Biblical Theology and Shepherding

How would you write a pastor’s job description? Where would you look for models? Maybe you’d ask a few other local churches for theirs and make a few tweaks to reflect your own church’s schedule and programs.

That assumes, of course, that everyone already knows what a pastor is supposed to be and do. But how do we know what a pastor’s fundamental role is?

Certainly we should look to Scripture to tell us what a pastor is. But where in Scripture? We could start with the work implied in elders’ qualifications (1 Tim. 3:1–7; Tit. 1:5–10), and carefully consider explicit commands given to church leaders. When we scratch beneath the surface of some of those commands, though, an interesting picture emerges. Consider Acts 20:28 and 1 Peter 5:1–3, both addressed to elders of local churches:

Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for [Gk. poimainein] the church of God, which he obtained with his own blood. (Acts 20:28)

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: shepherd [Gk. poimanate] the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock. (1 Pet. 5:1–3)   Continue at Bobby Jamieson

Remember What’s Really Going On: Jesus Is Gathering His Sheep

I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. (John 10:16)

Jesus Christ is hard at work gathering the rest of his sheep that he “bought with his own blood” (Acts 20:28) and that are “scattered abroad” (John 11:52). This is the main thing that is happening in the world. All the great geopolitical shifts in the world are connected to this mission. The world doesn’t know it. 

But the church on earth, the sheep that are in the fold already, must remember this. It’s what history is all about and it’s why they are still here. It’s why God installs and removes rulers. It’s why economies surge and crash. It’s why church planting and missionary doors open and close. It’s why gospel awakening breaks out in one place and persecution breaks out in another. 

We can be at peace despite major cultural shifts, political upheaval, war, natural disasters, disease, and persecutions (Romans 8:35) because we know that “we are more than conquerors through him who loved us” (Romans 8:37) to the point of death on a cross (Philippians 2:8). And we know that all these things “must take place” (Matthew 24:6) and that the “gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come” (Matthew 24:14).   Continue at Jon Bloom

Christian Ministry and Conformity to the World

If someone were to ask an Evangelical if there was any particular 19th-century Anglican that he admired, I’d venture to say that the name that would be most readily supplied is J. C. Ryle. And that is not at all without cause. Ryle’s work on discipleship and Christian living has represented a remarkable service to Christ’s Church.

But another 19th-century Anglican who I wish was a household name in Evangelical Christianity is Charles Bridges. My acquaintance with Bridges comes chiefly in the form of his classic work, The Christian Ministry. It is a wonderful manual of pastoral ministry that I would recommend wholeheartedly to anyone interested in shepherding Christ’s flock.

Particularly helpful was a section he wrote on “Conformity to the World,” and its relationship to the Christian ministry. It’s no secret that many celebrity pastors in contemporary evangelicalism—and, sadly, the many non-celebrity pastors they’re influencing—employ conformity to the world as the modus operandi of their ministries. With a shallow, and rather twisted, interpretation of 1 Corinthians 9:19-23, these men embrace—with their actions if not with their confession—the philosophy of ministry that Christians must become like the world to win the world.

And the interesting thing is, that kind of uber-cool, hip, innovative ministry philosophy is hundreds—and even thousands—of years old. Bridges’ commentary on the subject proves that this avant-guard, new-kind-of-ministry of the 21st century was alive and doing damage even in 19th century England. 

I encourage you to read his comments slowly, as the wisdom to be gained from them is extremely profitable for those who have ears to hear.  Continue at Mike Riccardi

How Congregations with Authority Submit to Elders

If the congregation as a whole is the final court of appeal, what does it mean for a church to submit to its leaders?

The Bible teaches that elders are to teach the Word, set a godly example for the flock, and oversee the affairs of the church (1 Tim. 3:2; 1 Pet. 5:3; 1 Tim. 5:17). Scripture therefore calls all Christians to “submit” to the leaders of our churches (Heb. 13:17). At the same time, Scripture teaches that the congregation as a whole has final authority in matters of discipline (Matt. 18:17; 1 Cor. 5:4-5) and doctrine (Gal. 1).

Do you see the dilemma? If the Bible located church authority exclusively in the elders, the idea of submission would be simple: the elders would make the decisions, and the congregation would submit to those decisions. But what does it mean for a congregation to submit to its elders when the congregation itself holds final authority?

Instead of considering this question in the abstract, let’s do it in an actual setting you may encounter.

Consider a case of church discipline. I would argue that, even in a congregational church, the process of discipline should be led by the elders. To work to work to restore someone who is in sin requires spiritual maturity (Gal. 6:1, Jude 23). Therefore, it makes sense for the elders to be the primary group who work behind the scenes to address sin issues in the congregation.

 

Still, the congregation maintains final authority. The decision to excommunicate must finally be theirs. The elders cannot simply “announce” that they have excommunicated so-and-so. They must bring all irresolvable cases of unrepentant sin to the congregation for a final decision.     Keep Reading>>>

Protect the Flock by Excluding Visitors

Elders are called to protect the church from people who would do them spiritual harm (wolves among the sheep). One of the ways we try to do that in our church is by not allowing people to get very involved in the life of the congregation until they are members. 

So in our church, non-members are welcome to attend and participate in the public services of the church.  We are happy to have them in our Sunday morning gathering, our Sunday evening gathering, and our fellowship meals.

But we don't let people attend small groups or serve among the children or lead music until they are members.  In order to join the church, a person must be examined by the elders and approved by the congregation.  Once a person has been through that process, we feel reasonably comfortable that they are safe (that is to say, not a wolf). 

But until the point, we don't want to encourage people in the church to look to that person as a leader by putting them up in front of the congregation to lead singing.  We don't want them teaching the children of the church.  We don't want people to completely let their guard down and trust them in the way we ask members to trust each other in small groups.

People who are "regular attenders" but who haven't joined the church sometimes feel like our policy is exclusive.  But ultimately my responsibility is to the flock over which the Spirit has made me an overseer.  And besides, they are welcome to pursue church membership at any time.

And if you're looking for an awesome sermon on church membership, Jonathan Leeman preached one at my favorite church yesterday.

HT: 9marks

Shepherd the Flock - John MacArthur