that God's judgment would be dreadful against the ungodly, since the way to salvation was so thorny and difficult to the elect. And this is said, lest we should securely indulge ourselves, but carefully proceed in our course, and lest we should also seek the smooth and easy road, the end of which is a terrible precipice.

But when he says, that a righteous man is scarcely saved, he refers to the difficulties of the present life, for our course in the world is like a dangerous sailing between many rocks, and exposed to many storms and tempests; and thus no one arrives at the port, except he who has escaped from thousand deaths. It is in the meantime certain that we are guided by God's hand, and that we are in no danger of shipwreck as long as we have him as our pilot.

Absurd, then, are those interpreters who think that we shall be hardly and with difficulty saved, when we shall come before God in judgment; for it is the present and not the future time that Peter refers to; nor does he speak of God's strictness or rigour, but shews how many and what arduous difficulties must be surmounted by the Christian before he reaches the goal. Sinner here means a wicked man;1 and the righteous are not those who are altogether perfect in righteousness, but who strive to live righteously.

19. Wherefore let them that suffer. He draws this conclusion, that persecutions ought to be submissively endured, for the condition of the godly in them is much happier than that of the unbelieving, who enjoy prosperity to their utmost wishes. He, however, reminds us that we suffer nothing except according to the permission of God, which tends much to comfort us; when he says, Let them commit themselves to God, it is the same as though he had said, "Let them deliver themselves and their life to the safe keeping of God." And he calls him a faithful possessor, because he

The two words, "ungodly," arßès, and "sinner," pagraλès, exactly correspond with and in Hebrew; the first is he who is not pious, not a worshipper of God, having neither fear nor love towards him; and the second is the wicked, and open and shameless transgressor, who regards not what is just and right. Grotius says, that the first is he who shews no piety towards God; and that the second is one who observes no justice towards man. Ed.

faithfully keeps and defends whatever is under his protection or power. Some render the word "Creator;" and the term TiσTηs means both; but the former meaning I prefer, for by bidding us to deposit our life with God, he makes him its safe keeper. He adds, in well-doing, lest the faithful should retaliate the wrongs done to them, but that they might on the contrary contend with the ungodly, who injured them, by well-doing.

CHAPTER V.

1. The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall he revealed;

2. Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;

3. Neither as being lords over God's heritage, but being ensamples to the flock:

4. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

1. Presbyteros qui inter vos sunt, hortor ego qui simul sum presbyter, et testis passionum Christi, et gloriæ quæ revelabitur particeps;

2. Pascite, quantum in vobis est, gregem Dei (vel, Christi, vel, Domini,) episcopatu fungentes, non coactè, sed voluntariè; neque turpis lucri causâ, sed liberaliter;

3. Nec tanquam dominium exercentes adversus cleros, sed ut sitis exemplaria gregis.

4. Et quum apparuerit Princeps pastorum, reportabitis immarcescibilem gloriæ coronam.

In exhorting pastors to their duty, he points out especially three vices which are found to prevail much, even sloth, desire of gain, and lust for power. In opposition to the first vice he sets alacrity or a willing attention; to the second, liberality; to the third, moderation and meekness, by which they are to keep themselves in their own rank or station.

He then says that pastors ought not to exercise care over the flock of the Lord, as far only as they are constrained; for they who seek to do no more than what constraint compels them, do their work formally and negligently. Hence he would have them to do willingly what they do, as those who are really devoted to their work. To correct avarice, he bids them to perform their office with a ready mind; for whosoever has not this end in view, to spend himself and his labour disinterestedly and gladly in behalf of the Church, is

not a minister of Christ, but a slave to his own stomach and his purse. The third vice which he condemns is a lust for exercising power or dominion. But it may be asked, what kind of power does he mean? This, as it seems to me, may be gathered from the opposite clause, in which he bids them to be examples to the flock. It is the same as though he had said that they are to preside for this end, to be eminent in holiness, which cannot be, except they humbly subject themselves and their life to the same common rule. What stands opposed to this virtue is tyrannical pride, when the pastor exempts himself from all subjection, and tyrannizes over the Church. It was for this that Ezekiel condemned the false prophets, that is, that they ruled cruelly and tyrannically. (Ezek. xxxiv. 4.) Christ also condemned the Pharisees, because they laid intolerable burdens on the shoulders of the people which they would not touch, no, not with a finger. (Matt. xxiii. 4.) This imperious rigour, then, which ungodly pastors exercise over the Church, cannot be corrected, except their authority be restrained, so that they may rule in such a way as to afford an example of a godly life.

1. The elders. By this name he designates pastors and all those who are appointed for the government of the Church. But they called them presbyters or elders for honour's sake, not because they were all old in age, but because they were principally chosen from the aged, for old age for the most part has more prudence, gravity, and experience. But as sometimes hoariuess is not wisdom, according to a Greek proverb, and as young men are found more fit, such as Timothy, these were also usually called presbyters, after having been chosen into that order. Since Peter calls himself in like manner a presbyter, it appears that it was a common name, which is still more evident from many other passages. Moreover, by this title he secured for himself more authority, as though he had said that he had a right to admonish pastors, because he was one of themselves, for there ought to be mutual liberty between colleagues. But if he had the right of primacy he would have claimed it; and this would have been most suitable on the present occa

sion. But though he was an Apostle, he yet knew that authority was by no means delegated to him over his colleagues, but that on the contrary he was joined with the rest in the participation of the same office.

A witness of the sufferings of Christ. This may be explained of doctrine, yet I prefer to regard it as referring to his own life. At the same time both may be admitted; but I am more disposed to embrace the latter view, because these two clauses will be more in harmony,-that Peter speaks of the sufferings of Christ in his own flesh, and that he would be also a partaker of his glory. For the passage agrees with that of Paul, "If we suffer together, we shall also reign together." Besides, it avails much to make us believe his words, that he gave a proof of his faith by enduring the cross. For it hence appears evident that he spoke in earnest; and the Lord, by thus proving his people, seals as it were their ministry, that it might have more honour and reverence among men. Peter, then, had probably this in view, so that he might be heard as the faithful minister of Christ, a proof of which he gave in the persecutions he had suffered, and in the hope which he had of future life.'

But we must observe that Peter confidently declares that he would be a partaker of that glory which was not yet revealed; for it is the character of faith to acquiesce in hidden blessings.

2. Feed the flock of God. We hence learn what the word presbyter imports, even that it includes the office of feeding. It is for a far different end that the Pope makes presbyters, even that they may daily slay Christ, there being no mention made of feeding in their ordination. Let us then remember to distinguish between the institution of Christ and the confusion of the Pope, it being as different as light is from darkness. Let us also bear in mind the definition given of the word; for the flock of Christ cannot be fed except with pure doctrine, which is alone our spiritual food.

The most obvious meaning is, that Peter had been an eye-witness of Christ's sufferings. So the word "witness” is taken by Grotius, Macknight, Doddridge, and Scott.-Ed.

Hence pastors are not mute hypocrites, nor those who spread their own figments, which, like deadly poison, destroy the souls of men.

The words, as much as it is in you, mean the same as though he had said, "Apply all your strength to this very thing, and whatever power God has conferred on you." The old interpreter has given this rendering, "Which is among you;" and this may be the sense of the words: more correct, however, is the rendering of Erasmus, which I have followed, though I do not reject nor disapprove of the other.1

The flock of God, or, of the Lord, or, of Christ: it matters little which you take, for the three readings are found in different copies.2

Taking the oversight, or, discharging the office of a bishop. Erasmus renders the words, "Taking care of it," (curam illius agentes;) but as the Greek word is TOKOTTOÛVTES, I doubt not but that Peter meant to set forth the office and title of the episcopate. We may learn also from other parts of Scripture that these two names, bishop and presbyter, are synonymous. He then shews how they were rightly to perform the pastoral office, though the word eπiσкожеiv generally means to preside or to oversee. What I have rendered "not constrainedly," is literally," not necessarily;" for when we act according to what necessity prescribes, we proceed in our work slowly and frigidly, as it were by con

straint.

3. Neither as being lords, or, as exercising dominion. The preposition xarà in Greek is taken, for the most part, in a bad sense: then Peter here condemns unreasonable exercise of power, as the case is with those who consider not themselves to be the ministers of Christ and his Church, but seek something higher. And he calls particular churches "lots," (cleros;) for as the whole body of the Church is the Lord's heritage, so the churches, scattered through towns and

The Vulgate, called here and elsewhere," the old interpreter," seems to be the most correct, as viewed by most critics. The same form of words is found in the first verse, "The elders who are among you."-Ed. By far the most approved reading is "of God."-Ed.

K