Peter concluded the body of his epistle and this section on encouragement in suffering with specific commands so his readers would understand how to live while suffering for Christ.
5:1 In view of the inevitability of trials and God's judgment Peter gave a special charge to the elders (overseers) of the congregations of his readers. Peter himself was an elder as well as an apostle. As an elder he spoke from experience.
"As an apostle he could have ordered them to follow his instruction, but he did not take this approach. His appeal is based on the fact that he was one of them and thus understood their problems."177
He himself had participated in sufferings for Christ's sake. "Witness"(Gr. martys; cf. Acts 3:15; 10:39) does not just mean that he observed Jesus suffering, which he did. It means he shared Jesus Christ's sufferings and bore testimony out of that experience (4:13). As his readers, Peter also shared the glory that God will yet reveal (4:14).
5:2 Peter's exhortation to his fellow elders was to take care of those under their charge as a shepherd cares for his sheep (cf. John 21:16; Acts 20:28; Ezek. 34:1-16). In other words, elders are responsible for the pastoral work of the local church. A pastor is usually an elder who functions as a shepherd. The verb "shepherd"(Gr. poimaino) literally means to tend. Pastoring includes the duties of feeding, leading, guiding, guarding, and providing for the needs of those in the church as a shepherd does for his sheep (cf. John 21:16).
"If we ever view the flock as ours' or the ministry as ours,' we are in serious trouble, and so is the church."178
Three contrasts follow that clarify the proper motivation and manner of an elder's ministry.
First, he should serve willingly as opposed to grudgingly (cf. 2 Cor. 9:7). God wants us to perform any service for Him willingly. Elders should not serve because they feel they must do so because of external pressure but because they desire to serve God.
"I have counseled with many pastors who . . . feel that they are imprisoned by their calling to ministry. They would prefer to be somewhere else, they are not enjoying their ministry, or they are in a difficult situation from which they would like to escape. To them, ministry has become mere drudgery.
"It need not be so! Peter reminds us that we should serve the Lord and tend His flock willingly. . . . The Lord does not force us or coerce us to be involved in ministry. He calls us and invites us to ministry, but we have the freedom of saying yes' or no'!"179
Second, an elder should serve zealously and enthusiastically as opposed to selfishly. He should not serve for what he can get out of his ministry now but for the love of his Lord. The gain one could derive from elder ministry included honor in the church as well as possible financial gain. It seems that elders in the early church often received payment for their ministry (cf. 1 Tim. 5:17 where the "double honor"probably refers to payment; 1 Cor. 9:7-11). Otherwise there would be no such temptation.
"To enter the ministry simply because it offers a respectable and intellectually stimulating way of gaining a livelihood is to prostitute that sacred work. This warning also includes the temptation to use the work of the ministry to gain personal popularity or social influence."180
5:3 Third, an elder should lead by giving an example of godly living that others can follow rather than by driving people forward with authoritarian commands (cf. 1 Tim. 4:12; 2 Thess. 3:9). He should be able to expect them to do as he does as well as to do what he says.
"The shepherds are not to be little popes or petty tyrants. Matt. 20:25; II Cor. 1:24.
"Peter mentions three common sins of preachers: laziness, greed, popishness, all of which are especially objectionable in days of persecution."181
"I made it a practice never to ask my congregation to give to any cause to which I didn't also give. I do not think we have a right to make a demand of other folk that we are not doing ourselves."182
"If I have any counsel for God's shepherds today, it is this: cultivate a growing relationship with Jesus Christ, and share what He gives you with your people. That way, you will grow, and they will grow with you."183
"The effective pastor . . . must be among' his people so that he can get to know them, their needs and problems; and he needs to the over' his people so he can lead them and help them solve their problems. There must be no conflict between pastoringand preaching, because they are both ministries of a faithful Shepherd. The preacher needs to be a pastor so he can apply the Word to the needs of the people. The pastor needs to be a preacher so that he can have authority when he shares in their daily needs and problems. The pastor is not a religious lecturer who weekly passes along information about the Bible. He is a shepherd who knows his people and seeks to help them through the Word."184
Since one of the husband's primary roles is that of shepherd of his family, it is worthwhile to read verses 2 and 3 from this perspective. A husband should shepherd his family flock by caring for their needs. He should consider this a privilege (voluntarily), he should make his family a priority (eagerness), and he should be a model of integrity (example). Certainly he should tell the members of his family that he loves them.185
It might be profitable to read Psalm 23 and put your name in the place of the shepherd if you are an elder and or a husband.
"The flock"over which an elder ruled was probably a house-church. Each church in a town usually consisted of several house-churches at this time.186
5:4 Elders are shepherds who serve under the Chief Shepherd, Jesus Christ (John 21:15-17). Peter wanted the Chief Shepherd to find his fellow elders faithful when He returns at the Rapture. Then they would have to give an account of their stewardship at His judgment seat (cf. Heb. 13:17).
"To prevent the faithful servant of Christ from being cast down, there is this one and only remedy, to turn his eyes to the coming of Christ."187
The crown (Gr. stephanos, garland) of glory that does not fade probably refers to glory as a crown that will come to every faithful Christian when Christ returns. It is probably not a material but a metaphorical crown (as is the crown of righteousness in 2 Timothy 4:8, the crown of life in James 1:12 and Revelation 2:10, and the crown of joy in Philippians 4:1 and 1 Thessalonians 2:19-20).188The reason for this conclusion is that the biblical writers described the crowns in figurative language (glory, righteousness, etc.), not in literal language (gold, silver, etc.; cf. Heb. 2:9). Elders who are faithful now will receive glory that will not fade when Jesus Christ returns.189
"Younger men"is literally "younger ones"and includes females as well as males.190Nevertheless younger men were probably in Peter's mind since the contrast is with older men in verses 1-4.
"In the ancient world the division of society into older people and younger . . . was just as much taken for granted as the division into men and women, free men and slaves, etc."191
Leaders of the church were normally in the older age group. Peter addressed the younger in this verse. "Elders"here refers to those in the older age group. That he did not mean just the official elders of the church seems clear from the contrast with "younger"in this verse (cf. 1 Tim. 5:1, 17).
The younger people in the church were and are to take a position under the authority of the older people. The reason for this, though unexpressed, seems self-evident. The older have more experience in living (cf. Job 32:4).
All Christians, regardless of our age, should put on humility as a garment, (i.e., let it be what others see as we serve; cf. 3:8). The Greek word translated "clothe"is a rare one that comes from a word referring to the apron that slaves put on over their regular clothes. This garment prepared them for service (cf. John 13:4-15). We should be ready and eager to serve one another rather than expecting others to serve us (Mark 10:45).
"In other words, believers should not insist on having their way over others."192
Peter again quoted Proverbs (3:34) for support. This is the theological reason for his ethical charge (cf. James 4:6). He then proceeded to expound the ideas expressed in this proverb in the following six verses.
5:6 God's almighty hand had permitted affliction to touch Peter's readers. The apostle urged them to submit to God's working in their lives as to the skillful hand of a surgeon. He assured them that God would raise them up eventually better off for their suffering (cf. Luke 14:11; James 1:2-4). Peter had learned to submit to God's hand on his own life, though at times he had not been as submissive as he should have been. The Old Testament writers used God's hand as a symbol of discipline (Exod. 3:19; 6:1; Job 30:21; Ps. 32:4) and deliverance (Deut. 9:26; Ezek. 20:34).
5:7 This verse does not introduce a new command but explains how to humble oneself: by entrusting oneself and one's troubles to God (Ps. 55:22; cf. Matt. 6:25-34; Phil. 4:6). We can do this because we have confidence that God has concern for our welfare.
"Mermina= worry or anxiety as when one does not know whether to do this or to do that, distraction.'"193
5:8 Trust in God is not all that we need, however. We also need to practice self-control and to keep alert (cf. 1:13; 4:7) because Satan is on the prowl (cf. Job 1:7; Matt. 26:41; 1 Cor. 16:13). Peter's readers were in danger from him if they gave in to his temptation to regard their sufferings as an indication of God's disinterest or ill will (cf. James 1:13). Satan not only seeks to deceive us as a serpent (2 Cor. 11:3), but he also seeks to devour us as a lion.
"The picture is one of a beast swallowing its prey in a gulp."194
5:9 Whereas God commands us to forsake the world and deny the lusts of the flesh we should resist the devil. Satan's desire is to get the Christian to doubt, to deny, to disregard, and to disobey what God has said. The Greek word translated "resist"means to defend oneself against, not to attack. It is easier to resist when we remember that this duty is common to all Christians; it is not unique to us alone. A better translation of "accomplished by"might be "laid upon."Suffering is the common experience of all committed believers as long as we are in the world (cf. 2 Tim. 3:12).
Peter advocated three responses to Satan in this passage. We should respecthim ("be of sober spirit,"v. 8). If Peter had respected Satan more he might not have slept in the garden of Gethsemane after Jesus had warned him to watch and pray so that he would not enter into temptation. Second, Peter said we should recognizeSatan ("be on the alert,"v. 8). If Peter had been alert he might not have denied Jesus three times in the courtyard of the high priest. Third, we should resistSatan (v. 9). If Peter had resisted Satan he might not have felt that he had to resist Malchus' advance in Gethsemane and cut off his ear.
"Before we can stand before Satan [vv. 8-9], we must bow before God [vv. 6-7]. Peter resisted the Lord and ended up submitting to Satan!"195
5:10 We have on our side One who is able to overcome our adversary the devil. Furthermore God gives sufficient grace (2 Cor. 12:9). He has called us to experience eternal glory ultimately (1:1). Both our calling and our glory are in Christ. God will make us complete (Gr. katartizo, "to mend [nets],"Matt. 4:21) establish us, strengthen us for service, and give us peace in His will.
"What Peter has done is pile up a number of closely related terms that together by their reinforcing one another give a multiple underscoring of the good that God is intending for them and even now is producing in their suffering."196
5:11 God has enough power and ability to help us endure whatever suffering He allows us to experience (1 Cor. 10:13). Peter concluded this statement about God's sufficiency with another benediction (cf. 4:11).
To summarize, Peter exhorted the church elders to shepherd those under their care. He exhorted younger Christians to submit to their older brethren. He exhorted all to stand firm against Satan armed with an attitude of submission to God and to one another.
