Read or listen First Epistle of Peter Chapter 5 online (ESV, YouVersion)

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The Flock and Its Shepherds – 1 Peter 5:1–5

This section refers to three church offices mentioned in the New Testament.

1) Elder (presbyteros)

In verse 1 we find the word “elder” (Greek presbyteros), from which many languages derive their word for priest. However, elders were not priests in the later sense, but leaders of the congregation. Teaching was evidently also part of their role.

The office of elder in the Christian Church originates from Judaism. Moses already had seventy elders assisting him (Exod 24:9). The preparation for the Exodus was carried out under the leadership of elders (Exod 12:21). After the exile, synagogues were led by elders.

From the very beginning, Christian congregations had elders (Acts 11:30; 14:23; 20:17; 1 Tim 5:17; 2 John 1; 3 John 1).

2) Shepherd (pastor)

The office of shepherd is not directly named but is referred to in verses 2–4. The Latin word for shepherd is pastor.

In the Old Testament, “shepherd” was often used to describe a leader of God’s people: Moses (Isa 63:11), David (2 Sam 5:2; 7:7). Jesus also called himself the Good Shepherd (John 10:1–18).

Perhaps the most important background is the risen Jesus’ words to Peter after his denial. Jesus instructed Peter to feed His sheep (John 21:15–17).

Earlier, Peter had already called Jesus “the Shepherd and Overseer of your souls” (1 Pet 2:25, ESV).

3) Overseer (episkopos)

A third New Testament office is also implied: overseer (cf. verse 2). In Greek, episkopos, from which comes bishop (cf. Acts 20:28; 1 Tim 3:1).

It is difficult to describe precisely how church hierarchy developed. Everything began with the office of apostle, soon followed by the deacon (Acts 6:1–6). The office of elder appears very early; alongside it soon came the roles of bishop and shepherd. It is possible that these should not be sharply distinguished—perhaps the same leader was called by different titles in different congregations.

What is clear is that from the beginning, churches had leaders. No community functions without leadership. Thus, the rejection of church offices in some traditions is historically unfounded.

The fact that the writer does not emphasize his apostleship here (cf. 1 Pet 1:1) supports the authenticity of the letter. If someone had merely wanted to attribute it to Peter, his apostleship would likely have been stressed (cf. Acts 15:2, 4, 22).

Peter placing himself “simply” among the elders (v. 1) shows that he lived according to his teaching: not domineering, but being an example (cf. v. 3–4).

The phrase “a witness of the sufferings of Christ” (v. 1) refers not merely to an eyewitness, but to a commissioned witness (Matt 28:18–20; Acts 1:8). The apostles passed this task on, and the “baton” has reached our generation.

God’s people are called a flock (v. 2), as also in Ezekiel 34. Jesus (Luke 12:32) and Paul (Acts 20:28) used the same image.

A shepherd walks ahead of the flock, not behind it. Leaders are to lead and protect (v. 8). Too often, however, leaders themselves have become a privileged group.

God called Israel’s leaders false shepherds (Ezek 34:1–10). Sadly, church offices have also often been misused—not for God’s glory, but for personal gain.

Verse 2 shows that leaders were paid. Paul refers to this in several places (1 Cor 9:3–18; 1 Tim 5:17–18; Titus 1:7, 11). He himself was accused of seeking profit (2 Cor 12:11–18; Acts 20:33), implying that paying leaders was customary.

Verse 3 likely echoes Jesus’ words:

“And Jesus called them to him and said to them,
‘You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them.
But it shall not be so among you.
But whoever would be great among you must be your servant,
and whoever would be first among you must be slave of all.
For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.’”
(Mark 10:42–45, ESV)

Paul also emphasized the importance of example (2 Thess 3:9).

In Hellenistic cities, faithful officials might receive a crown as recognition. Christ gives His own an unfading crown of glory (v. 4; cf. 1 Pet 1:4). Eternal life does not fade and cannot be compared with earthly rewards.

“Young people” (v. 5) may also refer to a group within church service (cf. Acts 5:6–10; 1 John 2:12–14).

The call to humility (v. 5) is based on Proverbs 3:34, also quoted in James:

“God opposes the proud but gives grace to the humble.”
(James 4:6, ESV)

If a person understands what Christ has done, humility is the only response. Salvation is entirely Christ’s work:

“What do you have that you did not receive?”
(1 Cor 4:7, ESV)

“With all humility and gentleness, with patience, bearing with one another in love.”
(Eph 4:2, ESV)

Christ humbled Himself:

“Have this mind among yourselves, which is yours in Christ Jesus… he humbled himself… by becoming obedient to the point of death, even death on a cross.”
(Phil 2:5–8, ESV)

Though this passage speaks to shepherds, it also speaks to the flock: they are to pray for their leaders.

Humble and Watchful – 1 Peter 5:6–11

Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you"...
(1 Peter 5:6, ESV)

Ultimately, we have no choice but to submit to God’s mighty hand (verse 6). Rebellion against God is foolish because God has eternal power (verse 11). Rebellion may seem successful, but ultimately God is the victor. God’s mighty hand represents God’s power and might (Exodus 3:20, Deuteronomy 3:24, Jeremiah 21:5).

God will exalt his own (verse 6, Luke 1:52, 14:11) at the proper time. The proper time here probably refers to the end time (1 Peter 1:5, 2:12). The reward that is received is unfading (verse 4).

Verse 7 echoes Psalm 55:

“Cast your burden on the LORD, and he will sustain you; he will never permit the righteous to be moved.”
(Ps 55:22, ESV)

Jesus entrusted Himself to the Father (Luke 23:46), and Paul teaches:

“Do not be anxious about anything… and the peace of God… will guard your hearts and your minds in Christ Jesus.”
(Phil 4:6–7, ESV)

Believers are also called to vigilance:

“So then let us not sleep, as others do, but let us keep awake and be sober.”
(1 Thess 5:6–8, ESV)

Peter himself failed to watch in Gethsemane (Matt 26:36–46), leading to his fall.

A lion does not attack the flock directly but targets isolated sheep. Christians must remain together. One who thinks there is no danger becomes careless.

Satan’s greatest weapon today is convincing people he does not exist. Yet he knows his time is short (Rev 12:12).

In the Roman Empire, believers could literally face lions in arenas. Yet Peter speaks of an even greater enemy: Satan, who seeks eternal destruction.

Throughout the Psalms, enemies are described like lions (Ps 7:2; 10:9–10; 17:12; 22:13).

We must resist the devil (v. 9), standing firm in faith:

“Resist the devil, and he will flee from you.”
(James 4:7, ESV)

Christian suffering is not meaningless:

“He who began a good work in you will bring it to completion…”
(Phil 1:6, ESV)

That God has the final word is cause for praise (v. 11).

Final Greetings – 1 Peter 5:12–14

The role of Silvanus, or Silas (Acts 15:22, 2 Cor 1:19, 1 Thess 1:1) in the writing of the letter is controversial. Some scholars consider Silvanus to be the bearer, the messenger, of the letter. Some think Silvanus acted as the scribe. Some consider Silvanus to be another writer of the letter, some even its actual author.In the introduction, I speculated that Silvanus may have been responsible for the final "appearance" of the letter: Peter dictated his thoughts, which Silvanus dressed up in good Greek.

Paul often added greetings in his own hand (1 Cor 16:21; Gal 6:11; 2 Thess 3:17). This letter was not short by ancient standards. The phrase suggests more could have been said.

The first letter of Peter was not short by the standards of ancient letters (verse 12), but rather the opposite. The expression implies that the writer would have had much more to say on the matters discussed in the letter.

The assurance of God’s grace at the end of verse 12 is related to the persecution experienced by the recipients of the letter: even though they are persecuted, they are under God’s grace. Many might have thought that persecution was a sign of falling outside of God’s grace, but this was not the case (compare 1 Peter 4:12-14).

Babylon (verse 13) refers to Rome (compare Rev. 14:8, 16:19, 17:5, 18:2,10). Christian tradition states that Peter spent his last years in Rome. This is also indicated by the mention of Mark, who, according to Papias (about 120 AD), acted as Peter's interpreter in Rome.

Christians were in exile in the Roman Empire. In time, the exile will end and they will be able to go home to heaven.

(John) Mark is probably the writer of the Gospel of Mark. The Christian congregation met in his home in Jerusalem (Acts 12:12). He was a coworker of Paul and Barnabas early in the first missionary journey, but separated from them after they left Cyprus (Acts 13:13). For this reason, Paul did not want to take Mark on the second missionary journey, but went with Silvanus, Mark and Barnabas went to work together (Acts 15:36-41).

Mark was not Peter's biological son, but apparently verse 13 means that Mark had become a Christian through Peter's work (compare 1 Tim 1:2,18).

The Greek text in verse 13 simply says “the chosen one,” not “church.”

The kiss of love (v. 14) was part of early Christian worship (cf. Rom 16:16).

The letter ends with a wish for peace (verse 14). At the beginning of the letter, Peter also wished his readers grace and peace (1 Peter 1:2). The only true peace can be found in connection with Jesus:

“Peace to all of you who are in Christ.”
(1 Pet 5:14, ESV)

As Jesus said:

“Peace I leave with you;
my peace I give to you.
Not as the world gives do I give to you.
Let not your hearts be troubled,
neither let them be afraid."
(John 14:27, ESV)