“Being subject in a healthy way”
Download discussion questions: 1 Peter 4:17-5:11
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I encourage you to look at the passage in 1 Peter before you read this Blog entry. What do you see in the text yourself? What questions come to your mind? How would you interpret what the writer says? After even a few minutes examining and thinking about the text you will be much better prepared to evaluate the comments in the Blog.
Delivering a difficult message is never easy. Telling people that there is no immediate relief for their suffering can even add to their discouragement. What else can you say? How can you help them heed the encouragement you have tried to provide? Peter offers an important appeal as he wraps up this letter.
Hard Stuff
After reading the passage, one member of our group suggested that this sounds like Peter is indeed “wrapping up” his letter. Another person suggested that there is a specific reason why he opens a new topic here. He has just “summarized the teaching of the entire letter.”[1]
Therefore, those also who suffer according to the will of God shall entrust their souls to a faithful Creator in doing what is right. (1 Peter 4:19)
The next sentence starts on the topic of elders. Reasonable questions might be, “How does this follow? Is Peter taking a tangent to discuss church leadership?”
The fact that the whole letter, summarized in 4:19, has focused on suffering, starting with “various trials” (1:6). Throughout the letter, he has provided powerful reassurance of hope and a guaranteed imperishable, undefiled, and unfading eternal inheritance (1:4). But perseverance does not come naturally. Hope does not eliminate pain. As we have discussed frequently, present difficulties often override eternal expectations. Peter knows that people need help to remain strong in times of testing. They would turn to the leaders of the church. As one person put it, Peter exhorts the leaders to remember what God has called them to.
Peter’s Credentials
Before he addresses the elders directly, first Peter describes himself, as if laying a foundation of his authority for what he is about to say. He opens the letter with his highest qualification, “an apostle of Jesus Christ” (1:1). Here he offers three more criteria that qualify him to advise the elders. These three characteristics are more relatable to the challenges the local elders are facing.
Fellow-Elder
Peter identifies with the elders. He is one of them, offering encouragement as a peer, not a superior. One person pointed out that he does not describe himself as “the first bishop of Rome,” even though he uses the root form of bishop or overseer (ἐπισκοπέω, episkopeō, to see to, care for)[2] later in the sentence.
Peter’s role as a leader in the church was well established as recorded in Acts. There also believers were suffering to increasing degrees. Peter had experience encouraging the believers through difficulties, so he could identify with the elders he wrote to. One comment was that Peter exercised his authority in a relatable way. He wanted to help the elders do what they were called to do.
Being a ‘fellow elder’ is appropriate if his purpose here is to empathetically express his solidarity with those he is consoling and encouraging.[3]
Witness of the Sufferings of Christ
The elders of the local churches were watching their people suffer. Peter had seen the suffering of Christ. He didn’t have to imagine what the Christians were going through. He had witnessed worse. He wasn’t offering trite, cliché advice to the elders or to their flock.
We wondered about the fact that Peter had denied Jesus. Someone asked about the date of Peter’s letter. Would his denial of Christ and restoration have been common knowledge among Christians when his letter was written? Probably it was. Peter apparently made no secret about his failure and restoration. The gospel according to Mark, likely the earliest written gospel,[4] includes a detailed account of the three denials (Mark 14:66-72). And Mark’s gospel was recognized since the early church as a record of Peter’s teaching.[5] While there are various estimates of the dates of New Testament documents, there is a general consensus that Peter wrote this letter after Mark’s gospel was in circulation.[6] So it is likely, as one person phrased it, Peter’s story was “street news.”
But ‘witness of the sufferings of Christ’ bluntly recalls … the most painful episode in Peter’s life…. Why does Peter recall this? Probably to demonstrate that restoration even from Grievous sin is possible with Christ…. 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.[7]
Peter emphasizes that he understood what his audience was experiencing. He identifies their circumstances as “sharing in the sufferings of Christ” (4:13). He had witnessed those sufferings of Christ firsthand. He understood.
Partaker of the Glory
Finally, Peter describes himself as a partaker of the glory to be revealed (v. 1b). That idea of the glory now and eternally has been another theme since the beginning of the letter (1:7, 8), especially immediately before this passage (4:13, 14) and soon at the closing of the letter (5:10).
Peter has expressed the substance of that glory in numerous ways.
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- The revelation of Jesus (1:7, 13; 4:13)
- The salvation He provides (1:5)
- Hope (1:4, 21)
- Inheritance (1:5)
- Inexpressible joy (1:8)
- Redemption (1:18)
Now he describes himself as one who will also share (κοινωνός, koinōnos, a participant or a sharer)[8] in that same glory.
Once again, he identifies with his audience, and specifically with the elders he is exhorting. He has exhorted the churches to look to that glory, for that anticipation to enable their endurance. He is recommending what he knows from his own experience. He also is motivated by that hope and being a partaker of that indescribable glory.
Past, Present, Future
One member of our group made an interesting observation about Peter’s self-description and his identification with the church leaders in his audience.
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- Fellow elder relates to the present.
- Witness to the sufferings of Christ relates to the past.
- Partaker of the glory to be revealed relates to the future.
In each of these, Peter affirms his identification with his audience. He shares in their present responsibilities as an elder. He shares in their history of suffering. He shares in their anticipation of the future.
Peter’s Exhortations to Elders
Peter uses two words to describe the function of the elders. Then he offers three clarifying phrases, each with an attitude to avoid and its corresponding correction.
Shepherding and Oversight
The command Peter gives the elders is that they should “shepherd” (ποιμαίνω, poimainō, to feed, pasture, tend a flock).[9] Later in the verse he uses another word to describe that shepherding function, that they are “exercise oversight” (ἐπισκοπέω, episkopeō, to look at, inspect).[10] While Peter doesn’t elaborate on the specific functions involved, “shepherd” would be understood generally as “tending, feeding, guiding, and guarding the flock.”[11] The image of shepherding would be another reminder of Peter’s full restoration by Jesus (John 21:15-17). “Oversight” is a more general term “referring to the spiritual care of the flock.”[12] Peter seems to assume that the elders would understand the general mandate for spiritual care, and he was wise enough not to attempt to micro-manage with a detailed program to be enforced in every place at every time.
Not This, But This
After those general reminders of their responsibilities, Peter follows with three specific cautions. We considered why these were necessary.
Most people with leadership experience would agree with the comment from one person, “Leadership is hard. And elders are just people who have their own problems.” Even in the best of times, leadership has a bit of a Catch-22.
This is one of the greatest discouragements that I know. All leaders have to face it. If they are leaders they are men of vision. But there is a good chance that they have not sold their vision to everybody around them. Leaders usually know something of sacrifice, but that doesn’t mean that the people they lead have caught the attitude. Therefore, the very nature of leadership presupposes that there will be considerable discouragement for those who take the lead and long to see God at work in the church.[13]
Now, add to that general scenario an environment of rejection by family members and intimidation by the surrounding culture, always with the possibility of escalating physical violence. What special snares might confront leaders in a challenged church?
Not Under Compulsion
Leaders (then and now) can feel trapped. “There’s no one else to do it, I have no choice.” Someone suggested that those first-century elders may have had an additional burden if they had been appointed by Peter. As leaders, they would be confronted with the needs of those in their congregation. That sense of compulsion or obligation, the pressure of feeling coerced, can deteriorate into resentment toward the role and (more seriously) resentment toward the people.
The contrast to compulsion is for the elders to serve “voluntarily” (NASB) or “willingly” (ESV, LEB, NIV, NLT). But Peter doesn’t mean just an act of will power to pretend there is no compulsion. He adds the qualifying phrase “according to the will of God” (NASB) or, more literally, “in accordance with God” (LEB) (κατὰ θεόν, kata theon). Serving as an elder in a church is not a popularity contest or a hobby. It is a calling of God. Only those who are called and empowered and sustained by God can do that demanding job “willingly.”
Not For Sordid Gain
How would this be a problem? If it wasn’t, why would Peter bring it up?
Someone suggested that the three cautions might be related. An elder who felt “under compulsion” might decide that he deserved some financial reward for his service. Like other members of a persecuted church, he might be facing difficulties, even losing his job. Expecting or even demanding money from other distressed members might seem justifiable.
Another thought was that “sordid gain” could include more than simple finances. The word (αἰσχροκερδῶς, aischrokerdōs; used only here in the NT)[14] primarily refers to money. But, interestingly, the “gain” part of the word (κέρδος, kerdos) elsewhere is used in a most positive sense, as in “For to me, to live is Christ and to die is gain” (Philippians 1:21).[15]
The suggestion in our group was other sorts of “gain” that could be “sordid” or shameful motivations for ministry: having an official title, prestige, recognition, reputation. While money could be a motive, those other forms of “sordid gain” are much easier to camouflage and rationalize.
In contrast, Peter encourages sincere eager, hearty, cheerful service.[16]
Not Lording It Over
Finally, imagine the elder serving under compulsion, and maybe taking money from members. It would be an easy step to “lording it over” those making demands on him. The inherent frustration in leadership is magnified when people don’t follow your direction. Instead of the humility modeled by Jesus and encouraged by Peter (3:8; 5:5-6), coercion is easier. A leader under compulsion might feel excused for exerting some compulsion on the congregation. As mentioned above, the elders might have been appointed by Peter. That apostolic appointment could cause a feeling of “compulsion” described above. It could also be used as justification for “lording it over” the flock – “Do what I say because Peter put me in this position.”
But Peter offers a better but much more difficult approach. Like Jesus serving as an example (2:21), elders are to be examples, providing illustrations rather than orders. One person commented that Peter himself was modeling “not lording over” the elders he was instructing. He was “exercising his authority in a relatable way.”
Exhortations to Younger Ones
Peter immediately follows the instruction against “lording it over” with a corresponding command.
You younger men, likewise, be subject to your elders. (5:5a)
“Younger men” is literally just the plural adjective (νεώτεροι, neōteroi, “youngers”). It can also be translated “younger or younger ones” (RYLT)[17] or “you who are younger” (CSB, ESV, Mounce, NIV2011, NLT) to include the entire congregation shepherded by the elders. (The word in Greek has to have a grammatical gender. Masculine is used because a neuter noun might suggest an animal.)
“Not lording it over” is not an invitation to license or lawlessness. A congregation that is subject to the elders makes lording it over unnecessary. Someone pointed out that in the very next phrase Peter extends his exhortation to everyone in the church.
and all of you, clothe yourselves with humility toward one another (5:5b)
All members of the congregation, regardless of role or position, are to exercise humility toward those over them and to those under them.
We considered the possibility that “elders” in verse 5 might extend beyond the “official” church leadership to older members of the congregation in general. There is often wisdom in those who “have lived longer and made more mistakes.” Those mistakes don’t have to be regarded as failures but as learning opportunities over time. When Thomas Edison was asked about his failures, he reputedly replied, “I have learned 700 ways not to make a light bulb.” Years of following Christ can teach us at least that many ways not to live.
Ineffective Elders
Our conversation led to a practical question. How do we “be subject” to elders who are difficult to follow or who are attempting to lead in unhelpful directions? Someone asked, “What about when the elders are just not doing right?” Everyone in our group has faced situations where the leadership of a church was shallow or showy or even toxic. Those symptoms often result from exactly what Peter warned about: leaders driven by compulsion, or by their own benefit, or by a desire for power. Those leaders seldom exhibit genuine humility. How are we to “be subject” in those circumstances?
We agreed it is difficult to be subject to elders we don’t trust, whether we doubt their competence or their motives or their reliability. But if that lack of trust leads to arrogance on our part, then we need to deal with our own lack of humility. Someone asked, “Where is our heart in the issue?” Do we want to submit to the leadership? Or are we pridefully looking for ways to criticize and justify our own ideas?
Another observation focused on a difference between Peter’s first-century audience and our circumstances. We have the canon of Scripture. The first-century believer had two basic options: follow the leading of the elders, or “do my own thing.” Scripture (1 Peter 5, for example) can provide guidance to each of us in our humble submission. That humble submission, with the authority of Scripture, might provide opportunities to share concerns with the elders themselves.
I Have Called You Friends
Past discussions in our group have often culminated in the importance of our identity in Christ. This week fit into that pattern. Before the study began, during a time of general sharing, one member commented on something Jesus said about His followers.
I have called you friends. (John 15:5b)
Our identity can be described in numerous ways, but being called a friend by Jesus is a good summary. Our identity as a friend of Jesus is not dependent on how well the church functions or on the capabilities or the motives of the leaders. Our identity is not subject to our circumstances and the shepherding and oversight we are under. If we are convinced of that secure identity, we don’t have to be disrespectful of the elders nor do we need to be intimidated by them. Our identity in Christ, who calls us His friend, enables us to be subject to leaders in a healthy way.
[1] Wayne Grudem, 1 Peter, The Tyndale New Testament Commentaries (Downers Grove, Illinois: IVP Academic, 1988), 184.
[2] https://www.billmounce.com/greek-dictionary/episkopeo
[3] Karen H. Jobes, 1 Peter, Baker Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Zondervan, 2011), 298, emphasis added.
[4] F. F. Bruce The New Testament Documents: Are they reliable? (Chicago: Inter-Varsity Press, 1968), 12.
[5] R. T. France, The Gospel of Mark, The New International Greek Testament Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2002), 38.
[6] For example, see
https://www.esv.org/resources/esv-global-study-bible/chart-40-00-nt-timeline/#:~:text=Mark%20writes%20his%20Gospel,Peter%20writes%20his%20first%20letter
[7] Wayne Grudem, 1 Peter, The Tyndale New Testament Commentaries (Downers Grove, Illinois: IVP Academic, 1988), 186.
[8] https://biblehub.com/interlinear/1_peter/5.htm
[9] https://www.billmounce.com/greek-dictionary/poimaino
[10] https://www.billmounce.com/greek-dictionary/episkopeo
[11] Kenneth S. Wuest, First Peter in the Greek New Testament, Word Studies in the Greek New Testament; Volume II (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1973), 124.
[12] Kenneth S. Wuest, First Peter in the Greek New Testament, Word Studies in the Greek New Testament; Volume II (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1973), 125.
[13] Stuart Briscoe, Bound for Joy: Philippians – Paul’s letter from prison (Glendale, California: Regal Books, 1976), 95.
[14] https://www.billmounce.com/greek-dictionary/aischrokerdos
[15] https://www.billmounce.com/greek-dictionary/kerdos
[16] https://www.billmounce.com/greek-dictionary/prothumos-0