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I am the Pastor/Teacher of Rivers of Joy Baptist Church in Minford, Ohio since August 2008.  I am married to Charity since June 14, 1969.  I have four grown children.   Having served in the local church for over forty years as Pastor/Teacher, Asso., Youth Pastor, Minister of Education, Building Upkeep, Camp Director, Sunday School Teacher, etc. Also I have worked in the public place for as many years as I have preached. Charity and her sister are co owner of Union Mills Conf. (Bakery) in West Portsmouth Ohio

First Peter 5:5 "Put On The Apron of Humility"

Charles e Whisnant, Pastor/Teacher

Several good translations of the verse:
Amplified: Likewise, you who are younger and of lesser rank, be subject to the elders (the ministers and spiritual guides of the church)—[giving them due respect and yielding to their counsel]. Clothe (apron) yourselves, all of you, with humility [as the garb of a servant, so that its covering cannot possibly be stripped from you, with freedom from pride and arrogance] toward one another. For God sets Himself against the proud (the insolent, the overbearing, the disdainful, the presumptuous, the boastful)—[and He opposes, frustrates, and defeats them], but gives grace (favor, blessing) to the humble.

KJV: Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.
NLT: You younger men, accept the authority of the elders. And all of you, serve each other in humility, for "God sets himself against the proud, but he shows favor to the humble."

Phillips: You younger members must also submit to the elders. Indeed all of you should defer to one another and wear the "overall" of humility in serving each other. ‘God resists the proud, but gives grace to the humble’.

Wuest: Likewise, younger ones, be in subjection to the elders. Moreover, all of you, clothe yourselves with humility toward one another, because God opposes himself to those who set themselves above others, but gives grace to those who are lowly.

Young’s Literal: In like manner, ye younger, be subject to elders, and all to one another subjecting yourselves; with humble-mindedness clothe yourselves, because God the proud doth resist, but to the humble He doth give grace;

(1Peter 4:1,5; Therefore, since Christ has 1suffered in the flesh, arm yourselves also with the same purpose, because he who has suffered in the flesh has ceased from sin, but they will give account to Him who is ready to judge the living and the dead.
Romans 12:10; Be devoted to one another in brotherly love; give preference to one another in honor;
Ephesians 5:21; and be subject to one another in the fear of Christ.
Philippians 2:3 Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves;
1Peter 3:3,4; Your adornment must not be merely external—braiding the hair, and wearing gold jewelry, or putting on dresses; but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God.
2Chr 6:41; 41 "Now therefore arise, O Lord God, to Your resting place, You and the ark of Your might; let Your priests, O Lord God, be clothed with salvation and let Your godly ones rejoice in what is good.
Job 29:14; "I put on righteousness, and it clothed me; My justice was like a robe and a turban.
Psalms 132:9,16; Let Your priests be clothed with righteousness, And let Your godly ones sing for joy.
Isaiah 61:10; I will rejoice greatly in the Lord, My soul will exult in my God; For He has clothed me with garments of salvation, He has wrapped me with a robe of righteousness, As a bridegroom decks himself with a garland, And as a bride adorns herself with her jewels.
Ro mans13:14; But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts.
Col 3:12 So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience

Clothe yourself (1463)
An apron a servant wears while working gather or tie in a knot, hence to fasten a garment, to clothe) (found only here in the NT) literally means to tie something on oneself with a knot or a bow and was a term often used to describe a slave putting an apron over his clothes in order to keep his clothes clean.
This verb also refers to the white scarf or apron of slaves, which was fastened to the belt of the vest and distinguished slaves from freemen, hence the idea is "gird yourselves with humility as your servile garb".
Peter uses the aorist imperative which signifies a command calling for "soldier like" obedience. Calls for a specific, definite, decisive choice. "Do this now, at once "
This is a vitally important command that dare not be dismissed without significant consequences (e.g., pride blunts the Spirit fed stream of God’s amazing grace as in James 4:6 But He gives a greater grace. Therefore it says, "God is opposed to the proud, but gives grace to the humble."
And which is necessary not just for salvation the first time as in Ephesians 2:8-9, but is also necessary for "salvation" daily = sanctification, present tense salvation
In addition them its in the middle voice: which indicates we are to initiate the action and participate in the results or effect of this action.
This phrase can be translated "Put on the apron of humility" which is an appropriated paraphrase picturing the scarf or apron as the badge of a servant.
How easily the world’s competitive spirit filters into the hearts of Christians and Christian workers who become envious of one another’s success. How seldom we think of ourselves as servants for Christ’s sake
Its a problem in the local church that far too many Christians do not have this attitude of humility toward one another.
The Christian believer is as one put it "tie yourself up in humility" gathering it around us like a coat to shut out the blighting winds of pride." What this phrase is saying: "it is performing selflessly an task God assigns, and bringing forth spiritual fruit."
Vincent’s Word Study puts it this way: "Put on and wrap yourselves about with humility, so that the covering of humility cannot possibly be stripped from you."
Remember as Jesus laid aside His outer garments and put on a towel to become a servant, so each of us should have a servant’s attitude and minister to each other.
Humility is not demeaning ourselves and thinking poorly of ourselves. It is simply not thinking of ourselves at all!
The idea is putting on as it were a coat of humility, and showing a yielding to another, in that you show support for the other person in their work for the Lord in the church.
Too many Christians want to think of themselves higher than others, but here Peter is saying just lie low, be humble. We are to think of ourselves in an attitude of humility, it is the quality of unpretentious behavior, a modest estimation of one’s abilities, without arrogance, even in our own mind we think modesty.

Here is the right attitude: Humility:
Inasmuch as we are small compared to God, this is the correct estimate of ourselves. The word indicates the esteeming one’s self as small or recognizing one’s insufficiency but at the same time recognizing the powerful sufficiency of God!
Acts 20:19; serving the Lord with all humility and with tears and with trials which came upon me 1through the plots of the Jews;
Eph 4:2; with all humility and gentleness, with patience, showing tolerance for one another in love,
Phil 2:3; Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves;
Col 2:18, 23; Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of the angels, taking his stand on visions he has seen, inflated without cause by his fleshly mind, These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence.

Vine’s (which I have used back in First Baptist Church, Altoona, Kansas) says:
that Humility" indicates, not a merely moral quality, but the subjection of self under the authority of, and in response to, the love of the Lord Jesus, and the power of the Holy Spirit to conform the believer to the character of Christ. In contrast to the world’s idea of being "poor-spirited" the Lord commends "the poor in spirit" Matthew 5:3

Humility was not thought of very highly in the ancient world (pun intended) and in fact was even considered to be a vice by the pagan moralists. Christ and Christianity elevated humility to the supreme virtue – the antidote for the self-love that poisons relationships.

Humility is not thinking poorly of oneself. Rather, it is having the proper estimate of oneself in the will of God. The person with humility thinks of others first and not of himself.

Humility, when it becomes self-conscious, ceases to have any value.

Jesus modeled the essence of humility which is being able to put others’ needs and desires ahead of one’s own Philippians 2:3-4).

MacArthur: The tension between Calvinism and the Gospel

MacArthur: The tension between Calvinism and the Gospel
well speaking of
and the perfect transition
of and and that
related to last night in your discussions about the atonement and the
question is if that’s true then why witness how do we tell people
God loves them and that Jesus Christ did not die for them or do we tell them that
well you tell them whatever the Bible tells you to tell them and the Bible
tells you to go into all the world and preach the gospel to every creature and
that’s what you do because that’s what the scripture says any tension you have
between that and the nature of the atonement any tension you have between
that and the doctor and the divine election and predestination any tension
you feel in those areas
I feel I feel the same tension I asked the same question
I don’t know I don’t know that there’s some kind of quick answer to the
question I i am however happy to concede that God can resolve things that I can’t
I like grilled I I don’t expect of you and you shouldn’t expect me to be to be
able to unscrew the unscrew double you you really don’t think that I’m going to
solve all the vast theological dilemmas that have existed since the scriptures
were in actually some people do
yes that’s the best answer to this question is my brother I feel your pain
that is the best answer to that question I I’m not here to give you an answer but
I will tell you this i do not believe that Jesus died for nobody
I believe he died for somebody and I believe he died specifically for those
who would believe in him and those who believe in him are those who are
regenerated by the Holy Spirit based upon the eternal sovereign collecting
purpose of God i think is Tom it was an actual one not a potential one
I don’t think it was a general one I think it was a specific one I think was
a real death force in the issue here is the nature of the atonement forget the
dilemma you’re going to have the dilemma no matter what you do
the dilemma is why didn’t he send everybody to heaven that dilemma is why
is there hell
and why are people going there that if that is a legitimately difficult
question to ask the only answer I can give you is that if God purpose to do
that Romans 9 who are we to question his purpose if he gets glory from judgment
the way he gets glory from from salvation who are we to question it
the other issue is nobody goes to hell for any other reason than that they’re
guilty of sin and unbelief how that fits i don’t know but there are a lot of
things I don’t know
I’ve said this so many times I don’t even know how my own spiritual life
I don’t look Paul says in Galatians 2:20 I am crucified with Christ nevertheless
I live yet not i he didn’t know either
I didn’t know
so you know if you have I see the question who lives your spirit who lives
your Christian life who lives your spiritual life who’s in charge of your
spiritual life
well some of some of us are gonna rise and say well it’s the Holy Spirit
I don’t really think you want to blame him and if it’s all the Holy Spirit what
are all the commands in the Bible about
and yet when when you when you know you you must obey and and and the spirit
must work in it it’s it’s the mystery of how that comes together it’s the same
issue in between the security to believe are held in the Father’s hand and the
necessity of perseverance of faith a persevering faith it’s the same issue is
that we have in the in the volitional aspects of salvation and the sovereign
aspects there there’s that there’s there’s a sort of a resolution
resolution in the in the center of that is known only in the mind of God but i
will not resolve the problem of the lost any other way than to do with the
scripture tells me to do and that is that the Bible of firms to me that God
loves the world the specific people in the world the specific human beings i
don’t know who they are
spurgeon said if you pull up their shirts and show me any stamped on the
back and I know the elect I’ll i limit my work to them but since there is no
such stamp i am committed to obey the command to preach the gospel to every
creature and I can say to them that the love of God has been expressed through
Jesus Christ death on the cross and you will know and experience that love if
you put your faith in Him
and if you don’t do that you’ll perish in your sins and Jesus said you will
perish in your sins because you believe not on me
I’m very comfortable to just take the biblical aspect but I don’t think it’s a
good solution to diminish the nature of the atonement and have Jesus dying for
if you say that he paid in full the penalty for all the sins of all the
world than what is anybody doing in hell
that’s double jeopardy that doesn’t work so people don’t want to say that so they
say well he died a potentially saving death in that sense he died for nobody
in particular and everybody in general and the sinner who is depraved is the
one who activates the potential atonement while that that’s impossible
so I I just don’t want to find the answer to the dilemma of of the death of
Christ by diminishing the nature of the atonement
it is a real death for those who died in him
that’s what the text says I lay down my life for my sheep and we looked at so
and it’s a good it’s a good question answer because you guys want to be very
careful in the tensions that are in this and it flows through every major
doctrine in scripture that connects the center with God
you don’t want to resolve that tension by asking philosophical questions you
always want to live in that tension by being obedient to Scripture
ok but i do feel your pain because I don’t have an answer to all those
questions and I’m i’m at times profoundly exercised over the the the
non resolution because i like to find the the resolution two things but the
issue on why witness you you wouldn’t suggest bringing up the the discussion
of the limitations of the atonement in in a witnessing context I think we have
to be careful what we say I think there are there are unlimited benefits tied
into the atonement
you can show in in the New Testament that you know it
the expression of God’s love in the atonement is the expression of the same
love that’s demonstrated in common grace
he reigns on the
you know it rains on the just and the unjust there’s there’s common grace
there’s a there’s a kindness of god there’s a even a salvation of God
demonstrated a temporal way he’s the savior of all men temporally physically
in this sense that the world is full of sinners who aren’t dead
what is that that God is saying to them
you don’t get what you deserve when you deserve it that’s my nature so that
demonstration is there for them to see temporally but especially of those who
believe he is the savior of them not temporally and not physically but
eternally and spiritually but he puts his saving nature on display even in the
gospel offer and in common grace and in the withholding of judgment and so I
think we can say to sinners that God is merciful and God is compassionate and
God calls you to repent and caused you to believe and he’s offered his son as a
sacrifice for those who do and I that’s the way i would say it

John Calvin on First Peter 5:1-4

Verse 1 First Peter 5
In exhorting pastors to their duty, he points out especially three vices which are found to prevail much, even sloth, desire of gain, and lust for power. In opposition to the first vice he sets alacrity or a willing attention; to the second, liberality; to the third, moderation and meekness, by which they are to keep themselves in their own rank or station.

He then says that pastors ought not to exercise care over the flock of the Lord, as far only as they are constrained; for they who seek to do no more than what constraint compels them, do their work formally and negligently. Hence he would have them to do willingly what they do, as those who are really devoted to their work. To correct avarice, he bids them to perform their office with a ready mind; for whosoever has not this end in view, to spend himself and his labor disinterestedly and gladly in behalf of the Church, is not a minister of Christ, but a slave to his own stomach and his purse. The third vice which he condemns is a lust for exercising power or dominion. But it may be asked, what kind of power does he mean? This, as it seems to me, may be gathered from the opposite clause, in which he bids them to be examples to the flock. It is the same as though he had said that they are to preside for this end, to be eminent in holiness, which cannot be, except they humbly subject themselves and their life to the same common rule. What stands opposed to this virtue is tyrannical pride, when the pastor exempts himself from all subjection, and tyrannizes over the Church. It was for this that Ezekiel condemned the false prophets, that is, that they ruled cruelly and tyrannically. (Ezekiel 34:4.) Christ also condemned the Pharisees, because they laid intolerable burdens on the shoulders of the people which they would not touch, no, not with a finger. (Matthew 23:4.) This imperious rigour, then, which ungodly pastors exercise over the Church, cannot be corrected, except their authority be restrained, so that they may rule in such a way as to afford an example of a godly life.

1The elders By this name he designates pastors and all those who are appointed for the government of the Church. But they called them presbyters or elders for honor’s sake, not because they were all old in age, but because they were principally chosen from the aged, for old age for the most part has more prudence, gravity, and experience. But as sometimes hoariness is not wisdom, according to a Greek proverb, and as young men are found more fit, such as Timothy, these were also usually called presbyters, after having been chosen into that order. Since Peter calls himself in like manner a presbyter, it appears that it was a common name, which is still more evident from many other passages. Moreover, by this title he secured for himself more authority, as though he had said that he had a right to admonish pastors, because he was one of themselves, for there ought to be mutual liberty between colleagues. But if he had the right of primacy he would have claimed it; and this would have been most suitable on the present occasion. But though he was an Apostle, he yet knew that authority was by no means delegated to him over his colleagues, but that on the contrary he was joined with the rest in the participation of the same office.

A witness of the sufferings of Christ This may be explained of doctrine, yet I prefer to regard it as referring to his own life. At the same time both may be admitted; but I am more disposed to embrace the latter view, because these two clauses will be more in harmony, — that Peter speaks of the sufferings of Christ in his own flesh, and that he would be also a partaker of his glory. For the passage agrees with that of Paul, "If we suffer together, we shall also reign together." Besides, it avails much to make us believe his words, that he gave a proof of his faith by enduring the cross. For it hence appears evident that he spoke in earnest; and the Lord, by thus proving his people, seals as it were their ministry, that it might have more honor and reverence among men. Peter, then, had probably this in view, so that he might be heard as the faithful minister of Christ, a proof of which he gave in the persecutions he had suffered, and in the hope which he had of future life. (53)

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


Verse 2

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

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

The words, as much as it is in you, mean the same as though he had said, "Apply all your strength to this very thing, and whatever power God has conferred on you." The old interpreter has given this rendering, "Which is among you;" and this may be the sense of the words: more correct, however, is the rendering of Erasmus, which I have followed, though I do not reject nor disapprove of the other. (54)

The flock of God, or, of the Lord, or, of Christ: it matters little which you take, for the three readings are found in different copies. (55)

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


Verse 3

3Neither as being lords, or, as exercising dominion. The preposition κατὰ in Greek is taken, for the most part, in a bad sense: then Peter here condemns unreasonable exercise of power, as the case is with those who consider not themselves to be the ministers of Christ and his Church, but seek something higher. And he calls particular churches "lots," (cleros ;) for as the whole body of the Church is the Lord’s heritage, so the churches, scattered through towns and villages, were as so many farms, the culture of which he assigns to each presbyter. Some very ignorantly think that those called clergy are meant here. It was, indeed, an ancient way of speaking, to call the whole order of ministers, clergy; but I wish that it had never occurred to the Fathers to speak thus; for what Scripture ascribes in common to the whole Church, it was by no means right to confine to a few men. And this way of speaking was spurious, at least it was a departure from apostolic usage.

Peter, indeed, expressly gives the churches this title, in order that we may know that whatever men ascribe to themselves is taken away from the Lord, as in many places he calls the Church his peculiar treasure, and the rod of his heritage, when he intends to claim his entire dominion over it; for he never delivers to pastors the government, but only the care, so that his own right remains still complete.


Verse 4

4When the chief Shepherd shall appear Except pastors retain this end in view, it can by no means be that they will in good earnest proceed in the course of their calling, but will, on the contrary, become often faint; for there are innumerable hindrances which are sufficient to discourage the most prudent. They have often to do with ungrateful men, from whom they receive an unworthy reward; long and great labors are often in vain; Satan sometimes prevails in his wicked devices. Lest, then, the faithful servant of Christ should be broken down, there is for him one and only one remedy, — to turn his eyes to the coming of Christ. Thus it will be, that he, who seems to derive no encouragement from men, will assiduously go on in his labors, knowing that a great reward is prepared for him by the Lord. And further, lest a protracted expectation should produce languor, he at the same time sets forth the greatness of the reward, which is sufficient to compensate for all delay: An unfading crown of glory, he says, awaits you.

It ought also to be observed, that he calls Christ the chief Pastor; for we are to rule the Church under him and in his name, in no other way but that he should be still really the Pastor. So the word chief here does not only mean the principal, but him whose power all others ought to submit to, as they do not represent him except according to his command and authority.

Verse 5

First Peter 5:1 to 4 Verses, Translations, Strongs

1Peter 5:1 Therefore,3767 I exhort3870 the elders4245 among you, as your fellow elder4850 and witness3144 of the sufferings3804 of Christ, and a partaker2844 also of the glory1391 that is to be revealed601 (NASB: Lockman)
Amplified: I WARN and counsel the elders among you (the pastors and spiritual guides of the church) as a fellow elder and as an eyewitness [called to testify] of the sufferings of Christ, as well as a sharer in the glory (the honor and splendor) that is to be revealed (disclosed, unfolded):
KJV: The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:
NLT: And now, a word to you who are elders in the churches. I, too, am an elder and a witness to the sufferings of Christ. And I, too, will share his glory and his honor when he returns. As a fellow elder, this is my appeal to you: (
Phillips: Now may I who am myself an elder say a word to you my fellow-elders? I speak as one who actually saw Christ suffer, and as one who will share with you the glories that are to be unfolded to us.
Wuest: Elders therefore who are among you, I exhort, I who am your fellow elder, and one who saw the sufferings of the Christ and who has been retained as a witness to bear testimony concerning them, who also am a fellow partaker of the glory which is about to be
Young's Literal: Elders who are among you, I exhort, who am a fellow-elder, and a witness of the sufferings of the Christ, and of the glory about to be revealed a partaker

EXHORT THE ELDERS AMONG YOU: Presbuterous oun en humin parakalo (1SPAI): (Acts 11:30; 14:23; 15:4,6,22,23; 20:17,28; Acts 21:18; 1Ti 5:1,19; Titus 1:5)
AS YOUR FELLOW ELDER: o sumpresbuteros: (Philemon 1:9; 2 Jn 1:1; 3 Jn 1:1)
AND WITNESS OF THE SUFFERINGS OF CHRIST: kai martus ton tou Christou pathematon: (1Peter 1:12; Lk 24:48; Jn 15:26,27; Acts 1:8,22; 2:32; 3:15; 5:30, 31, 32; Acts 10:39, 40, 41)
EXERCISING OVERSIGHT: (episkopountes) (PAPMPN): Hebrews 12:15
NOT (forced into) UNDER COMPULSION: me anagkastos : (Is 6:8; 1Co 9:16,17)
REVEALED: o kai tes mellouses (to be about to) (PAPFSG) apokaluptesthai (PPN) doxes koinonos: (1Pe 5:4; 1:3-5; Ps 73:24,25; 2Co 5:1,8; Php 1:19,21, 22, 23; 2Ti 4:8; 1Jn 3:2; Rev 1:9)
1 Peter 5:2 shepherd4165 the flock4168 of God among you, exercising oversight1983 not under compulsion317, but voluntarily,1596 according to the will of God; and not for sordid gain,147 but with eagerness4290; (NASB: Lockman)
Amplified: Tend (nurture, guard, guide, and fold) the flock of God that is [your responsibility], not by coercion or constraint, but willingly; not dishonorably motivated by the advantages and profits [belonging to the office], but eagerly and cheerfully;
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;
NLT: Care for the flock of God entrusted to you. Watch over it willingly, not grudgingly—not for what you will get out of it, but because you are eager to serve God.
Phillips: I urge you then to see that your "flock of God" is properly fed and cared for. Accept the responsibility of looking after them willingly and not because you feel you can't get out of it, doing your work not for what you can make, but because you are really concerned for their well-being. (
Wuest: shepherd the flock of God which is among you, doing so not by reason of constraint put upon you, but willingly according to God; not in fondness for dishonest gain but freely
Young's Literal: feed the flock of God that is among you, overseeing not constrainedly, but willingly, neither for filthy lucre, but of a ready mind,
SHEPHERD: poimanate (2SAAM): (Song 1:8; Is 40:11; Ezek 34:2,3,23; Mic 5:4; 7:14; Jn 21:15, 16, 17; Acts 20:28)
THE FLOCK OF GOD AMONG YOU: to en humin poimnion tou theou : (Is 63:11; Jer 13:17,20; Ezek 34:31; Zech 11:17; Lk 12:32; 1Co 9:7) (Ps 78:71,72; Acts 20:26,27)
EXERCISING OVERSIGHT: (episkopountes) (PAPMPN): Hebrews 12:15
NOT (forced into) UNDER COMPULSION: me anagkastos : (Is 6:8; 1Co 9:16,17)
BUT VOLUNTARILY ACCORDING TO GOD: alla hekousios kata theon:
AND NOT FOR SORDID GAIN: mede aischrokerdos: (Is 56:11; Jer 6:13; 8:10; Micah 3:11; Mal 1:10; Acts 20:33,34; 2Co 12:14,15; 1 i 3:3,8; Titus 1:7,11; 2Peter 2:3; Revelation 18:12,13)
BUT WITH EARGERNESS: alla prothumos: (Acts 21:13; Ro 1:15; Titus 2:14; 3:1)

1Peter 5:3 nor yet as lording2634 it over those allotted to your charge, but proving to be examples to the flock. (NASB: Lockman)
Amplified: Not domineering [as arrogant, dictatorial, and overbearing persons] over those in your charge, but being examples (patterns and models of Christian living) to the flock (the congregation).
KJV: Neither as being lords over God's heritage, but being ensamples to the flock.
NLT: Don't lord it over the people assigned to your care, but lead them by your good example.
Phillips: You should aim not at being "little tin gods" but as examples of Christian living in the eyes of the flock committed to your charge.
Wuest: nor yet as lording it in a high-handed manner over the portions of the flock assigned to you, but as becoming patterns for the flock. (
Young's Literal: neither as exercising lordship over the heritages, but patterns becoming of the flock,

NOR YET AS LORDING IT OVER: med os katakurieuontes (PAPMPN): (Ezek 34:4; Mt 20:25,26; 23:8, 9, 10; Mark 10:42, 43, 44, 45; Lk 22:24, 25, 26, 27;

BUT PROVING TO BE EXAMPLES 5179 TO THE FLOCK:4168 alla tupoi ginomenoi (PMPMPN) tou poimniou: (1Co 11:11; Php 3:17; 4:9; 1Th 1:5,6; 2 Th3:9; 1Ti 4:12; Titus 2:7)

 1 Peter 5:4 And when the Chief Shepherd appears, you will receive the unfading crown of glory. (NASB: Lockman)

Amplified: And [then] when the Chief Shepherd is revealed, you will win the conqueror’s crown of glory.
KJV: And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.
to the younger men to obey the elders
NLT: And when the head Shepherd comes, your reward will be a never-ending share in his glory and honor.
Phillips: And then, when the chief shepherd reveals himself, you will receive that crown of glory which cannot fade.
Wuest: And when the Chief Shepherd appears, you shall receive the victor’s unfading crown of glory. (Eerdmans)
Young's Literal: and at the manifestation of the chief Shepherd, ye shall receive the unfading crown of glory.

AND WHEN THE CHIEF SHEPHERD750 APPEARS:5319 kai phanerothentos (AAPMSG) tou archipoimenos:
YOU WILL RECEIVE 2865 THE UNFADING 262 CROWN 4735 OF GLORY: komieisthe (2PFMI) ton amarantinon tes doxes stephanon:

1Pe 1:4; Da 12:3; 1Co 9:25; 2Ti 4:8; James 1:12; Rev 2:10; 3:11
I WARN and counsel the elders among you (the pastors and spiritual guides of the church) as a fellow elder and as an eyewitness [called to testify] of the sufferings of Christ, as well as a sharer in the glory (the honor and splendor) that is to be revealed (disclosed, unfolded): Tend (nurture, guard, guide, and fold) the flock of God that is [your responsibility], not by coercion or constraint, but willingly; not dishonorably motivated by the advantages and profits [belonging to the office], but eagerly and cheerfully; Not domineering [as arrogant, dictatorial, and overbearing persons] over those in your charge, but being examples (patterns and models of Christian living) to the flock (the congregation). And [then] when the Chief Shepherd is revealed, you will win the conqueror’s crown of glory.