f. Living as church members and officers (5:1–7)
f. Living as church members and officers (5:1–7)
1. Elders: Shepherd God’s flock rightly (5:1–4)
1. So I exhort the elders among you seems at first unrelated to the previous section, but the word so or ‘therefore’ (oun) suggests that this section follows logically on from the previous one. It is likely that the thought of judgment beginning from the house of God (4:17) prompted Peter to focus on the need for purity of heart before God in relationships among those in the church, beginning with the leaders of the church. This pattern may even have been suggested by Ezekiel 9:6, from which Peter borrowed the language about judgment beginning ‘from the house of God’, for there it says, ‘So they began with the elders who were before (LXX: in) the house.’ The connection is: since purifying judgment is beginning with God’s house, and especially with the leaders of God’s house, therefore I exhort the elders among you.
Lest he seem to be too haughty in this prediction of judgment, Peter immediately classes himself with the elders: as a fellow elder. This lets the elders know that he thinks of himself as one of those with whom judgment will begin—even he, an apostle, is not exempt, nor should any among his readers think themselves too important or too sanctified to be exempt. Moreover, as he is about to encourage them to be ‘examples’ to the flock (v. 3), so he demonstrates in the next phrase how he himself is willing to be an example for those leaders to whom he writes.
While it is remarkable that Peter the apostle would take the less exalted title ‘fellow elder’ to speak to elders, it is even more remarkable that he should describe himself as a witness of the sufferings of Christ. Had he said ‘witness of the resurrection’ it would have been a claim for the truthfulness of his message (as in Acts 2:32; 3:15; cf. 1:22). Even ‘witness of his transfiguration’ would have been a claim to authenticity (cf. 2 Pet. 1:16–18). But ‘witness of the sufferings of Christ’ bluntly recalls, for Peter and for anyone familiar with the details surrounding Christ’s crucifixion, the most painful episode in Peter’s life—for we remember just what kind of ‘witness’ Peter was: one whose courage failed and who three times denied that he even knew Christ (Matt. 26:69–75).
Why does Peter recall this? Probably to demonstrate that restoration even from grievous sin is possible with Christ (cf. Paul’s similar use of his life as an example of restoration totally by grace, 1 Tim. 1:16), and thus to encourage in the elders a humble willingness to be penitent for sin rather than a hypocritical pride and an unwillingness ever to admit to doing wrong.
The fact that Peter is also a partaker in the glory that is to be revealed shows that full restoration from sin is certainly available through Christ. This phrase could refer to Peter’s presence on the Mount of Transfiguration, when the cloud of God’s glory overshadowed those with Jesus (Matt. 17:1–8; cf. 2 Pet. 1:16–18), but had he meant this he would probably have said something like, ‘as well as a witness of the glory that was revealed’. The fact that he mentions this partaking in glory after he mentions his witnessing of the sufferings of Christ, and the fact that he says the glory is still to be revealed, suggest that he is thinking of the future glory that will come to believers when Christ returns (note this theme in 1:7; 4:13; 5:4, 10). Peter is an ‘elder’ who has sinned, repented, been restored, and will share with Christ in glory. He can rightly ‘exhort’ any elder in whose life there is sin likewise to repent and be restored before God’s disciplinary refining fire reaches him.
On another level, the reference to Christ’s sufferings may also function as a reminder to the elders that just as Christ was willing to suffer for them, so they should be willing to endure hardship and suffering for the sake of those in their churches (cf. the note on the function of 3:18 in its context). Yet in the context of Peter’s speaking about himself as fellow elder/witness/partaker in glory, the primary emphasis of this phrase does not seem to be on Christ’s example but on Peter’s own experience.
2. Peter exhorts the elders, Tend the flock of God that is your charge. There is a play on words, since the verb tend (poimainō, ‘serve as shepherd, serve as pastor’) and the noun flock (poimnion) come from the same root. We could translate, ‘Shepherd the sheep of God’. The verb Peter uses is the same one Jesus used when he said to Peter, Tend (poimainō) my sheep’ (John 21:16). The phrase that is your charge is more literally ‘that is among you’.
At this point the RSV mg. adds exercising the oversight, a phrase which translates the verb episkopeō, ‘functioning as overseer (or bishop)’. The phrase should be included in the text here (so NIV, ‘serving as overseers’; the three main manuscripts omitting it are all from one geographical area, while those including it are diverse in location, and several are also quite early). The combination of the term ‘elder’ with the verbs related to ‘pastor’ and ‘bishop’ (‘overseer’) in such close connection in verses 1 to 2 is good evidence that the terms ‘pastor’, and ‘bishop, overseer’ were interchangeable during the New Testament period.
Peter now tells the elders how they are to act, listing three sins to which elders are especially prone and three antidotes to which they should give attention.
Calvin introduces this section with a perceptive summary:
In exhorting pastors to their duty, he points out three vices especially which are often to be found, namely sloth, desire for gain, and lust for power.
Not by constraint but willingly means not doing the job simply out of obligation or because ‘someone has to do it’, but because the elder has freely and willingly chosen to carry out this valuable work (cf. 1 Tim. 3:1). The phrase in the RSV mg. as God would have you (literally, ‘according to God’, meaning ‘according to God’s will’) is also well attested in ancient manuscripts and should be included in the text (so NIV, NASB). Nōone should be pressured into accepting a church office which he does not really want to have—God wants our ungrudging service, and he will provide another solution. An elder is to serve not for shameful gain but eagerly. The word translated eagerly places somewhat more emphasis on a positive emotional desire to do the work, whereas ‘willingly’ in the previous phrase simply focused on the element of unconstrained or free choice, the decision of the will that one will do the work.
It may be questioned whether the prohibition against serving for shameful gain means one should never engage in church-related work in order to earn money, or whether it means one should not do it in order to earn money ‘shamefully’ (i.e. with greedy or selfish motives, or by dishonest or unfair practices). The second view seems preferable, both because Peter says shameful gain, not just gain, and because Scripture elsewhere indicates that it is right at least for some elders (probably those whose source of income or full-time work is their eldership activities) to earn money from this work (1 Tim. 5:17–18)—therefore, the desire for such earnings must be correct also, at least as part of their motivation. Yet the contrast is not: ‘not for shameful gain but for honest gain’, but a much higher one: ‘not for shameful gain but eagerly’. Greed and selfish interest are so near at hand in all human hearts that especially in this work they must be constantly guarded against.
3. Not as domineering over those in your charge but being examples to the flock shifts attention from inward motivation to outward behaviour. But even here attitude is determinative, for an elder greedy for power over others will ‘domineer’, delighting in the use of his authority and seeking to increase, preserve or flaunt it. By contrast the elder who seeks not his own status but the edification of others (cf. Phil. 2:3–4, 5–8, 20–21; Matt. 23:11) will strive continually to make his life an ‘example’ to others, a pattern to imitate.
The term translated domineering (katakyrieuō) means ‘forcefully ruling over, subduing’, and can carry the nuance of a harsh or excessive use of authority (note its use in Matt. 20:25; Mark 10:42; Acts 19:16; also LXX Gen. 1:28; 9:1; and, in the context of military conquests, Num. 21:24; 32:22, 29; Ps. 110:2, etc.). The word always seems to involve bringing something into subjection by the use of force, whether physical, military, or political. Here Peter forbids the use of arbitrary, arrogant, selfish, or excessively restrictive rule. He implies that elders should govern not by the use of threats, emotional intimidation, or flaunting of power, nor generally by the use of ‘political’ force within the church, but rather by power of example whenever possible. Nevertheless, verse 5, in commanding others to ‘be subject’ to the elders, implies that they have genuine governing authority in the church, and that at times they can give directions which the church ought to obey. (Paul’s use of his own authority as an apostle, especially in 2 Corinthians and Philemon, is a profitable example for study.)
Although we may already recognize that God himself is our example to imitate (Eph. 5:1) and that Jesus is our perfect example for a human life pleasing to God (1 Pet. 2:21; 1 John 2:6; etc.), we are probably surprised to find how often the early Christians expected all their leaders to live in a way which others could imitate as well: they did not have to be perfect in order to be examples to the flock. Paul frequently urged others to imitate his example (1 Cor. 4:16; 11:1; Phil. 3:17; 4:9; 2 Thess. 3:7–9), and told both Timothy (1 Tim. 4:12) and Titus (Titus 2:7–8) that they were to live as examples of the Christian life to others (cf. Heb. 6:12; 13:7).
Thus all in leadership positions in the church should realize that the requirement to live a life worthy of imitation is not optional—it is a major part of the job, challenging though such responsibility may be. Moreover, those who select church leaders should realize that academic excellence and administrative or financial skills do not automatically qualify one for leadership in the church (as they would for leadership in the university or business worlds).
Recognizing that one has such responsibility should never engender pride, but rather a continual humility in the awareness that the sin remaining in one’s heart is still hateful, and that any growth in holiness of life has only come about by God’s grace. Indeed, to take pride in one’s own spiritual progress would be to set exactly the wrong example for others. Those who like Paul cry out, ‘Who is sufficient for these things?’ (2 Cor. 2:16b) are most likely to set the best example, for, as Peter himself says in this context, ‘God opposes the proud but gives grace to the humble’ (v. 5b).
Those in your charge has been thought by some to indicate that each elder had certain individuals assigned to him to care for, but there is not enough evidence to conclude this. The expression could just mean ‘your shares or portions of responsibility’ before God.
4. Peter promises no earthly reward but rather directs the elders to look beyond this present world: And when the chief Shepherd is manifested you will obtain the unfading crown of glory. When elders are viewed as shepherds, as they are here, it is natural to call Christ the chief Shepherd (the term occurs only here, in the NT, but cf. 2:25; also Heb. 13:20; Matt. 26:31; John 10:11–16). When [he] is manifested means ‘when he is made visible, when he appears’, and thus refers to the time of Christ’s visible return to earth. At that time (and not even at death: see note at 1:7), Peter says, you will obtain the unfading crown of glory.
Crown (stephanos) is used of a victor’s crown or ‘wreath’ in athletic contests (1 Cor. 9:25), or a golden crown given by a Roman general to soldiers most valiant in battle (Josephus, War 7.14), or a crown worn by a king (2 Sam. (LXX 2 Kgs) 12:30; cf. Rev. 6:2; 14:14). In every case it is a sign of special honour, given not to all but only to those worthy of particular public recognition, commonly as a reward for some kind of unusually meritorious activity. Such an idea would fit this verse, where Peter mentions this unfading crown of glory specifically when speaking to ‘elders’, and when speaking of a reward which is given in the age to come, following after a description of righteous conduct in the exercise of the office of elder during this life. Moreover, the term glory carries the nuance of an outwardly visible evidence of honour. Finally, the ‘twenty-four elders’ in Revelation have ‘golden crowns’ (Rev. 4:4) which they cast before God’s throne (Rev. 4:10)—even though these are not identical to the elders in local churches to whom Peter is writing, the ‘crowns’ there are none the less marks of honour said to be possessed by particular individuals, not by all.
There are other passages of Scripture which suggest that some kind of ‘crown’ will be given to all believers (2 Tim. 4:8; Jas 1:12; Rev. 2:10; 3:11). Yet in these passages the ‘crown’ seems to be a metaphor for the heavenly life in general. The ‘crown’ of righteousness’ in 2 Tim. 4:8 which the Lord will give not only to Paul but ‘also to all who have loved his appearing’ (i.e. all believers) probably means ‘righteousness, which will be like a crown’. Similarly, the ‘crown of life’ in Jas 1:12; Rev. 2:10; cf. Rev. 3:11) is probably ‘eternal life in heaven, which is a reward like a crown received at the end of a race’, 1 Corinthians 9:25 implies that all believers should strive to obtain an ‘imperishable’ crown, but in the context it may also be viewed as a heavenly reward not for all believers but only for those who have continued through life faithful and obedient to God in a way worthy of special reward (cf. 1 Cor. 9:24, and note degrees of reward in 1 Cor. 3:12–15).
1 Peter 5:4, then, seems to indicate that elders in local churches should fulfil their office in ways pleasing to God, not in order to obtain honour or wealth in this life, but to obtain a special reward, an unfading crown of glory, when Christ returns (cf. note at 1:7). In churches today this should be the reward which elders work for, but it often is not.
2. Younger people (and all others): Be subject to the elders (5:5a)
5a. Peter uses the word likewise to shift attention to a different group of people, yet still within the same general subject area, just as he did in 3:7 (see notes there and at 3:1 on homoiōs). The term likewise in both places means not ‘act in the same way’ but ‘continuing the same subject’ (at 3:7, relations within marriage; here in 5:5, relations between officers and others in the church).
You that are younger be subject to the elders commands submission to the governing authority of the elders within the church. Be subject indicates a general willingness to support the elders’ directions (see note on hypotassō at 3:1), except if they should ever direct one to sin (see note at 2:13).
The word elders (presbyteroi) in the New Testament can mean either ‘older people’ or ‘those who have the office of elder’, and the precise sense can only be determined from context. Therefore some have thought that the elders in this verse must mean ‘older people generally’ in the church (so NIV: ‘those who are older’), since Peter does not say, ‘All of you be subject to the elders’, but speaks directly to you that are younger. The contrast between younger and elders, it is said, indicates a contrast in age, not church office.
However, several considerations make it more likely that we should understand elders here, as in verse 1, to refer to those who have the office of ‘elder’ within the church, not to older people generally, (1) The first word of verse 5, ‘likewise’, indicates that Peter is continuing the discussion begun in verses 1 to 4, just as ‘likewise’ in 3:7 indicates the continuation of the discussion begun in 3:1–6. And since the subject in verses 1 to 4 is those who hold the office of ‘elder’, verse 5 is to be seen as an instruction about relating to those who hold the office. However, if this were general instruction about relations between older and younger people generally, an entirely new subject would be introduced (on relationships). (2) Unless there were clear contextual indications otherwise, those reading verse 5 would naturally give the same sense to the word ‘elders’ which it had as the subject of the discussion in verses 1 to 4. (3) The word hypotassō, ‘be subject’, implies submission to an authority, not just deference or respect (see note at 3:1), and older people generally did not have governing authority in churches, but those in the office of ‘elders’ did.
Even so, the question remains why Peter spoke only to you that are younger, and not to the whole church, in commanding submission to the elders. It is probably because the younger people were generally those who would most need a reminder to be submissive to authority within the church (and there is no need to restrict this to ‘young men’, NIV, or ‘younger men’, NASB, since the masculine plural noun would be used to refer to a mixed group of men and women as well). This would not imply that the others were free to rebel against the elders, but quite the opposite: if those who are likely to be most independent-minded and even at times rebellious against church leaders are commanded to be subject to the elders, then it follows that certainly everyone else must be subject to the elders as well. This idea finds confirmation in the fact that the Epistle of Polycarp 5.3 uses the same words as Peter did for the ‘younger’ (neōteroi) and for ‘be subject’ (hypotassō) in commanding the ‘younger’ to ‘be subject to the elders and deacons as to God and Christ’, and the context clearly indicates that church officers are in view (note the phrase ‘elders and deacons’; also the instructions to deacons in 5:2 and elders in 5:1).
3. All of you: Be humble toward each other (5:5b)
5b. There should be a new verse and a new paragraph beginning with the sentence, Clothe yourselves, all of you, with humility toward one another, for ‘God opposes the proud, but gives grace to the humble.’ This is because Peter has moved from a discussion of relationships between elders and others in the church to a distinct section (vv. 5b–7) dealing more generally with all interpersonal relationships in the church. (Our verse divisions were introduced by the publisher Stephanus in 1551, and were not present when Peter wrote. Modern paragraph divisions are even more recent, since they are decided by each modern translator and will vary from translation to translation.)
Peter uses a metaphor of ‘clothing’ or fastening on garments to speak of the atmosphere of humility toward one another which should characterize relationships among Christians. No one is exempt, for Peter includes church officers and non-officers, young and old, new Christians and mature believers in the address all of you. The term humility speaks of an attitude which puts others first, which thinks of the desires, needs, and ideas of others as more worthy of attention than one’s own. This word (tapeinophrosynē) is well defined by Philippians 2:3–4: ‘Do nothing from selfishness or conceit, but in humility count others better than (NASB: ‘more important than’) yourselves. Let each of you look not only to his own interests, but also to the interests of others’ (Christ himself is the great example of this in Phil. 2:5–8).
The reason for putting on humility is that God opposes the proud but gives grace to the humble, a quotation from Proverbs 3:34 (also quoted in Jas 4:6). Why does God act this way? Apparently because the proud (those who are haughty or arrogant, thinking of themselves as more important than everyone else) trust in themselves, while the humble trust in God, and God delights in being trusted. Moreover, the proud seek glory for themselves while the humble give glory to God—and glory rightfully belongs to God, not us (1 Cor. 4:7; also 1 Cor. 1:26–31; Rev. 4:11). Grace is God’s undeserved favour toward us, and is needed not only to save us from eternal judgment but also to enable us to live the Christian life. The whole quotation applies well to daily Christian living, since the present tense verbs give the sense ‘God is continually opposing the proud but continually giving grace to the humble’.
a. Humble yourselves before God (5:6)
6. From humility before others, Peter passes to humility before God: Humble yourselves therefore under the mighty hand of God. ‘Therefore’ connects this statement with the quotation in verse 5: if God opposes the proud it is true wisdom to humble oneself before him. Among other things this will involve bowing to God’s wisdom, accepting the twists and turns of his providence, and entrusting all our concerns to him. Though this may well mean personal disadvantage in this life, it is always in the believer’s interest to humble himself or herself before God so that in due time he may exalt you.
Neither the specific time nor the kind of ‘exaltation’ are specified, so it is best to understand the statement generally: ‘that in the time God deems best, whether in this life or in the life to come, he may lift you up from your humble conditions and ‘exalt’ you in the way that seems best to him—perhaps only in terms of increased spiritual blessing and deeper fellowship with himself, perhaps also in terms of responsibility, reward, or honour which will be seen by others as well.
b. Gain humility by casting your cares on God (5:7)
7. Cast all your anxieties on him, for he cares about you. No new sentence begins here in Greek, and an important connection between verses 6 and 7 is missed by those English translations (such as RSV and NIV) which start a new sentence at verse 7. Peter continues the command of verse 6 (‘Humble yourselves …’) with a participial phrase telling how this is to be done. Proper humility is attained by ‘casting all your anxieties on him, for he cares about you’.
Peter recognizes that a great barrier to putting others first and thinking of them as more important is the legitimate human concern ‘But who then will care for me?’ The answer is that God himself will care for our needs. He is able to do so far better than we are (his hand is ‘mighty’, v. 6), and he wants to do so, for he continually cares for his children. Therefore casting all your anxieties on him is the path to humility, freeing a person from constant concern for himself and enabling him or her truly to be concerned for the needs of others.
Cast means to throw something upon someone or something else (so in Luke 19:35). The background for this statement is the use of this same term in the LXX of Psalm 55:22, ‘Cast your burden on the LORD, and he will sustain you.’ Moreover, the word translated ‘anxieties’ is used for ‘burden’ in Psalm 55:22 (LXX 54:23). It means ‘cares, concerns, things one is anxious or worried about’ (note its use in Luke 21:34; 2 Cor. 11:28).