Ed Urzi

“Be shepherds over the flock God has entrusted to you. Watch over it as God does: Don’t do this because you have to, but because you want to. Don’t do it out of greed, but out of a desire to serve” (1 Peter 5:2 GW).

Modern translations of 1 Peter 5:2 encourage pastoral leaders to avoid the characteristic qualities of greed (CSB), “shameful profit” (NET), or “dishonest gain” (NKJV). However, the King James Version of this passage employs an archaic (but highly illustrative) phrase to express that idea. That phrase is “filthy lucre.” This word-picture helps convey the sordid nature of an attitude that compels someone to enter a position of ministry for the sake of financial gain.

While most pastoral ministers undoubtedly recoil from the slightest hint of a profit motive, this idea is worth exploring in a modern-day context. For instance, virtually every minister seeks to reach a wider audience in pursuit of the Great Commission. From the Apostle Paul’s first-century missionary journeys to contemporary video presentations, every reputable shepherd desires to take the ministry of God’s Word as far as He will permit. Nevertheless, there are two factors that warrant closer scrutiny in this regard: motives and tactics.

For example, a ministerial leader must guard against the impulse to monetize or commercialize his area of ministry. Such abuses are most evident in ministries that employ overt fundraising tactics and prioritize financial solicitations. We can find similar expressions in religious organizations that offer some object of alleged spiritual value in return for a financial donation. Anyone who is not seeking to peddle the Word of God for profit (2 Corinthians 2:17) will reject such tactics.

That being said, there is a difference between marketing techniques that honor God and those that do not. You see, it is good and appropriate for ministries to make their financial needs known in a respectful and God-honoring manner. The same is true for chargeable resources, for “…the laborer is worthy of his wages” (Luke 10:7). However, there is no place for coercion, manipulation, or compulsion in these areas. Leaders who follow that path risk violating the Scriptural tenet we find here in 1 Peter 5:2.

A good general guideline involves an appraisal of what a church or ministry charges for and what it does not. Many trustworthy ministries offer a selection of resources that are freely accessible. Additional materials are then made available for purchase, or to those who desire to invest in that ministry. This approach can help us identify those who exploit the work of the ministry for profit and those who have higher aspirations.

“…be shepherds of the flock that God gave you and to take care of it willingly, as God wants you to, and not unwillingly. Do your work, not for mere pay, but from a real desire to serve” (1 Peter 5:2 GNB).

The Apostle Peter encouraged the leaders within his audience to “Shepherd the flock of God which is among you” here within this passage. But what does that directive involve? Well, contrary to the stereotypical image of a pastoral minister who only works on Sundays, that responsibility involves a significant amount of work and effort. The nature of that work is often difficult, exhausting, and demanding.

For instance, the Biblical epistle of 1 Timothy outlines several qualifications for overseers (see 1 Timothy 3:1-7). Those qualifications relate to our text from 1 Peter 5:2 in several important ways…

• The first qualification calls for someone who leads a life that is free of valid criticism. In other words, a congregational leader’s behavior should not be open to a legitimate accusation of misconduct. A discerning shepherd thus lives with the understanding that a momentary lapse in judgment may tarnish years of productive ministry.
• A church leader’s character should reflect the qualities of loyalty, dedication, and faithfulness to his spouse.
• He must reject anything that might hinder or cloud his judgment.
• In addition, elders should be hospitable and possess the qualities of discipline, propriety, and composure in leading God’s people.
• Shepherds of God’s flock must be skilled in communicating the Biblical Scriptures.
• An overseer must possess the ability to manage conflict in a way that reflects well upon Christ. He must conduct himself in a manner that is not quarrelsome, opinionated, argumentative, or unnecessarily confrontational, especially with those who exhibit such behaviors.
• He cannot be a person who is driven by a covetous desire to accumulate financial wealth.
• He must display a Godly, stable home life, with children who are respectful and reverent. He must be discerning enough to avoid neglecting his family, thus creating a destructive leadership vacuum in the lives of his children. While no parent is perfect, a person who struggles in this area will likely face difficulty leading the church.
• Finally, a man who fills the role of a congregational overseer should be recognized as a reputable person by those outside the Christian community.

Thus, we have the following exhortation from Acts 20:28…

“Therefore take heed to yourselves and to 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.”

“Shepherd God’s flock among you, not overseeing out of compulsion but freely, according to God’s will; not for the money but eagerly” (1 Peter 5:2 HCSB).

A “shepherd” is someone who tends a flock of sheep, or other form of livestock. Those responsibilities form a natural association with pastoral ministers, for both types of shepherds share many of the same characteristics in several respects. For instance…

• Shepherds feed their flocks. A pastoral minister feeds the flock of God by teaching the Scriptures in a way that others can understand, remember, and apply.
• A shepherd leads the flock. A local church congregation is not likely to be more spiritually mature than the shepherds who lead it.
• Shepherds tend the flock. Among other responsibilities, a pastoral leader tends the flock by ministering to the home-bound, those who are hospitalized or incarcerated, or those who are mourning the passing of a loved one.
• A shepherd guards the flock. A field shepherd guards the flock by protecting it from predatory animals. Church shepherds guard the flock by protecting it from the destructive influences of false teachers or others who might inflict spiritual injury.
• Shepherds guide their flocks. Pastoral ministers guide the members of a flock by providing Biblical counsel on a host of concerns.

A God-honoring pastoral leader is also mindful of God’s fearsome rebuke to another group of spiritual shepherds and diligently seeks to avoid their example….

“Then this message came to me from the Lord: ‘Son of man, prophesy against the shepherds, the leaders of Israel. Give them this message from the Sovereign Lord: What sorrow awaits you shepherds who feed yourselves instead of your flocks. Shouldn’t shepherds feed their sheep? You drink the milk, wear the wool, and butcher the best animals, but you let your flocks starve. You have not taken care of the weak. You have not tended the sick or bound up the injured. You have not gone looking for those who have wandered away and are lost. Instead, you have ruled them with harshness and cruelty…

Therefore, you shepherds, hear the word of the Lord: As surely as I live, says the Sovereign Lord, you abandoned my flock and left them to be attacked by every wild animal. And though you were my shepherds, you didn’t search for my sheep when they were lost. You took care of yourselves and left the sheep to starve.

Therefore, you shepherds, hear the word of the Lord. This is what the Sovereign Lord says: I now consider these shepherds my enemies, and I will hold them responsible for what has happened to my flock. I will take away their right to feed the flock, and I will stop them from feeding themselves. I will rescue my flock from their mouths; the sheep will no longer be their prey'” (Ezekiel 34:1-4, 7-10 NLT).

“Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly” (1 Peter 5:2).

Despite its seemingly conventional appearance, 1 Peter 5:2-3 offers a wealth of practical wisdom in a concise package. In fact, this passage carries so many important implications that we will take an extended look at this portion of Scripture. For example, this passage can help church leaders approach their ministry in a God-honoring manner. It can also help God’s people identify virtuous leaders and avoid those who are less so.

These verses present us with three sets of contrasting behaviors that can help us make these determinations. Each set contains a negative (and undesirable) trait, followed by a positive and desirable example. For instance…

• Verse two: do not serve by compulsion (negative). Instead, serve willingly (positive).
• Verse two: do not use God’s work to facilitate dishonest gain (negative). Instead, serve eagerly (positive).
• Verse three: do not lord your authority over others (negative). Instead, set the right example (positive).

These contrasts suggest that there were some leaders who exhibited these negative characteristics at the time this letter was originally written. If such was the case in Peter’s era, then we should be more alert to such possibilities today.

On the other hand, a bi-vocational minister who serves a congregation while holding a secular job offers a positive illustration. While many of us labor at jobs we wouldn’t do unless we received a paycheck, bi-vocational pastors selflessly persevere in their ministries, even in the absence of financial support from their congregations. Such leaders embody the spirit of 1 Peter 5:2, for they willingly serve in response to God’s calling, not because they receive payment. ₍₁₎

We’ll consider this aspect of 1 Peter 5:2 at greater length in a future study. But for now, this passage offers an important consideration for ministers and those contemplating a ministry opportunity. If the burden of a leadership position has become unbearable, then it may be time to reassess our role in that work. While it is normal to experience periods of weariness or discouragement in ministry, there is cause for concern when a ministry position becomes overwhelmingly burdensome. Equally concerning is a circumstance where we accept a ministry position in order to fulfill someone else’s desire or expectation.

1 Peter 5:2 tells us that we should serve “…willingly in order to please God, and not simply because you think you must” (CEV). If we are serving God from some other motive, then we should prayerfully consider the possibility that God is leading us toward another avenue of ministry.

(1) See here for a discussion regarding the legitimacy of vocational (or “full-time”) ministry.

“Be shepherds of God’s flock that is under your care, watching over them–not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve” (1 Peter 5:2 NIV).

It is worth noting that the Apostle Peter refers to the members of the Christian community as “God’s flock” within this passage. This serves as a helpful reminder for anyone who ministers in a position of spiritual leadership. Our text from 1 Peter 5:2 tells us that a congregational flock does not belong to the elders, but to God- and He has entrusted those leaders with the responsibility to serve His people as under shepherds.

Psalm 23:1 employs this metaphor for God as our Shepherd in a beloved and comforting portion of Scripture: “The Lord is my shepherd; I shall not want.” We also find some corresponding imagery in Psalm 100:3, where we are told, “Know that the Lord, He is God; It is He who has made us, and not we ourselves; We are His people and the sheep of His pasture.”

Jesus made a similar allusion to Himself in another passage that is widely known and cherished…

“Then Jesus said to them again, ‘Most assuredly, I say to you, I am the door of the sheep. All who ever came before Me are thieves and robbers, but the sheep did not hear them. I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly” (John 10:6-10).

Much like a field shepherd, a spiritual shepherd must care for God’s flock and watch for thieves or predators that may threaten a congregation. Peter was well-acquainted with these responsibilities, having received a personal calling from Jesus to “Feed My sheep” in John 21:15-17. Nevertheless, it is possible to overstep those responsibilities and take this analogy too far.

Human beings who bear the image of God are not like dull-witted sheep that must be driven by the shepherd and the sheepdogs that assist him. Instead, they should be guided by the shepherd’s example and corrected if necessary. In doing so, we can emulate Jesus’ attitude towards others…

“…when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd” (Matthew 9:36).

“So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you” (1 Peter 5:1 NET).

As one of Jesus’ first disciples, Peter gained personal insight into the miraculous aspects of Jesus’ earthly ministry. For instance, Peter was there to see Jesus create dozens of gallons of wine from nothing but water. Peter saw Jesus bring someone back to life on at least two separate occasions. Peter was in attendance when Jesus miraculously fed thousands of people with a few loaves of bread and some fish; not once, but twice.

Peter also witnessed Jesus’ transfiguration when “His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them” (Mark 9:3). Yet when it came to Jesus’ great emotional struggle in the Garden of Gethsemane, Peter was one of the disciples who fell asleep. And, of course, Peter was among the disciples who deserted Jesus and fled at the time of His arrest and crucifixion.

With these things in mind, Peter’s claim to have been a witness to Christ’s sufferings may be difficult to understand. We can address that issue if we consider Peter’s interaction with Jesus during the final hours of His life. Although Peter distanced Himself from Jesus at the time of His arrest, the Gospel of Luke tells us they had one last exchange during that period.

Following His last meal with His disciples, Jesus prophesied that Peter would deny Him three times. It was later during Jesus’ arraignment before the high council of Jewish leaders that Peter sought to warm himself near a fire in the courtyard of the High Priest. There were some who recognized Peter during that time and questioned him about his association with Jesus. Peter responded with a series of vehement denials– and that led to an emotionally wrenching sequence of events…

“At that moment the Lord turned and looked at Peter. Suddenly, the Lord’s words flashed through Peter’s mind: ‘Before the rooster crows tomorrow morning, you will deny three times that you even know me.’ And Peter left the courtyard, weeping bitterly” (Luke 22:61-62 NLT).

We can establish a connection between those events and Peter’s assertion of being an eyewitness to Christ’s sufferings in the following way…

“In that look Peter saw the suffering of the heart of a leader whose follower had failed him in the hour of his bitterest need. Of a truth Peter was a witness of the suffering that comes to Christ when men deny him; and that is why he was so eager that his people might be staunch in loyalty and faithful in service.” ₍₁₎

(1) Barclay, William. William Barclay’s Daily Study Bible, “Memories Of Jesus (1Pe_5:1-4 continued).”

“So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: (1 Peter 5:1 ESV).

Peter’s message to the “elders” in his audience deserves a closer look. Earlier within this epistle, Peter referenced Jesus as, “…the Shepherd and Overseer of your souls” in 1 Peter 2:25. This distinguishes Jesus as the Chief Shepherd, with other church authorities serving in subordinate roles. The New Testament uses several related terms to identify those authorities. Those terms include…

• “Elder” (presbyteros, as we see here in 1 Peter 5:1, as well as Acts 20:17 and Titus 1:5).
• “Bishop” (episkopos, 1 Timothy 3:1-2, Titus 1:7).
• “Pastor” (poimen, Ephesians 4:11, see also 1 Peter 5:2 where a related word is translated “shepherd”).
• “Leader” (or “ruler“) (proistemi, Romans 12:8, see also 1 Thessalonians 5:12 where the NIV translates that word “care”).
• “Overseer” (episkopos, Acts 20:28).

These titles serve to identify a man who exercises spiritual care and authority over a local church congregation. Words like “ruler” and “overseer” are self-explanatory in this context, whereas “pastor” is is often associated with the image of a shepherd-like figure who offers spiritual guidance. However, the terms “bishop” and “elder” appear to be used interchangeably to designate a primary leadership position. Once source clarifies that usage…

“…presbuteros (G4245) described these leaders of the Church as they personally were. They were the elder men, the older and respected members of the community. Episkopos (G1985), on the other hand, described their function, which was to oversee the life and the work of the Church. The one word described the man; the other described his task.” ₍₁₎

Another source adds…

“In the church organization described in the New Testament, the words for bishop and elder are used interchangeably. This indicates that all elders were bishops and all bishops were elders. Pastor and elders carry out an ‘episcopal’ function of overseeing or supervising the people spiritually. Some churches organize ordained officers into levels of authority. All are overseers, but technically the term bishop refers to those with higher rank.” ₍₂₎

Finally, while these terms relate to local church authorities, it is important to recognize that everyone holds a leadership role in one form or another. As mentioned earlier, one does not need to possess a title in order to be a leader. We already hold leadership positions within our circle of influence, regardless of the size of that circle. May God enable us to serve as good ministers within that circle of influence under the authority of the Chief Shepherd.

(1) Barclay, William. “Commentary on 1 Timothy 3:1-16”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/dsb/1-timothy-3.html. 1956-1959.

(2) Sproul, R. C. (1994). Before the face of God: Book 4: A daily guide for living from Ephesians, Hebrews, and James (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries.]

Here in the last chapter of this epistle, the Apostle Peter will close with a final address to various members of the Christian community. Those groups include…

• Individual church leaders (verses one to four).
• Youth (verse five).
• The church as a whole (verses six to eleven).

Following those exhortations, our author will offer a few personal remarks and conclude with a benediction in verses twelve to fourteen. Much like the preceding chapter, 1 Peter chapter five is a concise portion of Scripture, comprising only fourteen verses. But good things often come in small packages, as the saying goes. Thus, we are sure to uncover a wealth of insight as we mine the resources that God has made available to us through this portion of Scripture.

Our chapter opens with an exhortation from the Apostle, one that rings with the voice of experience garnered from a life spent in service to Christ…

“The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed” (1 Peter 5:1).

When we consider the prominent leaders in the Bible, we find they largely served as good (albeit imperfect) examples for others. Despite their flaws and shortcomings, these men and women of God did not live by the mantra, “do as I say, not as I do.” Instead, they sought to honor God in respect and humility. Our text from 1 Peter 5:1 exemplifies that reality.

As one of the first of Jesus’ twelve apostles and one of the select few who received a privileged invitation to view His miracles, Peter might have issued a series of commands. Instead, he chose to make a request (CEB), an urging (NET), or an appeal (NIV) to those who served as fellow leaders.

So why did Peter decline to issue a command? Perhaps it may have something to do with a statement he made earlier in this letter: “Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous” (1 Peter 3:8). With this in mind, we might say that Peter is building on his earlier teaching and demonstrating leadership by example.

So as we approach the end of this letter, we should notice that Peter didn’t attempt to force his audience into compliance; instead, he encouraged them. Essentially, Peter said to his readers, “I am a fellow elder just as you are and I am qualified to make this appeal because I was an eyewitness to Jesus’ work on your behalf.”

“Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good” (1 Peter 4:19).

Most of us are familiar with the concept of trust, a word we can define as the “assured reliance on the character, strength, or truth of someone or something.” ₍₁₎ However, this passage makes use of a related word: “entrust.” This conveys the idea of an active investment or commitment to something as a trust. ₍₂₎ These definitions reflect the exhortation given to us in the closing verse of 1 Peter chapter four.

Much like a valuable asset that has been entrusted to a respected financial institution for safekeeping, this portion of Scripture encourages us to actively maintain our assured reliance on our faithful Creator. Nevertheless,  our souls are far more valuable than any financial resource, and our faithful Creator is far more trustworthy than any bank vault.

As mentioned earlier, the soul is that which constitutes a human being as an individual personality. The soul represents the “you” inside your body. This is the element that distinguishes one human being from every other human being who has ever lived, or ever will live. In the words of one source, “If men could be relied on to guard possessions, much more can God be depended on to protect the souls of His people.” ₍₃₎

Finally, the act of doing good is a characteristic that goes hand-in-hand with this active, assured reliance. This might encompass the characteristic qualities of virtue, integrity, and similar attributes that honor God, especially in the midst of adversity. Thus, we can find encouragement knowing that God looks upon us with favor as we honor Him amidst the trials of life. This should inspire us to continue to entrust ourselves to a faithful Creator who never fails to honor His commitments.

The following commentator brings our look at this chapter to a close with a brief review…

“Peter brought together four reasons for suffering in this section. First, God allows us to suffer to demonstrate our character (v. 12). Second, those who identify themselves with Jesus Christ will share in the sufferings of our Savior (v. 13; cf. Phil. 3:10). Third, our sufferings will be an occasion of God blessing us (v. 14). In addition, fourth, our suffering will glorify God (v. 16).

Peter then redirected our perspective on suffering by reminding us of the time and intensity of our sufferings, compared with that of unbelievers (vv. 17-18). Finally, he concluded with an exhortation to trust God and do right (v. 19). Peter thus encouraged his readers by revealing God’s perspective on their sufferings.” ₍₄₎

(1) “Trust.” Merriam-Webster Dictionary, Copyright © 2001 by Merriam-Webster, Inc.

(2) See “Entrust” Merriam-Webster Dictionary, Copyright © 2001 by Merriam-Webster, Inc.

(3) New International Bible Commentary general editor G. C. D. Howley, consulting editors F. F. Bruce, H. L. Ellison. Copyright© 1979 by Pickering &Inglis Ltd [p. 1561].

(4) Constable, Thomas. DD, Notes on 1 Peter 2023 Edition “2. Suffering as Christians 4:15-19” [4:19] https://www.planobiblechapel.org/tcon/notes/html/nt/1peter/1peter.htm

“Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator” (1 Peter 4:19).

The word “therefore” fulfills its customary role as a call to action here in the final verse of this chapter. In fact, this entire chapter has functioned as a call to action in various forms. Thus, it should not be surprising to note that 1 Peter chapter four opens with the word “therefore” and closes with that same word as well.

So what are the practical applications or key lessons to be learned from this portion of Scripture? Well, a brief survey of 1 Peter chapter four offers several insights…

Verse one: Since Christ suffered for us, we must arm ourselves with that same mind.

Verse two: We should not invest what remains of our lives in the pursuit of various lusts. Instead, we should devote ourselves to fulfilling God’s will.

Verse three: Whatever time we formerly spent in pursuit of an ungodly lifestyle has already been too much.

Verse four: Some may not understand (or respect) our decision to honor God with our lives.

Verse five: Those who reject God will answer to Him for their choices.

Verse six: A person who embraces Christ in faith has transitioned from a state of spiritual death to eternal life. Those who have passed away in Christ are now enjoying everlasting life in the presence of God, even though the world may have spoken evil of them.

Verse seven: Life is short; thus, we should be serious and watchful in our prayers.

Verses eight to nine: Accept others in Christ and refrain from exposing their flaws and imperfections in a way that damages their reputation. Practice hospitality by helping to meet each other’s needs.

Verses ten to eleven: We should make good use of the gifts God has given us.

Verses twelve to fourteen: Be prepared for the possibility of persecution. We should view such things as an opportunity to honor and glorify God.

Verses fifteen to sixteen: We should exercise caution before we automatically associate the trials we face with the experience of sharing in Christ’s sufferings. Sometimes we simply get what we deserve for inappropriate behaviors.

Verses seventeen to eighteen: The mere act of going to church does not insulate us from God’s scrutiny, for “…the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?”

We’ll consider the Apostle Peter’s final action item from this chapter in the last installment of our look at 1 Peter chapter four.