1 Peter 5:1-4 [5:1] So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: [2] shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; [3] not domineering over those in your charge, but being examples to the flock. [4] And when the chief Shepherd appears, you will receive the unfading crown of glory. (ESV)
According to several confirmed sources across denominational lines: Today: in regards to: Pastors: Fifteen hundred pastors leave the ministry each month due to moral failure, spiritual burnout or contention in their churches. Four thousand new churches begin each year, but over seven thousand churches close. Seventy percent of pastors constantly fight depression. Fifty percent of pastors are so discouraged that they would leave the ministry if they could, but have no other way of making a living. Eighty percent of seminary and Bible school graduates who enter the ministry will leave the ministry within the first five years. Ninety percent said the hardest thing about ministry is dealing with uncooperative people. For Pastors' Wives: Eighty percent of pastors' spouses feel their spouse is overworked. Eighty percent of pastors' spouses wish their spouse would choose another profession. The majority of pastor's wives surveyed said that the most destructive event that has occurred in their marriage and family was the day they entered the ministry. For Pastors' Marriages: Fifty percent of pastors' marriages will end in divorce. Finally, for Pastors' Children: Eighty percent of adult children of pastors surveyed have had to seek professional help for depression. (These statistics came from across denomination lines, and have been gleaned from various reliable sources such as Pastor to Pastor, Focus on the Family, Ministries Today, Charisma Magazine, TNT Ministries, Campus Crusade for Christ and the Global Pastors Network. Sited at: http://maranathalife.com/lifeline/stats.htm)
What’s your thought of the ministry? Do these statistics surprise you? Pastoral ministry has changed so much that it would be unrecognizable to pastors 50-60 years ago, and it’s hard to fathom for those retiring from the ministry now. What do you think a pastor should be responsible for? How should a pastor minister to the flock of God? Why should he do what he does? What difference does it make to you as being a part of Safe Haven?
Perhaps at this point your thought is I’m glad I’m not a pastor, or they only work one hour a week, what are they complaining about? But it should be pretty obvious from our study of 1 Peter, that godly regard for authority all ties together. How we regard Elders, Government, employers or household authority, all relates to what we think of God. But, as we will see, it relates even more so for members of the local church. In the context of 1 Peter, Peter has been explaining how to deal with difficulties. Therefore, the elders especially should not draw back from shepherding the people, for it is God’s will that they willingly lead the church, even though by doing so they may make themselves a larger target of persecution (Jobes, K. H. (2005). 1 Peter (p. 300). Grand Rapids, MI: Baker Academic.).
Peter, writing to the elders of various churches in Asia Minor (1:1) and to church and elders of all eras, issues several fundamental and crucial commands concerning shepherding. Those commands may be understood by asking four basic questions of this passage: 1) What are the issues in shepherding? (1 PETER 5:1) 2) Who must be shepherded? (1 Peter 5:2) 3) How must shepherding be done? (1 Peter 5:2c-3) 4) Why should shepherds serve? (1 Peter 5:4).
For our local Church, in order to have “A Shepherd to Follow” we must ask:
1) WHAT ARE THE ISSUES IN SHEPHERDING? (1 PETER 5:1)
1 Peter 5:1 [5:1] So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed:
Chapter 5 of 1 Peter is actually an application of admonitions, exhortations and personal greetings based on what has been written in the previous four chapters. The next time I preach will be the last message in 1 Peter and this and that last message, apply what Peter has written. Peter begins verse one with an Exhortation. To exhort (parakaleo) means literally “to call alongside,” or in the general sense, “to encourage or compel someone in a certain direction.” Here Peter directs the appeal to the elders, who are the Lord’s appointed and gifted leaders of the church. The first mention of elders is in Acts 11:30, where the writer Luke identifies them as the leaders of the Jerusalem church. Subsequent references in Acts (14:23; 15:4, 6, 22, 23; 16:4; 20:17; 21:18) continue to make clear their role. The early church broadly adopted a similar model (cf. Acts 2:42–47; 6:4), appointed a plurality of godly and gifted men to lead, guard, and feed each local congregation (cf. Titus 1:5). Titus 1:5 [5] This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you-- (ESV). Here we see that the words presbyteros (“elder”) and episkopos (“bishop,” or “overseer,” cf. v. 2 here) are interchangeable. The early church utilized more people than the church today does (see comments on 4:10; cf. Eph 4:12) and so put the spiritual leadership in the hands of a plurality. (Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, p. 250). Grand Rapids, MI: Zondervan Publishing House.)
• One of the reasons we’ve had and will continue to have our elders lead care groups and speak at various times this summer is not only to help them fulfill the biblical mandate that they be “apt to teach” but as an encouragement to continue to be used by God in His service.
Peter referred to himself as a fellow elder. It was neither Christ’s nor Peter’s intention for a supreme pontiff, or pope to follow from him. The head of the church is not Peter, nor elders/pastors etc. but Christ. We will see this most clearly when Christ will be referred to as the Chief Shepherd. The task of the shepherd carries with it an unequalled responsibility before the Lord of the church (Heb. 13:17; cf. 1 Cor. 4:1–5). Hebrews 13:17 [17] Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you. (ESV). This is a tremendous task of keeping watch over your souls, which is not a casual endeavor. Elders will have to give an account to God above all other responsibilities, as to how they performed their duties. The role of Elder is not a part time job. A part time job has responsibilities for a time, and then time off. The role of Elder, is a full time responsibility with duties that will have to be performed from time to time. When the church functions as God intends, and the duties can be discharged with joy, it is actually a benefit for the recipients. If the discharging of the role to watch over your souls, is done with unnecessary difficulty then it is detrimental to you and actually a rebellion against God. Just like the employer and government is an authority which properly must be submitted to, so is the Elder has spiritual responsibilities which must be discharged and they are most effectively discharged when there is godly submission by the recipients. One of the simple reasons why Pastors are finding it harder and harder to discharge their duties is that there is no longer a common ground of respect for authority that their once was. The 1960’s rebellion against authority in the home, workplace, and government spilled over to the church. It is now to the point, where many churches function de facto as democracies, where popular opinion and not God given mandates and responsibilities as defined by the Word of God, rule. The courageous act of leading the church in perilous times rather than renouncing Christ is itself a form of witness that Peter shares with local church leadership (Jobes, K. H. (2005). 1 Peter (p. 302). Grand Rapids, MI: Baker Academic.).
Please turn to John 21
What then is the primary responsibility of the shepherd? It is not to be popular, or make everyone happy, or bring in as many new people as possible, or just do whatever feels right at the moment.
Peter received firsthand instruction on the shepherd’s foremost responsibility from the risen Lord Himself:
John 21:15-17 [15] When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love me more than these?" He said to him, "Yes, Lord; you know that I love you." He said to him, "Feed my lambs." [16] He said to him a second time, "Simon, son of John, do you love me?" He said to him, "Yes, Lord; you know that I love you." He said to him, "Tend my sheep." [17] He said to him the third time, "Simon, son of John, do you love me?" Peter was grieved because he said to him the third time, "Do you love me?" and he said to him, "Lord, you know everything; you know that I love you." Jesus said to him, "Feed my sheep. (ESV)
• The shepherd’s primary task is to edify and strengthen the saints with the deep truths of solid spiritual food that produces discernment, conviction, consistency, power, and effective testimony to the greatness of the saving work of Christ. He is to feed the sheep. There is a dual responsibility: The shepherd is to feed the flock, the responsibility of the flock is to consume the provision and thereby be strengthened. But, this will not put the most bodies in the pews. God warned of the tendency, as seen by the Old Covenant false teaches before, of telling people what they want to hear, what makes them most comfortable and feel good about themselves. 2 Timothy 4:3-4 [3] For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, [4]and will turn away from listening to the truth and wander off into myths. (ESV).
Back in 1 Peter 5:1, Peter reminded his hearers that he was a witness of the sufferings of Christ. Witness (martus) has a twofold meaning: one who personally saw and experienced something, and one who testified to what he saw. This testifying for Christ might require the ultimate sacrifice. Because the Greek term for this witness is martus and so many who gave testimony to their experiences with Christ were and are still killed, the term martyred came to refer to one who was killed for being a Christian witness (cf. Matt. 16:24–25; 24:9; Rev. 6:9; 20:4). We are thus commissioned to proclaim the suffering, death and resurrection of Christ which is the heart of the gospel message (cf. Luke 24:45–48; Acts 22:15), The Lord’s redemptive work was a primary focus in Peter’s preaching (Acts 2:14–36; 3:12–26; 4:8–12), and a major theme in this letter (1:11, 19; 2:21–24; 3:18; 4:1, 13). “A witness of the sufferings of Christ” bluntly recalled, for Peter and anyone else who remembers him, the most painful event of his life. That very night, immediately after his denial of Christ, Peter came eyeball-to-eyeball with Christ’s initial sufferings. “Peter replied, ‘Man, I don’t know what you’re talking about!’ Just as he was speaking, the rooster crowed. The Lord turned and looked straight at Peter” (Luke 22:60–61). Peter was a witness … a witness who stood forgiven, who stood restored, who basked in the warmth of God’s grace (Walls, D., & Anders, M. (1999). I & II Peter, I, II & III John, Jude (Vol. 11, p. 88). Nashville, TN: Broadman & Holman Publishers.)
Peter’s mention of future glory motivates by anticipation. As one who was a partaker in/also of the glory that is going to be revealed, Peter could offer the other elders the genuine hope of an eternal reward for their faithful service. The glory that is going to be revealed looks at the return of Christ (cf. 1:7–9; 4:7, 12–13; Matt. 24:30; 25:31; Mark 13:26; Luke 21:27) when He comes in full expression of His glory to destroy the ungodly, reward His own, and finalize His kingdom forever. This revelation is not a single event, but a continuous act. The unfolding of divine glory in an unbroken process. Peter was a spiritual leader, a pastor, who had sinned, repented, and been restored. He was a sinner who would share with Christ in glory (Wayne Grudem, 1 Peter, Tyndale New Testament Commentary [Grand Rapids: Eerdmans, 1989], p. 187.)
Quote: Ten Basic Statements about Ministry
In summarizing the issues in shepherding, Warren and David Wiersbe, said in their book: Making Sense of the Ministry: 1. The foundation of ministry is character. 2. The nature of ministry is service. 3. The motive for ministry is love. 4. The measure of ministry is sacrifice. 5. The authority of ministry is submission. 6. The purpose of ministry is the glory of God. 7. The tools of ministry are the Word and prayer. 8. The privilege of ministry is growth. 9. The power of ministry is the Holy Spirit. And 10. The model for ministry is Jesus Christ
For our local Church, in order to have “A Shepherd to Follow” we must ask:
2) Who Must Be Shepherded? (1 Peter 5:2a)
1 Peter 5:2a [2] shepherd the flock of God that is among you,…
Verse 2 begins with an action, not a title. Most think that the word “Pastor” is a title or office. It actually describes a process of care. It reflects and action, a verb poimaino (“shepherd”). Originally, it was Christ’s command to Peter (John 21:16) and Paul’s charge to the Ephesian elders (Acts 20:28). Its meaning embraces protecting, leading, guiding, feeding, etc. (cf. BAG, p. 690). Peter reminds the elders that the flock is God’s and that they are responsible for its loving care. The term rendered flock here (poimnion) is a diminutive, a term of endearment, further stressing the preciousness of the church (cf. John 10:1–5) (Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, p. 250). Grand Rapids, MI: Zondervan Publishing House.).
Please turn to Ephesians 5
When God send his son to this planet in an act of love, He intended to redeem, to save a particular people, His church (cf. John 10:11; Eph. 5:25–27b). John 10:11 I am the good shepherd. The good shepherd lays down his life for the sheep. (ESV)
Sometimes missed from who is addressed in the beginning of the verse, the recipients of God’s intended redemption are specified:
Ephesians 5:25b-27 [25]… Christ loved the church and gave himself up for her, [26]that he might sanctify her, having cleansed her by the washing of water with the word, [27]so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. (ESV)
Now back to Chapter 4 of Ephesians
After Christ ascended back to heaven, He sent His Spirit to empower His church (cf. John 16:5–11; Acts 1:4–9) and equipped them with the necessary spiritual gifts and gifted men to shepherd the flock to Christlikeness (cf. John 14:26; 15:15–17; Eph. 4:11–12).
Paul explained how Christ does this equipping to the Ephesians:
Ephesians 4:11-12[11] And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, [12]to equip the saints for the work of ministry, for building up the body of Christ, (ESV).
• Who are the ministers of the Church? The Saints. What is the shepherd to do? Equip them for the work of ministry. How is this done? Where the New Testament uses this word, it specifies what the shepherd is:1. To teach (Luke 6:40) 2. To equip with everything good (Heb 13:21) 3. To supply what is lacking (1 Thess 3:10) 4. To prepare for use (Heb 10:5) 5. To form, mold, and shape (Heb 11:3) 6. To mend and repair (Matt 4:21) 7. To correct faults (2 Cor 13:11) 8. To restore a fallen brother (Gal 6:1) and 9. To bring into functioning harmony (1 Cor 1:10). The primary tool that is given in order to do this task is the word of God: “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work” (2 Tim. 3:16–17).
Quote: A Parish Perished
What happens when this is not done? An unknown author said: “There is a pastor, himself he cherished, Who loved his position not his parish So the more he preached The less he reached And this is why his parish perished”. (Galaxie Software: 10,000 Sermon Illustrations. Biblical Studies Press, 2002).
For our local Church, in order to have “A Shepherd to Follow” we must ask:
3) How Must Shepherding Be Done? (1 Peter 5:2c-3)
1 Peter 5:2c-3 [2] (shepherd the flock of God that is among you), exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; [3] not domineering over those in your charge, but being examples to the flock. (ESV)
To the key question of how elders are to shepherd, Peter provides both positive and negative answers. Exercising oversight actually translates a single Greek word, episkopeo, which literally means “to have scope over,” or “to look upon.” The noun is episkopos (“bishop,” or “overseer”; cf. 1 Tim. 3:1). Elder (presbyteros) denotes the dignity of the office; “bishop” (episkopos) denotes its function—“to oversee.”. Its clear connotation here in this first positive answer is that shepherds must watch over the sheep to assess their condition, so as to lead, guard, and feed them. In the time of stress and persecution in which Peter writes, the leaders of the Lord’s people must oversee the flock in a way that gathers, pastures, and defends it, if the Christian community is to survive and thrive in the face of social pressures (Jobes, K. H. (2005). 1 Peter (p. 305). Grand Rapids, MI: Baker Academic.).
The second positive way elders exercise oversight is by being/proving to be examples to the flock. Shepherds are to become sufficiently involved in the lives of the flock that they establish a godly pattern for the people to follow. Paul even went so far as to exhort his sheep to be imitators of him (1 Cor. 4:16; 11:1; 1 Thess. 1:6; cf. Heb. 13:7). It is the elders responsibility to proclaim the truth so as to build up the people and protect them against sin and error, while always being the highest examples of godliness to the flock (5:3; 1 Tim. 4:12; Heb. 13:7).1 Timothy 4:12 Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity. (ESV) Hebrews 13:7 Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith. (ESV). Often the factor that determines the effectiveness of instruction is if it is lived out. Detailed in 1 Timothy 3:1–7 and Titus 1:5–9, the primary qualities for an Elder are moral so the nature of their instruction will not be detracted from by a character flaw. Elders are to lead others, not drive them. The expression being/proving emphasizes a conscious effort. Elders are to be in the process of becoming even more worthy examples. (Fruchtenbaum, A. G. (2005). The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude (1st ed., p. 377). Tustin, CA: Ariel Ministries.)
Biblical spiritual oversight also involves avoiding three perils inherent in the shepherding task. The first danger Peter mentions is shepherding under compulsion, rather than as eager, willing servant-leaders who minister willingly/voluntarily. The obvious point is that the shepherd must be diligent rather than lazy, heart motivated rather than forced to be faithful, and passionate about his privileged duty rather than indifferent. When the heart is fully Christ’s and driven by love for Him and for souls, there is much internal compulsion that precludes any need for external motivational pressure. Elders should not need to be hounded as to duty but willingly and forthright in the excitement of exercising their duties. No one should ever pursue the task with the thought “well, someone has to do it”. Shepherding should not be an unwanted burden; pastors are not to serve out of a sense of false guilt or fear, or in an attempt to please people. Any of these attitudes or motives can lead to an unwillingness to shepherd or to shepherd in an inappropriate manner. (Walls, D., & Anders, M. (1999). I & II Peter, I, II & III John, Jude (Vol. 11, p. 89). Nashville, TN: Broadman & Holman Publishers.)
Shepherding should be done: as God would have you/according to the will of God. The second peril for shepherds to avoid is the temptation to be motivated by money or material benefits. In Acts 20:33–35, Paul manifests the right attitude: Acts 20:33 I coveted no one's silver or gold or apparel. (ESV)(cf. 1 Thess. 2:8–9; 1 Tim. 6:6–11). The basic scriptural qualifications for an elder also make it clear that he is characterized as a selfless servant committed to sacrifice and not preoccupied with money and materialism (1 Tim. 3:3; Titus 1:7; cf. 2 Tim. 3:1–2). One factor that most clearly shows the priority of false teachers is their primary interest in people for what they will finance their endeavors. That is not to say, however, that shepherds should not be properly compensated. Paul taught that those who minister the Word have a right to live by that ministry (1 Cor. 9:7–14, Mt. 10:10). In fact, those elders who serve diligently, with greater commitment and excellence in teaching the Word and leading the sheep, should receive greater acknowledgment and more generous remuneration from their congregations (1 Tim. 5:17–18; cf. 1 Thess. 5:12–13). The human will is important, but his service must also be in accordance with the will of God. Both wills must be involved. It is possible for a man to wish to be an elder without God willing it (Fruchtenbaum, A. G. (2005). The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude (1st ed., p. 376). Tustin, CA: Ariel Ministries.)
When financial gain is the aim of what people falsely see as ministry, this is called: Shameful/Sordid gain which actually goes beyond just seeking wealth and speaks to the shameful acquisition of it. True shepherds will never use the ministry to steal the sheep’s money or acquire it dishonestly, like false prophets always do. (Isa. 56:11; Jer. 6:13; 8:10; Mic. 3:11). What is forbidden is not the desire for fair remuneration, but the shameful love of gain. The challenge in ministry is responding to the requirement of overseeing affairs and teaching on all matters, including financial stewardship, while not appearing to do so from selfish motives. This does not mean that an elder may not be supported by the local church; the existence of such “full-time elders” is indicated in 1 Timothy 5:17, 18. But it means that a mercenary spirit is incompatible with true Christian ministry (MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2280). Nashville: Thomas Nelson.).
Showing the opposite of being motivated from money, Peter mentions that shepherds should serve eagerly (prothumos, “willingly, freely, eagerly”) because of the high calling and privilege (cf. 1 Tim. 1:12–17). Paul was convicted, when he persecuted Christians, he was persecuting Christ. Godly eldership is actually serving Christ. In periods of persecution there was a real danger in accepting office, for officials enjoyed an unpleasant prominence, which led to them often being singled out by the State authorities. Hence some were indisposed to take office at all (Moffatt, J. (n.d.). The General Epistles: James, Peter, and Judas. (J. Moffatt, Ed.) (p. 163). New York: Harper and Brothers Publishers.).
Finally, those called to shepherd can be imperiled by the desire to sinfully dominate others. The reference in verse 3 to domineering/Lording it over (katakurieuo) connotes intensity in domineering over people and circumstances (see Diotrephes as an example in 3 John 9–10). Any kind of autocratic, oppressive, and intimidating leadership, with elements of demagoguery—traits that typically characterize the leadership style and methodology of unregenerate men—is a perversion of the overseer’s office (cf. Mt. 20:25-28). Each elder has his own flock to care for, but the sheep all belong to the one flock of which Jesus Christ is the Chief Shepherd. The Lord assigns His workers to the places of His choosing, and we must all be submissive to Him. There is no competition in the work of God when you are serving in the will of God. Therefore, nobody has to act important and “lord it over” God’s people. Pastors are to be “overseers” and not “overlords.” (Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 430). Wheaton, IL: Victor Books.)
Please turn to Acts 20
Every shepherd has a flock allotted to his charge (kleron, “that which is given to another’s care”) by the Lord Himself. The term Clergy came from this sense, from the Greek work kleeros which in the original means “lot”, or in this verse, “an allotment of members” of the church. “Laity”, from the Greek work laos are the people allotted to a cleric. In our earlier studies of 1 Peter 2 we saw the priesthood of believers, in the sense that all who have been born again are ministers of the gospel of Grace but there are those who God uniquely calls as overseers of this priesthood. This role is not to lead all of Christendom, but a specific charge, or group of believers. That is why membership is so important. It is a specific commitment of mutual accountability and responsibility. Elders must take Peter’s charge seriously, and when they do, it will inevitably involve them deeply in the lives of those in their keeping. They must be concerned for the spiritual health and growth of these people. (Boice, J. M. (1986). Foundations of the Christian faith: a comprehensive & readable theology (p. 637). Downers Grove, IL: InterVarsity Press.)
Paul addressed the Ephesians Elders in Acts 20 reminding them of their charge from the Lord:
Acts 20:26-32. 26 Therefore I testify to you this day that I am innocent of the blood of all, 27 for I did not shrink from declaring to you the whole counsel of God. 28 Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood. 29 I know that after my departure fierce wolves will come in among you, not sparing the flock; 30 and from among your own selves will arise men speaking twisted things, to draw away the disciples after them. 31 Therefore be alert, remembering that for three years I did not cease night or day to admonish every one with tears. 32 And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified. (ESV)
• Paul could be at peace in this difficult task because he knew it required declaring the whole counsel of God (v.27). To pick and choose what to say, bringing only pleasant, soothing reassurance, would mean that the blood spilled from judgement would be on the one who neglected his duty. There is a dual responsibility: The shepherd needs to take care (v.28) to ward against false teachers, twisted doctrines (v.29), and do the difficult work of admonition (v.31), teaching, building up and assurance. The flock have the responsibility to seek and work (v.32) in sanctification.
Quote: Spiritual Leadership
Samuel Logan Brengle said: “Spiritual leadership is not won by promotion, but by prayers and tears. It is attained by much heart-searching and humbling before God; by self-surrender, a courageous sacrifice of every idol, a bold, uncompromising, and uncomplaining embracing of the cross, and by an eternal, unfaltering looking unto Jesus crucified. This is a great price, but it must be unflinchingly paid by him who would be a real spiritual leader of men, a leader whose power is recognized and felt in heaven, on earth and in hell.” (Samuel Logan Brengle, quoted in Spirit of Revival, Life Action Ministries, Vol. 28, No. 1, March, 1998, p. 40)
Finally, for our local Church, in order to have “A Shepherd to Follow” we must ask:
4) WHY SHOULD SHEPHERDS SERVE? (1 Peter 5:4)
1 Peter 5:4 And when the chief Shepherd appears, you will receive the unfading crown of glory. (ESV)
Please turn to Romans 1
The drive that is to be inherent in an elder, was exemplified by Paul when he said: 1 Corinthians 9:16 For if I preach the gospel, that gives me no ground for boasting. For necessity/compulsion is laid upon me. Woe to me if I do not preach the gospel!
Paul’s personal passion is also evident in:
Romans 1:14-16 [14] I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. [15] So I am eager to preach the gospel to you also who are in Rome. [16] For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. (ESV)
• He defined the proper compulsion to ministry when he wrote: 2 Corinthians 5:14 For the love of Christ controls us, …; (ESV) Shepherding the flock is a serious, sobering responsibility, and elders are accountable to God for their ministry. James was fully aware of that accountability when he wrote the following warning: James 3:1 Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. (ESV)cf. Ezek. 3:17–19; 33:7–9; Acts 20:26–27; 2 Tim. 4:1–2; Heb. 13:17). God takes very seriously what is done on behalf of those who would hold the office of elder. Every attitude of complacency or lax teaching will be brought into account.
In 1 Peter 5:4 specifies who will have the accounting of the Elders: the Chief Shepherd The shepherd imagery for Messiah first appears in the Old Testament (Zech. 13:7; cf. Ps. 23:1). The gospel of John calls Him the Good Shepherd (10:11; cf. vv. 2, 12, 16, 26–27). The writer of Hebrews calls Christ the Great Shepherd (13:20–21). Earlier in this letter, Peter calls Him the Shepherd and Guardian of souls (2:25). Therefore, each undershepherd must submit to the Chief Shepherd, Jesus Christ. It is more important to please and glorify Him than anyone else. (Wiersbe, W. W. (1992). Wiersbe’s expository outlines on the New Testament (p. 754). Wheaton, IL: Victor Books.).
This accounting occurs when the Chief Shepherd “appears”. Appears (phaneroo) means “to make manifest,” “to make clear,” or “to reveal.” Here, as in 5:1, the reference is to Christ’s revelation at the Second Coming, at which time faithful shepherds will receive the unfading crown of glory. In the Greco-Roman world of Peter’s day, crowns rather than trophies were the awards for victory at athletic events. (1 Cor. 9:24–25). Temporal crowns would eventually rust, fade, or, if made from plants, die quickly. Peter was not looking forward merely to some unfading version of an earthly crown, but metaphorically to eternal glory, which can never fade. The term unfading is from the same cognate as the name of the flower (amaranth) that supposedly never faded or lost its bloom. Peter’s phrase can be expressed “the unfading crown that is glory.” There seems to be a strong indication that this is Christ Himself, based on Isa 28:5, who will be that crown. Like the 24 elders of Rev. 4:10, we will cast the crowns of glory before the throne of him who once wore the crown of thorns for them. The only reward we ought to strive for is the “Well done!” of the Saviour and the unfading crown of glory that goes with it. What a joy it will be to place the crown at His feet (Rev. 4:10) and acknowledge that all we did was because of His grace and power (1 Cor. 15:10; 1 Peter 4:11). (Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 2, p. 431). Wheaton, IL: Victor Books.)
(Format note: Outline & some base commentary from MacArthur, J. F., Jr. (2004). 1 Peter (p. 261). Chicago: Moody Publishers.)
