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 10:12-14). 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;
1 Ti 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." (Lu
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 note
Hebrews 11:2)
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
(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:
(Phile 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;
Lu 24:48;
Jn 15:26,27;
Acts 1:8,22;
2:32;
3:15;
5:30-32;
Acts
10:39-41)
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; Apoc. 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
) (see note
2 Peter 1:16).
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”
(see note
Romans 7:5)
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: (4;
1:3-5;
Ps 73:24,25;
2 Co 5:1,8;
Php 1:19,21-23;
2 Ti4:8;
1 Jn 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."
(see note
Romans 8:17,
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 9:4-6 So they started with
the elders who were before the temple. (cf
1Peter
4:17 note, 1Co 11:28-32)
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." |
