Christian Leadership: Learning from the life of Apostle Peter as a role of leader (1)

 

Christian Leadership: Learning from the life of Apostle Peter as a role of leader (1)

 

         Apostle Peter also known as Simon was one of the twelve apostles of Jesus Christ. He became the leader of the apostles, after Jesus’ ascension. Simon Peter’s life is of particular interest because of his prominent position. He is always name first (Mt.10:2). He had a special and important sphere of labor (Gal.2:7). He was one of the Twelve disciples who rose to prominence both among the disciples during Jesus’ ministry and among the apostles afterwards.

 Peter’s leadership

         His Jewish Mission

                    The overall picture of Peter as one of the chief leaders responsible for expanding Christian mission, first to Jews, then to interested Gentiles, is confirmed by the picture in Acts 1-15. When Peter spoke on the day of Pentecost, the audience of Jewish Acts 2:5, and the preaching was addressed to men of Israel. The church at Jerusalem was predominantly Jewish, although there were two groups among them, the Hebraists of Palestine and the Hellenists of the Diaspora. In the intervening Peter calls for repentance for rejection of Jesus the Messiah, and the assurance is given that the door is open to all Jews willing to enter into messianic fellowship.

         His Gentile Mission

                    Peter was the first apostle to be associated with Gentile mission, and that by unmistakably providential means. This immediately brings criticism upon him, and not for the last time. Galatians 2:11 gives us a glimpse of Peter at Antioch, the first church with a significant ex-pagan element, sharing table-fellowship with the Gentile converts, and then meeting a barrage of Jewish-Christian opposition, in the force of which he withdraws.

                   The Gentile mission began with the establishment of the Church at Antioch. There the disciple were called Christians and took a new place in the world. They were known not just as a sect of Judaism, but as an independent body maintaining a different kind of faith. Peter have been responsible for some form of compromise by which Gentiles were considered ‘clean’ and acceptable members of the christian community. A letter from Rome, I-Peter, is directed to Church in rural Asia Minor, reflecting Peter’s reputation there, even if, as some scholars think, he was not the author of that letter. These churches were predominantly Gentiles and were probably the first fruit of Petrine missionary work in that area.

His administration in the Church

              Peter’s concept of the Church is prominent, even though he does not use the word ekklessia. He regards the church as the true Israel. Israel’s place has been taken by the church, who are ‘a choosen race- a royal priesthood, a holy nation’. They constituted the true temple of God, as living stones being built into spiritual house. They also a holy priesthood, replacing the Old Testament priesthood, who minister to God by offering spiritual sacrifices acceptable to God. That Peter regard the church as true Israel is further supported by the fact that he like Paul, applies to the Church words that in the Old Testament context refer to the future conversion of literal Israel.

             Peter reflects a simple organization of the church. It is ruled by elders, whom Peter exhorts to ‘to tend the flock of God’, in discipline and doctrine. Peter does not refer to them as bishops although he is familiar with the word in a religious context makes it clear that Peter emphatically denies that the external elements of baptism constitute either its essence of its power. The meaning of baptism is not the external cleansing of the flesh with water, it is the appeal to God for a cleansed conscience. Its power is not found in water but in the resurrection of Jesus Christ. Baptism may be said to save only through the resurrection.

Different issues handle by Peter

           Ecclesiastical issues

                     There are different issues in the church. In acts 6:1-4 it mentions about the internal problem in the church and In Acts 5 the issue are the difficulty of persecution and the problem of dishonesty in the Church. In Acts 6 the internal matters are the ethnic issues. There are always a tricky problem in a community that is open to all types of people.

           The problem is that Hellenist widows are not being as well cared for as the Hebrew widows in the Jerusalem community (v.1). It is not the problem the twelve should divert themselves to treat. They should not give up their primary role, to preach about Jesus (v.2). The decision is that those who raised the problem should provide qualified people to solve it so that the apostles can stay on task (v.3-4). Seven men are selected to address the problem (v.5-6).  The solution of this led to another persecution, culminating in the death of Stephen and dispersion of the Church of Jerusalem.  Again  in Acts 10:1-11 mentions about another problem of Church concerning the relation of Gentiles to Christianity

           As for the Jews, they had been taught throughout their history that Gentiles were unclean. They had nothing to do with Gentiles. If a Jew even accidentally bushed against a Gentile, he would immediately go home, burn the clothes he was wearing, and take a ceremonial bath. Jews did not talk to Gentiles. They did not care about Gentiles. They had no hope for Gentiles. In Acts 10, God is about to use Peter to bring salvation to the Gentiles. God prepare him and teaches Peter through a dream (10:10-16) that the old dichotomy between clean and unclean has been broken. This then leads Peter to the home of an uncircumcised Gentile, the most serious social taboo for the Jew, and subsequent events force Peter to admit Gentiles into the Church without the necessity of Jewish proselyte requirements.

 

 

 Doctrinal issues

                     When the authorities of the Jews took action against the apostles, it was Peter who defended the cause of the gospel.  He exercised Church discipline in the congregation in the case of Ananias and Sapphira (Acts 5:3). Peter, as recorded in Acts, was essentially apologetic and practical. Particular pressure was laid by him on the sufferings of Christ, which could claim no hindrance to full acceptance of his Messianic mission, since his death was an unmerited and unrighteous act of murder on the part of the Jews through pagan hands (Acts 2: 23, 3: 13 ; cf.4: 10-11, 5: 30, 10: 39). Christ was a true prophet (Acts 3: 22), anointed by the Holy Ghost (10: 38

     

 Practical issues

           There are two outstanding emphases in Peter as to the practical Christian life. The first is steadfastness in suffering. Suffering is the normal experiences of Christians because the world is to them an alien land. It must be borne patiently and steadfastly, even with rejoicing, for it occurs under the providential hand of God, brings added blessing with it, and gives assurance of sharing Christ’s future glory. The second is that of good behavior. This doing of good is not the good works of Jewish legalism, but involves righteous conduct in contrast to pagan sinfulness. This good behavior is itself a witness to unbelievers and will frustrate their hostility, and possibly win them to Christ. It includes a right relationship to other people, and submissiveness to the establishment institutions of the state, family, and even of slaves to their masters. The Christian life is to express itself in true love toward fellow Christian and in tenderness and humble mindedness.