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

by J. Rawson Lumby

[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 God resisteth the proud, but giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, 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 God, 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 encompass 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 God 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 God. The Pharisee who despises the publican, and thanks God in words that he is not such a one, feels in his heart no thankfulness nor care for God 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 (ὑπερήφανοι) 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 God.

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 God'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 God and man. God 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 God. "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 God's blessing comes: "He answered me, and set me in a large place."