord." To share that joy, to partake of His glory, to be made like Him by beholding His presence--this will be the faithful servant's prize, a crown of amaranth, unwithering, eternal.

XVII

_BE CLOTHED WITH HUMILITY_

"Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for G.o.d resisteth the proud, but giveth grace to the humble. Humble yourselves therefore under the mighty hand of G.o.d, that He may exalt you in due time; casting all your anxiety upon Him, because He careth for you."--1 PETER v. 5-7.

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 ii. 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 favourite 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 behaviour of those who hold the subject position. The duly appointed teachers are to be accepted as powers ordained of G.o.d, and their rule and guidance followed with submission.

_Likewise, ye younger, be subject unto the elder._ He teaches that as there is a duty of the elders to the younger, so there is a reciprocal duty which, in like manner and with the same thoroughness, must be discharged by the younger to the elders. In those early days the congregation could fitly be spoken of as "the younger." Naturally the teachers would be chosen from those who had been the first converts.

The rest of the body would consist not only of those younger in years, but younger in the acceptance of the faith, younger in the knowledge of the doctrines of Christ, younger in Christian experience. And if the Churches were to be a power among their heathen surroundings, it must be by their unity in spirit and faith; and this could only be secured by a loyal and ready following of those who were chosen to instruct them.

But lest there may be any undue straining of the claim to submission, there follows immediately a precept to make it general: _Yea, all of you gird yourselves with humility, to serve one another_. Thus will be realised the true idea of the Christian body, where each member should help all, and be helped of all, the rest, eye and hand, head and feet, each having their office, and each ministering therein as parts of the one body. This idea of general humility was altogether unknown to the world before Christ's coming. The word, therefore, is one coined for Christian use: lowliness of mind, a frame wherein each deems others better than himself. And with it the Apostle has coupled another word for "gird yourselves," which is well fitted to be so placed. It is found nowhere else, and is full of that graphic character of which he is so fond. The noun from which it is derived signifies "an outer garment," mainly used by household servants and slaves, to cover their other clothing and keep it from being spoiled. It appears to have been bound round the waist by a girdle. The word is a complete picture. St. Peter sees in humility a robe which shall encompa.s.s the whole life of the believer, keeping off all that might sully or defile it; and into the sense of the word comes the lowly estate of those by whom the garment in question was worn. It was connected entirely with the humblest duties. Hence its appropriateness when joined with "serve one another."

And one cannot in studying this striking word of the Apostle but be carried in thought to that scene described by St. John where Jesus "took a towel and girded Himself" (John xiii. 4) to wash the feet of His disciples. St. Peter gained much instruction from that washing, and he has not forgotten the lesson when he desires to confirm the brethren in Christian humility. "I have given you an example, that ye also should do as I have done to you," was the Lord's injunction; and this the Apostle delivers to the Churches. And verily Christ spake of Himself more truly than of any other when He described the master's treatment of his watchful servants: "He shall gird himself, and make them sit down to meat, and shall come and serve them" (Luke xii. 37).

Such has been the Lord's humiliation, who took upon Him our flesh, and now bids us to His banquet, where, through His Spirit, He is ever waiting to bless those who draw near.

How this exhortation to humility in dealing with one another is connected with the verse (Prov. iii. 34) by which the Apostle supports it does not perhaps immediately appear. _For G.o.d resisteth the proud, but giveth grace to the humble._ But a little reflection on the characteristics of pride towards men soon makes us conscious that it is very closely united with pride towards G.o.d. The Pharisee who despises the publican, and thanks G.o.d in words that he is not such a one, feels in his heart no thankfulness nor care for G.o.d at all. His own acts have made him the pattern of goodness which he conceives himself to be. And we discover the like in every other exhibition of this spirit. The term (?pe??fa???) by which these haughty ones are described indicates a desire to be conspicuous, to stand apart from and above their fellows. They are self-centred, and look down upon the rest of the world, and forget their dependence upon G.o.d.

St. Peter in his quotation has followed the Septuagint. In the Hebrew the first half of the verse is, "He scorneth the scorners." And this is the manner of G.o.d's dealing. He pays men with their own coin.

Jacob's deceit was punished in kind by the frequent deceptions of his children, so that at last he could hardly credit their report that Joseph is still alive. David was scourged for his offences exactly according to his own sin. But the word which the Apostle has drawn from the Septuagint is also of solemn import. It declares a state of war between G.o.d and man. G.o.d _resisteth_ the proud; literally, He setteth Himself in array against them. And their overthrow is sure.

They that strive with the Lord shall be broken to pieces. The Psalmist rejoices over the contrary lot: "The Lord is on my side; I will not fear. What can man do unto me?" (Psalm cxviii. 6). He had realised the feebleness of human strength, even for man to rely on, much more if it stand in opposition to G.o.d. "It is better to trust in the Lord than to put any confidence in man," be it in ourselves or in others. So out of his distress he called upon the Lord. It is the sense of need which makes men humble; and to humbled souls G.o.d's blessing comes: "He answered me, and set me in a large place."

And as though He would mark humility as the chief grace to prepare men for His kingdom, the Lord's first words in His sermon on the mount are a blessing on the lowly-minded: "Blessed are the poor in spirit, for theirs is the kingdom of heaven"--not shall be, but _is_ theirs even now. G.o.d's favour to the humble is a present gift. How the sense of this swells the thanksgivings of Hannah and the Virgin Mary! And to teach the lesson to His disciples, when they were far from humility and were anxious only to know which of them should be above the rest in what they still dreamt of as an earthly kingdom, He took a little child and set him before them, as the pattern to which His true followers must conform. This childlike virtue gives admission to the kingdom of heaven; its possessors have the kingdom of G.o.d within them.

And St. Peter feeds the flock as he himself was fed. _Humble yourselves therefore under the mighty hand of G.o.d, that He may exalt you in due time._ The Apostle may be referring in these words to the trials which were upon the converts when he wrote to them. These he would have them look upon as G.o.d's discipline, as a cause for joy rather than sorrow. Christian humility will not rebel against fatherly, merciful correction. How the good man bows before the hand of G.o.d we see in Moses when G.o.d refused to let him go over into Canaan: "I besought the Lord, saying, O Lord G.o.d, Thou hast begun to show Thy servant Thy greatness and Thy strong hand.... Let me go over, I pray Thee, and see the good land that is beyond Jordan. But the Lord was wroth with me for your sakes, and hearkened not unto me" (Deut.

iii. 23). And so the meek prophet, who knew that his withdrawal was for the people's sake, having sung, "Happy art thou, O Israel; who is like unto thee, a people saved by the Lord?" (Deut. x.x.xiii. 29), went up unto Mount Nebo and died there, when his eye was not dim, nor his natural force abated. Hence his praise: "There hath not arisen a prophet since in Israel like unto Moses." Humility was his dying lesson.

But as the Apostle has just been speaking of the duty owed to the elders as teachers, it is perhaps better to apply the words of the exhortation in that sense. Those who were set over the Churches were so set in the Lord. For the time they represented His hand, the hand of care and guidance to those who were submissive. In honouring them, the younger were honouring G.o.d. Thus the lesson would be, Bend your hearts to the instruction which He imparts through their words; yield your will to His will, and order your life to be in harmony with His providence; live thus that He may exalt you. For the hand which may seem heavy now will be mighty to raise you in due time. And that time He knows. It is His time, not yours. If it tarry, wait for it. It will surely come; it will not tarry, when the Divine discipline has done its work.

_Casting all your anxiety upon Him, because He careth for you._ When men do this the due time has come. Till this stage is reached there can be no true humility. But how slow men are in reaching it! We are willing to bring to G.o.d a little here and there of our sorrow and our feebleness, but would fain still carry a part of the load ourselves.

Human pride it is which cannot stoop to owe everything to G.o.d; want of faith, too, both in the Divine power and the Divine love, though our tongues may not confess it. What a powerful homily on this verse is the conduct of the youthful David when he went forth against the Philistine! "The Lord," he says to Saul, "that delivered me out of the paw of the lion and out of the paw of the bear, He will deliver me out of the hand of this Philistine." And when the king offered his own coat of mail, though tempted thereby, he put the armour away, saying, "I cannot go with these, for I have not proved them." He knew that G.o.d had given him skill with the humbler weapons, and it was G.o.d's battle in which he was to engage. So with his stones and his sling he went forth, telling the defiant challenger, "I come to thee in the name of the Lord of hosts." The action is a comment on the Psalmist's words, "Commit thy way unto the Lord, trust also in Him, and He shall bring it to pa.s.s" (Psalm x.x.xviii. 5).

But neither the young hero by his example, nor the Apostle in his exhortation, teaches a spirit of careless indifference and neglect of means. David chose him five smooth stones out of the brook. These he could use. With these G.o.d had delivered him aforetime. And in every condition men are bound to use the best means they know to ensure success, and the Christian will pour out his prayers for guidance and foresight in temporal concerns. That done, the counsel of Christ, on which St. Peter's exhortation is grounded, is, "Be not overanxious; your heavenly Father knoweth your needs." And he who has grown humble under the mighty hand of G.o.d in trials has learnt that the same hand is mighty to save: "He careth for you." When this perfect trust is placed in G.o.d, the load is lifted. It is, as the Psalmist says literally, _rolled_ upon the Lord (Psalm x.x.xviii. 5).

How salutary this teaching for both the elders and the congregations among these Christians of the dispersion, and how full the promise of help and blessing. The teachers had been placed in the midst of difficulties and charged with a mighty responsibility; but robed in the garment of humility, casting aside all self-trust, coming only in the name of the Lord, the burden would be raised by the almighty arms and made convenient to their powers. And to the younger the same lowly spirit, loving thoughts toward those who cared for their souls, would be fruitful in blessing. For the same G.o.d who resisteth the proud showers His grace upon the humble. It falls on them as the dew of Hermon, which cometh down upon the mountains of Zion. Unto them Christ has proclaimed His foremost blessing; has promised, and is giving, the kingdom of heaven to humble souls, and will give them life for evermore.

XVIII

_THROUGH PERILS TO VICTORY_

"Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom withstand steadfast in your faith, knowing that the same sufferings are accomplished in your brethren who are in the world. And the G.o.d of all grace, who called you unto His eternal glory in Christ, after that ye have suffered a little while, shall Himself perfect, stablish, strengthen you. To Him _be_ the dominion for ever and ever. Amen.

"By Silva.n.u.s, our faithful brother, as I account _him_, I have written unto you briefly, exhorting, and testifying that this is the true grace of G.o.d: stand ye fast therein. She that is in Babylon, elect together with _you_, saluteth you; and _so doth_ Mark my son. Salute one another with a kiss of love.

"Peace be unto you all that are in Christ."--1 PETER v. 8-14.

Not only had these Asian Christians to suffer from the opposition and calumnies of the heathen and from the estrangement of former friends: there were perils within the Churches themselves. There were weak brethren, who fell away when trials came, and infected others with their despondency; there were false brethren, with whom faith was a mere consent of the understanding, and not the spring of a holy, spiritual life. These spake of the liberty of Christ as though it were an emanc.i.p.ation from all moral restraints. Such dangers asked for firmness both in the elders and their hearers. To withstand them there must be a constant growth in Christian experience, whereby the faithful might wax steadfast, and attain to the strength and stature of the fulness of Christ. These dangers became more manifest before St. Peter wrote his second letter, where we find them described in dark colours.

Here to the converts, exposed to the a.s.saults of these temptations, he enjoins the same well-ordered frame of mind which before (i. 13) he commended to them as they looked forward to the hope in store for them, and also (iv. 7) in their prayers, that their pet.i.tions might be such as suited with the approaching end of all things. _Be sober_, he says again, and combines therewith an exhortation which without sobriety is impossible: _Be watchful_. If the mind be unbalanced, there can be no keeping of a true guard against such dangers as were around these struggling believers. And it is impossible not to connect such an exhortation from his lips with those words of Christ, which one Evangelist says were expressly addressed to St. Peter, "Watch and pray, that ye enter not into temptation" (Mark xiv. 37, 38). He who had received this admonition was conscious that, as in his own case, so with these his converts, the spirit might be willing, but the flesh was weak, and the enemy mighty.