Commentary on First Peter (125)
Using three contrasting statements, Peter then instructs the elders on how they should approach their office: "not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording it over those entrusted to you, but being examples to the flock" (v. 2-3). Each contrast first presents a negative, as in how not to be an elder, and then it presents a positive, as in how one ought to be an elder. Although simple and concise, each item carries far-reaching implications for a biblical philosophy of ministry. Together, they deal with the minister's drive, agenda, and method.
First, regarding the minister's drive, he is to serve not because he must, but because he is willing. No one should become a church elder because he is pressured into it, or if he does not want to do it. A person may carry a strong sense of duty in connection with the elder's office – that is not wrong – but the question is whether he is willing to take up this burden.
Second, what is the elder's agenda? Does he pursue the office because he is "greedy for money," or because he is "eager to serve"? A better translation for "greedy for money" is "for shameful gain" (RSV, ESV). So this does not say that an elder must not desire or even accept compensation for his labor, but it warns against covetousness and dishonesty in dealing with church finances. An elder's agenda, then, must not be to obtain a stable and sometimes well-paying job, and still less should he have in mind to swindle the people of God.
Paul's instruction is that excellent elders are to be not just paid, but well-paid, especially those whose work is preaching and teaching (1 Timothy 5:17). He reinforces this view with the scriptural statements, "Do not muzzle the ox while it is treading out the grain?" and "The worker deserves his wages" (v. 18). Wages are not voluntary donations, but it is a worker's just compensation. Likewise, what the people of God pay the minister is owed to him – it is not charity – so that to withhold payment or to pay less than what he deserves is to cheat him of his wages, a practice that Scripture condemns (Malachi 3:5; James 5:4).
Sometimes people cite 1 Corinthians 9:12 to defend the idea that ministers should not be paid. However, the verse proves the very opposite. Verses 7-12a offer an elaborate and somewhat excited argument from Paul that ministers possess the "right of support" from God's people, and to "reap a material harvest" from them, only that verse 12 says "we did not use this right." This does not mean that Paul never exercised this right, since he did receive support from the Philippians, among others. But the point is that he considers it a right for the preacher to receive payment. A right, by definition, can only be cast aside by the one who possesses this right, to be taken up again whenever he wishes.
Therefore, it is not up to God's people to withhold financial support from the minister, although it is up to him to turn it down whenever he considers it necessary to give the gospel free course. Nevertheless, a Christian must never pursue the elder's office out of greed for money, and especially for dishonest gain. Rather, he must be "eager to serve." In other words, an elder's agenda must not be to exploit others to serve himself, but he must eagerly serve others through the use of his office.
Third, not every style of leadership is legitimate. An elder must not lord it over those entrusted to him, but he must become an example to them. He must remember that the people have been merely assigned to his care. He does not own them – they belong to God alone. The minister must reflect this understanding in his attitude, speech, conduct, and in the way that he directs the affairs of the congregation.
Commentary on First Peter (124)
1 PETER 5:1-5a
To the elders among you, I appeal as a fellow elder, a witness of Christ's sufferings and one who also will share in the glory to be revealed: Be shepherds of God's flock that is under your care, serving as overseers – not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away. Young men, in the same way be submissive to those who are older.
Although it is possible to perceive from its contents alone the connection that this passage has with the previous one, Peter himself establishes the relationship with the word oun. It is appropriately translated as "so" (RSV, ESV, NET) and "therefore" (NASB, HCSB) in some translations, and as "now" in the NRSV and NLT. Others strangely omit the word altogether (KJV, NKJV, ASV, NIV).
The word "elders" translates presbyteros, from which we derived the English word "presbyters." So Peter is addressing church leaders here. The word itself can refer to age or rank, and although the two are often connected, the relationship is not necessary and proportional. In other words, sometimes qualified men who are comparatively young can assume the office of elder (1 Timothy 4:12). And needless to say, just because a person is old tells us nothing about his qualifications for taking up spiritual authority.
For Peter to write, "Therefore, I exhort the elders among you" (NASB) means that he is not changing the subject, but that what he is about to say is relevant to what he has already said. The context, of course, is suffering and persecution. Thus we understand that sound leadership is important to a church under such a situation.
Although he does not hesitate to declare his apostleship at the very first verse of this letter (1:1), here he appeals to the elders not as an apostle, but "as a fellow elder." Is there a reason for this? Upon reflection, the wisdom of this approach quickly becomes evident. For an apostle to appeal to them as a fellow elder, as someone who is "in the same line of work," exhibits a humility that captures the attention and respect of his audience. He speaks as one of them – as one who has the same needs and concerns, but more importantly, as one who testifies to the suffering of Christ, and who shares the same hope concerning "the glory to be revealed." He speaks as one who understands and empathizes with these church elders, and what they have to face, both within and without the congregation.
Thus as an apostle, he humbles himself by identifying with the elders and appealing to them on that level. But for precisely the same reason – that he is an apostle – the fact that he presents himself as an elder immediately imparts dignity to the office. This is not just for the benefit of the elders, who must speak and govern with confidence, but it is also for the benefit of the rest of the church, who must submit to their leadership (v. 5).
After calling for the elders' attention, Peter says to them, "Be shepherds of God's flock that is under your care" (v. 2). A more literal translation is "Shepherd the flock of God" (NASB, NKJV, ESV). There is a play on words in the Greek, since the verb "shepherd" and the noun "flock" come from the same root, so that one can translate, "shepherd the sheep."
The metaphor informs us of the relationship between ministers and believers in the church. Sheep are dependent, vulnerable, and some tend to wander. But they also know the shepherd and his voice (John 10:14, 27). Accordingly, the shepherd feeds, protects, and guides the sheep, and when necessary, seeks and finds those that are lost. Unlike a hireling, he cares for the sheep and calls them by their names (John 10:13, 3). Now, we must not forget that although from this perspective the minister is said to be a shepherd, from another angle he himself is a sheep under Christ, "the Shepherd and Overseer" of our souls (2:25).
Continuing with verse 2, these shepherds or pastors are to be "serving as overseers." The ESV has "exercising oversight." This phrase translates the verb episkopeo. The noun is episkopos (Titus 1:7), translated "bishop" or "overseer" in the English versions. Reading verses 1 and 2 together, we see that Peter tells the elders to be shepherds (pastor) and serve as overseers. Thus they refer to the same church office, but each stresses a particular aspect of it. "Elder" emphasizes the authority (maturity, dignity, etc.), "pastor" the relationship, and "overseer" the function.
Commentary on First Peter (123)
We may use racial discrimination and oppression as an analogy. Some people have argued that because there is a much greater percentage of black prisoners, this necessarily implies discrimination against blacks in the judicial process, from the police officers who make the arrests all the way to the judges that pronounce the sentences. Of course, not all black advocates assert this, and some of them will even agree with what is said below. Here we are using this particular argument, favored by some, only as an analogy for Christian behavior and to illustrate Peter's point.
There is no need to deny that racial discrimination is sinful, and that this is something that black people often encounter. For the sake of argument, whether it is true or not, we may even grant that the judicial process is harsher against blacks than against non-blacks. But the significance of this point is limited until we answer the question as to whether these black people are convicted because of discrimination, or whether they are convicted because they are criminals.
Are they murderers? Are they rapists? Are they robbers? If not, then they are indeed victims of injustice, and we must defend them. But if they are criminals, then we must rejoice in the fact that they have been arrested, convicted, and imprisoned. The only cause for indignation is the typical leniency of their sentences. So what if the police arrests a black criminal and not a white one? Yes, justice demands that both should be arrested, but still the black criminal cannot play the victim. He is arrested precisely because he has made someone else a victim. What happens to the white criminal should be the least of his concerns.
Thus the proper response is not to complain against racism, but if one cares so much about his race, then he should work with his own people to reduce their criminal activities. Warn them. Admonish them. Rebuke them. Threaten them. But it is a disgrace to tell them that they have been mistreated, that they are victims of racial prejudice, when all the while they are giving people reasons to discriminate against them.
There are people whom we would call racists that have not learned their views from white people or from their parents. But many of them are prejudiced against people of a particular race precisely because of repeated contact with them. And when people declare that we should stop judging others by the color of their skin, but only by their character, these people can sincerely respond, "Right, and that's exactly why we are racists!"
You notice other people's prejudices against you, but are these attitudes based on facts, even if exaggerated? If so, then since you care about the people of your race so much, take responsibility for them and work with them to correct the problem, and to present a better image of your people before the world.
Otherwise, you are going to reinforce the very prejudices that you complain about, and people will know that you are just trying to divert the attention from your own sinful behavior by blaming others. If people are going to mistreat you or discriminate against you because of the color of your skin, the least that you can do is to take away every excuse from them by exhibiting a lifestyle that is beyond reproach.
Now, if the call is to see people as individuals and not as members of a given race, then we should gladly do so, just as soon as they stop reminding us about their race and how they are all victims all the time.
Anyway, do not forget that our main discussion is not really about race, but about an unwarranted victim mentality in Christians. Non-Christians will always blame others for their own problems. If it is not going to be from the perspective of race, it is going to be something else. But Christians ought to know better. So all that we have said in our analogy applies here with even greater force. If you are "a murderer or thief or any other kind of criminal, or even as a meddler," then how dare you drag the name of Christ into it when you are punished? You are not punished as a Christian, but as a criminal. "However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name" (v. 16).
Verse 17 gives us a glimpse into God's program for humanity, although it is stated in broad terms. It says that judgment begins from the house of God. The "judgment" here is not condemnation, but the "painful trial" in verse 12. The term is more literally translated "fiery trial" (ESV) or "fiery ordeal" (NASB). Thus the suffering and persecution are as God's refining fire, purifying the elect. But then this judgment spreads outward toward the unbelievers – this time not for purification, but for condemnation. Now if God so refines and purifies those whom he loves and preserves, imagine the suffering of those whom he intends to torture with everlasting punishment!
Verse 18 reinforces the idea with Proverbs 11:31: "If the righteous receive their due on earth, how much more the ungodly and the sinner!" Verses 17 and 18 inform the believers that, even though they may come under intense persecution because of their faith, their conversion is nothing to be regretted. This is true even when considered purely from the viewpoint of suffering, for if God has ordained such things for the righteous, we just simply do not know how to describe the horrors that await the unbelievers. So, even from the viewpoint of suffering, it is better to be a Christian than a non-Christian.
Peter concludes, "So then, those who suffer according to God's will should commit themselves to their faithful Creator and continue to do good" (v. 19). In connection with this, recall our discussion on 2:23 and 3:5. That is, the Christian approach to suffering entails more than a passive endurance. Rather, in the midst of unjust treatment, the believer puts his hope in God, looks to him who judges justly, and persists in doing that which is good and right.