1 Peter 5:2

1 Peter 5:2 in Multiple Translations

Berean Standard Bible BSB

Be shepherds of God’s flock that is among you, watching over them not out of compulsion, but because it is God’s will; not out of greed, but out of eagerness;

King James Version KJV

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;

American Standard Version ASV

Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to the will of God; nor yet for filthy lucre, but of a ready mind;

Bible in Basic English BBE

Keep watch over the flock of God which is in your care, using your authority, not as forced to do so, but gladly; and not for unclean profit but with a ready mind;

Free Bible Version FBV

Look after God's flock you have been given to care for, watching over it not because you're forced to, but gladly, as God wants you to. Do this willingly, not looking to make a profit from it.

Geneva Bible 1599 GNV

Feede the flocke of God, which dependeth vpon you, caring for it not by constraint, but willingly: not for filthy lucre, but of a ready minde:

Young's Literal Translation YLT

feed the flock of God that [is] among you, overseeing not constrainedly, but willingly, neither for filthy lucre, but of a ready mind,

World English Bible WEB

shepherd the flock of God which is among you, exercising the oversight, not under compulsion, but voluntarily; not for dishonest gain, but willingly;

Noah Webster Bible WBS

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

Douay-Rheims 1899 DRV

Feed the flock of God which is among you, taking care of it, not by constraint, but willingly, according to God: not for filthy lucre’s sake, but voluntarily:

Translation for Translators T4T

I appeal to you elders to take care of the people who are in your congregations [MET] as shepherds take care of their flocks of sheep. Do this, not because you must do it, but instead do it willingly, as God desires. Do not be greedy to get a lot of money for doing it, but instead do it enthusiastically/wholeheartedly.

Plain English Version PEV

You church leaders have to look after God’s people. God gave you the job to look after them, so you have to do it properly, like a man with sheep looks after them properly. God wants you leaders to be happy while you do that job. Don’t just do it because you think you have to, or because you want money. Do it because you want to help God’s people.

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Berean Amplified Bible — 1 Peter 5:2

BAB

Word Study

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1 Peter 5:2 Interlinear (Deep Study)

BIB

GRK ποιμανατε το εν υμιν ποιμνιον του θεου επισκοπουντες μη αναγκαστως αλλ εκουσιως μηδε αισχροκερδως αλλα προθυμως

ποιμανατε poimainō G4165 to shepherd Verb-AAM-2P

το ho G3588 the/this/who Art-ASN

εν en G1722 in/on/among Prep

υμιν su G4771 you Pron-2DP

ποιμνιον poimnion G4168 flock Noun-ASN

του ho G3588 the/this/who Art-GSM

θεου theos G2316 God Noun-GSM

επισκοπουντες episkopeō G1983 to oversee/care for Verb-PAP-NPM

μη mē G3361 not Particle-N

αναγκαστως anagkastōs G317 necessarily Adv

αλλ alla G235 but Conj

εκουσιως hekousiōs G1596 voluntarily Adv

μηδε mēde G3366 nor Conj-N

αισχροκερδως aischrokerdōs G147 greedily Adv

αλλα alla G235 but Conj

προθυμως prothumōs G4290 eagerly Adv

Greek Word Study

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Greek Word Reference — 1 Peter 5:2

ποιμανατε poimainō G4165 "to shepherd" Verb-AAM-2P

To shepherd means to care for and guide a group of people, like a shepherd tends to their sheep. In the Bible, Jesus is often called a shepherd, and church leaders are also given this role, as seen in John 21:16 and 1 Peter 5:2. It involves protecting and nurturing others.

Definition: ποιμαίνω (ποιμήν), [in LXX chiefly for רָעָה ;] to act as shepherd, tend flocks: Luk.17:7; with accusative, ποιμνην, 1Co.9:7. Metaphorical, to tend, shepherd, govern: with accusative, Mat.2:6 (LXX), Jhn.21:16, Act.20:28, 1Pe.5:2, Ju 12, Rev.2:27 7:17 12:5 19:15.† SYN.: βόσκω, q.v (AS)

Usage: Occurs in 11 NT verses. KJV: feed (cattle), rule See also: 1 Corinthians 9:7; Luke 17:7; 1 Peter 5:2.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

υμιν su G4771 "you" Pron-2DP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

ποιμνιον poimnion G4168 "flock" Noun-ASN

Flock refers to a group of believers, like Jesus' followers in Luke 12:32 and Acts 20:28. It's often used to describe a community of Christians. In 1 Peter 5:3, it's the flock of God that leaders are called to care for.

Definition: ποίμνιον, -ου, τό, = ποίμνη, which see [in LXX chiefly for צֹאן, also for עֵדֶר, etc. ;] a flock, prop., of sheep. Metaphorical, of Christians: Luk.12:32, Act.20:23, 28, 1Pe.5:3; τ. θεοῦ, ib. 1Pe.5:2.† (AS)

Usage: Occurs in 5 NT verses. KJV: flock See also: 1 Peter 5:2; Acts 20:28; 1 Peter 5:3.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεου theos G2316 "God" Noun-GSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

επισκοπουντες episkopeō G1983 "to oversee/care for" Verb-PAP-NPM

To oversee or care for someone, like a shepherd watching over his flock, as in 1 Peter 5:2 where church leaders care for their people.

Definition: ἐπι-σκοπέω, -ῶ [in LXX for פָּקַד ni., etc. ;] __1. to look upon, observe, examine: before μή, Heb.12:16. __2. As ἐπισκέπτομαι in LXX, NT, to visit, care for: 1Pe.5:2 (R, txt.; WH cm.; Cremer, 527).† (AS)

Usage: Occurs in 2 NT verses. KJV: look diligently, take the oversight See also: 1 Peter 5:2; Hebrews 12:15.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

αναγκαστως anagkastōs G317 "necessarily" Adv

Necessarily means something must be done, like in 1 Peter 5:2, where it talks about serving by constraint. It implies a sense of obligation.

Definition: ἀναγκαστῶς adv., necessarily or by constraint: opposite to ἑκουσίως, 1Pe.5:2 (rare).† (AS)

Usage: Occurs in 1 NT verses. KJV: by constraint See also: 1 Peter 5:2.

αλλ alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

εκουσιως hekousiōs G1596 "voluntarily" Adv

Voluntarily or willingly, as in Hebrews 10:26 where believers are urged to sin willfully no more. It means to do something on purpose and with a willing heart.

Definition: ἑκουσίως adv., [in LXX: Psa.54:6 (נְדָבָה) 2Ma.14:3, al. ;] voluntarily, willingly: Heb.10:26, 1Pe.5:2.† (AS)

Usage: Occurs in 2 NT verses. KJV: wilfully, willingly See also: 1 Peter 5:2; Hebrews 10:26.

μηδε mēde G3366 "nor" Conj-N

This word means 'nor' or 'not even', used to continue a negative statement. It is often used to list things that are not true, like in Matthew 10:10, where Jesus says the disciples should not take extra clothes or sandals.

Definition: μηδέ negative particle, related to οὐδέ as μή to οὐ, __1. as conic., continuing a negation or prohibition, but not, and not, nor: preceded by μή, Mat.6:25 22:29, Mrk.12:24, Luk.14:12, al.; ἵνα μή, Jhn.4:15; ὅπως μή, Luk.16:26; μηδέ . . . μηδέ, neither . . . nor, Mat.10:10, 1Co.10:8-9. __2. As adv., strengthening a negation, not even: Mrk.2:2, 1Co.5:11, al (AS)

Usage: Occurs in 50 NT verses. KJV: neither, nor (yet), (no) not (once, so much as) See also: 1 Corinthians 5:8; John 14:27; 1 Peter 3:14.

αισχροκερδως aischrokerdōs G147 "greedily" Adv

This word means to do something greedily, like in 1 Peter 5:2 where it warns against preaching for personal gain. It's about being motivated by a desire for money or profit.

Definition: αἰσχροκερδῶς, adv., from eagerness for base gain: 1Pe.5:2 (here only).† (AS)

Usage: Occurs in 1 NT verses. KJV: for filthy lucre's sake See also: 1 Peter 5:2.

αλλα alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

προθυμως prothumōs G4290 "eagerly" Adv

To do something eagerly or willingly, like in 1 Peter 5:2 where church leaders are told to care for their flock with a ready mind. This word means to act with enthusiasm or a positive attitude.

Definition: προθύμως [in LXX: 2Ch.29:34 (יָשָׁר לֵבָב), Tob.7:8, al. ;] eagerly, readily, with a ready mind: 1Pe.5:2.† (AS)

Usage: Occurs in 1 NT verses. KJV: willingly See also: 1 Peter 5:2.

Study Notes — 1 Peter 5:2

Show Verse Quote Highlights

Context
Cross References
1 Peter 5:2 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Peter 5:2
Jamieson-Fausset-Brown on 1 Peter 5:2
Matthew Poole's Commentary on 1 Peter 5:2
Trapp's Commentary on 1 Peter 5:2
Ellicott's Commentary on 1 Peter 5:2
Adam Clarke's Commentary on 1 Peter 5:2
Cambridge Bible on 1 Peter 5:2
Barnes' Notes on 1 Peter 5:2
Whedon's Commentary on 1 Peter 5:2
Sermons on 1 Peter 5:2

Context — Instructions to Elders

1As a fellow elder, a witness of Christ’s sufferings, and a partaker of the glory to be revealed, I appeal to the elders among you:

2Be shepherds of God’s flock that is among you, watching over them not out of compulsion, but willingly, as God would have you; not out of greed, but out of eagerness;

3not lording it over those entrusted to you, but being examples to the flock. 4And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away.

Cross References

	Reference	Text (BSB)
1	Titus 1:7	As God’s steward, an overseer must be above reproach—not self-absorbed, not quick-tempered, not given to drunkenness, not violent, not greedy for money.
2	1 Timothy 3:8	Deacons likewise must be dignified, not double-tongued or given to much wine or greedy for money.
3	Titus 3:1	Remind the believers to submit to rulers and authorities, to be obedient and ready for every good work,
4	Acts 20:26–28	Therefore I testify to you this day that I am innocent of the blood of all men. For I did not shrink back from declaring to you the whole will of God. Keep watch over yourselves and the entire flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which He purchased with His own blood.
5	1 Timothy 3:3	not dependent on wine, not violent but gentle, peaceable, and free of the love of money.
6	1 Corinthians 9:7	Who serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Who tends a flock and does not drink of its milk?
7	Ezekiel 34:2–3	“Son of man, prophesy against the shepherds of Israel. Prophesy and tell them that this is what the Lord GOD says: ‘Woe to the shepherds of Israel, who only feed themselves! Should not the shepherds feed their flock? You eat the fat, wear the wool, and butcher the fattened sheep, but you do not feed the flock.
8	Micah 7:14	Shepherd with Your staff Your people, the flock of Your inheritance. They live alone in a woodland, surrounded by pastures. Let them graze in Bashan and Gilead, as in the days of old.
9	Zechariah 11:17	Woe to the worthless shepherd, who deserts the flock! May a sword strike his arm and his right eye! May his arm be completely withered and his right eye utterly blinded!”
10	Ezekiel 34:31	‘You are My flock, the sheep of My pasture, My people, and I am your God,’ declares the Lord GOD.”

1 Peter 5:2 Summary

[This verse is telling church leaders to take care of the people in their church like a shepherd takes care of their sheep. They should do this because it's what God wants them to do, not just because they have to. They should also do it with a happy and willing heart, not just for personal gain. This is similar to what Jesus taught in Matthew 20:26-28, where He said that leaders should serve others with humility and kindness.]

Frequently Asked Questions

What does it mean to be a shepherd of God's flock?

To be a shepherd of God's flock means to care for and guide believers in a local church, just as Jesus Christ is the Chief Shepherd of all believers, as seen in 1 Peter 5:4 and John 10:11.

Why should shepherds watch over the flock not out of compulsion, but because it is God's will?

Shepherds should watch over the flock out of a willingness to obey God's commands, such as those found in Acts 20:28 and 1 Timothy 3:1-7, rather than out of a sense of duty or obligation.

What is the difference between watching over the flock out of greed versus out of eagerness?

Watching over the flock out of greed means doing so for personal gain, whereas watching over the flock out of eagerness means doing so with a genuine desire to serve and care for the believers, as seen in 2 Corinthians 9:7 and Philippians 2:3-4.

How can shepherds balance their role with humility and a servant's heart?

Shepherds can balance their role with humility and a servant's heart by remembering that they are serving Jesus Christ, the Chief Shepherd, and following His example of humility and service, as seen in Matthew 20:26-28 and Mark 10:45.

Reflection Questions

What are some ways I can demonstrate a willingness to care for and guide other believers in my life, just as a shepherd guides their flock?
How can I ensure that my motivations for serving others are pure and not driven by personal gain or recognition?
What does it mean for me to 'watch over' someone, and how can I apply this concept in my relationships with other believers?
How can I cultivate a sense of eagerness and enthusiasm in my service to others, rather than simply going through the motions out of duty or obligation?

Gill's Exposition on 1 Peter 5:2

Feed the flock of God which is among you,.... Some read, "as much as in you is"; that is, to the utmost of your power, according to your abilities, referring to the manner of feeding the flock, doing

Jamieson-Fausset-Brown on 1 Peter 5:2

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; Feed , [ Poimanate (G4165)] - 'Tend as a shepherd,' by discipline and doctrine.

Matthew Poole's Commentary on 1 Peter 5:2

Feed; teach and rule, . The flock of God; the church. Which is among you; which is with you, or committed to your charge; intimating that the flock not being their own, they were to give an account of it to him that had set them over it. Taking the oversight thereof; or, being bishops, or acting as bishops over it, i.e. superintending, inspecting, and watching over it with all care, ,29. Not by constraint; not merely because ye must: what men do out of compulsion, they do more slightly and perfunctorily, as those that would not do it if they could help it: see the like expression, . But willingly; cheerfully and freely, as : compare . Not for filthy lucre; not out of covetousness, or a design of making a gain of the work; it being a shameful thing for a shepherd to feed the sheep out of love to the fleece: see ,8. But of a ready mind; out of a good affection to the welfare of the flock, in opposition to the private gain before mentioned. He doth not do his work freely, and of a ready mind, who is either driven to it by necessity, or drawn by covetousness.

Trapp's Commentary on 1 Peter 5:2

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; Ver. 2. Feed the flock] Being both learned and loving. The Greek word for a shepherd (ποιμην, as if οιμην, from οις, sheep and μαω) signifieth one that earnestly desireth after his sheep. Feed the flock] That is, rule them, say the pope’ s janizaries. True it is the word signifieth sometimes to govern; usually to feed; but they catch at government, led go feeding. Not by constraint, but willingly] It is with the pastors of Germany for the most part, saith Melancthon, as with him in Plautus, that said, Ego non servio libenter: herus meus me, non habet, libenter tamen utitur me ut lippis oculis. I serve of no good will, my master also hath as little good will to use my service; and yet he makes such use of me as he doth of some eyes, which we must have or none. Not for filthy lucre] As your church choppers and money changers, that take up the ministry only as a trade to pick a living out of it. We preach the gospel among us, saith a Popish writer, tantum ut nos pascat et vestiat, merely for food and raiment. Christ’ s faithful undershepherds, though as men they have natural necessities and relations, and as labourers in the word and doctrine they have need of "communicating with others by way of giving and receiving" of this world’ s good, yet they have higher aims, which of ready mind they duly prosecute, &c. There is a worm called clerus, that destroyeth honeycombs; so doth the Popish clergy the Lord’ s inheritance. But Clerus Angliae was wont to be stupor mundi, the world’ s wonder for height of holiness and depth of learning.

Ellicott's Commentary on 1 Peter 5:2

(2) Feed the flock of God which is among you.—By the word “feed” here is meant, not merely the giving of pasture, but the whole government. It is the verb used in John 21:16, not that in the 15th and 17th verses. There can be hardly any doubt that St. Peter was thinking of that scene when he issued these directions. Our Lord had committed into his hands all His sheep and lambs, without restriction of age or country, to be fed and shepherded; and now the time was approaching when he would have to “put off this tabernacle” (2 Peter 1:14), and he here takes order that “after his decease” the charge committed to him. may be fulfilled. He still shepherds the flock by proxy. Two other points must be mentioned, which bring this passage into connection with the charge given by St. Paul to the Ephesian elders (Acts 20:28), which was very probably known to St. Peter. (1) St. Peter calls it “the flock of God.” Textual critics are much divided on the reading in Acts 20:28, but, on the whole, the Received reading seems the best supported: “the Church of God which He hath purchased with His own blood.” At the same time, St. Peter is in remembrance how Christ had said, “Feed My sheep.” It may be fairly thought, therefore, when we see St. Peter’s own theology in 1 Peter 1:25; 1 Peter 2:3; 1 Peter 3:15, that when he writes, “Feed the flock of God,” his thoughts turn to the Second Person of the Holy Trinity rather than to the First. (2) Hooker well points out, on Acts 20:28, the unity of the flock. Though there were many elders in Ephesus, there was but one flock they fed between them. So now, all over Asia Minor, it was but one flock. St. Peter, to whom the flock throughout the whole world was committed, saw it as a whole, but the elders to whom he writes had only to look to that part of the one flock which was “among them.” The marginal rendering is against the order of the Greek words, and does not suit the context so well when the context is rightly understood. Taking the oversight thereof.—It is exceedingly doubtful whether these words form part of the original text or not. If they do, the translation unduly limits the meaning, which would be better expressed by “maintaining (or, exercising) the oversight,” or “performing the duties of bishops,” for he is addressing men who were already ordained. By this time the word “bishop” had not become a fixed title of one special office, though the office itself was in existence. Not by constraint, but willingly.—Why should this exhortation be given so prominently? It is hardly to be thought that St. Peter had in view the humility which led men to adopt such strange methods of avoiding the responsibility of the priesthood as we find resorted to by Chrysostom and Ambrose.

Adam Clarke's Commentary on 1 Peter 5:2

Verse 2. Feed the flock] Do not fleece the flock. Taking the oversight] επισκοπουντες. Discharging the office of bishops or superintendents. This is another proof that bishop and presbyter were the same order in the apostolic times, though afterwards they were made distinct. Not by constraint] The office was laborious and dangerous, especially in these times of persecution; it is no wonder then that even those who were best qualified for the office should strive to excuse themselves with a genuine Nolo episcopari, "I am unwilling to be a bishop." Not for filthy lucre] Could the office of a bishop, in those early days, and in the time of persecution, be a lucrative office? Does not the Spirit of God lead the apostle to speak these things rather for posterity than for that time? 1 Timothy 3:3. But of a ready mind] Doing all for Christ's sake, and through love to immortal souls.

Cambridge Bible on 1 Peter 5:2

2. feed the flock of God] The word for “feed,” here as elsewhere, implies the whole work of the shepherd—guiding, directing, protecting, as well as supplying food (comp. Luke 17:7; John 21:16; Acts 20:28; 1 Corinthians 9:7). The shepherd’s work had been from a very early period a parable of that of rulers and of teachers. Kings were to Homer the “shepherds of the people” (ποίμενεςλαῶν). David was taken from the sheepfold to feed Israel as the flock of Jehovah (Psalms 78:70-71). The sin of the kings and rulers of Judah had been that they did not feed the flock, but scattered and destroyed it (Jeremiah 23:1-4; Ezekiel 34:2-31). In St Peter’s use of the word we note a reproduction of the words that had fallen on his ears with a three-fold, yet varied, iteration, “Feed my sheep” (John 21:16). The comprehensiveness of the word must not be lost sight of. It includes more than preaching or teaching, and takes in the varied duties of what we rightly call the pastoral office. In the words “the flock of God” men are tacitly reminded who is the Chief Shepherd whom they serve, and to whom they will have to render an account (comp. Acts 20:28). It may be noted as a characteristic difference that in the Old Testament the shepherds of the people are always the civil rulers of the nation (e.g. Psalms 78:71; Ezekiel 34:2), while in the New that thought falls into the background, and the shepherd of the flock is its spiritual guide and teacher.taking the oversight thereof] The first three words are the English equivalent of the Greek participle of the verb formed from Episcopos, the “bishop,” or “overseer” of the Church. In its being thus used to describe the office of the elders of the Church we have a close parallel to St Paul’s addressing the “elders” of the Church as being also “overseers” (Acts 20:28). The two terms were in fact interchangeable, and what is now the higher office of the Bishop in relation to the Presbyters was discharged by the Apostle or his personal representative.not by constraint, but willingly] The words that follow indicate the three great conditions of true pastoral work. (1) It must not be entered on reluctantly and as under pressure. In one sense indeed the truest and best work may be done by one who feels, as St Paul felt, that a “necessity is laid” upon him (1 Corinthians 9:16), but there the necessity was that of a motive essentially spiritual. What St Peter deprecates is the drawing back from the labour and responsibility of the care of souls. The Nolo episcopari, which has been so often the formula of the pride or the sloth that apes humility, would have been in his eyes the sign of cowardice and weakness. Here, as in other things, the true temper is that of cheerful and willing service.

Barnes' Notes on 1 Peter 5:2

Feed the flock of God - Discharge the duties of a shepherd toward the flock. On the word “feed,” see the notes at John 21:15.

Whedon's Commentary on 1 Peter 5:2

2. Feed the flock—Rather, Tend the flock. The flock is the Church, and belongs to God; the work of the elders is to tend it as shepherds, guiding, teaching, watching, feeding. It can hardly be that there was not present in St.

Sermons on 1 Peter 5:2

	Sermon	Description
	"That They May Be one." by Art Katz	In this sermon, the speaker emphasizes the importance of not treating the preaching of the word of God as a mere ceremonial duty. He criticizes the idea of paying someone to fill a
	Fresh Wind, Fresh Fire-Iii Interview: Jim Cymbala by Jim Cymbala	In this video, Dr. Richard Land discusses the bias against conservatives and Christians in the national media, as detailed in Bernard Goldberg's book "Bias." He highlights the outr
	(Titus - Part 6): Set in Order the Things That Are Wanting by A.W. Tozer	In this sermon, the speaker discusses the importance of organization and structure in the church. He uses the example of a man with a physical disability to illustrate the need for
	(Through the Bible) 1 Chronicles 1-11 by Chuck Smith	In this sermon, the speaker emphasizes the importance of farsightedness and not being deceived by immediate fulfillment offered by Satan. He warns against turning aside from God's
	Rehoboam: If You Will Be Kind by Russell Kelfer	In this sermon, the preacher discusses the downfall of a young king who failed to lead with kindness. The sermon is divided into four parts, starting with the end of an era and the
	Law & Grace by Chuck Smith	In this sermon, the preacher emphasizes that God is able and willing to meet all our needs. He highlights that God's eyes are constantly searching the earth for those whose hearts
	Testimony in 1976 at Age 75 by Vance Havner	In this sermon, the preacher discusses the concept of grace and its various forms. He references Isaiah 40:31 and emphasizes the limitless love, grace, and power of God. The preach