First Peter - Lorin

This somewhat belabored discussion is important as a historical
background for interpreting our passage. Why? Mainly because
the temptation to read our traditions back into the text of the New
Testament is a very strong impulse. One only has to read the various
commentaries on this passage and the related ones in Acts and
in Paul to see how powerful this impulse actually is. It’s rare to find
even a biblical scholar who can step outside his own denominational
heritage to interpret the New Testament passages on their own terms
against the ancient backdrop and not against some particular modern
backdrop.
b. Literary
Literary Form (Genre). Our text is a part of the letter body
and contains moral admonition to two specific groups of people in
the congregations being written to. But no distinctive literary form
beyond this is present, apart from the scripture quote from Proverb
3:34 found in verse five. That becomes important in the next
study.
Literary Context. As the chart on the right illustrates, 5:1-5
stands as a part of the final segment of the discussion on persecution
in 3:13-5:11. After several efforts to encourage believers to endure
unjust suffering (3:13-4:19), Peter turns to wrap up his letter with
several sets of admonitions on standards of behavior and conduct.
In 5:1-4, he addresses spiritual leaders and admonishes them to set the example; in 5:5, young men are admonished
be respectful of both leaders and others; in 5:7-11, the entire congregation is admonished to behave
by certain standards. Some tones of summation from earlier discussions in the letter are present here.
Literary Structure. The block diagram of the Greek text, as reflected in the diagram below, helps to
illustrate the flow of ideas visually.
5.1 Therefore,
among you
68 I exhort the elders,
a fellow elder and witness
to the sufferings of Christ,
also a partaker in the going to be revealed glory,
69 5.2 Shepherd God’s flock among you,
looking after (them)
not under compulsion,
but willingly from God,
nor for profit,
but eagerly
Outline of Contents
in First Peter:
Praescriptio: 1:1-2
• Superscriptio, 1:1a
• Adscriptio, 1:1b-2a
• Salutatio, 1:2b
Proem: 1:3-12
• Core, 1:3a
• Expansion, 1:3b-12
Body: 1:13-5:11
• Holy living 1:13-2:10
• Ideals 1:13-25
• Privileges 2:1-10
• Obligations 2:11-3:12
• Civic 2:11-17
• Haustafeln 2:18-3:7
• Social 3:8-12
• Persecution 3:13-5:11
• Encouragement 3:13-4:11
• Explanation 4:12-19
• Proper Conduct 5:1-11
Conclusio: 5:12-14
• Sender Verification, 5:12
• Greetings, 5:13-14a
• Benedictio, 5:14b
Protestants contend that utilizing the appellation of pastor to refer to an ordained minister contradicts the Protestant doctrine of the
priesthood of all believers. United Methodist, for example, ordain to the office of deacon and elder; each of whom can use the title
of pastor depending upon their job description. The use of the term “pastor” can also be regional in some denominations, including
some parts of the Methodist, Presbyterian, Seventh-day Adventist, American Churches of Christ, and Baptist traditions.
The use of the term pastor to refer to the common Protestant title of modern times dates to the days of John Calvin and
Huldrych Zwinglii. Both men, and other Reformers, seem to have revived the term to replace the Catholic priest in the minds of
their followers. The pastor was considered to have a role separate from the board of presbyters. Few Protestant groups today still
view the pastor, bishop, and elder as synonymous terms or offices; many who do are descended from the Restoration Movement in
America during the 19th century, such as the Disciples of Christ and the Churches of Christ.
The term pastor is sometimes used for missionaries in developed countries to avoid offending those people in industrialized
countries who may think that missionaries go only to less developed countries.
In some Lutheran churches, ordained clergy are called priests, while in others the term pastor is preferred.
[“Pastor: Current Usage,” Wikipedia.org]
Bible Study: Page 256