1 Peter 5:1-4

1 Peter 5:1–4 (NKJV)

Shepherd the Flock

5 The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed: 2 Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; 3 nor as being lords over those entrusted to you, but being examples to the flock; 4 and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.

Introduction:

Background:

Proposition: Leaders need uplifting exhortation amid trying times.

Interrogative: How are leaders uplifted with exhortation?

I. Leaders are uplifted with comforting reminders (5:1)

5 The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed:

A. The Identity of the Elder: Three Titles/One Office

B. The Leaders Motivation

Mutually Partnership: Who am also an elder

Apostleship: A witness of the sufferings of Christ

Anticipation: A partaker of the glory that will be revealed

He may be thinking about the transfiguration - Matthew 17:1-8; 2 Peter 1:16

The elders are now addressed because as leaders they may face the brunt of persecution first. Perhaps there is even an echo of Ezek 9:6, for the judgment that commences in God’s temple begins with the elders.54 Or it may be that the elders are addressed first simply because they are leaders of God’s flock.55 Peter as a co-elder reminded the readers of the sufferings of Christ and the glories to follow, suggesting the paradigmatic function of Christ’s sufferings. Three exhortations are given to the elders. They are to shepherd and oversee God’s flock, doing so because it is God’s will, not because they feel compelled to serve. Further, they are to be eager in fulfilling their task and should not serve for financial gain. Finally, they are to live as examples of the flock instead of using their authority to domineer the church. The motivation for the leadership of elders is explained in v. 4. When Jesus as the Chief Shepherd of the church returns, they will receive a glorious crown that never fades. If elders are to shepherd the church in a godly manner, the younger members of the congregation are to submit to the leadership of the elders. And every member of the church is to live in humility since God is opposed to the proud but grants grace to the humble.

5:1 The content shifts from suffering imposed from outsiders to matters within the community. The text actually begins with a conjunction (oun) that could be translated as “therefore,” “then,” or “so” (RSV).56 The NIV omits it entirely, probably because it is difficult to see how it relates to the preceding verses. We probably should explain the logical relationship as follows. The suffering and persecution faced by believers (4:12–19) puts a strain on the entire community. Both leaders and those who are younger must, in such a situation, respond appropriately to others in the church. More specifically, since judgment begins with God’s household (vv. 17–18), those in the church are exhorted to live in a way that pleases God, so that they can avoid the judgment that will be imposed on the ungodly.57

In vv. 1–4 Peter addressed the elders in the church. The word “elders” (presbyteroi) is often used in the New Testament to refer to those who had leadership positions in the church.58 The church or churches in Jerusalem had elders (Acts 11:30; 15:2, 4, 6, 22–23; 16:4; 21:18).59 According to Acts 14:23 Paul and Barnabas appointed elders in all the churches visited during their first missionary journey. When a contingent of leaders visited Paul from Ephesus, they were called “elders” (Acts 20:17). The person who is sick and needs prayer is encouraged to summon the elders of the church for prayer and anointing according to James (Jas 5:14). The Pastoral Epistles show that elders functioned in Ephesus (1 Tim 5:17) and were to be appointed in Crete (Titus 1:5). Every piece of evidence we have shows that elders were widespread in the early church. They are mentioned by different authors: Luke, Paul, Peter, and James. They stretch over a wide region of the Greco-Roman world: from Jerusalem, Palestine, the whole of Asia Minor, and Crete. It is also likely that elders functioned as a plurality in the churches since the term is always plural, and Acts 14:23 says elders were appointed “for them in each church.” Further, the elders who visited the sick in James were plural, but the elders who visited were almost certainly from one local church. Most scholars believe that the term was borrowed from Jewish usage, for the term “elders” is quite common in the Old Testament and the Jewish tradition.60

In giving an exhortation to the elders, Peter referred to himself in a threefold way: (1) a fellow elder, (2) a witness of Christ’s sufferings, and (3) a sharer of the glory to come. We will take up each of these in order. The term “fellow elder” (sympresbyteros) occurs first here in Greek literature and probably was Peter’s coinage. Peter identified with the leaders of the churches by using the same title as theirs instead of appealing to the term “apostle” to emphasize his authority.61 We already noted that the leaders in the Jerusalem church were also called elders. Nevertheless, it is also the case that Peter’s authority shines through.62 He was the one giving instructions as a fellow elder, and it has already been noted that he was an apostle (1:1). Second, Peter reminded them that he was a witness of Christ’s sufferings. The reference to Christ’s sufferings is obviously intentional, for as the letter has made clear, suffering is the pathway to glory. Jesus Christ himself traveled the same road, and hence believers should not be surprised (4:12) that they are called to do the same. Scholars debate whether Peter claimed to be an eyewitness of Christ’s sufferings here. Some argue that the point is that he was a recipient of the early tradition that transmitted Christ’s sufferings and observe that Peter was not an actual witness since he fled the scene.63 This latter point should not be used against Petrine authorship, as some scholars have done, for Peter was not insisting that he observed every moment when Christ suffered.64 Peter did actually observe Christ in his ministry, saw the opposition mount against him, was present when he was arrested, and may have found his way to the cross after denying him. Even if he was not present at the crucifixion, he would have received the tradition incredibly early from John the Apostle, the Lord’s mother, and other witnesses.65

Lastly, Peter identified himself again with the other elders, saying that he would also “share in the glory to be revealed.” Some scholars see here a reference to the transfiguration (cf. Matt 17:1–8 par.; 2 Pet 1:16–18), and others detect an allusion to the resurrection.66 Both of these explanations can be rejected, for Peter spoke of a future glory here, not something observed in the past. The glory to be revealed therefore is at the second coming of Christ.67 Elsewhere in 1 Peter “glory” (doxa) is usually the future reward either believers will receive or that Christ received after his sufferings (1:7, 11, 21; 4:13–14; 5:4, 10). Words from the “revelation” word group also point toward the second coming of Christ in the letter (1:5, 7, 13). Two verses in particular show that revelation and glory refer to the future coming of Christ. In 1:7 the testing of faith will “result in praise, glory and honor when Jesus Christ is revealed,” and in 4:13, “Rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed.” Further, in 1:11 the “sufferings” of Christ precede the “glories” that follow, which matches the suffering and glory in 5:2. All of the parallels here make it quite certain that the glory promised in 5:1 is the eschatological reward that will be given when Christ returns. Peter encouraged the elders to follow Christ’s example, enduring suffering in the present so that they will receive the eschatological reward in the future.

Transition:

II. Leaders are reminded of their God-given privilege (5:2-3)

2 Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; 3 nor as being lords over those entrusted to you, but being examples to the flock;

A. The Commands

1. Shepherd the flock of God which is among you

God owns the flock

God has called us to shepherd it

2. Serving as Overseers

Serving

Overseers

B. The Prohibitions

1. Not by compulsion but willingly

2. Not for dishonest gain, but eagerly

3. Not as Lord’s over those entrusted to you\

5:2 The task of the elders is now explained. They are to function as shepherds of God’s flock. They are not to be like the shepherds indicted in Ezekiel 34 who treated their flock “harshly and brutally” (34:4), who cared only for themselves (34:8). The words “God’s flock” remind the elders that the congregation does not belong to them. It is God’s church, and they are given the privilege and responsibility of shepherding it.68 The verb poimainō, “shepherd,” is used in Acts 20:28 to describe the responsibility of the elders in the church. We are also reminded of Jesus’ words to Peter in John 21:16, where Jesus exhorted Peter to “shepherd my sheep” (literal translation).69 Luther rightly argues that we shepherd God’s flock by preaching the gospel.70 The participle “serving as overseers” (episkopountes) specifies another function of the elders. As God’s shepherds and leaders they are to oversee the church and superintend it.71 We have a hint here that in the New Testament the offices of elder and overseer were the same. This conclusion is a matter of some debate in New Testament scholarship and has been seriously questioned in the recent work by Campbell.72 A recent dissertation by B. Merkle establishes, however, that overseer and elder were indeed one office.73 This is the most plausible way of reading the New Testament evidence. In Acts 20:17 Paul summoned the elders (presbyteroi) of the Ephesian church, but in v. 28 they are identified as “overseers” (episkopoi), demonstrating that two different terms are used for one office. Paul charged Titus to appoint “elders” in Titus 1:5, but in v. 7 he shifts to “overseer.” The “since” (gar) connecting vv. 6–7 suggests that a new office is not in view, and hence we should understand the singular “overseer” as generic here. We should draw the same conclusion from 1 Timothy. The singular “overseer” of 1 Tim 3:2 is another way of describing the elders mentioned in 5:17 (cf. 1 Tim 3:1). In Phil 1:1 the officers of the church are listed as “overseers and deacons.” It is quite likely that these two offices could also be described as elders and deacons.

In the remainder of vv. 2–3 three contrasts are drawn explaining the way elders should not behave as opposed to a way they should conduct themselves. These instructions are always apropos, but they take on a particular urgency in a situation where the church faces persecution. First, those who serve as elders are not to serve under compulsion but with a whole-hearted desire (hekousiōs), which is God’s will for them. A similar thought is found in 1 Tim 3:1, where the desire to be an overseer is commended, though we need to balance this with the instruction from James, who reminds us that teachers have a great responsibility and face a stricter judgment (Jas 3:1). Those who serve only because they feel they must will lose their joy, and the church will suffer as a consequence. Davids observes that elders would presumably work long hours and be the first targets of persecution, both of which could quench their desire to continue.74 Second, elders must not take a leadership position out of greed. The danger exists that they will resort to dishonest gain and embezzle funds in some fashion. The same term is used in Titus 1:7 (aischrokerdōs), where Paul instructed Titus not to appoint elders who desire dishonest gain (cf. also 1 Tim 3:3). In the New Testament false teachers are often indicted because of their love of money (cf. 2 Cor 2:17; 11:7–15; 1 Tim 6:5–10; 2 Pet 2:3, 14–15; Jude 11). Genuine leaders, on the other hand, have an eagerness (prothymōs) in doing the work. The word “eagerly” (NRSV) here is another way of stating the word “willingly” (NRSV, hekousiōs).75 The leaders of God’s flock do not serve because they have to, as if it were simply another job, nor do they serve to skim off money for themselves.

5:3 The third contrast indicates that elders are not to use their positions of authority as an opportunity to oppress those under them. They are not to function as oppressors but as examples. The term “lording it over” (katakyrieuō) may allude to the teaching of Jesus, where he instructed his disciples not to imitate the Gentiles, who use their authority to rule over others and advance their own interests (Matt 20:25; Mark 10:42).76 Followers of Jesus are to use their authority to serve, and in that way they imitate the example of Jesus himself (Matt 20:28; Mark 10:45). The words “those entrusted to you” (klērōn) have been interpreted in various ways. Some argue that the meaning is that elders should not be dictatorial in assigning offices or positions to those below them in ministry or that they should not be autocratic when dealing with ministers who possess less power.77 The NIV, however, is almost certainly correct here. Peter referred to God’s people here, not to those who are in positions of ministry.78 We are uncertain whether the plural refers to the part of the congregation an elder superintends or whether the reference is to the various congregations from the different cities addressed in 1 Peter. In any case, the “flock” of v. 2 is what Peter had in mind. Elders are not to enter the ministry so they can boss others around but so they can exemplify the character of Christ to those under their charge.

Transition:

III. Leaders are challenged by the prospect of future rewards (5:4)

4 and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.

A. When the Chief Shepherd Appears

B. You will receive a crown of Glory

5:4 We have already seen in v. 1 that the instructions to elders is introduced with the notion of suffering and then glory, implying that those who serve well now will receive a great reward later. Peter did not call on leaders “to sacrifice” with no thought of reward. He reminded them that their labor for others will have a great reward and will bring remarkable joy. Such a theme comes to the forefront specifically in v. 4. Jesus here is called “the Chief Shepherd” (archipoimenos), a rare term that occurs nowhere else in the New Testament or in the Septuagint. The designation of Jesus as the Chief Shepherd reminds the leaders that they are fundamentally servants, not autocrats. Their positions of leadership are a responsibility, not a privilege by which they advance their own status. As shepherds they serve under the authority of the Chief Shepherd, doing his will rather than theirs. The appearance of Christ refers, of course, to his second coming (cf. 1:7, 13; cf. also 1 John 2:28; 3:2; Col 3:4), reminding the leaders that their positions of leadership are temporary. Clearly Peter preserved an eschatological urgency. He did not focus on when leaders die but on the coming of the Lord. When the Lord comes, those elders who have served in accordance with the instructions in vv. 2–3 will receive a reward, “the crown of glory that will never fade away.” The word translated “will receive” (komieisthe) is also used elsewhere to designate either reward or punishment on the last day (2 Cor 5:10; Eph 6:8; Col 3:25; Heb 10:36; 1 Pet 1:9). Peter contrasted the crown elders will receive with the leafy crowns bestowed in the Greco-Roman world. Such crowns were given after athletic victories or military conquests (Martial, Epig. 2.2; Pliny, Hist. nat. 15.5; Dio Chrysostom, Or. 8.15). Such crowns faded as time elapsed, but the crown given by God (cf. 1 Pet 5:10) will never fade. The word “glory” is appositional to “crown.”79 It is difficult to know if the crown is equivalent to eternal life itself or if it is a special reward for elders. In the other “crown” (stephanos) texts the reward is entrance into heaven itself (cf. 1 Cor 9:25; 2 Tim 4:8; Jas 1:12; Rev 2:10; 3:11). The usage in the rest of the New Testament slightly favors the latter notion. Elders can be confident that they will receive the greatest reward conceivable when the eschaton arrives.

Concluding Applications: