LEADERSHIP IN SUFFERING
I PETER 5:1-5
Sheep are the dumbest animals on the face of the earth. They wander off cliffs without any sense of danger. They eat the wrong stuff which can kill them. They cannot defend themselves against any predator. They are helpless, naïve, and fearful creatures. God calls us sheep. Every flock of sheep needs a shepherd. Jesus, of course, is the Good Shepherd, who laid down His life for the sheep, and who leads them. Under His leadership men are appointed to be “under-shepherds” to minister to the flock of God.
Christians in Peter’s day suffered persecution in losing jobs, land, family, and even their lives. The sheep were facing danger every day, and needed guidance from godly leaders. This great need prompts Peter to specifically address elders in the local assemblies to carry out their God-given roles in caring for the flock of God.
This paragraph contains three principles of the relationship between the elders and the sheep. First, Peter states the responsibility of the elders in verses 1-3. Next, in verse 4, Peter states the reward for the elders. Finally, the apostle declares the response toward the elders (v. 5).
I. THE RESPONSIBILITY OF THE ELDERS v. 1-3
Peter presents the responsibility of the elder in a three-fold way.
A. The Model for Biblical Leadership v. 1
Peter models leadership that will encourage the elders. Notice, he does not refer to himself as an apostle. He could have used his authoritative position to “demand” submission to his command. Instead, Peter “exhorts,” which is the word for “a plea, for coming alongside to call.” Further, the apostle refers to himself as a “fellow-elder.” Peter ministered to sheep as he will exhort these elders to do as well. Peter was a “witness of the sufferings of Christ.” The word “witness” is our word for “martyr.” This word speaks of being an eyewitness (Acts 6:13, 10:39); one who testifies of what he has seen (Acts 1:8, 5:32); a witness in court in the forensic sense (Matt. 26:65; Mark 14:63); and one who vindicates his testimony by suffering as a martyr (Acts 22:20; Rev. 2:13, 17:6). Peter suffered as a witness for Christ, and eventually was martyred for his faith.
His position to speak into the lives of others was not just from some role, but from his experience and knowledge. He saw the Lord suffer, thus he could speak into the lives of others. Finally, the apostle partook of the glory “that is to be revealed.” He saw first-hand the glory of the Lord revealed at the Transfiguration. His background, relationship with the Lord, his first-hand knowledge of the Lord, and his experience in feeding sheep gave him a platform to exhort other elders.
Not only does Peter qualify his ability to speak into elders’ lives, but he sets a model for how they speak into others’ lives. A position does not guarantee effective ministry. One qualified for ministry is not necessarily the person with a seminary degree, but the man who has walked as a sheep, struggled in his life, knows the Lord for himself, and gained experience over time.
B. The Mandate for Biblical Leadership v. 2 “…shepherd the flock of God among you exercising oversight…”
The word “shepherd” (“feed” KJV) means “to tend as a shepherd, to feed, or to supervise.” Jesus used this word in John 21:16 in His private address to Peter. Our Lord uses this word one time as opposed to another word He uses twice. Wuest notes that the word means “shepherding, tending, feeding, guiding, and guarding the flock.”
The mainstay of the elders’ exercise of this role is an accurate teaching and preaching of the word of God. Sheep need food, and the Word is the diet. The elder must spend time in study and prayer to prepare a healthy spiritual meal for the flock. The Word of God takes care of guiding the sheep. The elder must be available to care for the individual needs of the flock. The Word guards the flock as well. The consistent teaching of sound doctrine protects the sheep from the wolves which attempt to sidetrack with erroneous views.
Included in this Biblical mandate is the issue of discipline. The phrase “exercising oversight” captures this part of the elder’s role. The word is actually the participle form of the noun for “bishop or overseer.” It is the word from which we get “Episcopal.” This infers a leadership role to watch the flock and guard them from error as well as from sin. Thus, the issue of discipline comes into play here. Those under the oversight of these leaders know they are protecting them. The leaders willingly step in when one continues in sin, or begins to stray into error. Later, in verse five those under the care of elders must submit to them with humility.
C. The Motivations for Biblical Leadership v. 2-3
Peter presents three contrasting motivations for leadership. The word “but” occurs three times in these two verses. Each contrast uncovers a wrong motive for service and encourages a right motive.
1. Motivated by Passion not Pressure v. 2 “…not under compulsion, but voluntarily…”
The word “passion” we use to refer to a proper desire. In 1 Timothy 3:1 the word “desire” means “to reach after, to covet.” An elder should be one because he wants to serve in that capacity. No man should serve in a position, especially of leadership, where he feels pressured into the role. Many serve because they feel that no one else will do it. Others feel a constraint that they will let the Lord down or another person. Many different issues within our soul can “pressure” us. We can be driven by a desire to please others, to compensate for a guilty conscience or to keep from being made to feel guilty by another leader.
2. Motivated by Pleasure not Profit v. 2 “…and not for sordid gain, but with eagerness…;”
The word “eagerness” speaks of one willingly serving because it pleases the Lord. The contrasting motive is serving for financial gain. From this negative motivation we can rightly conclude that elders were paid as Paul instructed in I Timothy 5:17-18. However, the money factor was not to be a motive for serving as a leader. In II Peter 2 sinful motives drive false teachers. Greed and sexual lusts move men and women to get off track. This is not to say, as Paul does, that Biblical leaders are not to be properly compensated for their service.
3. Motivated by Pattern not Power v. 3 “…nor yet as lording it over those allotted to your charge, but proving to be examples to the flock.”
The elder leads by example, not by dictatorial demands and control. The term “servant-leader” fits the Biblical concept of leadership. Many attempt to use the management style of the world in the church. This may include an intimidating manner and communication which attempts to get results through fear. Some personalities struggle with wanting to fix people the way they fix a broken appliance. Some people crave power – a position where they can control others for personal success. The power hungry person must make all the decisions, cannot delegate responsibilities without micromanaging others, and usually explodes when things do not go perfect. This individual really thinks he can change a person.
The servant-leader believes that his life speaks louder than his words. He shows interest and concern for the individual, not just for a goal or project. He knows that only the Lord can change people, and does not use manipulation to control people.
II. THE REWARD FOR THE ELDERS v. 4
The Chief Shepherd should be the One whom we seek to please and serve. When He appears those who serve as elders with proper motivations will receive a crown of glory. The Lord will reward the servant-leader for godly ministry. If the leader knows that the Lord will reward him, then this will straighten out impure motives. This crown of glory is one of five crowns mentioned in Scripture as rewards for God’s children. At the Bema Seat the Lord will judge our works and those done as gold, silver and precious jewels will be rewarded with crowns (1 Cor.3:11-15).
Those five rewards are as follows: 1) The imperishable wreath or crown (I Cor. 9:24-27); 2) The crown of righteousness (II Tim. 4:8); 3) The crown of life (James 1:12); 4) The crown of rejoicing (Phil. 4:1; I Thess. 2:19) and 5) The crown of glory (1 Pet. 5:4).
III. THE RESPONSE TOWARD THE ELDERS v. 5
Two responses are commanded in response to the elders.
A. The Action “You younger men likewise be subject to elders…”
The word “subject” is “to place one’s self under, to submit.” Those “younger men” refers to the age difference between elders and the fellowship. God calls those in a local church to submit to the elders, unless they are in error or step outside of their realm of authority.
B. The Attitude “…and all of you, clothe yourselves with humility toward one another…”
Humility stands opposite to pride. The reason everyone needs the clothing of humility is because God gives grace to the humble, but opposes or resists the proud. The command, “clothe yourself” is akin to the word for “the slave’s apron.” Perhaps Peter had in mind the towel Jesus girded Himself with when He washed the disciples’ feet. Clothing covers our nakedness. Humility should cover our spiritual nakedness. Clothing is seen by others. Humility needs to be seen in our lives. Clothing can mark a person. Humility needs to be the main mark in our lives.
Do we want the grace of God permeating our fellowship? If so, then we need to clothe ourselves with humility. If pride dominates our lives, then God will oppose us. Laying aside our pride means death. Humility sees one’s sinfulness, one’s littleness, and accepts brokenness.
