Faith without religion.
Roles and Responsibilities in Early Church Leadership
In the final chapter of 1st Peter, we delve into Peter’s concluding remarks, which offer profound insights into the roles and responsibilities within the early Church. Peter begins by addressing the “elders” of the Church, a term that has evolved over time but originally described those with authority and respect due to their age and wisdom. He emphasizes that these titles—apostle, deacon, bishop, and elder—are descriptive rather than definitive, highlighting the importance of humility and service over authority and power.
Peter, identifying himself as a “co-elder,” underscores the importance of shepherding the flock with willingness and a ready mind, not for personal gain or power. He draws a parallel to Christ’s teachings, urging leaders to be examples to their communities, embodying the spirit of service and humility. This approach aligns with the broader biblical narrative that values humility, as God resists the proud but gives grace to the humble.
The chapter also speaks to the younger members of the Church, encouraging them to respect and submit to their elders, fostering a community clothed in humility. Peter’s message is clear: by casting all cares upon God, believers can find solace in His care and guidance, trusting in His timing for exaltation and reward.
In essence, Peter’s final words in this epistle remind us of the enduring principles of humility, service, and faith, urging believers to lead by example and trust in God’s providence.
Teaching Script:
WELCOME
Come back were gonna hit the last chapter of 1st Peter – chapter five. And then go from there.
Let’s pray.
PRAYER
MUSIC
SILENCE
Alright, chapter five – there are only nine verses.
In them, since these words represent Peter’s concluding remarks to the recipients of his epistle, there are some key references that cannot be ignored and must be considered.
He begins with instructions to the “elders” (BIG QUOTATION MARKS HERE) of the Church.
So let’s read – first seven verses where Peter says:
1st Peter 5.7
November 29th 2015
MEAT
1st Peter 5:1 The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:
2 Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;
3 Neither as being lords over God’s heritage, but being ensamples to the flock.
4 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.
5 Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.
6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:
7 Casting all your care upon him; for he careth for you.
Alright back to verse one where Peter says:
“The elders which are among you I exhort”
I want to stop here and comment on the word translated “Elder” in the King James.
In modern-day Christianese, an Elder sounds so . . . regal and important, like a bunch of robed men with long gray beards and austere countenances.
I used to think of them as the VIP’s of the congregation.
The term elder is frequently used in the Old Testament and describes a person clothed with authority, and according to Genesis 50:7 were entitled to respect and reverence especially because of . . . their age.
Moses created what were called the “elders of Israel” in Exodus 3:16 and they held a rank of authority. Because of this they attended all important occasions regarding the Nation of Israel.
When Moses gave the Law seventy Elders were present and then in Numbers 11 we read that seventy were selected to bear with Moses the burden of the people.
In the patriarchal system of the Old Testament (and some of the new) the “elder” were key players in the social and political fabric.
This seems to remain the case in many Arab countries where the sheik (which means, “the old man”) is the highest authority in the tribe.
The body of the “elders” of Israel were the representatives of the people from the start and were recognized as such by Moses.
All down through the history of the Jews we find mention made of the elders as exercising authority among the people.
In Deuteronomy they appeared as governors, local magistrates, and men who administered justice.
In David’s day they were men of great
influence (according to 1st Samuel 30:26-31).
In Jesus day the elders continue to take an active part in public affairs (according to Matthew 16:21; 21:23; 26:59).
Got all of that? – “the Jewish eldership was transferred from the old dispensation to the new.”
I say this because nowhere in the New Testament do we see an office of Elder established, like we see the office of apostles and deacons.
It is really important to realize that these words – Apostle (apostalos) deacon (diaconos) Bishop (episcopas) and elder (presbuterous) are first and foremost words that DESCRIBE rather than words that define.
An apostle was “someone sent.” Jesus was called an Apostle in Hebrews and I believe I am an apostle to the people of Utah – for I was sent by God to serve Him here.
If I send you to the market you are an apostle sent to the store. It describes. What makes the apostles the Apostles is they were sent BY THE LORD. This is the distinction.
A diaconos is nothing more than a servant – religious or not. A diaconos in the church is someone who serves in the body.
An episkopas is someone who oversees – and is synonymous with a pastor or shepherd of sheep.
And an Elder is an old person. That’s it. The fact that we think of them as regal and asture is because old people often are.
The creation of the office of elder is nowhere recorded in the New Testament, as in the case of deacons and apostles.
Deacons in the church were created to meet new and special emergent needs but using old people continued from the Nation of Israel.
In other words, an elder was the only title to belong to both the Old and New Covenant dispensation.”
Now stay with me. According to Ephesians 4:11 the “elders” of the New Testament church were the “pastors.”
According to Acts 20:28 the elders were the “bishops or overseers.”
According to Hebrews 13:7 and 1st Thessaolonians 5:12 they were the “leaders” and “rulers” of the Christian flock.
Everywhere in the New Testament bishop and presbyter (elder) are titles given to one and the same officer of the church.
He who is called presbyter or elder on account of his age (or apparently his spiritual gravity) is also called bishop or overseer with reference to the duty that lay upon him.
Supports included Titus 1:5-7, Acts 20:17-28; and Philippians 1:1).
I mean the title can become so base that when we read Peter say in Act 2:17
“And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.”
Guess what the Greek word is there in the line, “and your old men shall dream dreams?” That’s right, presbyter.
I point this out to help strip away some of the title and entitlements that are often associated with the terms and titles today.
Elders were simple the older (or more spiritually mature) members of the church in that day. I remain gender neutral in this because we even read in 1st Timothy 5:2
“The elder women as mothers; the younger as sisters, with all purity.” The term used (again to describe the older mothers is presbuteros).
In light of vast history of the term biblically we might find ourselves somewhat amused by the LDS making 18 year old boys “elders.”
In any case, Peter is addressing the church leadership who would receive his epistle, saying:
“The elders which are among you I exhort,” I would teach and encourage adding,
“who I am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:
Now take note! Peter here says, in addressing the elders of the Church, “that I am also an elder!” And once again Peter appeals to a Greek term that is not used or found anywhere else in the NT –
“SOOM PRESTBUTEROS”
You know what it means? Co-elder.
In other words Peter places himself on the same level here with all elders of the church and does NOT put apostolic authority on them.
In my estimation this instance (and a few others) legitimizes where Jesus taught Peter and the others saying in Matthew 23:8-12
8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.
9 And call no man your father upon the earth: for one is your Father, which is in heaven.
10 Neither be ye called masters: for one is your Master, even Christ.
11 But he that is greatest among you shall be your servant. (diaconos)
12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
In other words by ignoring the descriptive nature of these titles, and the fact that Peter likens himself (as an apostles) as a co-elder with the bishops and deacons and others, we have a tendency to exalt people who assume these titles.
It’s totally out of character with the words of the Lord we just read. However, he does appeal to what he has witnessed which makes Him a qualified apostle of the Lord, adding:
(not only am I an elder) but I am “a witness of the sufferings of Christ,” and “also a partaker of the glory that shall be revealed.”
Notice that Peter says, of himself alone, that “he is a witness of the sufferings of Christ,” but then adds “and ALSO a partaker of the glory that shall be revealed” (which I believe is speaking of the glory he will have with the faithful elders to whom he is writing.)
In my estimation Peter believed that he was about to “partake of the glories of heaven” either through his own death (which he seemed to know was looming in the near future) or in the eminent coming of the Lord.
So having established a commonality with the elders in this first verse Peter then gives them some instruction, saying
2 Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;
Now to prove that presbuteros (elder) is synonymous with episkopas (bishop) notice that Peter begins in verse one speaking to the Elders, and then in verse two says:
“Feed the flock of God which is among you, taking the oversight thereof”
Guess what word is translated to “taking the oversight thereof? Episkopeo – “overseer,” a word synonymous with Bishop and Pastor!
And Peter specifically tells these “elder overseers to discharge a very specific duty in the overseership of the flock –
“Feed the flock of God which is among you, taking the oversight thereof”
The Greek word for feed here – POI MON EE – NO is used only three times in the New Testament – two of those times are just referring to animals and such.
So in reality there is really only one place where this word is used in terms of similar instruction. Guess where?
When Peter say the resurrected Lord on the sea and they sat to eat and Jesus said to Peter (the second time ONLY):
Feed my Sheep.
The first time the Lord directed Peter to feed His lambs the word for feed is BOSKO – and it means to literally feed with fodder or food.
The second time the Lord directed Peter to feed His sheep the word is the same as Peter uses here – POI-MON-EE-NO – and it means to care for, shepherd, feed, tend.
The third time the Lord returns to using BOSKO.
Here Peter tells the Elders not to just feed the flock with the word of God (which is a priority of shepherds in the Word) but to literally shepherd them in their every need.
Same instruction Peter received from the mouth of the Lord earlier.
Of course the primary duties shepherd (bishops, elders) have over their flocks can be summarized in a few general categories –
Feeding and watering them.
Guiding and teaching them, and
Protecting them.
Naturally shepherds in the body feed their flocks the word of God, lead them to the living water, guide them away from dangers, and protect them from the elements of the World.
This is spiritual stuff but it all occurs in and through physical interaction with the sheep.
After telling the co-elders to “shepherd” the flock as overseers, he describes the manner in which this oversight ought to take place, saying:
not by constraint, but willingly;
not for filthy lucre, but of a ready mind;
neither as being lords over God’s heritage,
but being ensamples to the flock.
Let’s take these one by one, which all fall under the general category of being a overseeing shepherd that feeds the flock of God in that day.
“First, do so NOT by constraint but willingly.”
Simply put – it shouldn’t be seen as a burden. It should be done cheerfully and willingly and openly, not as if it is a yoke and burden.
Second, “not for filthy lucre but of a ready mind.”
“AHEE STROCKER DOCE” is the Greek translated filthy lucre here and it is an amalgamated word created from
Sordid –gain.
Dishonorable gains.
In his laundry list of descriptions of what an elder or bishop ought to be like, Paul says:
1ST Timothy 3:1-2 “This is a true saying, If a man desire the office of an overseer (bishop, pastor) he desireth a good work. A pastor then must
be blameless
the husband of one wife
vigilant
sober
of good behavior,
given to hospitality
apt to teach;
Not given to wine
no striker
not greedy of filthy lucre
Same Greek Word – aheestrockerdoce
patient,
not a brawler,
not covetous;
one that ruleth well his own house, having his children in subjection with all gravity;
(For if a man know not how to rule his own house, how shall he take care of the church of God?)
Not a novice,
9lest being lifted up with pride he fall into the condemnation of the devil.
Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.
Paul makes it clear that pastors can receive financial reward but Peter’s point seems to be this ought not be the pastors primary driver – what should be?
Peter adds to the line:
“not for filthy lucre, but of a ready mind” meaning with a willingness to act and do and help without the primary motivator being remuneration.
3 Neither as being lords over God’s heritage, but being ensamples to the flock.
The Greek for Lords over is
KAT AK OO REE OO YO and means “overruling,” exercising dominion over, lordship over.
It relates to the rule and reign judges and civil rulers have over people. Bottom line – to exercise authority over!
Don’t do it, Peter says, AGAIN – don’t exercise authority over what???? GOD’s HERITAGE given to you, is the best description!
He has placed people in your care – don’t LORD over them but care and love them.
Think about this – seriously – if we are all housing the Holy Spirit, what need is there for ANY one lording over us? Ever?
Don’t use your clergy to rule people placed in your care. But what should we do?
“Be examples to the flock!”
This is a really interesting term, ensamples or examples in the Greek.
It is only found here and in the Gospel of John – TOO POS.
How should we lead and feed and shepherd those placed in our care?
As Christ.
Romans 13:14 says to all believers:
“But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.”
Ephesians 4:21-24 says
“If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
And be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness.
Paul says also in Galatians 3:27
“For as many of you as have been baptized into Christ have put on Christ.”
Now listen to what he says in Romans 6:3
“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?”
Did you catch it? In Galatians he says:
“For as many of you as have been baptized into Christ have put on Christ.”
And in Romans he says:
“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?”
So when we put on Christ we are putting on Christ in His death – meaning we die to our former selves and are raised to new creations OF Him.
Now, if this is the case of all believers what should be the case of those who shepherd the flock?
A richer, deeper imprint of Christ upon us.
Here in Peter he tells pastors to lead by example. The Greek is “TOO-PAS” and it is used only in one other place – as mentioned – in John. Where? When we read the following
John 20:25 The other disciples therefore said unto Thomas, “We have seen the Lord.” But Thomas said unto them, “Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.”
Tupos is found twice in this verse – where Thomas says, “Except I shall see the print of the nails in His hands,” and
“put my finger into the print of the nails” that is TO-PAS – the imprint of the nails.
The indelible impression made upon His body.
So taking it all together, all believers are to take on Christ, and if the flock than certainly the shepherds of the flocks.
And the imprint must be indelible. And of Him. So according to Peter there is no need to rule over people but to be Christ to them.
And then he says:
4 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.
He’s been talking to shepherds, bishops, pastors and he says to them – IN THAT DAY – “and when the chief Shepherd shall appear.”
You may disagree with me (many still do) but Peter shows again that he believes the return of Christ is eminent –
Chapter 4 verse 7
“But the end of all things is at hand”
Chapter 4:13
“But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.
Chapter 4:17
“For the time is come that judgment must begin at the house of God.”
And now he says to the subshepherds:
But when the Chief Shepherd – the Prince of the pastors–the Lord Jesus Christ appears.
“You shall receive a crown of glory that will not fade.”
Paul said in 2nd Timothy 4:8:
“Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.”
Peter has reiterated the same message. In verse 1 he said he is a partaker in the Glory when he comes (as Paul admits that there is a crown laid up for him too) and then Peter and Paul both admit that these rewards or crowns await, as Paul says, “those that love His appearing,” and as Peter says, “And you (faithful shepherds will receive a crown of glory that will not fade.”
I am of the opinion that at His appearing all the faithful in the Church – all who possessed the Holy Spirit, all who had loved His appearing, all who had endured trials, received their reward in that day.
Called crowns, glory, and rewards in the New Testament.
I am of the same opinion when it comes to all believers who die today.
The reason for this position is that it was “at judgment” that these believers received their rewards or crowns of glory, in other words, “at His appearing.”
We know that scripture says that first comes death, then the judgment. Since our judgment comes after death, and judgment is when the rewards or crowns or glories are given, it makes sense to me that everyone, at death receives their just rewards.
So after telling Pastors to be as Christ to the flock, which means to serve in love (among other things) Peter says
5 Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.
“Likewise, ye younger,” (in contradistinction from the Older or elders) you younger ones “submit yourselves unto the elder.”
“Huppo tasso” – a word we have discussed before. Under orders.
In other words, if you are younger place yourself respectfully under the orders of those who are older than you and those who are placed in positions to lead.
Throughout scripture there are passages that lean to respecting the aged or elders.
Leviticus 19:32
“Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the LORD.”
1st Timothy 5:1 “Rebuke not an elder, but intreat him as a father; and the younger men as brethren.”
Peter then takes it a step further saying (in fact):
“Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.”
It’s a great general description. “Be subject to each other, and do this by clothing yourselves with humility” (a trait God LOVES).
When we think about it our resistence to others in leadership or otherwise (to the elderly) is pride – thinking we know better.
But Peter says, “But God resists the proud and gives grace to the humble.”
His phrase to clothe yourselves with humility relates to the garments slaves wore – indicating their social position. Then in verse six he reiterates his point saying:
6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:
There are so many passages that make this plea it would be tough to get through them all. But I find the phraseology interesting and always have when I read it in scripture – humble yourselves.
I would believe, due to the constant references to suffering in this book, that Peter is speaking to believers and saying:
When God’s hand was upon them they were not to be lifted up with pride and with a spirit of rebellion, but were to take a lowly place before him, and submit to him with a calm mind, believing that he would exalt them in due time.
And he adds, “That he may exalt you in due time.”
There is a promise in this but also a qualifier:
That He may exalt you (but) in due time.
When he shall see it to be a proper time.
It’s a repeated promise throughout scripture – submit to God, submit to man, humbly receive from them whatever they are going to deliver, and in due time God will exalt you.
He will lift us up.
He will reward and crown and bless because we placed ourselves “Under orders” of others – even inferiors. And of course the Superior – Him.
Peter then adds our final verse for today:
7 Casting all your care upon him; for he careth for you.
It’s probable that Peter is quoting from Psalm 55:22 which says:
“Cast thy burden upon the Lord, and he shall sustain thee; he shall never suffer the righteous to be moved.”
Again, I believe this directive is couched in the fact that they were about to or were already suffering, as the punishment from God always started in his own house.
“Commit our whole cause to him – no matter what it is.”
If we are suffering heavy trials; if we lose our friends, health, or property; if we have arduous and responsible duties to perform; if we feel that we have no strength, or are in danger of being crushed by what is laid upon us – cast the cares on Him entirely – we can trust in His abilities over all others.
It is an act of faith and admittedly it takes trust and patience and belief.
Peter then gives us the reason for having or exercising such trust.
“For he cares for you.”
This is a very encouraging verse. So touching. Do we believe it? Sometimes we wonder.
But if we do believe that He cares for us we would cast our cares upon Him, right?
David said in Psalm 40:17
“But I am poor and needy; yet the Lord thinketh upon me: thou art my help and my deliverer; make no tarrying, O my God.”
We also read in Psalm 27:10
“When my father and my mother forsake me, then the Lord will take me up,”
He meets all needs, all cares, all troubles – if we but cast them upon Him.
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