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1Peter
5:1 Therefore, I
exhort the
elders
among you, as
your
fellow
elder and
witness of the
sufferings of
Christ, and a
partaker
also of the
glory that is
to be
revealed
(NASB:
Lockman) |
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Greek:
Presbuterous
oun
en
humin
parakalo
(1SPAI)
o
sumpresbuteros
kai
martus
ton
tou
Christou
pathematon,
o
kai
tes
mellouses
(PAPFSG)
apokaluptesthai
(PPN)
doxes
koinonos
Amplified:
I WARN and counsel the elders among you (the pastors and spiritual
guides of the church) as a fellow elder and as an eyewitness [called
to testify] of the sufferings of Christ, as well as a sharer in the
glory (the honor and splendor) that is to be revealed (disclosed,
unfolded):
(Amplified
Bible - Lockman)
KJV: 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:
NLT: And now, a word to you who are elders in the churches. I,
too, am an elder and a witness to the sufferings of Christ. And I,
too, will share his glory and his honor when he returns. As a fellow
elder, this is my appeal to you:
(NLT
- Tyndale House)
Phillips: Now may I who am myself an elder say a word to you my
fellow-elders? I speak as one who actually saw Christ suffer, and as
one who will share with you the glories that are to be unfolded to us.
(New
Testament in Modern English)
Wuest: Elders therefore who are among you, I exhort, I who am
your fellow elder, and one who saw the sufferings of the Christ and
who has been retained as a witness to bear testimony concerning them,
who also am a fellow partaker of the glory which is about to be
unveiled (Eerdmans)
Young's Literal: Elders who are among you, I exhort, who am a
fellow-elder, and a witness of the sufferings of the Christ, and of
the glory about to be revealed a partaker, |
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THEREFORE: oun:
Neither NIV or KJV translates "therefore"
(3767)
(oun) which in fact links this section with the preceding.
Because of suffering and persecution, the need of mature
leadership was important for the spiritual health of the local
churches.
Therefore -- in the light of this suffering in the church
and in the light of the judgment of God that is purifying the church
before it punishes the world -- in the light of that, here's how to
shepherd the suffering flock. Keeping this in mind -- that this is a
short course in elder-shepherding for a suffering church -- will help
us get the gist of what follows.
This same point regarding the importance of elders can be deduced from
the context of (Acts 14:22,23) where elders were appointed in all the
churches in Asia Minor in view of the historical context of the truth
about PERSECUTION (cp Acts 14:22: "Through many tribulations we must
[verb indicates a necessity not an option!] enter the kingdom of God",
not a popular message then or today, but a very necessary part of the
whole purpose (Acts 20:27) of God. God dictates a certain "order" for
Christ's Body that she might survive and thrive in the midst of a sea of
disorder and persecution.
Times of persecution demand that God’s people have adequate spiritual
leadership. If judgment is to begin at God’s house (1Peter 4:17 -
note), then
that house had better be in order, or it will fall apart! This
explains why Peter wrote this special message to the leaders of the
church, to encourage them to do their work faithfully. Leaders who run
away in times of difficulty are only proving that they are hirelings
and not true shepherds (John 10:12, 13, 14). Peter was concerned that the
leadership in the local churches be at its best. When the fiery trial
would come, the believers in the assemblies would look to their elders
for encouragement and direction.
I EXHORT
THE ELDERS AMONG YOU: Presbuterous oun
en humin parakalo (1SPAI):
(Acts 11:30; 14:23; 15:4,6,22,23; 20:17,28; Acts 21:18; 1Ti 5:1,19;
Titus 1:5)
The context establishes that “elders” is used in an official sense,
but from verse 5 it is clear that the term retains something of its
original sense of age, “one older than another” (Luke 15:25). The term
does not imply “advanced age but merely establishes seniority.
I exhort (3870) (warn, counsel, beseech, encourage)
not “I command,” marks Peter’s attitude in addressing these
leaders. He does not stress his own authority but rather appeals to
their own sense of what is right. He avoids any implication of the
imposition of a higher authority but uses instead the method of
spiritual persuasion.
Elders (4245)
(presbuteros
comparative of présbus = an
old man) (Click
in depth study of
presbuteros)
referred to men who were older or more senior with no negative
connotations but rather a sense of venerability. Presbuteros is
transliterated into English as “presbyter” (a leader in one of the
Jewish communities--especially a member of the
Sanhedrin--or
of the early Christian churches) and from which the word “priest”
(from Late Latin presbyter) was derived.
The secular practice was for
older men with seniority to serve as ambassadors to other states and
as advisors within the Greek political community or in the management
of public affairs. So these were men of "ripe age" and experience to
whom was committed the direction and government of individual
churches.
It should be emphasized that in
the context of its Biblical use the concept of elder had less
to do with age per se than with the quality of one's spiritual
character (reputation is what others think about you but character
is what those most intimately associated know is really true about
you) and possession of the ability to teach. Simply being older,
including even being older in the faith, does not by itself qualify a
man for leadership in the church.
Presbuteros on rare
occasion is used to refer to one who is simply older than another
(albeit not necessarily advanced in years) as in the story of the
prodigal son where Luke records "Now his older
(presbuteros) son was in the field, and when he came and approached
the house, he heard music and dancing." (Lk 15:25 cf Septuagint
use in Job 1:13). In Hebrews presbuteros
is used to refer to those men and women in the Old Testament who were
genuine believers, the writer recording that "For by it (faith) the
men of old (presbuteros) gained approval." (see Hebrews 11:2-note)
Presbuteros is used some
145 times in the Septuagint (Greek translation of the Hebrew) usually
to translate the Hebrew word "zaqen" (thought to be derived
from "beard" or "chin") and used to refer to advanced age (as in
Ge 18:11 "Now Abraham and Sarah were
old [Hebrew = zaqen, Gk = presbuteros], advanced in age. Sarah
was past childbearing."), experience, and authority, as well as
specific leadership roles. Refer to the article in
Holman's Dictionary
(Easton;
ISBE-NT
ISBE-OT) for more in depth discussion
of "elders", as used in the Old and New Testaments.
In general, depending on the
context, the NT uses presbuteros to refer to
several distinct groups:
(1) older
persons advanced in years
Do not sharply rebuke an older
man, but rather appeal to him as a father, to the younger men as
brothers"
1Ti 5:1,
cf Acts 2:17);
(2) Jewish elders
- this is the primary idea in the
44 uses of presbuteros in the Gospels and Acts where it usually refer
to the Jewish leaders who were opposed to Jesus.
“The Son of Man must suffer many
things, and be rejected by the elders (presbuteros) and chief
priests and scribes,
and be killed, and be raised up on the third day.”
(Lk
9:22).
These elders in the
Jewish community were usually associated with the scribes and
Pharisees and at the time of Jesus the elders seem to refer
especially to those who were members of the
Sanhedrin ("council" in most translations, highest ruling body
and court of justice among Jews headed by high priest, composed of 71
men including "elders", and scribes most of whom were Pharisees and
granted some authority over religious and judicial matters), the
gospel writer Mark recording that
"they led Jesus away to the high
priest; and all the chief priests and the elders (presbuteros)
and the scribes gathered
together."
(Mk
14:53).
Note that Acts also uses
presbuteros to describe the spiritually mature leaders of the young,
growing church of Jesus Christ (click
discussion of these "elders");
(3) The 24 elders of
Revelation
"And around the throne were
twenty-four thrones; and upon the thrones I saw twenty-four elders
(presbuteros) sitting, clothed in white garments, and golden crowns
on their heads."
Rev 4:4 -
notes
(4) Spiritually mature leaders
of the church, as used here in Titus. Presbuteros meaning
church elders is discussed initially in Acts, refined in the
"pastoral epistles" (especially 1Timothy and Titus), and briefly
mentioned in James and 1 Peter.
In first Timothy Paul says
"Let the elders
(presbuteros) who rule well be considered worthy of double honor,
especially those who work hard at
preaching
and teaching...Do not receive an accusation against an elder
(presbuteros) except on the basis of two or three witnesses." (1
Ti 5:17,19)
Remember that 1Peter (see
note
1 Peter 1:1)
was
written to numerous believers spread over a huge area, and probably including dozens
to
hundreds of churches. Peter, without hesitation,
addresses the elders in these churches
who were leaders. Leadership
covers the first four verses. 1Peter 5:5-11 take up
"follower-ship." The spiritual health of a local church depends on the
authenticity and authority of leadership in that church. When a church
has no leadership and is in a state of anarchy, that church is
trouble. It will eventually stop winning and discipling people for
Christ
AS YOUR
FELLOW ELDER: o sumpresbuteros:
(Philemon 1:9; 2 Jn 1:1; 3 Jn 1:1)
Fellow-elder (4850)
(sumpresbuteros) occurs only here in the NT and places
Peter
on a level with the elders he is addressing. This observation
suggests that Peter is not speaking down
to the other elders as a superior addressing his inferiors.
Peter was fulfilling the commission given to him by the risen
Lord to shepherd His flock.
In John 21 we read that
"when
they had finished breakfast, Jesus said to Simon Peter, "Simon,
son of John, do you love (agapao - love
unconditionally, sacrificially) Me more than these?" He said
to Him, "Yes, Lord; You know that I love You." He said to him, "Tend
(feed, pasture, fodder, graze - bosko) My
lambs." He said to him again a second time, "Simon, son of John,
do you love (agapao - love unconditionally,
sacrificially) Me?" He said to Him, "Yes, Lord; You know that I
love You." He said to him, "Shepherd (tend, take care of a
group of sheep, overseeing, protecting, leading, guiding, feeding -
poimaino) My sheep." He said to him the third
time, "Simon, son of John, do you love (phileo - be a friend to,
have affection for) Me?" Peter was grieved because He said to him
the third time, "Do you love Me?" And he said to Him, "Lord, You know
all things; You know that I love You." Jesus said to him, "Tend
(feed, pasture, fodder, graze - bosko) My
sheep." (Jn 21:15-17).
AND WITNESS
OF THE SUFFERINGS OF CHRIST: kai martus ton tou Christou pathematon:
(1Peter 1:12; Lk 24:48; Jn 15:26,27; Acts 1:8,22; 2:32; 3:15; 5:30,
31, 32; Acts 10:39, 40, 41)
Witness (3144)
(martus gives us English "martyr) is one who has
information or knowledge of something and hence can bring to light or
confirm something, in this cast that Christ suffered. Here we see
Peter fulfilling His Lord's commission to His disciples that they
would
"receive power when the Holy Spirit has come upon you; and
you shall be My witnesses both in Jerusalem, and in all Judea and
Samaria, and even to the remotest part of the earth." (Acts 1:8,22)
Peter's letter was going "even to the remotest part of the earth".
Martus does not denote a spectator but one who testifies to
something. The thought of the Messiah suffering was at one time very
distasteful to Peter (Mt 16:22), but he has himself seen those
sufferings and it is now his task to bear witness to their reality and
significance. He has done so repeatedly in this epistle (see notes
1 Peter 1:11
;
2:21
;3:18
;
4 :1,
4:13).
Vincent has this note on
martus...
The word is used in the New
Testament to denote (a) a spectator or eye-witness (Acts 10:39; 6:13).
(b) One who testifies to what he has seen (Acts 1:8; 5:32). (c) In the
forensic sense, a witness in court (Matt. 26:65; Mark 14:63). (d) One
who vindicates his testimony by suffering: a martyr (Acts 22:20; Heb
12:1; Rev 2:13; 17:6). The first three meanings run into each other.
The eye-witness, as a spectator, is always such with a view to giving
testimony. Hence this expression of Peter cannot be limited to the
mere fact of his having seen what he preached; especially since, when
he wishes to emphasize this fact, he employs another word, epoptes
(from
epi
= upon, over + optanomai = see, perceive is literally an "over
seer" and then a spectator or eye witness of anything. It refers to
those
who have first-hand
acquaintance with something
) (Peter 1:16-note).
Therefore he speaks of himself as a witness, especially in the sense
of being called to testify of what he has seen. (1Peter 5: Greek Word Studies)
Sufferings (3804)
(pathema from páscho = suffer where the suffix –ma
indicates the result of a certain action, in this case the result of
suffering or that which is suffered) describes what happens to a
person (in the want of suffering, misfortune, calamity, affliction)
and which must be endured. As indicated by the "-ma" ending
pathema is talking about the actual suffering itself (not
suffering in general) - it refers to the very pain that we are
experiencing right now - those very things that we can "see, touch &
feel" - those things that are causing us anguish and emotional trauma.
It is that which is suffered or endured. Pathema is always plural
(except Heb 2:9) and has 2 general meanings. The less common meaning
in some contexts (not here in 1Peter 5:1) is “passions” or “impulses”
(Romans 7:5-note)
referring to strong inward emotions or strong physical desires
especially of a sexual nature.
AND A
PARTAKER ALSO OF THE GLORY THAT IS TO BE
REVEALED: o kai tes mellouses (to be about to)
(PAPFSG) apokaluptesthai (PPN) doxes koinonos: (1Pe 5:4; 1:3-5;
Ps 73:24,25; 2Co 5:1,8; Php 1:19,21, 22, 23; 2Ti 4:8; 1Jn 3:2; Rev
1:9)
Partaker (2844) (koinonos from koinos = common, shared by all)
(Click for an in depth study of related word
koinonia) is one who participates
with another in an enterprise or matter of joint concern. It is
one who fellowships and shares something in common with another. He or
she takes part in something with someone else.
A partaker is one
who participates with another in an enterprise. Here in the context of
1Peter 5:1 believers are partakers in the most glorious "enterprise"
ever to transpire..."the
glory that is to be revealed".
"Of the about-to-be-revealed glory" (literal Greek order) points to a
glory whose unveiling is eagerly anticipated. Note that suffering and
glory are never far apart in Peter’s mind.
Koinonos in
the
Septuagint (LXX)
is translated a companion, one that is closely connected with
something similar as for example a person with whom one spends time or
travels.
Koinonos is
used 5 times in the
Septuagint (LXX)
(2 Kings 17:11, Esther 8:12, and the other 3 uses below)
Proverbs 28:24 He who robs his
father or his mother, And says, "It is not a transgression," Is the
companion of a man who destroys.
Isaiah 1:23 Your rulers are
rebels, and companions of thieves; Everyone loves a bribe, And
chases after rewards. They do not defend the orphan, Nor does the
widow's plea come before them.
Malachi 2:14 "Yet you say,
'For what reason?' Because the LORD has been a witness between you and
the wife of your youth, against whom you have dealt treacherously,
though she is your companion and your wife by covenant.
Koinonos is
found 10 times in the NT...
Matthew 23:30 and say, 'If we
had been living in the days of our fathers, we would not have been
partners with them in shedding the blood of the prophets.'
Luke 5:10 and so also James
and John, sons of Zebedee, who were partners with Simon. And Jesus said
to Simon, "Do not fear, from now on you will be catching men."
1 Corinthians 10:18 Look at
the nation Israel; are not those who eat the sacrifices sharers in the
altar...20 No, but I say that the things which the Gentiles sacrifice,
they sacrifice to demons, and not to God; and I do not want you to
become sharers in demons.
2 Corinthians 1:7 and our hope
for you is firmly grounded, knowing that as you are sharers of our
sufferings, so also you are sharers of our comfort.
2 Corinthians 8:23 As for
Titus, he is my partner and fellow worker among you; as for our
brethren, they are messengers of the churches, a glory to Christ.
Philemon 1:17 If then you
regard me a partner, accept him as you would me.
Hebrews 10:33 (note)
partly, by being made a public spectacle through reproaches and
tribulations, and partly by becoming sharers with those who were so
treated.
1 Peter 5:1 (note)
Therefore, I exhort the elders
among you, as your fellow elder and witness of the sufferings of Christ,
and a partaker also of the glory that is to be revealed,
2 Peter 1:4 (note)
For by these He has granted to us His precious and magnificent promises,
in order that by them you might become partakers of the divine nature,
having escaped the corruption that is in the world by lust.
Glory (1391)
(doxa) has the basic idea of manifestation so that the glory of
God is the manifestation of His Being, His character and His acts. He
is glorified when He is allowed to be seen as He really is. To be
where God is will be glory. To be what God intended will be glory. To
do what God purposed will be glory.
Revealed (601)
(apokalupto from
apó = from + kalúpto
= cover, conceal) (used 3x in
1 Peter)
(Click
study of related word
apokalupsis)
means literally to remove the veil or covering exposing to open view
what was before hidden. To cause something to be fully known Peter had a glimpse of that
glory at the
Transfiguration, writing that
"we did not follow cleverly devised
tales when we made known to you the power and coming of our Lord Jesus
Christ, but we were eyewitnesses of His majesty. For when He received
honor and glory from God the Father, such an utterance as this was
made to Him by the Majestic Glory, "This is My beloved Son with whom I
am well-pleased"-- and we ourselves heard this utterance made
from heaven when we were with Him on the holy mountain."
(see note
2 Peter 1:16-18)
At that time however Peter did
not himself participate in the glory.
Paul wrote to the Roman
saints about our "future glory" declaring that since believers
are
"children,
heirs also, heirs of God and fellow heirs with Christ, if indeed we
suffer with Him in order that we may also be glorified with
Him. For I consider that the sufferings of this present time are not
worthy to be compared with the glory
that is to be revealed to us."
(Ro 8:17, cp Ro 8:18, 19, 20, 21, 22, 23, 24, 25, 26, 27 see notes
Ro8:17,
8:18-27)
Peter assured the saints that their future glory
was safe,
"protected
by the power of God through faith for a salvation ready to be revealed
in the last time." (see
note 1Peter
1:5)
awaiting its full glorious manifestation "to be brought to (all
saints) at the revelation of Jesus Christ." (see
note 1 Peter 1:13)
Paul reiterated this sure hope reminding the Colossian saints that
"you
have died and your life is hidden with Christ in God. When Christ, who
is our life, is revealed, then you also will be revealed with Him in
glory." (see
note Colossians 3:3-4) Elder/shepherds might shrink back from this position not only because
they are they vulnerable to man's normal antagonisms, but they are
also vulnerable to God's judgment in a peculiar way. You recall that
1Peter 4:17
(note) says God's judgment had begun with the house of God. Compare
the solemn warning to elders convey by Eze9 which is a description
God's judgment on his rebellious people. He not only began at the
house of God; he began with the elders. Ezekiel 9:4, 5, 6 So they started with
the elders who were before the temple. (cf
1Peter
4:17 note, 1Co 11:28, 29, 30, 31, 32)
In other words, it has been God's way bring judgment on his own people
beginning with the house of God (1Peter
4:17 note) and in the house of God
beginning with the elder-shepherds.
So it's not surprising that the elders in the churches of Pontus,
Galatia, Cappadocia, Asia and Bithynia might have been reluctant to
exercise oversight. So Peter says exercise your oversight "not under
compulsion, but voluntarily." |
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1Peter
5:2
shepherd the
flock of
God
among you, exercising
oversight not
under
compulsion, but
voluntarily,
according to the will of
God; and not for
sordid
gain, but with
eagerness; (NASB:
Lockman) |
|
Greek:
poimanate (2SAAM)
to
en
humin
poimnion
tou
theou
,episkopountes (PAPMPN)
me
anagkastos
alla
ekousios
kata
theon,
mede
aischrokerdos
alla
prothumos
Amplified: Amplified: Tend (nurture, guard, guide, and
fold) the flock of God that is [your responsibility], not by coercion
or constraint, but willingly; not dishonorably motivated by the
advantages and profits [belonging to the office], but eagerly and
cheerfully;
KJV:
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;
NLT: Care for the flock of God entrusted to you. Watch over it
willingly, not grudgingly—not for what you will get out of it, but
because you are eager to serve God.
Phillips: I
urge you then to see that your "flock of God" is properly fed and
cared for. Accept the responsibility of looking after them willingly
and not because you feel you can't get out of it, doing your work not
for what you can make, but because you are really concerned for their
well-being. (New
Testament in Modern English)
Wuest: shepherd the flock of God which is among you, doing so
not by reason of constraint put upon you, but willingly according to
God; not in fondness for dishonest gain but freely (Eerdmans)
Young's Literal: feed the flock of God that is among you,
overseeing not constrainedly, but willingly, neither for filthy lucre,
but of a ready mind, |
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SHEPHERD:
poimanate (2SAAM): (Song 1:8; Is 40:11; Ezek 34:2,3,23; Mic
5:4; 7:14; Jn 21:15, 16, 17; Acts 20:28)
Shepherd
(4165)
(poimaino from poimen = shepherd) was one who tended
flocks like a shepherd and who carried out oversight, protecting,
leading, encouraging, discipling, guarding, guiding and feeding ("feed
and lead"). Here Peter applies this agricultural term metaphorically
to church leaders who were to exercise administrative and protective
activity over the community of believers. English dictionaries say
that "to shepherd" means to guide, direct or guard in the
manner of a shepherd. Shepherd is in the
aorist imperative
a command calling for
effective action - do this now. Do it effectively. Don't delay. It can
even convey a sense of urgency.
In short, the shepherd's role concerning the flock is to...
Graze, Guide and Guard
Poimaino is used 11 times in the NAS ( Matt. 2:6; Lk. 17:7; Jn.
21:16; Acts 20:28; 1 Co. 9:7; 1 Pet. 5:2; Jude 1:12; Rev. 2:27; 7:17;
12:5; 19:15)
and is translated: caring, 1; rule, 3; shepherd, 5; tending sheep, 1;
tends, 1.
There are 49 uses in the
Septuagint - Gen. 30:31, 36; 37:2, 13; Exod. 2:16; 3:1; 1 Sam. 16:11;
17:34; 25:16; 2 Sam. 5:2; 7:7; 1 Chr. 11:2; 17:6; Ps. 2:9; 23:1; 28:9;
37:3; 48:14; 49:14; 78:71f; 80:1; Prov. 9:12; 22:11; 28:7; 29:3; Song
1:7, 8; 2:16; 6:2, 3, Is 40:11; 61:5; Jer. 3:15; 6:3, 18; 22:22; 23:2,
4; Ezek. 34:10, 23; Hos. 13:5; Mic. 5:4, 6; 7:14; Zech. 11:4, 7, 9, 17
Larry Richards writes that...
The verb poimaino means "to act as a shepherd," "to feed and
care for the flock." In the Judaism of the first century, the
occupation of a shepherd was considered demeaning, and shepherds were
generally despised. However, the NT itself reflects the attitude of
the OT, and the metaphor continues to be used to represent God's love
for his people. (Richards,
L O: Expository Dictionary of Bible Words: Regency)
In the Near East the citizens in a country were referred to as “herd”
and the king as “shepherd,” and the OT and NT pick up this
imagery. Because shepherds were the sole source of provision,
protection, and control for sheep, in ancient Near Eastern usage
“shepherd” came to be a term descriptive of political leaders. The law
codes of Lipit-ishtar and Hammurabi each refer to the ruler as the
divinely appointed shepherd of his people.
Jesus is the ultimate
example of a "Good Shepherd" Who leads the sheep and protects the sheep
(Jn 10:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13) even to being willing to lay down His life. Jesus'
willingness to die for His flock contrasts with hirelings who don't care for the sheep
and will depart when the wolves come,
leaving the sheep to be ravaged and destroyed. Jesus passes the
responsibility of shepherding the flock to Peter (see John 21:15-17 =
"Shepherd My sheep") and Peter passes on this same command to the
leaders in each church.
In the first use of poimaino
Matthew records the Messianic prophecy from Micah 5:2 writing...
'AND YOU, BETHLEHEM, LAND OF JUDAH,
ARE BY NO MEANS LEAST AMONG THE LEADERS OF JUDAH; FOR OUT OF YOU SHALL
COME FORTH A RULER, WHO WILL SHEPHERD MY PEOPLE
ISRAEL.' (Matthew 2:6)
John MacArthur commenting
on the combination of "Ruler" and "shepherd" in Matthew 2:6 writes
that this
combination of a Ruler who
will shepherd (poimaino) shows that the shepherding
function is more than tender care. It is sovereign dominance. Nowhere
is that made more clear than by the use of the verb poimaino in
Revelation 2:27; Rev 12:5; Rev 19:15. In each of those verses the
verb is justifiably translated “rule”-and “with a rod of
iron” at that. Its appearance in Revelation 7:17, as well as
its use in John 21:16; Acts 20:28; and 1 Peter 5:2, could
warrant a similar rendering. (MacArthur, J:
Matthew 1-7 MacArthur New Testament
Commentary Chicago: Moody Press)
In John 21, Jesus instructed
Peter using poimaino in the second of 3 commands (which seem
similar in the English translation = "tend...shepherd...tend")...
So 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, "Tend (bosko -
1006
= pasture, graze =
present imperative) My lambs." He said to him again 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, "Shepherd (KJV = "feed", poimaino -
present imperative) My
sheep." 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 all things; You know
that I love You." Jesus said to him, "Tend (bosko -
1006
= pasture, graze =
present imperative)
My sheep. (John 21:15-17)
Peter by writing this letter is fulfilling Christ's command to
Shepherd or Feed His sheep. Note what happens when there are no "true" shepherds
feeding the flock.
And seeing the multitudes, (Jesus,
the Shepherd and Guardian of our souls, see note
1 Peter 2:25)
felt compassion for them, because they were distressed and downcast
like sheep without a shepherd. (Mt 9:36)
Jude uses poimaino
in his description of the men who had crept in unnoticed and were
turning the grace of God into licentiousness writing that...
These are in your love-feasts
craggy rocks; feasting together with you, without fear shepherding
(poimaino, "shepherds who feed only themselves", NIV) themselves
(furthering their own schemes and lusts instead of tending the flock
of God) (YLT, "shepherds who feed only themselves", NIV)
In Ezekiel 34 Jehovah
condemns the self-centered shepherds who were leading the sheep
(Israel) only for
self-gain (cf "filthy lucre" below) and who were failing to
graze, guide and guard the flock, Ezekiel recording that...
"Those who are sickly you have not
strengthened, the diseased you have not healed, the broken you have
not bound up, the scattered you have not brought back, nor have you
sought for the lost; but with force and with severity you have
dominated them. And they were scattered for lack of a shepherd, and
they became food for every beast of the field and were scattered. My
flock wandered through all the mountains and on every high hill, and
My flock was scattered over all the surface of the earth; and there
was no one to search or seek for them." (Ezekiel 34:4-6).
Marvin Vincent has a lengthy
note on poimaino writing that...
The word involves the whole office
of the shepherd — guiding, guarding, folding, as well as feeding.
Hence appropriate and often applied to the guides and guardians of
others. Homer calls kings “the shepherds of the people.” To David the
people said, “The Lord said to thee, Thou shalt feed (as a shepherd)
my people Israel” (2 Sa 5:2; compare Ps. 78:70, 71, 72). God is often
called a shepherd (Gen. 48:15; Ps. 23:1; 77:20; 80:1; Is. 40:11;
Ezek. 34:11–31). Jesus calls himself the good shepherd (John 10:11).
Peter, who is bidden by Jesus to shepherd his sheep (John 21:16, poimaine, Rev., tend), calls him the Shepherd of Souls (1
Peter 2:25-
note),
and the Chief Shepherd (1 Peter 5:4-note); and in the Epistle to the Hebrews
(Hebrews 13:20-note), he is styled the great Shepherd of the sheep. In
Revelation 2:27 (see note),
rule is literally to shepherd (Revelation 19:15-note); but Christ will
shepherd his enemies, not with the pastoral crook, but with a sceptre
of iron.
Finally, Jesus will perpetuate this name and office in heaven
among his redeemed ones, for “the Lamb, which is in the midst of the
throne, shall be their shepherd (Revelation 7:17-note). In this verse the word
governor is in harmony with the idea of shepherding, since the word
hegoumenos originally means one who goes before, or leads the way, and
suggests Christ’s words about the good shepherd in John 10:3, 4: “He calleth his own sheep by name, and leadeth them out.… He goeth before
them, and the sheep follow him.” (1Peter 5: Greek Word Studies)
THE FLOCK OF GOD
AMONG YOU: to en humin poimnion tou theou:
(Is 63:11; Jer 13:17,20; Ezek 34:31; Zech 11:17; Lk 12:32; 1Co 9:7)
(Ps 78:71,72; Acts 20:26,27)
Flock
(4168)
(poimnion from poimen = shepherd) was literally a flock
of sheep but in the NT is applied only figuratively to spiritual sheep
that make the community of Jesus' disciples, citizens of the Kingdom
of Heaven.
The TDNT explains that
The term poímnē or
poímnion is used for flocks or herds of sheep or cattle numbering
from 20 to over 500. A mixed herd is in view in Mt. 25:32; such herds
are common in ancient Palestine. The sheep and goats pasture together
but are separated at night because goats are more susceptible to cold.
On summer nights several shepherds come together with their flocks and
watch over them in open fields. For better protection the flock might
be kept in a walled court with the door closed and the shepherds on
guard. (Kittel, G., Friedrich, G., & Bromiley, G. W.
Theological Dictionary of the New
Testament.
Eerdmans)
Poimnion is used only 5
times in the NT (twice by Peter, 1Peter 5:2-3), the other 3 uses shown
below...
“Do not be afraid, little flock,
for your Father has chosen gladly to give you the kingdom. (Luke
12:32) (What kingdom? See related discussions
on [1]
Kingdom of heaven
[2]
Kingdom of Heaven;
[3]
Click
here
to study over 100 uses of the "Kingdom" most of which refer to
the Kingdom of Heaven/God)
(Paul's farewell address to the Ephesian elders) “Be
on guard (see discussion
of same verb in similar context in Matthew 7:15
note)
for yourselves and for all the flock (poimnion), among which
the Holy Spirit (Who?) has made you overseers (see
episkopos), to shepherd
(poimaino - see discussion above) the church of God which He
purchased with His own blood. “I know that after my departure savage
wolves will come in among you, not sparing (see
pheidomai) the flock
(poimnion) (Acts 20:28, 29)
The
comparison of God's people to a flock of sheep and the Lord to a
Shepherd is prominent in Scripture and it is very
instructive (eg, see Ps 23:1, 2, 3, 4, 5; 100:1, 2, 3, 4, 5; Is 40:11;
Lk 15:4-6; Jn 10:1,2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13; Acts 20:28;
Heb 13:20, 21; 1Pe 2:25; Rev 7:17). We were once stray sheep, wandering
toward ruin; but the Good Shepherd found us and restored us to the
fold.
Sheep are clean animals, unlike dogs and pigs (2Pe 2:20,
21,22).
Sheep tend
to flock together, and God’s people need to be together.
Sheep are
notoriously ignorant and prone to wander away if they do not follow
the shepherd.
Sheep are defenseless, for the most part, and need their
shepherd to protect them (Ps 23:4).
Sheep are very useful
animals. Jewish shepherds tended their sheep, not for the meat (which
would have been costly) but for the wool, milk, and lambs. God’s
people should be useful to Him and certainly ought to “reproduce”
themselves by bringing others to Christ.
Sheep were used for the sacrifices, and we ought to be “living
sacrifices,” doing the will of God (Romans 12:1, 12:2 see notes
Ro 12:1,
12:2).
EXERCISING
OVERSIGHT: (episkopountes) (PAPMPN):
Exercising oversight
(1983)
(episkopeo
from
epí = upon or intensifying already existing idea in verb +
skopeo = regard, give attention to, look at, contemplate) means
literally to look upon, and thus to observe, to examine the state of
affairs of something, to look after or to oversee. In the NT,
episkopeo is used only in Hebrews 12:15 and 1 Peter 5:2, the latter
used to describe the work of shepherding the flock. It
expresses careful regard of those
in position of responsibility.
The writer of Hebrews
exhorts his readers to be
exercising oversight
(episkopeo) [over yourselves] lest anyone be falling away from the
grace of God, lest any root of bitterness springing up be troubling
you, and through this the many be defiled (Hebrews 12:15)
(Eerdmans)
Episkopeo describes one who is
literally a "watchman" "upon" (prefix "epi-"
= upon) the sheep. This verb is in the
present tense
which
pictures these men as
constantly, diligently, actively and responsibly overseeing the care of
the sheep in their flock. They are constantly examining them for
"spiritual parasites" and are ever on the lookout for the
ravenous wolves in sheep's
clothing (see discussion on
Matthew 7:15).
Oversight is not the only duty of shepherding, but it is the one Peter
mentions here in the situation of suffering.
Episkopeo is made up of
two words in Greek just like it is in English - "over" and "sight".
Elder-shepherds exercise oversight. They are "overseers". They look
out over the flock. God holds them accountable for seeing the big
picture and acting for the good of the whole flock.
Vine writes that “exercising” is
the right rendering; the word does not imply the entrance upon such
responsibility, but the fulfilment of it. It is not a matter of
assuming a position, but of the discharge of the duties.
An overseer
(1985)
(episkopos
from epi = over
or upon +
skopos = goal or end one has in view
= English "scope" as in microscope or telescope) is literally
one who looks over closely or intently, who views carefully. One who
superintends, exercises oversight or watches over others, thus an
"overseer" (one looking over another). The Latin equivalent is
super-visus, someone who “looks over” things, a manager. From
super-visus comes the English supervisor.
Episkopos properly means an inspector, overseer, or guardian, and
was given to the ministers of the gospel because they exercised this
care over the churches or were appointed to oversee their interests.
In the NT the overseers had the responsibility of oversight of the
body of Christ, serving as the guardians who were to watch over God's
"flock" and lead the sheep by their godly example. It is important to
note that Paul here uses the term in the plural and that elsewhere
this term is used interchangeably with "elder" (presbuteros).
God’s people are like sheep (see
Jehovah Roi for discussion of sheep)
and in need of shepherds to watch over them, protect them, and lead
them. Pray for your spiritual leaders that they might more and more be
what God wants them to be.
Episkopos was originally a secular title, designating
commissioners appointed to regulate a newly-acquired territory or a
colony. It was also applied to magistrates who regulated the sale of
provisions under the Romans. In the
Septuagint (Greek translation of the
Hebrew OT) episkopos signifies "inspectors, superintendents,
taskmasters," (2Ki 11:19; 2Chr 34:12,17) or "captains, presidents,"
(Neh 11:9,14,22). In the ancient Greek culture episkopos was
often used to describe pagan gods, who supposedly watched over
worshipers and over their nations. (See Ref article
ISBE)
NOT
(forced
into) UNDER COMPULSION: me anagkastos :
(Is 6:8; 1Co 9:16,17)
Compulsion (317)
(anagkastos from anágke = necessity) describes the state
of being checked, restricted, or compelled to avoid or perform some
action (so not voluntary)
Not because you are
constrained or forced to do it. He should not occupy the office as a
reluctant draftee, doing an irksome task because he feels he cannot
escape it. Such a feeling may arise out of “a false sense of
unworthiness, a reluctance for responsibility, or a desire to do no
more than was morally required in the office.” Such feelings are
unworthy of one called to sacred service.
BUT
VOLUNTARILY
ACCORDING TO GOD: alla hekousios kata theon:
Voluntarily (1596)
(hekousios from hekoúsios = voluntary) means willing to
do something without being forced or pressured. The idea is willingly,
of one's own free will.
A shepherd's
motive must be willingness, not a sense of external compulsion: not
because you must, but because you are willing. (1Ti 3:1 oregomai pictures
a
strong desire to be an elder) The responsibilities of the office of
shepherd are great and they will be required to give account of their
work (Heb 13:17). Thus no one should be forced into this position. God
will work in men's lives and make them willing to do His will so those
who shepherd should be according to God (probably according to His
will would be an accurate translation) that is, “just as God shepherds
His flock.” Cranfield remarks that the meaning is best illustrated “in
the whole-heartedness of the Chief Shepherd himself, who could say,
‘My food is to do the will of him that sent me, and to accomplish his
work.’“
Dr. George W. Truett was pastor of First Baptist Church in Dallas,
Texas for nearly fifty years. Often he was asked to accept other
positions, and he refused, saying, “I have sought and found a pastor’s
heart.” When a man has a pastor’s heart, he loves the sheep and serves
them because he wants to, not because he has to.
AND NOT FOR
SORDID GAIN: mede aischrokerdos: (Is 56:11; Jer 6:13; 8:10;
Micah 3:11; Mal 1:10; Acts 20:33,34; 2Co 12:14,15; 1 i 3:3,8; Titus
1:7,11; 2Peter 2:3; Revelation 18:12,13)
Sordid gain (147)
(aischrokerdos from aischrós = indecent,
dishonorable + kerdos = gain) means a fondness for dishonest
gain. It is gain procured in a base and avaricious manner and
which would produce shame if uncovered. This does not refer
exclusively to material gain such as the demand of a salary which
gives the impression that an elder serves primarily from his desire
for selfish purposes rather than his desire to be of service. It may
also refer to gaining popularity by adulterating the gospel to attract
more people to the congregation, and showing special favors and
consideration to the rich and the influential in order to gain
personal advantage and profit.
The KJV
renders aischrokerdos with the graphic phrase "filthy lucre"
where "Lucre" is from a Latin word meaning "gain," and only becomes
filthy when it corrupts the sincerity of Christian ministry. The
pastor is not to commercialize his ministry.
Vincent
writes that...
For filthy
lucre From aischros, disgraceful, and kerdos, gain.
Only here in New Testament. The word filthy is intended to
convey the idea which lies in aischros, base or dishonorable;
becoming such if it is made the motive of the minister’s service.
Compare 2Cor. 12:14. (Greek
Word Studies)
The shepherd
must serve the Lord with a willing heart because he loves Christ and
the flock, and not simply because he has a job to do. He must never
serve for “sordid gain”, whether it be money, prestige, power, or
promotion.
False teachers are usually motivated by
greed and desire for money, and use their power and position to rob
people of their own wealth. A desire for filthy lucre must never be a
motive for SHEPHERDS. (cf. 1Ti 3:3; 6:9, 10, 11; 2Ti 2:4; Titus1:7; 2Pe 2:3;
also Je 6:13; 8:10; Mic 3:11; Mal 1:10).
This does not prohibit the elder from receiving a fair return for
honest toil. Peter, like Paul, accepted the ordinance of Christ that
“the laborer is worthy of his wages” (Lk 10:7; 1Ti 5:18). But Peter is
warning against taking up the work because of a desire for material
gain, “it being a shameful thing for a shepherd to feed the sheep out
of love to the fleece.”
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. When a love for gain reigns, the shepherds are prone to
become mere hirelings, feeding themselves at the expense of the flock.
BUT WITH
EARGERNESS: alla prothumos: (Acts 21:13; Ro 1:15; Titus 2:14;
3:1)
Eagerness (4290)
(prothumos from
pró = forward + thumós = mind, temperament, passion)
means predisposed, ready, willing, eager (moved by a strong and urgent
desire or interest; implies ardor and enthusiasm), prompt. It means
inclined or favorably disposed in mind.
Shepherds who serve with false motives care only for themselves and
devour the flock (Ezekiel 34:2,3). True shepherds are characterized by
being ready and willing and favorably inclined to accept the
responsibility. Prothumos is extremely strong and
expresses enthusiasm and devoted zeal to the task assigned.
The Shepherd
must be eager to work (a ready mind), not listless or lazy.
It is the same word Paul used in Ro1:15—“I am so eager to preach the
Gospel” (NIV). It means a willingness to serve because of a readiness
and an eagerness within the heart. This is the difference between a
true shepherd and a hireling: a hireling works because he is paid for
it, but a shepherd works because he loves the sheep and has a heart
devoted to them. Read Acts 20:17, 18, 19, 20, 21, 22, 23, 24, 25, 26,
27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38 for a description of the heart and
ministry of a true shepherd. |
|
|
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NOR YET AS
LORDING IT OVER: med os katakurieuontes
(PAPMPN): (Ezek 34:4; Mt 20:25,26; 23:8, 9, 10; Mark 10:42, 43,
44, 45; Lk 22:24, 25, 26, 27; 1Co 3:5,9; 2Co 1:24; 4:5; 3Jn 1:9,10)
(1Pe 2:9; Dt 32:9; Ps 33:12; 74:2; Mic 7:14; Acts 20:28)
Phillips paraphrase is
boldly pithy...
You should aim not at being
"little tin gods" (NT in Modern English)
The Amplified version
also gives a clear picture of the attitude that is not to be manifest
by God's shepherds over their sheep...
Not domineering [as arrogant,
dictatorial, and overbearing persons] over those in your charge
(Amplified
Bible - Lockman)
Lording
(2634)
(katakurieuo
from katá =an intensifier or down +
kurieúo = have dominion over) means to have dominion "down" on
others and includes
the idea of domineering as in the rule of a strong person over one who
is weak. It means to exercise dominion over, bring under one's power,
bring into subjection, to become master, gain dominion over or to
subdue.
The preposition kata
(“down”) indicates intensity and depicts a heavy-handed use of
authority for personal aggrandizement, manifesting itself in the
desire to dominate and accompanied by a haughty demand for compliance.
It speaks of a high-handed autocratic rule over the flock, something
forbidden of true shepherds. This cautionary note however does not do
away with God-ordained, properly exercised authority which is to be
administered in the local church by the pastor and the elders. Other
Greek verbs are used for the exercise of legitimate authority (see
proistemi [4291]
= stand before in rank, have charge over in 1Thes 5:12, 1Ti 5:17,
poimaino in 1Peter 5:2)
The idea of exerting lordship over others combines elements of power
and authority, the root word kurios being derived in turn from
a root meaning “to swell,” “to be strong,” so that kurios means
“having power,” “empowered,” “authorized,” “valid.” The power denoted
is a power of control rather than physical strength.
TDNT writes that...
Although the force of the katá
is mostly lost in ordinary usage, it conveys the sense of rule to
one’s own advantage in Mk 10:42 (Gentile rulers), Acts 19:16 (the
evil spirit), and 1 Pet. 5:2-3 (the admonition to the elders).
(Kittel, G., Friedrich, G., &
Bromiley, G. W.
Theological Dictionary of the New Testament.
Eerdmans)
The
present tense
describes this behavior as a habitual practice.
Katakurieuo occurs 4 times in the NAS (Matthew;
Mark;
Acts;
1 Peter)
and is translated in NAS as lord it over, 2; lording it over,
1; subdued, 1 and in the KJV as be lord over, 1; exercise
dominion over, 1; exercise lordship over, 1; overcome, 1.
In this
context, “lording it over” means to dominate someone or some situation
and
implies leadership by manipulation and intimidation. If you've been a
Christian for some time, you most likely have witnessed this attitude
from time to time.
The
Septuagint (LXX)
uses katakurieuo in describing God's lordship in exercising
complete dominion writing...
May He also rule
(katakurieuo) from sea to sea, and from the River to the ends of the
earth. (Psalm 72:8)
In Genesis 1 the
Septuagint (LXX)
uses katakurieuo of God's decree to man to exercise appropriate
lordship...
And God blessed them; and God said
to them, "Be fruitful and multiply, and fill the earth, and subdue
(katakurieuo) it; and rule over (archo) the fish of the sea and over
the birds of the sky, and over every living thing that moves on the
earth. (Genesis 1:28, cf similar use in Genesis 9:1)
In the
LXX
of Psalm 119 the writer personifies "iniquity" as a harsh lord
writing...
Establish my footsteps in Thy word,
and do not let any iniquity have dominion (katakurieuo) over
me. (Psalm 119:133, similar use of katakurieuo in Ps 19:13) (This is a
great prayer, especially as a prayer to follow up praying Ps 119:38)
Katakurieuo is used in a
good sense in Jeremiah, where Jehovah declares to rebellious Israel...
'Return, O faithless sons,'
declares the LORD; 'For I am a master (katakurieuo) to you, And
I will take you one from a city and two from a family, and I will
bring you to Zion.' (Jer 3:14)
Ezekiel indicted the false
shepherds who were "fleecing the sheep" and out only for self-gain
writing that
“with force and with severity you have dominated them (the sheep -
Israel).”
(Ezekiel 34:4, 5).
Lording it over others is the third major temptation for a pastor,
the first being
laziness (1Peter 5:2) and the second being dishonest finances (1Peter
5:2). All are to be assiduously avoided by shepherds and elders!
MacDonald rightly
comments that...
Many of the abuses in Christendom
would be eliminated by simply obeying the three instructions in verses
2, 3. The first would abolish all reluctance. The second would spell
the end of commercialism. The third would be the death of officialism
in the church.
(MacDonald, W., & Farstad,
A.
Believer's Bible Commentary : Old and
New Testaments. Nashville: Thomas Nelson)
Jesus directly condemned such abuse of authority among His followers
(Mt 20:25, 26, 27; Mk 10:42, 43, 44). The tragic impact of such an attitude is
illustrated by the account of Diotrephes in 3 Jn 9,10. All genuine rule
in the church is in no sense a lordship but an administration of
Christ’s lordship by His willing servants. Shepherds and
elders should be examples, not dictators. They should be walking out
in front of the flock, not driving them from behind. They should not
treat the flock as if it belonged to them. This strikes at the very
heart of authoritarianism!
THOSE
ALLOTTED TO YOUR CHARGE: ton kleron:
Allotted to
(your) charge
(2819)
(kleros from kláo = to break) was first a specially
marked small object, pebble or a piece of wood used in casting lots as
in Acts 1:17, 26. The object was thrown down in order to aid the
making decisions a practice based on pagan views of chance (Greeks and
Romans), or in the case of believers using the lot and interpreting
the result as guided by God (see Acts 1:26 in choosing Judas'
replacement).
Kleros is used 11 times
in the NAS (Matt. 27:35; Mk. 15:24; Lk. 23:34; Jn. 19:24; Acts
1:17, 26; 8:21; 26:18; Col. 1:12; 1 Pet. 5:3)
and is translated: allotted to your charge, 1; inheritance, 2; lot, 1;
lots, 5; portion, 1; share, 1. There are 115 uses in the Septuagin -
Gen. 48:6; 49:14; Exod. 6:8; Lev. 16:8ff; Num. 16:14; 18:21, 24, 26;
26:55f, 62; 27:7; 32:19; 33:53f; 34:13ff; 35:2; 36:2f, 9; Deut. 2:5,
9, 19; 3:18; 4:21; 5:31; 9:29; 10:9; 11:31; 12:1, 12; 14:27, 29; 15:4;
17:14; 18:1f; 19:10, 14; 21:23; 24:4; 25:15, 19; 26:1; 29:8; Jos.
12:7; 13:6; 14:2f, 9, 13f; 17:4, 6, 14, 17; 18:6, 8, 10f; 19:1f, 9f,
17, 24, 32, 40, 49, 51; 21:4, 10; 23:4; 24:30; Jdg. 1:3; 20:9; 1 Chr.
6:54, 61, 63, 65; 24:5, 7, 31; 25:8f; 26:13f; Neh. 10:34; 11:1; Esther
3:7; 4:17; 9:24, 26; 10:3; Ps. 22:18; 68:13; 125:3; Prov. 1:14; 18:18;
Is. 34:17; 57:6; Jer. 12:13; 13:25; Ezek. 24:6; 47:22; 48:29; Dan.
12:13; Hos. 5:7; Joel 3:3; Obad. 1:11; Jon. 1:7; Mic. 2:5; Nah. 3:10
Kleros also was used to
refer to the allotted portion or inheritance ,
specifically one's possession or what is possessed
(Acts 8:21, 26:18, 20:32, Colossians 1:12-note)
BAGD adds that kleros can refer
to something that inevitably happens and so is one's lot or destiny,
as used especially of martyrs ("fulfill one's own destiny").
Evidence suggests that the Greek method of casting lots was followed
by the Romans. The lots of several parties were properly marked or
distinguished and put into a vessel which was violently shaken by one
who turned his face away. The lot which first fell upon the
ground indicated the man chosen or preferred for the occasion. The
Romans attributed divine choice to this method.
Here in 1Peter 5:3, kleros
is in the plural and as Vincent notes below, seems to refer to
distinct congregations of Christians which fell to the lot, as
it were, of different pastors. BAGD agrees writing that here
kleros seems
seem to denote the ‘flock’ as a
whole, i.e. the various parts of the people of God which have been
assigned as ‘portions’ to individual elders or shepherds (of the
various portions that combine to form a whole (Arndt,
W., Danker, F. W., & Bauer, W. A Greek-English Lexicon of the New
Testament and Other Early Christian Literature)
TDNT writes that...
The basic sense of kleros is
“lot” (in drawing lots), then “portion,” and finally “inheritance”...
A first meaning in the NT is “lot,” as in Mk. 15:24 (with
emphasis on the humiliation of Christ) and Acts 1:26 (with emphasis on
seeking the will of God). The main sense, however, is “allotted
portion.” Thus Judas has a share in the apostles’ ministry
in Acts 1:17. Simon Magus has no share in God’s word or gift in
Acts 8:21, and there is reference to an eschatological portion
in Acts 26:18; Col. 1:12. Ignatius expands on this sense in Ephesians
11.2 etc. and Polycarp in Polycarp 12.2. In 1 Pet. 5:2, 3 what is meant
is not the elders’ personal possessions, and certainly not offerings
on their behalf, but the portions assigned to them (i.e., to
their charge). (Kittel, G., Friedrich, G., & Bromiley, G. W.
Theological Dictionary of the New
Testament.
Eerdmans) (Bolding added)
Vincent comments that "lot"
(KJV, heritage) is
Plural. Kleros means lot. From the
kindred adjective klerikos comes the English cleric,
contracted into clerk, which in ecclesiastical writings
originally signified a minister; either as being chosen by lot like
Matthias, or as being the lot or inheritance of God. Hence Wycliffe
translates the passage, “neither as having lordship in the clergie.”
As in the Middle Ages the clergy were almost the only persons
who could write, the word clerk came to have one of its common
modern meanings. The word here, though its interpretation is somewhat
disputed, seems to refer to the several congregations — the lots or
charges assigned to the elders. (Greek
Word Studies)
BUT PROVING
TO BE EXAMPLES TO THE FLOCK: alla tupoi ginomenoi (PMPMPN) tou poimniou: (1Co
11:11; Php 3:17; 4:9; 1Th 1:5,6; 2 Th3:9; 1Ti 4:12; Titus 2:7)
As discussed in more detail below in the word study on tupos,
shepherds and elders are
to serve as models for "the sheep" to follow. They were not to drive
God’s people, but to lead them by their example of mature Christian
character. Sheep aren't driven. They are led (cp Jn 10:3, Ps 23:2). So
as spiritual shepherds, they must lead as examples, not drive as
dictators! And they can only lead as examples as they
themselves follow Christ.
Athanasius spoke of
Christ's example noting that...
"He became what we are that He
might make us what He is."
William Arnot expanded on
this statement writing that
"The gentleness of Christ is the
comeliest ornament that a Christian can wear."
Henry Drummond wrote
"To become Christlike is the only
thing in the whole world worth caring for, the thing before which
every ambition of man is folly and all lower achievement vain."
D. W. Lambert adds
that...
"The Christian goal is not the
outward and literal imitation of Jesus, but the living out of the
Christ life implanted within by the Holy Spirit."
Examples (5179)
(tupos
from túpto = strike, smite with repeated strokes)
literally refers to a visible mark or impression made by a stroke or blow
from an instrument or object. What is left after the stroke or blow is
called a print, a figure or an impression. For example, the most
famous reference to a literal mark (tupos) is when Thomas doubted Jesus'
resurrection from the dead declaring "Unless I shall see in His
hands the imprint (tupos) of the nails" (John
20:25). (See also
ISBE Article)
Stated another way tupos properly means a "model" or
"pattern" or "mold" into which clay or wax was pressed
(or molds into which molten metal for castings was poured), that it might
take the figure or exact shape of the mold. Our English word "type"
is similar and originally referred to an impression made by a die as
that which is struck.
Tupos also came to be
used figuratively of a pattern, mold, model, or copy of the original
of something, whether a physical object, such as a statute, or a
principle or virtue. Thus in a technical sense tupos
is the pattern in conformity to which a thing must be made. In an ethical sense, tupos
is a dissuasive (tending to dissuade) example, a pattern of warning or
an example to be imitated, this last meaning being seen in Paul's
charge to Timothy to...
Let no one look down on your
youthfulness, but rather in speech, conduct, love, faith and purity,
show yourself an example (tupos - a pattern they believers are
to emulate) of those who believe. (1 Ti 4:12).
Similarly Titus was
"to be an example [tupos] of good deeds"
[Titus was to live so that his life would be cast like a “spiritual
die” that would impress itself on others - all believers
should strive to be "spiritual dies" to those around them, but this
applies especially to leaders] see note
Titus 2:7; Paul's exhortation "Brethren
join in following my example", see note
Philippians 3:17,
the Thessalonian saints became "an example to all the believers in
Macedonia and Achaia" see note
1Thessalonians 1:7
cf 2Thes 3:9.
Tupos is used 14 times in
the NAS (16x in KJV) (Jn. 20:25; Acts 7:43, 44; 23:25; Ro 5:14;
6:17; 1 Co. 10:6; Phil. 3:17; 1 Thess. 1:7; 2 Thess. 3:9; 1 Tim. 4:12;
Tit. 2:7; Heb. 8:5; 1 Pet. 5:3)
and is translated: example, 3; examples, 2; form, 2; images, 1;
imprint, 1; model, 1; pattern, 3; type, 1.There are 2 uses in the
Septuagint - Exod. 25:40; Amos 5:26
Type (tupos) is used to
denote a resemblance between something present and something future.
For example, in Romans 5:14 (see
note), tupos prefigures a future
person in this case Adam being called a type of Jesus
Christ, each of the two having exercised a preeminent influence upon
the human race (the former destructive, the latter, saving) Adam’s act
had universal impact and was a "type" of Christ’s act, which
also has universal impact. The point of similarity between Adam and
Christ is that what each did affected many others. Each communicated
what belonged to him to those he represented.
Wuest commenting the
derivative word, hupotuposis (5296)
(click
in depth study)
on 2Timothy 1:13 (see
note) writes that
The noun tupos means “a
blow”; it was used of the beat of horses’ hoofs; it meant the
impression left by a seal, the effect of a blow or pressure, an
engraved mark, a pattern, a model. The word thus speaks of a pattern
by which one can maintain the sameness of a thing. Paul exhorts
Timothy to hold fast the pattern of the sound words committed to him
("retain the standard [hupotuposis] of sound words"). That is, he is to hold to the
doctrinal phraseology he received from the great apostle. Particular
words are to be retained and used so that the doctrinal statements of
the truth may remain accurate and a norm for future teachers and
preachers. This is vitally connected with the doctrine of verbal
inspiration which holds that the Bible writers wrote down in
God-chosen words, the truth given by revelation.
(Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Studies in
the Vocabulary of the Greek New
Tupos was used to
identify a model to which we should not be conformed. For example, the
children of Israel behavior in the OT are a type which is a warning for believers today, because we will be conformed to them if
we do not exercise caution. Our doom will correspond to theirs.
Therefore, they stand as stern warnings to us. Paul records this
tupos warning...
Now these things happened as
examples (tupos) for us, that we should not crave evil things, as
they also craved. 11 Now these things happened to them as an
example (tupos), and they were written for our instruction, upon
whom the ends of the ages have come. (1 Co 10:6,11)
In Acts 7 Luke records back to back uses of tupos which present
a striking contrast, one of a gross idol and the other of the glorious
tabernacle...
43 'YOU ALSO TOOK ALONG THE
TABERNACLE OF
MOLOCH
AND
THE STAR OF THE GOD ROMPHA (also called
Remphan),
THE IMAGES (tupos) WHICH YOU MADE TO WORSHIP THEM. I
ALSO WILL REMOVE YOU BEYOND BABYLON.'
44 "Our fathers had the tabernacle of testimony in the wilderness,
just as He who spoke to Moses directed him to make it according to the
pattern (cf similar use of tupos in Hebrews 8:5) which he had
seen. (Acts 7:43-44)
William Barclay has an
explanation of type and antitype writing that...
There is tupos, type, which
means a seal, and there is antitupos, antitype, which means the
impression of the seal. Clearly, between the seal and its impression
there is the closest possible correspondence. So there are people and
events and customs in the Old Testament which are types, and
which find their antitypes in the New Testament. The Old
Testament event or person is like the seal; the New Testament event or
person is like the impression; the two answer to each other. We might
put it that the Old Testament event symbolically represents and
foreshadows the New Testament event. The science of finding types and
antitypes in the Old and the New Testaments is very highly developed
(Ed note: Due caution however is advised in practicing this so-called
"science"). But to take very simple and obvious examples, the Passover
Lamb and the scape-goat, who bore the sins of the people, are types of
Jesus; and the work of the High Priest in making sacrifice for the
sins of the people is a type of His saving work. (Barclay,
W: The letters of James and Peter. The Daily Study Bible Series, Rev.
ed. Philadelphia: The Westminster Press)
A type is different than a
symbol. A symbol was an equivalent, a
visible sign of what is invisible, e.g., the tares in the parable of
the wheat and the tares (Mt 13:24, 25, 26, 27, 28, 29, 30, 36, 37, 38,
39, 40, 41, 42, 43) are a symbol of the
activity of the devil and his agents in one's spiritual life. A symbol
is an outward manifestation of something inward, an emblem of what is
higher.
Vincent notes that...
Peter uses three different
terms for a pattern or model: hupogrammos [5261] a writing-copy (see
note
1 Peter 2:21);
hupodeigma [5262] for which classical writers prefer
paradeigma an architect’s plan or a sculptor’s or painter’s
model (2Peter 2:6-note); tupos (1Peter
3:21-note),
of which our word type is nearly a transcript. The word primarily
means the impression left by a stroke (tupto, to strike). Thus John
20:25, “the print of the nails.” Used of the stamp on coin; the
impression of any engraving or hewn work of art; a monument or statue;
the figures of the tabernacle of Moloch and of the star Remphan (Acts
7:43). Generally, an image or form, always with a statement of the
object; and hence the kindred meaning of a pattern or model. See Acts
23:25; Ro 5:14-note;
Phil 3:17-note; Heb 8:5-note.
(Vincent commenting on Form of doctrine (tupon didaches) in Ro
6:17 [note] or form of teaching. The Pauline type of teaching as
contrasted with the Judaistic forms of Christianity. Compare my
gospel, Ro 2:16 [note];
Ro 16:25 [note]. Others explain Paul's meaning as the
ideal or pattern presented by the gospel. Form of teaching,
however, seems to point to a special and precisely defined type of
Christian instruction. (Greek
Word Studies)
Flock (4168)
(poimnion from poimen = shepherd) (Click
for more discussion of
poimnion) refers to a
literal flock, especially of sheep, but in the NT, is used only
figuratively Jesus comforting the sheep saying...
"Do not be afraid, little flock,
for your Father has chosen gladly to give you the kingdom. (Lu 12:32)
Paul warned the Ephesian
elders of the dangers to the flock commanding them to...
"Be on guard for yourselves and for
all the flock, among which the Holy Spirit has made you overseers, to
shepherd the church of God which He purchased with His own blood. 29
"I know that after my departure savage wolves will come in among you,
not sparing the flock; 30 and from among your own selves men
will arise, speaking perverse things, to draw away the disciples after
them. (Acts 20:28-30)
Poimnion is used 5 times
in the NAS (Lk. 12:32; Acts 20:28, 29; 1 Pet. 5:2, 3) and always
translated "flock", both of Peter's uses referring to a "flock" of
believers as one would find in a local body. There are 64 uses in the
Septuagint - Gen. 29:2f; 30:40; 31:4; 32:16, 19; Deut. 7:13; 28:4, 18,
51; Jdg. 6:4; 1 Sam. 8:17; 14:32; 15:9, 14f, 21; 16:11, 19; 17:34;
24:3; 25:2, 4, 16; 27:9; 30:20; 2 Sam. 12:2, 4; 1 Ki. 20:27; 22:17; 1
Chr. 17:7; 2 Chr. 32:28; Neh. 10:36; Job 24:2; Ps. 50:9; 78:52, 70;
Prov. 27:23; Eccl. 2:7; Song 1:8; Is. 17:2; 27:10; 40:11; 65:10; Jer.
6:3, 18; 13:17, 20; 31:10, 24; 51:23; Ezek. 13:5; 34:12, 31; Joel
1:18; Amos 6:4; Mic. 2:12; 4:8; 5:4, 8; Zeph. 2:6, 14; Zech. 10:3;
Mal. 1:14
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We lead by serving, and we serve by suffering.
This is the way Jesus did it,
And this is the only way that truly
glorifies Him.
All in vain is splendid preaching,
And the noble things we say;
All our talk is wasted teaching
If we do not lead the way. ---Anon. |
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