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In which the apostle gives particular directions, first to the elders, how to behave themselves towards their flock (Pe1 5:1-4); then to the younger, to be obedient and humble, and to cast their care upon God (Pe1 5:5-7). He then exhorts all to sobriety, watchfulness against temptations, and stedfastness in the faith, praying earnestly for them; and so concludes his epistle with a solemn doxology, mutual salutations, and his apostolical benediction.

Having settled and explained the duty of the pastors or spiritual guides of the church, the apostle comes now to instruct the flock, I. How to behave themselves to their ministers and to one another. He calls them the younger, as being generally younger than their grave pastors, and to put them in mind of their inferiority, the term younger being used by our Saviour to signify an inferior, Luk 22:26. He exhorts those that are younger and inferior to submit themselves to the elder, to give due respect and reverence to their persons, and to yield to their admonitions, reproof, and authority, enjoining and commanding what the word of God requires, Heb 13:17. As to one another, the rule is that they should all be subject one to another, so far as to receive the reproofs and counsels one of another, and be ready to bear one another's burdens, and perform all the offices of friendship and charity one to another; and particular persons should submit to the directions of the whole society, Eph 5:21.; Jam 5:16. These duties of submission to superiors in age or office, and subjection to one another, being contrary to the proud nature and selfish interests of men, he advises them to be clothed with humility. "Let your minds, behaviour, garb, and whole frame, be adorned with humility, as the most beautiful habit you can wear; this will render obedience and duty easy and pleasant; but, if you be disobedient and proud, God will set himself to oppose and crush you; for he resisteth the proud, when he giveth grace to the humble." Observe, 1. Humility is the great preserver of peace and order in all Christian churches and societies, consequently pride is the great disturber of them, and the cause of most dissensions and breaches in the church. 2. There is a mutual opposition between God and the proud, so the word signifies; they war against him, and he scorns them; he resisteth the proud, because they are like the devil, enemies to himself and to his kingdom among men, Pro 3:34. 3. Where God giveth grace to be humble, he will give more grace, more wisdom, faith, holiness, and humility. Hence the apostle adds: Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time, Pe1 5:6. "Since God resisteth the proud, but giveth grace to the humble, therefore humble yourselves, not only one to another, but to the great God, whose judgments are coming upon the world, and must begin at the house of God (Pe1 4:17); his hand is almighty, and can easily pull you down if you be proud, or exalt you if you be humble; and it will certainly do it, either in this life, if he sees it best for you, or at the day of general retribution." Learn, (1.) The consideration of the omnipotent hand of God should make us humble and submissive to him in all that he brings upon us. (2.) Humbling ourselves to God under his hand is the next way to deliverance and exaltation; patience under his chastisements, and submission to his pleasure, repentance, prayer, and hope in his mercy, will engage his help and release in due time, Jam 4:7, Jam 4:10. II. The apostle, knowing that these Christians were already under very hard circumstances, rightly supposes that what he had foretold of greater hardships yet a coming might excite in them abundance of care and fear about the event of these difficulties, what the issue of them would be to themselves, their families, and the church of God; foreseeing this anxious care would be a heavy burden, and a sore temptation, he gives them the best advice, and supports it with a strong argument. His advice is to cast all their care, or all care of themselves, upon God. "Throw your cares, which are so cutting and distracting, which wound your souls and pierce your hearts, upon the wise and gracious providence of God; trust in him with a firm composed mind, for he careth for you. He is willing to release you of your care, and take the care of you upon himself. He will either avert what you fear, or support you under it. He will order all events to you so as shall convince you of his paternal love and tenderness towards you; and all shall be so ordered that no hurt, but good, shall come unto you," Mat 6:25; Psa 84:11; Rom 8:28. Learn, 1. The best of Christians are apt to labour under the burden of anxious and excessive care; the apostle calls it, all your care, intimating that the cares of Christians are various and of more sorts than one: personal cares, family cares, cares for the present, cares for the future, cares for themselves, for others, and for the church. 2. The cares even of good people are very burdensome, and too often very sinful; when they arise from unbelief and diffidence, when they torture and distract the mind, unfit us for the duties of our place and hinder our delightful service of God, they are very criminal. 3. The best remedy against immoderate care is to cast our care upon God, and resign every event to the wise and gracious determination. A firm belief of the rectitude of the divine will and counsels calms the spirit of man. We ceased, saying, The will of the Lord be done, Act 21:14.

INTRODUCTION TO 1 PETER 5 In this chapter the apostle first exhorts pastors and members of churches to their respective duties as such; and then to those which were common to them all, as Christians; and closes the epistle with prayers for them, salutations of them, and with his apostolic benediction. He begins with the pastors or elders, and describes himself as a fellow elder, an eyewitness of Christ's sufferings, and a partaker of his glory, Pe1 5:1, and these he exhorts to feed the flock of God, where they were; to take the charge and oversight of them, freely, readily, and willingly, and not through force or covetousness; and not to exercise a tyrannical dominion over them, but to be examples to them, Pe1 5:2, and the argument made use of to encourage them to all this is, that at the appearance of Christ, the chief Shepherd, they should receive a never fading crown of glory, Pe1 5:4 and next, the members of the churches are exhorted to submit to the rule and government of their pastors, being according to the word of God; and to be subject to one another; and particularly to put on humility, as a garment very ornamental to them; and the rather, since God opposes himself to men that are proud, but gives more grace to the humble, Pe1 5:5 and especially he exhorts them to be humble under the hand of God, since that is a mighty one, and this is the way to be exalted in due time; and also to cast their care upon him, seeing he cared for them, Pe1 5:6 and then the apostle proceeds to the common duties of Christians, and to exhort them to sobriety and watchfulness, since Satan their adversary was a cruel and indefatigable one, and ever seeking the ruin of men; and to resist him in the steadfast exercise of faith, and patiently bear all afflictions, seeing the same were accomplished in their brethren in the world, Pe1 5:8 and then he puts up some petitions for them, that they might be perfected, stablished, strengthened, and settled, Pe1 5:10 and ascribes glory and dominion for ever to the God of grace, to whom he prays, Pe1 5:11 after which he names the person by whom he sends this epistle, giving a summary of it; that it was an exhortation and a testimony to the true doctrine of grace wherein they stood, Pe1 5:12, and next follow the salutations of the church at Babylon, and of his son Marcus, to them, Pe1 5:13, and lastly, he desires they would salute one another with a kiss of love, and gives them his benedictory wish, Pe1 5:14.

Likewise ye younger,.... Not in office, as if inferior officers to bishops were here intended, who ought to be subject to them; for elders and pastors are the same with them, nor is there any other office but that of deacons; nor younger pastors and overseers, such an one as Timothy was; not but that a deference is to be paid, and proper respect had to such who are of greater age, and longer standing and experience, by younger brethren in the ministry; nor such as are only younger in years, who ought to rise up unto, and honour hoary hairs, which may be done where subjection is not required, as here; nor such as are young in grace and experience, since there are little children, young men, and fathers in the church; but all the members of churches in common are here intended, as distinguished from their officers; for as pastors and overseers were, for the most part, chosen from among those that were senior in age, so the members generally consisted of the younger sort; and besides, as it was usual to call chief men and rulers, whether in church or state, fathers, so those that were subjects, the younger; see Luk 21:26. These the apostle exhorts as follows, submit yourselves unto the elder; not merely in age, but in office, as before; for as he had exhorted the elders to a discharge of their work and office, he proceeds, in the next place, and which is signified by the word "likewise", to stir up the members of the churches to their duty to their elders, or pastors, who had the oversight of them; and that is to "submit" themselves to them, as in Heb 13:17, which is done by attending constantly on the word preached by them, and receiving it, so far as it agrees with the Scriptures of truth; and by joining with them in all the ordinances of Christ, and their administrations of them; by being subject to the laws of Christ's house, as put in execution by them; by taking their counsel and advice, regarding and hearkening to their admonitions and reproofs, and taking them in good part, looking upon them, and behaving towards them, as their spiritual guides and governors. The Syriac and Ethiopic versions read, "to your elders"; such as were particularly set over them in the Lord, and had taken the care of them, for to no others are they obliged to submit themselves. Yea, all of you be subject one to another; that is, all the members of the churches should not only submit themselves to their pastors, but to their fellow members, as in Eph 5:21, they should submit to the superior judgments of one another, esteeming each other better than themselves, and not be tenacious of their own way of thinking and judging of things; yea, condescend to men of low estates and weaker minds, bear the infirmities of the weak, and take all admonitions and reproofs given in a friendly manner kindly; and cheerfully perform all offices of love, and by it serve one another in things temporal and spiritual; doing the meanest services for the good of each other, such as washing the feet of one another, in imitation of their Lord and master. And be clothed with humility; without which there will be no subjection, either to the elders, or one another. This is a grace which shows itself in a man's thinking and speaking the best of others, and the worst of himself; in not affecting places and titles of eminence; in being content with the lowest place, and patiently bearing the greatest contempt; in not aspiring to things too high for him, always acknowledging his own meanness, baseness, and unworthiness, ascribing all he is, and has, to the grace and goodness of God, whether it be gifts of nature, providence, or grace: and this is a believer's clothing, not the robe of his justifying righteousness before God, but is a considerable part of his inward garment of sanctification, which is in the sight of God of great price; and makes a large show in his outward conversation garments before men, and renders him lovely and amiable: it is an ornament to him, which is precious with God, and recommends him to the esteem of men, and the religion and Gospel he professes, and his profession of it. Some think there is a metaphor in the words, taken from knots of ribbons, and such like things, wore by women on their heads, or breasts, for ornament; and that the apostle's advice to the saints is, that their breast knot, or ornament, should be humility. Others think it is taken from a sort of badge which servants wore over their garments, by which they were distinguished; and so saints are directed to put on this badge, by which they may be known to be the servants of Christ: the former seems more agreeable: but as the word signifies to bind, or fasten anything, by tying of knots, it may denote the retaining of this grace in constant exercise, so as never to be without it; and to be clothed or covered with it, is always to have it on, and in exercise, in every action of life, in all our deportment before God and men, in all public and religious worship, and throughout the whole of our conversation, in the family, in the world, or in the church. The phrase seems to be Jewish, and is to be met with in the writings of the Jews. It is said (a), "he that has fear, , "and is clothed with humility"; humility is the most excellent, and is comprehended in all, as it is said, Pro 22:4. He who has the fear of God is worthy of humility, and everyone that hath humility is worthy of kindness or holiness.'' And it is a saying of R. Meir (b), "he that loves God loves men; he that makes God glad makes men glad; and it (the law) , "clothes him with humility and fear".'' For he resisteth the proud; or "scorneth the scorners", as it is in Pro 3:34, from whence these words are taken: the Lord treats them as they treat others; as they despise all other men and things, he despises them; he is above them, in that they have dealt proudly, and has them in derision; he eludes all their artifices, and frustrates their schemes, and disappoints their ambitious views, and scatters them in the imagination of their hearts, and brings their counsels to confusion, and opposes himself to them, and as their adversary; and a dreadful thing it is for persons to have God stand up against them, and resist them. This is a reason dissuading from pride, and exciting to humility, as is also what follows: and giveth grace to the humble; that is, more grace; see Jam 4:6. The first grace cannot be intended, for no man is truly humble before he has received the grace of God, it is that which makes him so; or it may design larger gifts of grace, which God bestows on those who acknowledge him to be the author and giver of what they have, and who make a proper use of them to his glory; when he takes away from the vain and ostentatious that which to themselves and others they seemed to have. Moreover, God grants his gracious presence to such as are of an humble, and of a contrite spirit; and at last he gives them glory, which is a free grace gift, and the perfection of grace; the poor in spirit, or humble souls, have both a right and meetness for, and shall enjoy the kingdom of heaven. (a) Zohar in Numb. fol. 60. 3. (b) Pirke Abot, c. 6. sect. 1.

Moreover, you were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it, and were more willing to give than to receive. [Acts 20:35] Content with the provision which God had made for you, and carefully attending to His words, you were inwardly filled with His doctrine, and His sufferings were before your eyes. Thus a profound and abundant peace was given to you all, and you had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon you all.

For if I in this brief space of time, have enjoyed such fellowship with your bishop-I mean not of a mere human, but of a spiritual nature-how much more do I reckon you happy who are so joined to him as the Church is to Jesus Christ, and as Jesus Christ is to the Father, that so all things may agree in unity! Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses such power, how much more that of the bishop and the whole Church! He, therefore, that does not assemble with the Church, has even by this manifested his pride, and condemned himself. For it is written, "God resisteth the proud." Let us be careful, then, not to set ourselves in opposition to the bishop, in order that we may be subject to God.

Flee from haughtiness, "for the Lord resisteth the proud." Abhor falsehood, for says [the Scripture], "Thou shalt destroy all them that speak lies." Guard against envy, for its author is the devil, and his successor Cain, who envied his brother, and out of envy committed murder. Exhort my sisters to love God, and be content with their own husbands only. In like manner, exhort my brethren also to be content with their own wives. Watch over the virgins, as the precious treasures of Christ. Be long-suffering, that thou mayest be great in wisdom. Do not neglect the poor, in so far as thou art prosperous. For "by alms and fidelity sins are purged away."

There are some who say outright that marriage is fornication and teach that it was introduced by the devil. They proudly say that they are imitating the Lord who neither married nor had any possession in this world, boasting that they understand the gospel better than anyone else. The Scripture says to them: "God resists the proud but gives grace to the humble." Further, they do not know the reason why the Lord did not marry. In the first place he had his own bride, the Church; and in the next place he was no ordinary man that he should also be in need of some helpmeet after the flesh. Nor was it necessary for him to beget children since he abides eternally and was born the only Son of God.

Stand fast, therefore, in these things, and follow the example of the Lord, being firm and unchangeable in the faith, loving the brotherhood, and being attached to one another, joined together in the truth, exhibiting the meekness of the Lord in your intercourse with one another, and despising no one. When you can do good, defer it not, because "alms delivers from death." Be all of you subject one to another, "having your conduct blameless among the Gentiles," that ye may both receive praise for your good works, and the Lord may not be blasphemed through you. But woe to him by whom the name of the Lord is blasphemed! Teach, therefore, sobriety to all, and manifest it also in your own conduct.

Of those who were anxious to disturb everything should be restrained; and when, besides, I had read your letter which you lately wrote hither to my clergy by Crementius the sub-deacon, to the effect that assistance should be given to those who might, after their lapse, be seized with sickness, and might penitently desire communion; I judged it well to stand by your judgment, lest our proceedings, which ought to be united and to agree in all things, should in any respect be different. To the number of five, that I wrote to the clergy and to the people, and to the martyrs also and confessors, which letters have already been sent to many of our colleagues, and have satisfied them; and they replied that they also agree with me in the same opinion according to the Catholic faith; which very thing do you also communicate to as many of our colleagues as you can, that among all these, may be observed one mode of action and one agreement, according to the Lord's precepts.

I was greatly gratified by observing the constancy of the brethren, and their love of the truth, and their docility and intelligence, as we proceeded, in an orderly method, and in a spirit of moderation, to deal with questions, and difficulties, and concessions. For we took care not to press, in every way and with jealous urgency, opinions which had once been adopted, even although they might appear to be correct. Neither did we evade objections alleged by others; but we endeavoured as far as possible to keep by the subject in hand, and to establish the positions pertinent to it. Nor, again, were we ashamed to change our opinions, if reason convinced us, and to acknowledge the fact; but rather with a good conscience, and in all sincerity, and with open hearts before God, we accepted all that could be established by the demonstrations and teachings of the Holy Scriptures.

I fear that you may presume to rely on your own spirit to mortify the doings of the flesh and so perish for pride and find yourselves opposed for being proud, not granted grace for being humble.

We add, in the next place, that neither is every one that prophesies holy, nor every one that casts out devils religious: for even Balaam the son of Beor the prophet did prophesy, though he was himself ungodly; as also did Caiaphas, the falsely-named high priest. Nay, the devil foretells many things, and the demons, about Him; and yet for all that, there is not a spark of piety in them: for they are oppressed with ignorance, by reason of their voluntary wickedness. It is manifest, therefore, that the ungodly, although they prophesy, do not by their prophesying cover their own impiety; nor will those who cast out demons be sanctified by the demons being made subject to them: for they only mock one another, as they do who play childish tricks for mirth, and destroy those who give heed to them. For neither is a wicked king any longer a king, but a tyrant; nor is a bishop oppressed with ignorance or an evil disposition a bishop, but falsely so called, being not one sent out by God, but by men, as Ananiah and Samoeah in Jerusalem, and Zedekiah and Achiah the false prophets in Babylon. And indeed Balaam the prophet, when he had corrupted Israel by Baalpeor, suffered punishment; and Caiaphas at last was his own murderer; and the sons of Sceva, endeavouring to cast out demons, were wounded by them, and fled away in an unseemly manner; and the kings of Israel and of Judah, when they became impious, suffered all sorts of punishments. It is therefore evident how bishops and presbyters, also falsely so called, will not escape the judgment of God. For it will be said to them even now: "O ye priests that despise my name, I will deliver you up to the slaughter, as I did Zedekiah and Achiah, whom the king of Babylon fried in a frying-pan," as says Jeremiah the prophet. We say these things, not in contempt of true prophecies, for we know that they are wrought in holy men by the inspiration of God, but to put a stop to the boldness of vainglorious men; and add this withal, that from such as these God takes away His grace: for "God resisteth the proud, but giveth grace to the humble."

By “young men” Peter means everyone who occupies a subordinate role in the church. But note that those who are superiors must also act humbly, for humility is what should be common to both.

Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for God opposes the proud but gives grace to the humble. Humble yourselves, therefore, under the mighty hand of God. "Εγκομδώσασθε" indeed means, "surround yourselves, embrace."

Likewise, young men, be subject to the elders. After teaching the elders how to lead, it was necessary to also instruct the younger ones to obey their paternal provision. However, it was not necessary to speak much to them, but only to give the precept of subjection. For surely he had commanded the elders to be examples to those under them, and it sufficed for the younger ones to look to the good examples of their elders and devoutly imitate them. But lest the superiors hearing these things should think that only the subjects are to observe the laws of humility and not also themselves, he immediately added by admonishing generally:

All of you, clothe yourselves with humility towards one another. For he says all, meaning both the elders and the young men, who are commanded to manifest the virtue of humility towards one another, both by ruling and by humbly obeying. This is something we read that Peter himself did, when, upon entering Caesarea, Cornelius humbly fell at his feet, and he humbly raised him up, saying: Stand up, I too am just a man like you (Acts X). And indeed Cornelius had not yet been reborn in Christ, nor had he yet been incorporated into the members of the Church. Therefore, all are either taught to have humility towards one another by example, or this is also insinuated by word because he knew that the vice of pride, which cast the angels down from heaven, ought to be guarded against by all. He prudently warns and refreshes all with the accompanying judgment of Solomon, saying:

For God resists the proud, etc. And he immediately explains what that same grace is which God bestows upon the humble, when he subsequently adds by admonishing:

"Put on" means: gird yourselves, clothe yourselves, or lay upon yourselves, surround yourselves from all sides.

Directions to the elders to feed the flock of God, and not to be lord over God's heritage, that when the chief Shepherd does appear, they may receive a crown of glory, Pe1 5:1-4. The young are to submit themselves to the elder, and to humble themselves under the mighty hand of God, and cast all their care upon him, Pe1 5:5-7. They should be sober and watchful, because their adversary the devil is continually seeking their destruction, whom they are to resist, steadfast in the faith, Pe1 5:8, Pe1 5:9. They are informed that the God of all grace had called them to his eternal glory, Pe1 5:10-11. Of Silvanus, by whom this epistle was sent, Pe1 5:12. Salutations from the Church at Babylon, Pe1 5:13. The apostolic benediction, Pe1 5:14.

Likewise, ye younger - Νεωτεροι probably means here inferiors, or those not in sacred offices; and may be understood as referring to the people at large who are called to obey them that have the rule over them in the Lord. In this sense our Lord, it appears, uses the word, Luk 22:26. Be subject one to another - Strive all to serve each other; let the pastors strive to serve the people, and the people the pastors; and let there be no contention, but who shall do most to oblige and profit all the rest. Be clothed with humility - To be clothed with a thing or person is a Greek mode of speech for being that thing or person with which a man is said to be clothed. Be ye truly humble; and let your outward garb and conduct be a proof of the humility of your hearts. Εγκομβωμα, from the original word εγκομβωσασθε, signifies often an outward ornamental garment, tied in different places with knots or bows, probably ornamented all over with bows or knots of different coloured ribands, silk twist, etc. But it also signifies the outward garment worn by servants, slaves, girls, and shepherds, which was rather intended to be the guard of the other garments than an ornament to those thus dressed: and I am rather inclined to take it in this sense than in the former; for as the apostle calls upon them to be subject to each other, he desires them to put on humility, as the encomboma or servant's dress, that they may appear to be such as were ready to serve; and that he cannot refer to this article of clothing as an ornament the next words sufficiently prove: God resisteth the Proud, and giveth grace to the Humble - the proud, with all their ornaments, God resists; while those who are clothed with the humble garment he adorns.

EXHORTATIONS TO ELDERS, JUNIORS, AND ALL IN GENERAL. PARTING PRAYER. CONCLUSION. (Pe1 5:1-14) elders--alike in office and age (Pe1 5:5). I . . . also an elder--To put one's self on a level with those whom we exhort, gives weight to one's exhortations (compare Jo2 1:1-2). Peter, in true humility for the Gospel's sake, does not put forward his apostleship here, wherein he presided over the elders. In the apostleship the apostles have no successors, for "the signs of an apostle" have not been transmitted. The presidents over the presbyters and deacons, by whatever name designated, angel, bishop, or moderator, &c., though of the same ORDER as the presbyters, yet have virtually succeeded to a superintendency of the Church analogous to that exercised by the apostles (this superintendency and priority existed from the earliest times after the apostles [TERTULLIAN]); just as the Jewish synagogue (the model which the Church followed) was governed by a council of presbyters, presided over by one of themselves, "the chief ruler of the synagogue." (Compare VITRINGA [Synagogue and Temple, Part II, chs. 3 and 7]). witness--an eye-witness of Christ's sufferings, and so qualified to exhort you to believing patience in suffering for well-doing after His example (Pe1 4:19; Pe1 2:20). This explains the "therefore" inserted in the oldest manuscripts, "I therefore exhort," resuming exhortation from Pe1 4:19. His higher dignity as an apostle is herein delicately implied, as eye-witnessing was a necessary qualification for apostleship: compare Peter's own speeches, Act 1:21-22; Act 2:32; Act 10:39. also--implying the righteous recompense corresponding to the sufferings. partaker of the glory--according to Christ's promise; an earnest of which was given in the transfiguration.

ye younger--The deacons were originally the younger men, the presbyters older; but subsequently as presbyter expressed the office of Church ruler or teacher, so Greek "neoteros" means not (as literally) young men in age, but subordinate ministers and servants of the Church. So Christ uses the term "younger." For He explains it by "he that doth serve," literally, "he that ministereth as a deacon"; just as He explains "the greatness" by "he that is chief," literally, "he that ruleth," the very word applied to the bishops or presbyters. So "the young men" are undoubtedly the deacons of the Church of Jerusalem, of whom, as being all Hebrews, the Hellenistic Christians subsequently complained as neglecting their Grecian widows, whence arose the appointment of the seven others, Hellenistic deacons. So here, Peter, having exhorted the presbyters, or elders, not to lord it over those committed to them, adds, Likewise ye neoters or younger, that is, subordinate ministers and deacons, submit cheerfully to the command of the elders [MOSHEIM]. There is no Scripture sanction for "younger" meaning laymen in general (as ALFORD explains): its use in this sense is probably of later date. The "all of you" that follows, refers to the congregation generally; and it is likely that, like Paul, Peter should notice, previous to the general congregation, the subordinate ministers as well as the presbyters, writing as he did to the same region (Ephesus), and to confirm the teaching of the apostle of the Gentiles. Yea--to sum up all my exhortations in one. be subject--omitted in the oldest manuscripts and versions, but TISCHENDORF quotes the Vatican manuscript for it. Then translate, "Gird (Pe1 1:13; Pe1 4:1) fast on humility (lowliness of mind) to one another." The verb is literally, "tie on with a fast knot" [WAHL]. Or, "gird on humility as the slave dress (encomboma)": as the Lord girded Himself with a towel to perform a servile office of humility and love, washing His disciples' feet, a scene in which Peter had played an important part, so that he would naturally have it before his mind. Compare similarly Pe1 5:2 with Joh 21:15-17. Clothing was the original badge of man's sin and shame. Pride caused the need of man's clothing, and pride still reigns in dress; the Christian therefore clothes himself in humility (Pe1 3:3-4). God provides him with the robe of Christ's righteousness, in order to receive which man must be stripped of pride. God resisteth the proud--Quoted, as Jam 4:6, from Pro 3:34. Peter had James before his mind, and gives his Epistle inspired sanction. Compare Pe1 5:9 with Jam 4:7, literally, "arrayeth Himself against." Other sins flee from God: pride alone opposeth itself to God; therefore, God also in turn opposes Himself to the proud [GERHARD in ALFORD]. Humility is the vessel of all graces [AUGUSTINE].