Shepherding the Flock of God
By Greg Van Court
1 Peter 5:1-5
Therefore I, fellow elder and witness to Christ’s sufferings and partner of the glory which is about to be revealed, exhort the elders among you, shepherd the flock of God among you by overseeing not under compulsion but willingly according to God, and not greedily but eagerly, and not as lording over your portion but as becoming examples for the flock. And when the chief shepherd is revealed, you will receive the unfading crown of glory. Likewise, you young, subject yourselves to the elders. And you all put on humility toward one another, since God opposes the proud but gives grace to the humble.
Introduction
The overarching purpose of Peter in 5:1-5 is to exhort, encourage, and console suffering Christians with the truth that faithful leadership, obedient submission, and a life of humility results in eternal blessing from God. He accomplishes this through a thoughtfully structured paraenesis comprising three imperatives. Peter’s aim is both pastoral and didactic. His exhortations serve to encourage the perseverance of the church in the face of persecution by teaching them how biblical leadership ought to function in the community of faith and what the eternal benefits of biblical leadership entail.
Exegesis
By opening this new section with an inferential particle (oun), Peter indicates that he is drawing an inference from what has come before. For this reason, a brief examination of the preceding context is in order. First Peter 4:12-19 presents the truth that Christian suffering, which is suffering for living the obedient and persevering Christian life, is designed by God as a blessing and a proof of Christian union with Christ. Sharing in the sufferings of Christ indicate union with him – reason for rejoicing now – and thus point to an eschatological sharing in his glory – reason for greater rejoicing in the future. The conclusion of verse 19 emphasizes that suffering is according to God’s will and God is faithful to his promises. Because of this, Peter can exhort the suffering Christians to entrust their lives to God by continuing to do the good work he has outlined in the body of the epistle (obeying masters, submitting to husbands, etc.) even though living a distinctly Christian life in a pagan culture will entail suffering. Grudem does not overstate the case when he observes that “in this one verse is summarized the teaching of the entire letter.”[1] The exhortations of First Peter 5:1-5, therefore, should be understood as specific applications of the general exhortation for all believers to “entrust their souls to a faithful Creator in doing what is right” (4:19).
Peter first addresses the “elders” (presbuteroi), a common term used for the church leaders whose responsibility was to shepherd the believing community especially through “exhortation and preaching in the church services.”[2] Peter focuses on them “because as leaders they may face the brunt of persecution first.”[3] Peter refers to himself as a “fellow elder and witness to Christ’s sufferings and partner of the glory which is about to be revealed,” which comprises “the most extensive self-description given by the author in this epistle.”[4] Within this description is found Peter recurring “pattern of suffering followed by glory.”[5] It is a Petrine theme that will be further developed in verse 4. As a “fellow elder” (sumpresbuteros), Peter has the credibility and authority to exhort “the elders among you.” The reference to the author as a “witness” (martus) “to Christ’s sufferings,” probably does not mean an eye-witness of the crucifixion but rather a bearer of witness to the cross (i.e. “a preacher of the cross”).[6]
The content of Peter’s exhortation to the elders is given in verses 2 and 3. The rhetorical force of Peter’s paraenetic argument begins with the imperative command: “shepherd” (poimanate) “the flock of God.” This imperative is modified by the participle “overseeing” episkopountes), which should be understood as an adverbial participle of means.[7] An elder shepherds God’s sheep by serving as an overseer. This implies that the office of “elder” and “overseer” are one and the same.[8] The exhortation to shepherd by overseeing is qualified by a series of three antitheses. First, the elder is to shepherd by overseeing “not under compulsion but willingly according to God.” Whole-hearted devotion to the task is required while “begrudging service is not to be offered.”[9] Second, the elder is to shepherd by overseeing “not greedily but eagerly.” The elder is eager to do the work of a shepherd; he is not in it out of love for money. Finally, the elder is to shepherd by overseeing “not as lording it over … but as becoming examples for the flock.” Elders are not to become shepherds so that “they can boss others around but so that they can exemplify the character of Christ to those under their charge.”[10]
In verse 4, Peter reveals the result of implementing his exhortation: “the unfading crown of glory” will be given to the faithful elder “when the chief shepherd is revealed.” The reference to Christ as the “chief shepherd” serves to remind the elders that they are not independent agents but rather under-shepherds “of Christ the Chief Shepherd, to whom they will be responsible.”[11] Peter encourages the elders with the promise that the hard work of shepherding the church during persecution involves suffering that ultimately leads to sharing the glory of Christ.
Peter concludes this section in verse 5 with two more imperatives. The first, addressed to the “young,” is the command to “be subject to” the “elders.” The “young” here probably refers to the flock, “the remainder of the congregation,” which is a specific Christian use of the word employed elsewhere.[12] The church body is to submit themselves under the care of the elders. Finally, “all” are to “put on humility” in relation to one another. The conjunction hoti should be understood as causal so that the command is grounded in the Old Testament proverb: “God opposes the proud but gives grace to the humble” (3:34).[13] The final antithesis promises God’s grace to the humble and warn the proud of God’s opposition. The elders are to shepherd the flock of God by overseeing them willingly, eagerly, and exemplary. The flock is to submit their souls to the elders watchful care. Everyone is to clothe themselves in humility toward one another and so receive God’s grace.
[1] Wayne A. Grudem, The First Epistle of Peter: An Introduction and Commentary, Tyndale New Testament Commentary (Grand Rapids: Eerdmans, 1988), 184. Elliott also observes, “This final verse expresses quintessentially the spirit and substance of the entire letter,” John H. Elliott, 1 Peter, The Anchor Bible (New York: Doubleday, 2000), 807.
[2] Frederick W. Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. (Chicago: University of Chicago Press, 2000), 862.
[3] Thomas R. Schreiner, 1, 2 Peter, Jude, The New American Commentary (Nashville: Broadman & Holman, 2003), 230.
[4] Karen H. Jobes, 1 Peter, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker, 2005), 300.
[5] S. R. Bechtler, Following in His Steps: Suffering, Community, and Christology in 1 Peter, Society of Biblical Literature Dissertation Series 162 (Atlanta: Scholars Press, 1998), 201.
[6] Mark Dubis, Messianic Woes in 1 Peter: Suffering and Eschatology in 1 Peter 4:12-19 (New York: Peter Lang, 2002), 105. So also Ernest Best, 1 Peter, New Century Bible (Grand Rapids: Eerdmans, 1971), 168; J. Ramsey. Michaels, 1 Peter, Word Biblical Commentary (Waco: Word, 1988), 280-81; and Paul J. Achtemeier, 1 Peter: A Commentary on First Peter, Hermeneia (Minneapolis: Fortress, 1996), 323-24.
[7] Achtemeier, 1 Peter, 325.
[8] Schreiner, 1, 2 Peter, Jude, 234.
[9] Jobes, 1 Peter, 304.
[10] Schreiner, 1, 2 Peter, Jude, 235.
[11] Jobes, 1 Peter, 306.
[12] Michaels, 1 Peter, 288-89; so also Achtemeier, 1 Peter, 331-32.
[13] Schreiner, 1, 2 Peter, Jude, 238.
BIBLIOGRAPHY
Books
Achtemeier, Paul J. 1 Peter: A Commentary on First Peter. Hermeneia. Minneapolis: Fortress, 1996.
Bechtler, S. R. Following in His Steps: Suffering, Community, and Christology in 1 Peter. Society of Biblical Literature Dissertation Series 162. Atlanta: Scholars Press, 1998.
Best, Ernest. 1 Peter. New Century Bible. Grand Rapids: Eerdmans, 1971.
Danker, Frederick W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago: University of Chicago Press, 2000.
Dubis, Mark. Messianic Woes in 1 Peter: Suffering and Eschatology in 1 Peter 4:12-19. New York: Peter Lang, 2002.
Grudem, Wayne A. The First Epistle of Peter: An Introduction and Commentary. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1988.
Jobes, Karen H. 1 Peter. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker, 2005.
Michaels, J. Ramsey. 1 Peter. Word Biblical Commentary. Waco: Word, 1988.
Schreiner, Thomas R. 1, 2 Peter, Jude. The New American Commentary. Nashville: Broadman & Holman, 2003.
1 Peter 5:1-5
Therefore I, fellow elder and witness to Christ’s sufferings and partner of the glory which is about to be revealed, exhort the elders among you, shepherd the flock of God among you by overseeing not under compulsion but willingly according to God, and not greedily but eagerly, and not as lording over your portion but as becoming examples for the flock. And when the chief shepherd is revealed, you will receive the unfading crown of glory. Likewise, you young, subject yourselves to the elders. And you all put on humility toward one another, since God opposes the proud but gives grace to the humble.
Introduction
The overarching purpose of Peter in 5:1-5 is to exhort, encourage, and console suffering Christians with the truth that faithful leadership, obedient submission, and a life of humility results in eternal blessing from God. He accomplishes this through a thoughtfully structured paraenesis comprising three imperatives. Peter’s aim is both pastoral and didactic. His exhortations serve to encourage the perseverance of the church in the face of persecution by teaching them how biblical leadership ought to function in the community of faith and what the eternal benefits of biblical leadership entail.
Exegesis
By opening this new section with an inferential particle (oun), Peter indicates that he is drawing an inference from what has come before. For this reason, a brief examination of the preceding context is in order. First Peter 4:12-19 presents the truth that Christian suffering, which is suffering for living the obedient and persevering Christian life, is designed by God as a blessing and a proof of Christian union with Christ. Sharing in the sufferings of Christ indicate union with him – reason for rejoicing now – and thus point to an eschatological sharing in his glory – reason for greater rejoicing in the future. The conclusion of verse 19 emphasizes that suffering is according to God’s will and God is faithful to his promises. Because of this, Peter can exhort the suffering Christians to entrust their lives to God by continuing to do the good work he has outlined in the body of the epistle (obeying masters, submitting to husbands, etc.) even though living a distinctly Christian life in a pagan culture will entail suffering. Grudem does not overstate the case when he observes that “in this one verse is summarized the teaching of the entire letter.”[1] The exhortations of First Peter 5:1-5, therefore, should be understood as specific applications of the general exhortation for all believers to “entrust their souls to a faithful Creator in doing what is right” (4:19).
Peter first addresses the “elders” (presbuteroi), a common term used for the church leaders whose responsibility was to shepherd the believing community especially through “exhortation and preaching in the church services.”[2] Peter focuses on them “because as leaders they may face the brunt of persecution first.”[3] Peter refers to himself as a “fellow elder and witness to Christ’s sufferings and partner of the glory which is about to be revealed,” which comprises “the most extensive self-description given by the author in this epistle.”[4] Within this description is found Peter recurring “pattern of suffering followed by glory.”[5] It is a Petrine theme that will be further developed in verse 4. As a “fellow elder” (sumpresbuteros), Peter has the credibility and authority to exhort “the elders among you.” The reference to the author as a “witness” (martus) “to Christ’s sufferings,” probably does not mean an eye-witness of the crucifixion but rather a bearer of witness to the cross (i.e. “a preacher of the cross”).[6]
The content of Peter’s exhortation to the elders is given in verses 2 and 3. The rhetorical force of Peter’s paraenetic argument begins with the imperative command: “shepherd” (poimanate) “the flock of God.” This imperative is modified by the participle “overseeing” episkopountes), which should be understood as an adverbial participle of means.[7] An elder shepherds God’s sheep by serving as an overseer. This implies that the office of “elder” and “overseer” are one and the same.[8] The exhortation to shepherd by overseeing is qualified by a series of three antitheses. First, the elder is to shepherd by overseeing “not under compulsion but willingly according to God.” Whole-hearted devotion to the task is required while “begrudging service is not to be offered.”[9] Second, the elder is to shepherd by overseeing “not greedily but eagerly.” The elder is eager to do the work of a shepherd; he is not in it out of love for money. Finally, the elder is to shepherd by overseeing “not as lording it over … but as becoming examples for the flock.” Elders are not to become shepherds so that “they can boss others around but so that they can exemplify the character of Christ to those under their charge.”[10]
In verse 4, Peter reveals the result of implementing his exhortation: “the unfading crown of glory” will be given to the faithful elder “when the chief shepherd is revealed.” The reference to Christ as the “chief shepherd” serves to remind the elders that they are not independent agents but rather under-shepherds “of Christ the Chief Shepherd, to whom they will be responsible.”[11] Peter encourages the elders with the promise that the hard work of shepherding the church during persecution involves suffering that ultimately leads to sharing the glory of Christ.
Peter concludes this section in verse 5 with two more imperatives. The first, addressed to the “young,” is the command to “be subject to” the “elders.” The “young” here probably refers to the flock, “the remainder of the congregation,” which is a specific Christian use of the word employed elsewhere.[12] The church body is to submit themselves under the care of the elders. Finally, “all” are to “put on humility” in relation to one another. The conjunction hoti should be understood as causal so that the command is grounded in the Old Testament proverb: “God opposes the proud but gives grace to the humble” (3:34).[13] The final antithesis promises God’s grace to the humble and warn the proud of God’s opposition. The elders are to shepherd the flock of God by overseeing them willingly, eagerly, and exemplary. The flock is to submit their souls to the elders watchful care. Everyone is to clothe themselves in humility toward one another and so receive God’s grace.
[1] Wayne A. Grudem, The First Epistle of Peter: An Introduction and Commentary, Tyndale New Testament Commentary (Grand Rapids: Eerdmans, 1988), 184. Elliott also observes, “This final verse expresses quintessentially the spirit and substance of the entire letter,” John H. Elliott, 1 Peter, The Anchor Bible (New York: Doubleday, 2000), 807.
[2] Frederick W. Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. (Chicago: University of Chicago Press, 2000), 862.
[3] Thomas R. Schreiner, 1, 2 Peter, Jude, The New American Commentary (Nashville: Broadman & Holman, 2003), 230.
[4] Karen H. Jobes, 1 Peter, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker, 2005), 300.
[5] S. R. Bechtler, Following in His Steps: Suffering, Community, and Christology in 1 Peter, Society of Biblical Literature Dissertation Series 162 (Atlanta: Scholars Press, 1998), 201.
[6] Mark Dubis, Messianic Woes in 1 Peter: Suffering and Eschatology in 1 Peter 4:12-19 (New York: Peter Lang, 2002), 105. So also Ernest Best, 1 Peter, New Century Bible (Grand Rapids: Eerdmans, 1971), 168; J. Ramsey. Michaels, 1 Peter, Word Biblical Commentary (Waco: Word, 1988), 280-81; and Paul J. Achtemeier, 1 Peter: A Commentary on First Peter, Hermeneia (Minneapolis: Fortress, 1996), 323-24.
[7] Achtemeier, 1 Peter, 325.
[8] Schreiner, 1, 2 Peter, Jude, 234.
[9] Jobes, 1 Peter, 304.
[10] Schreiner, 1, 2 Peter, Jude, 235.
[11] Jobes, 1 Peter, 306.
[12] Michaels, 1 Peter, 288-89; so also Achtemeier, 1 Peter, 331-32.
[13] Schreiner, 1, 2 Peter, Jude, 238.
BIBLIOGRAPHY
Books
Achtemeier, Paul J. 1 Peter: A Commentary on First Peter. Hermeneia. Minneapolis: Fortress, 1996.
Bechtler, S. R. Following in His Steps: Suffering, Community, and Christology in 1 Peter. Society of Biblical Literature Dissertation Series 162. Atlanta: Scholars Press, 1998.
Best, Ernest. 1 Peter. New Century Bible. Grand Rapids: Eerdmans, 1971.
Danker, Frederick W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago: University of Chicago Press, 2000.
Dubis, Mark. Messianic Woes in 1 Peter: Suffering and Eschatology in 1 Peter 4:12-19. New York: Peter Lang, 2002.
Grudem, Wayne A. The First Epistle of Peter: An Introduction and Commentary. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1988.
Jobes, Karen H. 1 Peter. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker, 2005.
Michaels, J. Ramsey. 1 Peter. Word Biblical Commentary. Waco: Word, 1988.
Schreiner, Thomas R. 1, 2 Peter, Jude. The New American Commentary. Nashville: Broadman & Holman, 2003.
Labels: Greg Van Court
posted by Phillip M. Way @ 12:00 AM
<< Home