I exhort the elders who are among you, the fellow elder and witness of the sufferings that are in Christ, and fellow member of the glory that is to be revealed. Feed the flock of Christ that is among you, and feed them, not by compulsion, but willingly, not by shameful desire of gain, but by inclination of mind, not as the rulers of the inheritance, but become the models of the flock, and ye shall receive (when the Arch Shepherd shall appear) the unfading crown.
(1) St. Peter gives instruction on how those who are to preside over the people in spiritual government should conduct themselves. Now he said in the next chapter that no one should teach or preach anything unless he is sure that it is God's word; so that our conscience may stand on a solid rock. For this is bound up with us Christians, that we must be certain what is pleasing to God or not. Where this is not, there are no Christians. After this, he also said what each man's conscience is.
or work, that he should consider it as if it were God's doing. But this saying actually applies to the bishops or pastors, how they are to be skillful and how they are to conduct themselves.
But here you must get used to the language and learn what the words mean. The word presbyter or priest is a Greek word, in German it means an elder, as it is also called senatores in Latin, that is, a bunch of old, wise men, who are supposed to have much experience. So Christ also called his ministers and his council, who are to lead the spiritual regiment, that is, preach and care for a Christian congregation. Therefore, do not be misled if the priests are now called differently. For of those who are now called priests, the Scripture knows nothing; and put the nature out of sight, as it is now, and understand it thus, that St. Peter and other apostles, when they came into a city, where there were believing people or Christians, there they raised up an old man or two, who kept themselves honest, had wife and child, and were knowledgeable in the Scriptures, and they called them presbyteros.
3. after that they are called Paul and Peter also episcopos, that is, bishops. Therefore it has been one thing, bishop and priest. 1) We have another fine example of this in the legend of St. Martin, that one came with some to a place in Africam, and saw that a man was lying there in a hut, whom they took for a farmer and did not know who he was. After that, when the people gathered there, he stood up and preached, and they saw that he was their pastor or bishop. For at the same time they did not wear peculiar clothes and gestures in front of other people.
(4) These elders, says St. Peter, who are to care for and provide for the people, I exhort, of whom I am also one. Therefore you see clearly that those whom he calls elders have been in the ministry and have preached, therefore he also calls himself an elder. And here St. Peter humbles himself; he does not say that he is a ruler, although he would have had power, because he was an apostle of Christ; and he calls himself an apostle.
1) Cf. Walch, St. Louiser Ausg. vol. X, 314, § 88.
not only a fellow elder, but also a witness of the sufferings that are in Christ; as if to say, I do not preach alone, but I am also among the Christians who must suffer. So that he indicates where Christians are, that they have to suffer and are persecuted. This is a righteous apostle. If there were now such a pope or bishop who also had this title, we would gladly kiss their feet.
And comrade in the glory that is to be revealed.
5 This is even higher, and of course a bishop may not say it easily, because then St. Peter makes himself a saint. He was sure that he would be blessed, because he had many promises. When Christ said John 15:16: "I have chosen you." But it took much effort before the apostles got there. They had to come down first and become bad boys. Now, although he knows that he is a companion of blessedness, he is not proud, nor does he exalt himself, even though he is holy. Well then, what shall the elders do? Follow:
V. 3. Feed the flock of Christ that is among you.
6 Christ is the arch-shepherd, and has under him many shepherds, as well as many flocks of sheep, which he has sent out to his shepherds to and fro, as St. Peter writes here, in many lands. What shall these shepherds do? They are to feed the flock of Christ. The pope has taken this upon himself and wants to prove that he is sovereign and may deal with the sheep as he pleases. It is well known what "feed" means, namely, that the shepherds give the sheep pasture and fodder, so that they become fruitful; in addition, that they see to it that the wolves do not come and tear the sheep apart; it does not mean slaughtering and strangling.
7 Now St. Peter actually says, the host of Christ; as [if] he should say: Do not think that the host is yours, you are only servants. Against this now our bishops speak defiantly: You are my sheep. We are Christ's sheep. For so he also said above [Cap. 2, 25.], "Ye are now converted unto the bishop and shepherd of your souls." The bishops are
Servants of Christ, to shepherd His sheep and give them pasture. Therefore, "feeding" is nothing else but preaching the gospel, by which the souls are fed, become fat and fruitful, so that the sheep feed on the gospel and God's word, which is only the office of a bishop. So Christ also says to Petro [John 21:16], "Feed my sheep," that is, the sheep you are to feed are not yours but mine. Nevertheless, they have torn the words to the effect that the pope has external authority over all Christendom, and yet none of them preaches a word of the gospel. And I am concerned that since St. Peter's time there has been no pope who has preached the gospel. There is no one who has written anything and left it behind, because the Gospel is inside. St. Gregory, the Pope, has certainly been a holy man, but his sermons are not worth a penny, so that it seems that the See of Rome is especially cursed by God. Some popes may have been martyred for the sake of the Gospel, but there is nothing written about them that is the Gospel. Nevertheless they go and preach, they must feed; and yet they do nothing, but catch and corrupt the consciences with their own laws, and preach no word of Christ.
8 It is true that among all Christians there are many, both male and female, who are able to preach, as well as those who preach there; but among the whole multitude there are always many who are not strong. Therefore it is necessary to raise up one to strengthen them, lest wolves come and tear the sheep. For a preacher must not only feed the sheep, so that he instructs them how to be true Christians, but must also ward off the wolves, so that they do not attack the sheep and lead them astray with false doctrine and introduce error; just as the devil does not rest. Now there are many people who may well suffer the gospel to be preached, if only one does not cry out against the wolves and preach against the prelates. But though I preach rightly, and feed and teach the sheep well, yet it is not enough to shepherd the sheep and keep them, lest the wolves come and lead them away again. For what is the
When I throw out stones, 1) and watch another throw them in again? The wolf can well suffer that the sheep have good pasture; he has them the better that they are hostile; but he cannot suffer that the dogs bark hostilely. Therefore it is a great thing who takes it to heart that one feeds rightly, as God has commanded.
(9) "The host (he says) that is among you," that is, that is with you; not that it should lie at their feet. "And give them away, not under compulsion, but willingly, not out of shameful desire for gain." There he even wrote with one word what the prophet Ezekiel writes about the shepherds or bishops Cap. 34, 2. ff. And this is the opinion: You should not only feed them, but also have respect for them and notice where they are lacking and in need. And here he uses a Greek word έπίσκοπόϋντες, that is, be bishops, and comes from the little word Επίσκοπος, which means in German a Vorseher 2) or watchman, who lies on the guard or on the watch, and sees around him what everyone lacks. Notice now that a bishop and an elder are one thing. Therefore it is a lie that they now say that the office of bishop is called a dignity, and that he who wears a pointed hat on his head is a bishop. It is not called a dignity, but an office, that he should look and watch for us, and be our watchman, that he should know what infirmities are everywhere; where one is weak and has an evil conscience, that he should help and comfort; where one falls, that he should straighten him out, and the like; so that the Christian people may be sufficiently supplied in body and soul. etc. That is why I have often said, 3) if there were a proper government now, there would have to be three or four bishops in a city, who would care for the church and have respect where there was a lack everywhere.
10 And here St. Peter stirs two different pieces,
1) The reading: "ausswerffe" is found in all editions of the first and the second adaptation. Instead, one would expect "aufwerfen," which Walch has placed in the text. In Latin, this passage reads: Nam quid aedificavero, si quos aedificio immisero lapides, videam alium, qui eos rursum ejiciat, neque prohibeam?
2) Bucer: prospeetor.
3) Cf. Walch, St. Louis ed. vol. X, 1365, ? 163; Mä. vol. XIX, 1094, W 55. 57.
who might frighten someone into presiding over the people. First of all, there are some who are devout and do not like to be forced to be preachers, for it is a laborious office to see how the sheep live, to help them and to guide them; one must watch day and night, and defend oneself so that the wolves do not break in; one must also put life and limb on it. Therefore he says, "You shall not be forced to do it. It is true that no one should press into office without being called; but if he is called and required, he should go willingly and do what his office requires. For those who are compelled to do it, and have no desire or love for it, will not do it well.
(11) Others are worse than these, who preside over the people, and seek their gain by feeding their bellies. These seek the wool and milk of the sheep, asking nothing of the pasture, as our bishops do now. Now this is almost a harmful thing and vice, for it is especially shameful for a bishop. That is why both apostles, Peter and Paul, often reported it [Acts 20:33], and also the prophets. Therefore also Moses says [4 Mos. 16, 15.]: "Thou knowest that I never desired any ox." Item, the prophet Samuel [1 Sam. 12, 3.): "You know that I have never taken an ass or ox from you." For if he who is to feed is so focused on the good and greedy for gain, he will soon become a wolf himself.
But from an inclined mind.
(12) This is that a bishop has a desire for it, and is inclined to it, and does it gladly. These are they that serve willingly, and seek not the wool of sheep. So we have two kinds of false shepherds: some who do not like to do it; others who like to do it, but for the sake of avarice. Further he says:
V.3 Not as the rulers of the inheritance.
(13) These are they who like to rule for the sake of honor, that they may be exalted and be mighty tyrants. Therefore he admonishes them, that they do not act as if the people were under them, that they may be and make rulers.
as they wish. For we have one Lord, who is Christ, who rules our souls. The bishops shall do nothing but feed.
(14) Then St. Peter overthrew with one word and condemned all the rule which now the pope leads, and clearly concludes that they do not have the power to command one word, but that they alone should be servants and say: This is what your Lord Christ says, therefore you should do this. As Christ also says [Luc. 22:25, 26.), "The worldly kings reign, and the mighty are called gracious lords; but ye are not so." Against this the pope says: "You shall rule and have power.
V. 3. 4. But become examples to the host, and you will receive the unfading crown (when the Arch Shepherd appears).
(15) That is, think that ye stand in the front, and lead such a course that your life may be an example to the people, and they may follow you. But thus our bishops say to the people, Go and do so; and they sit on cushions and are nobles, laying burdens on us which they themselves do not touch [Matt. 23:4], when they ought not to preach a word and call another, if they had not done it for themselves. 1) But if they were urged to do so, they would soon tire of their violence.
For this, St. Peter does not want to give the bishops a temporal reward, as if to say: Your ministry is so great that it cannot be rewarded here, but you will receive an eternal crown, which will follow if you feed Christ's sheep in this way. This is the admonition that St. Peter gives to those who are to care for souls. From this you can strongly conclude and clearly prove that the pope with his bishops is an end-Christian or an anti-Christian, since he does not do any of the things that St. Peter demands here, and neither teaches nor does them himself, but rather does exactly the opposite, and not only does not want to feed the sheep or let them feed, but is himself a wolf and tears them apart, and yet boasts that he is the governor of the Lord Christ. Yes, indeed he is,
1) Bucer: quod non antea ipsi praestitissent; thus he has translated "for" taken for [to^before and by below.
when Christ is not there, just as the devil also sits and reigns in Christ's stead.
(17) Therefore it is necessary that the simple understand this and such sayings, and hold the pope's rule against them when they are asked and examined, so that they may answer and say, Thus Christ said and did; but the pope teaches and does contrary. Christ says yes, the pope says no. Because they are against each other, one of them must be lying. Now Christ does not lie; therefore I conclude that the pope is a liar, and in addition the right end-Christian. So you must be equipped with the Scriptures, so that you can not only call the pope an end-Christian, but know how to prove it clearly, so that you can surely die on it and stand against the devil in death. Now follow on:
You are like them, you younger ones, subject to the elders.
18 These are the last admonitions in this epistle. St. Peter wants to have such an order in Christianity, that the young should follow the old, so that everything goes hand in hand with the humility of the unrulers towards the superiors. If this were to happen now, there would not be much need for laws. He wants to have it straight so that the younger ones are to be governed according to the understanding of the old ones, as they know best, that it is done to the praise of God. But he thinks, St. Peter, that such old people should be learned and understanding in the Holy Spirit. For where they themselves are fools and understand nothing, no good government comes of it; but if they are understanding, then it is good that they govern the youth. But St. Peter does not speak here of the secular government, but in general that the elders should govern the younger ones in the spirit, be they priests or other old men.
V. 5. All of you be subject to one another, and demonstrate humility in this.
019 Then he hath directed himself, and tempered his word, and wills that every one should be subject to another. How can this rhyme, if the elders are to rule, and yet all are subject to one another? Should it be reversed? He who will, let him give
such a gloss that St. Peter spoke above of old people; here he speaks of young people. But we want to let the words remain, so that they are said in general, as Paul also says Rom. 12, 10: "Let one precede the other with reverence. The young should be subject to the old, but in such a way that those, the superiors, do not consider themselves masters, but also let them down and follow, where a young man would be more understanding and learned; as God also in the Old Testament often raised up young men, who were more understanding than the old. So Christ also teaches Luc. 14, 8-10: "When you are invited, do not sit at the top, lest a more honest man than you be invited, and when he who invited you and him comes, say to you, 'Turn away from this man, and you will have to sit at the bottom with shame. But when thou art charged, sit thou down at the bottom, that when he that charged thee cometh, he may say unto thee, Friend, move up." And to this he introduces the saying, as in many other places, v. 11. "He that exalteth himself shall be abased, and he that abaseth himself shall be exalted."
020 For this cause the young shall be subject unto the elders; but yet again the elders shall be so skillful, that every one may think himself the least in heart. If this were done, we should have good peace and prosperity on earth. This is what we are to do," he says, "so that we may show humility in this.
For God resists the proud, but gives grace to the lowly.
21 That is, those who will not yield, God casts down; and again, He exalts those who humble themselves. This is a mean saying; God would have him be mean in life.
V. 6. Therefore, lower yourselves under the mighty hand of God.
22. Because God wills it so, that one shall submit to another, do it willingly and gladly; and he will exalt you. But if you will not do it willingly, you will have to do it; he will throw you down.
That he may exalt you in his time.
(23) It seems as if God is pushing His own down, as if He wants to be outside too long. Therefore he says: Do not be deceived by it, and put it out of your sight; and rely on the fact that you have a certain assurance that it is God's hand and His will. Therefore do not consider the time, how long you are in bondage. For though he is consumed, yet will he exalt you. Therefore, hereafter follow:
V. 7 Cast all your care upon him, for he cares for you.
(24) You have this assurance, so that you may be sure that God will not leave you, but will take care of you. Therefore let all your cares go, and let him do it. These are exceedingly sweet words; how could he make it sweeter and kinder? But why does he need so much irritation? Because no one likes to let himself be brought down and let his mind go. Therefore he gives such comfort that God not only looks after us, but also cares for us and takes care of us. Further he says:
V. 8 Be sober and watchful, for your adversary the devil walks about like a roaring lion, seeking whom he may devour.
(25) Then he gives us a warning, and will open our eyes; and it would be worth while that the saying should be written with letters of gold. There you see what this life is, and how it is painted, that we should always wish that we were dead. We are here in the devil's kingdom, no different than if a pilgrim came to an inn, knowing that they were all robbers in the house; if he had to come there, he would still prepare himself and provide as best he could, and not sleep much. So we are now on earth, where the evil spirit is a prince, and has the hearts of men in his power, doing through them what he wills. It is frightening, if you look at it right. That is why St. Peter wants to warn us to be careful, and acts as a faithful servant who knows what is going on here. Therefore he says, "Be sober." For they eat,
They are full of drunkenness and swine, and can do no good; therefore we must always have such a treasure with us. "And watch" (he says), not only spiritually, but also bodily. For a foul body, which loveth to sleep, when it eateth and drinketh to the full, shall not withstand the devil; because it is sore also to them that have faith and a spirit.
26 Why then should we be sober and watchful? "For your adversary the devil walketh about as a roaring lion, seeking whom he may devour." The evil spirit does not sleep, is mischievous and wicked. He has set it before him to attack us, and knows the right handles on it; he goes about like a lion that is hungry and roars, wanting to devour everything. Here St. Peter gives us a delicious admonition, and tells us our enemy that we should beware of him. As Paul also says in 2 Cor. 2:11: "We know well the thoughts of the evil spirit." But the going around is such that he makes us careless; then follows anger, strife, pride, unchastity, contempt for God etc.
27 And here mark well that he saith, The devil walketh about. He does not go under your eyes when you are armed, but looks behind and in front, inside and outside, where he might attack you. If he attacks you here and now, he will soon go there and attack you in another place, breaking from one side to the other and using all kinds of cunning and trickery to trap you; and if you are already well armed in one place, he will invade another. If he cannot overthrow you there, he attacks you elsewhere, and so never stops, but goes around and around, leaving no rest anywhere. So we are fools and do not pay attention, do not walk and do not watch, so he can tear down well. Now therefore let every man take heed, and he shall feel something in himself: he that hath tried it knoweth it well. That is why we are poor people, because we are so careless. If we looked at it rightly, we should cry murder over life. Thus Job said Cap. 7, 1: "Man's life on earth is nothing but a camp, but vain strife and contention." Why then does God make us live and fight on earth?
How can we leave it? That faith may be exercised and increase, and that we may hasten out of this life, and taste of death, and gain a desire to die.
V. 9: Resist firmly in faith.
(28) Be sober and watchful, but that the body may be sent. But this does not defeat the devil; it is only so that you may give the body the less cause to sin. The right sword is that you are strong and firm in faith. If you take hold of God's word in your heart and keep it with faith, the devil cannot win, but must flee. So if you can say, "This is what my God has said, then I will get up; then you will see that he will soon go away; for then all displeasure, evil desire, anger, avarice, melancholy and doubt will go away. But the devil is cunning and does not like to let you do this, and he reaches out to take the sword out of your hand; if he makes you lazy, so that the body becomes clumsy and inclined to evil, he will soon snatch the sword out of your hand. He did the same to Heva; she had God's word, and if she had kept it, she would not have fallen. But when the devil saw that she held the word so loosely, he tore it out of her heart, so that she let it go; and so he had won. [2 Cor. 11:3, Gen. 3:4, 13.]
29 Thus St. Peter has sufficiently instructed us how to contend with the devil. It costs not much running to and fro, nor any work that thou canst do, but no more than that thou cleave to the word by faith. When he comes, and wants to drive you into a melancholy because of sin, then only take hold of the word of God, which promises forgiveness of sins, and consider it, and he must soon depart. St. Peter continues:
And know that you are undergoing the same suffering that you have in the world together with your brotherhood.
30 That is, do not be surprised if you have to be tempted by the devil, but take comfort in the fact that you are not alone, but that there are more of you who also have to bear such suffering, and think that your fellow brothers will help you fight.
This is now the epistle, in which you have heard enough of a righteous Christian teaching, how masterfully he has described faith, love and the holy cross, and how he instructs and warns us how we should fight with the devil. Whoever now grasps the epistle, has no doubt enough that he does not need more, without God abundantly teaching just that in other books as well. But it is nothing else; for here the apostle has forgotten nothing that is necessary for a Christian to know. In the end he does as a good preacher should do, that he not only thinks to feed the sheep, but also cares for them and pleads for them; and concludes with a prayer that God will give them grace and strength to grasp and keep the word.
V. 10. But the God of all grace, who has called you to His eternal glory in Christ, the same will prepare, strengthen, fortify and establish you who suffer a little while.
32. this is the desire, that he may command them to God. God, who alone gives grace, and not a piece of grace, but abundantly all grace in one heap, who called you through Christ, that you should have eternal glory, not of your own merit, but through Christ: if you have Him, then by faith, without your merit, you have eternal glory and blessedness; who will prepare you to be strong, to grow and to stand, and to be able to do many things; and will strengthen and establish you, that you may bear and suffer all things.
V. 11: To Him be glory and power forever and ever, amen.
Praise is the sacrifice that we Christians should offer to God. Now he adds something to the resolution:
V. 12. Through your faithful brother Sylvanum (as I eighth) I have written you a little to exhort, and to testify that this is the right grace of God in which you stand.
(34) Although I know (he says) that you also heard it before, and already know that you must not let me teach you, yet I have written this to you, that I may also teach you (as the right apostles should do).
exhort you to continue in it, so that you may practice it and not think that I am preaching anything else than what you have heard before.
V. 13. Greetings to you who are gathered in Babylonia.
35 So they used to write on the letters: Good night. "Greetings" (he says), namely the congregation of Babylonia. I respect, but still do not know for true, that he means Rome here; because one thinks that he wrote the epistle from Rome. Otherwise there are two Babylonia: one in Chaldea, the other in Egypto, where Alkair is now. But Rome is not called Babylonia, because spiritually, on the opinion, as he said above Cap. 4, 4. said, "the mixture of the disorderly being". For Babel in Hebrew means a mixture. So he may have called Rome a mixture, because there was such a disorderly being and mixture, of all kinds of shameful life and vice, and what was in all the world for shame, all flowed there. In the same (he says) a congregation is gathered, they are Christians, they let you say their greeting. I
But here I want to give freedom to everyone to do as he pleases, because there is no power in it.
And my son Marcus.
36. it is said here that he means Marcum the evangelist, and does not call him his son fleshly, but spiritually, as Paul calls Timotheum and Titum his sons [1 Tim. 1, 2. Tit. 1, 4.], and says to the Corinthians [1 Ep. 4, 15.] that he gave birth to them in Christ.
V. 14. Greet one another with the kiss of love.
This custom has now ceased. In the Gospel it is clearly read that Christ received his disciples with the kiss; and such has been a way in the countries. St. Paul also often speaks of the kiss [2 Cor. 13, 12].
Peace be with all who are in Christ JEsu.
That is, those who believe in Christ. This is the parting, that he may command them to God. So we have the first epistle. God grant us grace to grasp and keep it, amen.