Here are the lecture notes for Instruction
The lecture is two parts. Here is part one:
And part two:
Peter’s instruction to the elders of the churches.
A. An exhortation, v. 1.
1. Peter calls himself a “fellow elder” — even though he is the apostle Peter.
2. His qualifications: (a) he has witnessed the sufferings of Christ; (b) he hopes for glory.
B. The instruction to the elders, vv. 2-4
1. The general rule: Shepherd
a. It is God’s flock, not yours (cf. Acts 20:28).
b. He gives three pairs of contrasts which demonstrate the nature of the work
i. not compulsion, rather willingly
ii. not for gain (extracted from the flock), but eagerly
iii. not domineering (lording over), but rather by providing an example.
2. Look for a reward from Christ. (The elder’s orientation must be toward the return of Christ. 1 Peter 1:13).
C. Application and development
1. The danger for the elder is pride
a. It is God’s flock: implication, don’t think of it as your flock.
b. Jesus is the Chief Shepherd; elders are just undershepherds.
i. Example: One time someone called CBC and spoke to Jack. The caller insisted on speaking to The Pastor. Jack kept saying, “I’m a shepherd. If you want to speak to The Pastor, you’ll need to speak with Jesus.”
ii. Example: Mike P told him of his life as a shepherd growing up in Greece. His father was the shepherd of a flock which he loved and cared for. His father was the shepherd. But to help him in his work he had dogs who also took care of the sheep. The elder is in the end, a dog to help the shepherd.
c. The shepherd is warned to not lord over the flock. It is a butcher who drives the sheep about and demands from them. It is a shepherd who leads the sheep through dangerous places, walking ahead, driving off wolves, finding a place to rest. The example of the shepherd must thus be an example of humility.
2. The elder must shepherd God’s flock through suffering to glory.
a. That has been the theme of this letter.
b. Peter grounds his eldership in his witness of suffering and his hope for glory.
3. The elder must be remarkable for his humility.
a. Note that Peter warns the elder against
i. Thinking of the flock as the elder’s flock. The sheep belong to Jesus.
ii. His three warnings against exercising power over the flock. A three-fold warning means that this must not be overlooked. It also speaks to the constant danger of leadership.
b. 1 Peter 5:5, “all of you” are instructed to humble. Thus, the example of the elder must be in accord with the command.
c. 1 Peter 5:6, there is a universal command to humility.
d. The previous commands of entrusting oneself to God’s design, not taking personal revenge or control, blessing in the face of trials all flow from and require humility.
e. Accordingly, humility — a patient hope for the Lord’s rescue from present trials — is the great strength of elder’s shepherding. Implication: if an elder is not example of humility, then he is a usurper and enemy of the flock.
4. Consider the matter more broadly.
a. Jesus on leadership. Mark 9:33-37; 10:42-45.
b. The elder’s authority is one of instructing in the Scripture. 1 Tim. 1:3-2 Tim.4:2. The elder is a steward of Christ’s authority. 1 Cor. 4:1.
c. The distinguishing mark of an overseer is not merely a godly character, it is in particular, the use of Scripture in instruction. 1 Tim. 3:2 “able to teach”; Titus 1:9.
d. The respect due an elder is dependent wholly upon their example of a godly character & their ability to instruct others in Scripture. Hebrews 13:;7 & 17.
e. Elders who fail to make disciples after Christ [by (a) providing a example of godliness and humility; (b) instructing faithfully in the Scripture] after called savage wolves. They are not blessings but dangers to the flock. Acts 20:29-31a. Note that merely holding an office does not mean the man is rightly an elder. (See, e.g., Hosea 8:4a, “they made kings, but not through me”.) You are nowhere commanded to be subject to ungodly men. Consider the example of a wife’s submission. The husband has no plenary control of a wife, but only a charge to care for her. A wife is to submit only “as is fitting in the Lord” (Col. 4:18).
f. The OT example of the priest. The priest had the duty of instructing the people in God’s law. Leviticus 10:11. In Hosea 4:4-6 & Malachi 2:1-9 God condemns priests for failing to provide instruction to the people. See, ESV study Bible notes on Hosea 4: The priests had the responsibility of teaching the people God’s laws (cf. Lev. 10:11; Mal. 2:6–7), but they had failed miserably, and as a result, the people lacked knowledge of God’s laws and his ways. Therefore God says, My people are destroyed for lack of knowledge. But he puts the blame squarely on the priests: because you have rejected knowledge, I reject you from being a priest to me. On “knowledge,” see notes on Hos. 2:8 and 4:1–2. The statements have the air of a judicial decision and sentence. The kind of knowledge the priests had rejected is further specified: since you have forgotten the law of your God. The consequences of this neglect of God’s Word would be seen in the lives of what was most precious to the priests: I also will forget your children (cf. 2:4). The future tense still may indicate a warning, hinting that repentance might avert this judgment. But the great privilege of knowing God was in danger of being forfeited, even for the next generation.
g. There is a special warning for those who are teachers. James 3:1
“The Way of the Wise: Teaching Teenagers About Sex”
The culture is seeking to gain influence over the children– our children. As Tripp writes, “[O]ur children are being powerfully influenced, and the view of life being propagated is decidedly unbiblical. . . . One of the places where our culture has most obviously exchanged the truth of God for a lie is in the area of sexuality” (36). We, therefore, must respond to this influence: “We need to be actively engaging our children with the life-transforming truths that will expose the counterfeits for what they are. These truths must be packaged in a way that is understandable to the average young person” (36).
Tripp contends that current culture rests upon seven premises: (1) human beings are autonomous (not under authority); (2) pleasure is an ultimate end; (3) effort must be undertaken to meet my “needs”; (4) love of self is the greatest need; (5) “bigger pleasure is better”; (6) “a constant pursuit of instant gratification”; and (7) physical is more important than spiritual. Since the self is “ultimate”, “God [is] absent”, and sexual desire becomes the driving force (36).
According to Tripp, much of the Christian Church has failed to properly shepherd children, particularly teenagers in the matter of sexuality. The absence of training in sexuality has created a perception that Christianity is “sex-negative” (37), which leads the teenager who seeks information about sex outside of the Church and into the secular culture.
Tripp identifies three basic areas of misunderstanding which drive the Church’s poor engagement on the issue of sex: “1. The church has tended to have an unbiblical view of sexuality as less than good and godly. 2. We have tended to have an unbiblical view of sin as behavioral and physical rather than a matter of the heart. 3. We have tended to have an unbiblical view of teenagers; seeing teen choice as biologically determined” (37).
The problem is compounded, because many Christians have bought into the culture’s view of the teenage years as one of unavoidable problem and rebellion. In so doing, Christians have neglected the plain biblical teaching on the subjects. Tripp reviews the biblical evidence, with a special emphasis upon the book of Proverbs’ correctives to the teenagers’ errors concerning life (37-38). The biblical evidence, when properly understood, creates a framework for addressing and caring for teenagers as they navigate the culture’s demands as to sexuality.
Tripp then explains how a view of sexuality must be integrated and developed in the context of one’s spiritual relationship to God. Sexuality lies in the context of humans as created beings under the direction of God. “Sex is presented in Scripture as a principal way a person expresses his submission to or rebellion against God” (39). Sexuality reveals and affects the contents of one’s heart. Therefore, sexuality is not somehow divorced from the remainder of the human. When one starts with this identification in relationship to Christ, it will “provide proper boundaries that promote sexual purity and expose sexual immorality” (40).
Tripp seeks to place sexuality within the context of one’s overall spiritual life. “We must place the boundaries where Christ does. Keeping within the physical boundaries is not a high enough goal. We must set the goal of living within the heart boundaries” (40).
Tripp’s threefold plan consists of (1) education, (2) restoration, and (3) strategizing. As for education, Tripp sets forth seven elements of education which emphasize the spiritual/ physical context in which Christians must consciously operate: our status as created beings which consists of a unified body-spirit. The theological elements in turn give rise to a series of practical considerations. The restoration gives a series of guidelines for first restoring the erring person by means of a biblical repentance and then properly integrating the teenager into the Body of Christ. The strategy will include specific instruction and help in the means of avoiding future sin, by making sexuality an integrated aspect of one’s Christian life: “Give teens a biblical view of relationships. Encourage parents within your circle of influence to be committed to honest, ongoing, communication with their teens about sexuality. Always keep the issue of temptation on the table when working with teens in the area of sex. Encourage teens to take the long view of relationships” (40).