In this chapter, St. Peter addresses the issue of pastoral relationships: 1. Advices to the pastors v. 1-4 2. Advices to the flock. v. 5-7 3. Concluding advice. v. 8-11 4. Conclusion v. 12-14 1. ADVICES TO THE PASTORS: “The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed” (v.1). Notice that the word “elders” was translated in Acts 20: 17 as priests and in Acts 20:28 as overseers. It is obvious that he means bishops and priests. St. Jerome said: “The early church used to call the bishops and priests ‘elders’, but he addressed the deacons separately85.” St. Peter said “I who am a fellow elder” without claiming to be chief or primary over the others as some have claimed; however, he is one of the elders. This is what the Lord Jesus established, that there is no one greater than the other, but that whoever wants to be first has to be last. “Witness of the sufferings of Christ and a partaker of the glory that will be revealed”: St. Peter writes here with great wisdom for he is focusing on the sufferings in the life of the believer, and he is connecting that to the sufferings of the Lord Christ. He is assuring them that he has seen the Lord’s sufferings; thus, he is not talking theoretically but from experience as a witness. Since he is relating suffering to glory, he reveals that he is a partaker of the hope for eternal glory. Advice to the pastors: First: “Shepherd the flock of God, which is among you,”(v. 2). Service is shepherding, for the servant provides for the needs of 85 Letters of Eronemos. 95 those whom he is serving; ultimately, it does 96 not come from the servant but from the Shepherd of the shepherds, the Lord Jesus who said, “I am the good Shepherd.” It is a precious flock for it is the flock of God, whoever takes care of it offers a service to the Owner of the flock, and whoever neglects it insults Him. Father Ephrahat said: “You shepherds, follow the example of the old good shepherds, for Jacob used to shepherd Laban’s flock and he used to struggle and be watchful, hence he received the reward. Jacob said to Laban: ‘These twenty years I have been with you; your ewes and your female goats have not miscarried their young, and I have not eaten the rams of your flock, that which was torn by beasts I did not bring to you; I bore the loss of it. You required it from my hand, whether stolen by day or stolen by night. There I was! In the day the drought consumed me, and the frost by night, and my sleep departed from my eyes’ (Gen. 31:38-40). As Jacob was a shepherd, also Joseph and his brothers, Moses, David, Amos, all were shepherds and they were good shepherds.Now, my beloved, why were the shepherds chosen to be shepherds for the human race? Definitely, to learn how the shepherd takes care of his flock, and struggles for their own good. Then, after they attain the attributes of a good shepherd, they are chosen to shepherd human beings86.” Second: “Serving as overseers” (v. 2): that is to watch over them with open eyes and to be wise in directing them. St. John Chrysostom said: “He has to be very alert, fervent in the spirit as if he is breathing fire87.” St. Gregory of Nyssa88 said: “How important is wisdom for the shepherds because: 1. They are shepherding precious souls whom the Lord has died for! 2. The diversity of the traits and the circumstances of each individual. 3. The diversity of ages and races.” Third: “Not by constraint but willingly”(v. 2): The 86 Pastoral Love, p. 463 –464. 87 Pastoral Love, p. 734. 88 Article “Be wise” in the book of “Pastoral Love” p. 727 –759. 97 shepherd does not consider the ministry as a heavy burden, but he ministers joyfully for he is part of the vine of the Heavenly Father. Fourth: “Not for dishonest gain but eagerly”(v. 2): The shepherd does not serve his flock to achieve temporal gain, but with an alert mind toward the flock, he cares for their salvation and their relationship with the Lord. St. Augustine said: “Those who shepherd the flock of Christ to win the sheep for themselves and not for Christ, love themselves and not Christ89.” Fifth: “Not as being lords over those entrusted to you,”(v. 3): The shepherd does not consider the flock as his inheritance giving him the right to dominate them; instead, he loves and cares for them. Sixth: “But being examples to the flock”: The shepherd is an example to his flock; his behavior, conduct and his life are a practical sermon, more so than his words. St. Gregory said: “If the shepherd goes astray, his flock will go astray too.” Seventh: The shepherd lifts his eyes continuously toward heaven waiting for the Second Coming of the Shepherd of shepherds to grant him the heavenly inheritance. “And when the Chief Shepherd appears, you will receive the crown of glory that does not fade away”(v. 4). He is the Chief, full of glory, when He appears, He offers the shepherds, who followed his example and cared for his flock, a share in His eternal glory. 2. ADVICES TO THE FLOCK: “Likewise, you younger people, submit yourselves to your elders. Yes, all of you be submissive to one another, and be clothed with humility, for God resists the proud, but gives grace to the humble. Therefore, humble yourselves under the mighty hand of God, that He may exalt you in due time, casting all your care upon Him, for He cares for you” (v.5-7). St. Peter directs the attention of the flock to the humility of our Lord Jesus Chris; therefore he asks us to do the following: 89 Article of “Love distinguishes between the shepherd and the heirling” in “Pastoral Love” p. 493 -526 98 A. Submission to the Shepherds: Humility is the garment, which one has to put on; therefore, St. Peter said, “Be clothed with humility.” Humility is manifested in obedience and submission to one another. How much more should we submit to those whom God has appointed for our spiritual care (Heb. 13:7)? St. Philoksinos said: “I warn you, my brothers, not to argue about the counsel which our spiritual guides give us, lest the earth opens its mouth and swallows us like those who disobeyed Moses and the earth swallowed them90.” St. John Climacus said: “How blessed is the one who mortifies his will and leaves God, his Father and Teacher, to arrange everything in his life; he will be at the right hand of the Crucified Christ91.” B. Submission in the Lord: Therefore, St. Peter said, “Humble yourselves under the mighty hand of God.” The one who grants the help is not the teachers themselves, nor their righteousness, nor their private teachings, but the grace of God, which supports them. St. Augustine92 compares this grace to a lady who has a secret song when he said, “God resists the proud but gives grace to the humble.” Thus, we submit to what God says through the tongues of teachers. We are not responsible for any mistakes for God will judge the teachers accordingly. C. Looking at God’s Care: We are not distracted by the care and love of the shepherds, but through them, we see God’s love and His watchful care. “Casting all your care upon Him, for He cares for you.” When we call the priest “our father”, we call him that in God the One Father. When we call him “Our shepherd”, it is through the Great Shepherd, who is the true Bridegroom (John 3:29, 10:11). St. John Chrysostom said: “The flock is God’s fellow workers (1 Cor. 3:9) The flock belongs to its owner; the flock is the building of God who belongs to its owner94.” Therefore, the wise flock is the one who does not get attached to the shepherd personally, but to the Lord as a good Shepherd. 90 True Fathers of worship, Syrian Monastery. 91 Ladder to heaven and levels of virtues. 92 City of God 17 : 4. 94 Pastoral Love, p. 14. 99 100 3. CONCLUDING ADVICES: St. Peter concludes his epistle by talking about the devil, our adversary, who wants us to perish. Thus, one should not hate his brother who annoys him, but the devil. “Be sober, be vigilant, because your adversary the devil walks about like a roaring lion, seeking whom he may devour. Resist him steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world. But may the God of all peace, who called us to His eternal glory by Christ Jesus, after you have suffered a while, perfect, establish, strengthen, and settle you. To Him be the glory and the dominion forever and ever. Amen” (v.8-11). The cause of the battle and the sufferings in this world is not human beings, but it is instead a battle between God and Satan. The devil is the enemy, and God is the Lord of all grace who perfects, establishes, strengthens and settles us for a victorious life. St. Augustine said: “We should not hate our brothers, but their enmities95.” St. John Chrysostom, the suffering Archbishop said: “Till when are we going to oppose one another? Till when are we going to fight one another, so that the devil may laugh at us? 96” The devil is a very strong enemy, like a roaring lion seeking whom he may devour. He is our enemy because of his enmity to God, and we are God’s image. He is our enemy because of his pride. He annoys us because he is jealous that we took his position from which he fell. In spite of all that, he does not have dominion over us unless we surrender to his will. He can deceive people, but he cannot oblige anyone. He seeks to devour everyone, but he cannot approach anyone, unless one allows him. St. Shenouda the archimandrite97 wrote an article about the incapability of the devil to dominate the children of God. St. John Chrysostom wrote three articles to refute those who say that the devil has dominion over us, by saying98: 95 Sermons on certain chapters from the New Testament. 96 Spiritual values of Neyrouz Feast, p.45. 97 Deacon Joseph Habib translated it and printed it in the year 1968. 98 Pamphlet about “Does the devil have dominion over you?” 1967 edition. 101 a. The devils could not enter the pigs except with permission from the Lord Jesus. (Matt. 8:28-38) 102 b. The devils could not tempt Job without God’s permission. c. Our negligence allows the devil to deceive us, while our alertness and vigilance make us conquerors. d. We cannot blame the devil because there are some who stumble from the shear beauty of creation (Rom 1: 21-25); others stumble from the members of their own body, which were created to glorify God; others stumble from the cross which is the power of God for salvation (1 Cor. 1:28-32); others stumble from the Lord Jesus Himself, the Conqueror and Giver of life (John 9:39), and still others stumble from the apostles preaching the truth (2 Cor. 2:16). St. Peter asks us to attack the devil by faith. Let us believe that the God of all grace, who called us to His eternal glory, would not invite us without offering us the capability to reach our goal. His invitation is accompanied by His divine support to endure suffering and the attacks the devil. St. Cyril of Jerusalem, said99: “Is there anything more scary than the devil? Nevertheless, we cannot find a shield against him except the faith, for it is an invisible shield aimed at an invisible enemy who shoots fiery darts at those who are negligent.” He is an invisible enemy, yet we have, in faith, a strong shield. As St. Paul said, “Above all taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one” (Eph. 6:16). 4. CONCLUSION: “By Silvanus, our faithful brother as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand” (v.12). Perhaps Silvanus is the same as Silas who is mentioned in the book of Acts (Acts 15: 22,32,40). He could also be the same person mentioned in St. Paul’s epistle to the Thessolonians (1 Thess.1:1, 2 Thessl 1:1, 2 Cor. 1:19). He called Silvanus, “our faithful brother”, because Silvanus was more than likely a minister to the Gentiles. 99 Catchetical Lect. 5 :4. 103 “She who is in Babylon, elect together with you, greets you; and so does Mark my son” (v.13). In the introduction, we mentioned that Babylon was, most probably, Old Cairo. There is an opinion, which has no proof at all, that Babylon was St. Peter’s wife, a chosen wife from the Lord who used to help him and that she was martyred before him. Our brothers the Catholics interpret “Mark my son”, as being him who knew Christianity through St. Peter after the resurrection of the Lord; they claimed that St. Mark never heard the Lord Jesus nor followed Him100. However, it is well known that the Passover was prepared in the house of St. Mark, (Mark 14:13,14). He was the young man who followed the Lord, and during His arrest, he left his cloak and fled away (Mark 14:51,52). The Catholics claim that St. Mark was a disciple of St. Peter, but this is true. It is mentioned in the Catholic Theotokias: “O the apostle and evangelist St. Mark, speaking of divine matters, you have received the crown of apostleship. The apostles, your companions, are proud of you, and we too102.” Thus, when St. Peter called St. Mark “My son”, this was a demonstration of his love, his old age, and the fact that they were related, for St. Peter’s wife was a cousin of St. Mark’s father. Also, St. Peter used to visit St. Mark often103. “Greet one another with a holy kiss of love. Peace to you all who are in Christ Jesus. Amen” (v.14). From the time of the apostolic age, the people in the churches used to kiss one another. That is why during the Divine Liturgy, the deacon says, “Kiss one another with a holy kiss.” This is very evident from the following104: 1. The sayings of the saint Paul and Peter at the end of their epistles (Rom. 16:16, 1 Cor. 16:20. 2 Cor. 13:12). 100 Treasure of valuable worship in the saints’ stories (Nissan 25) 102 Kiahk Month 175 – 177. 103 Refer to the book “The Evangelist St. Mark” by Pope Shenouda. 104 Sayings of the Fathers in explaining “Tasbeha and Liturgy”, 1958 edition by St. Mary Church in Moharram Beh, p. 43. 104 2. In the commands of the apostles: “Let no one have any hatred or hypocrisy between his brother, then let each one kiss the other with a holy kiss.” 3. St. John Chrysostom assured us that the kiss was used in 105 the church since the apostolic age105. 4. St. Dionysus said: “May the divine kiss be given during the uncovering of the prospherine.” 5. Tertullian said: “It is the custom now that during fasting, we use the kiss of peace, which is the seal of prayer, to conclude our prayers with the brothers; therefore, our prayers may ascend to heaven with great acceptance. For how can our prayers be perfect without the holy kiss? 106” St. Peter concludes by wishing the peace of the Lord Jesus to all of them. 105 Article 24 in the interpretation of First Corinthians. 106 Tertullian. On Prayer 17.
Welcome