THE ELDER’S (and Pastor’s) RESPONSIBILITIES AND DUTIES

Keep watch over yourselves,

Keep watch over the flock of which the Holy Spirit has made you guardians;

To feed the Church of the Lord which he won for himself by his own blood.

Savage wolves will come in among you, therefore be alert.

                                                                                 Acts 20:28-31

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There are three primary divisions of the elder’s (ruling and teaching elder)

responsibilities and duties. Listed in order of priority, they first to God, secondly

to himself, and finally toward others. All too often members in a church reverse

the order, only to the detriment of their personal and corporate well-being in Christ.

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A. The elder is responsible to serve the Lord first

1. The elder must exercise a saving faith in Jesus Christ as Savior and Lord

(1 Thess. 1:9; Heb. 9:11-14).

2.   The elder’s first priority is to serve the Lord first and foremost, before he

serves people. (Acts 20:19; Gal. 1:10; 1 Thess. 2:4; Eph. 6:6-7;

Col. 3:22-24). He serves God’s people by serving and answering to

the Lord first and doing so for the glory of God (Deut. 10:12; Josh.

24:14, 15; 1 Cor. 10:31; 15:58; Eph. 6:7; Heb. 12:28; 1 Pet. 4:10-11).

a. This was clearly the pattern of God’s true prophets, priests and kings

(1 Chron. 28:9; 2 Chron. 12:8; 34:33).

b.  This was also the pattern of Jesus Christ who always did His

Father’s will  (Matt. 4:10; Luke 4:8; John 8:26-28).

c.  This was the pattern of the Apostles

(Acts 4:5-21; 27:23; 1 Cor. 15:58; Col. 3:23; 1 Thess. 1:9; 2 Tim.

1:3; Heb. 12:28).

3.   He is to live for Christ

a. Never to be ashamed of Jesus Christ (2 Tim 1:8-11; 2:11-13)

b. His focus is to always be upon Christ (Gal. 2:20; Phil. 1:21;

2 Tim 2:8-13)

c.  He will suffer for Christ (Lk. 21:19; 2 Tim. 2:3-7; 3:10-12).

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B. The elder is responsible to keep his life right in relationship to the Lord

1.  All believers are called upon to keep their lives right before God

(Rom. 12:1-2; 2 Cor. 4:16;   Gal. 5:17-25; Eph. 4:23-24; Col. 3:10;

Phil. 2:12-13; 1 Thess. 4:1-12; 2 Tim. 2:19-21; 2 Pet. 3:1-11).

They are to be faithful stewards of Christ and are accountable to Him

through a biblically balanced life (1 Cor. 4:1-2; 9:17; Col. 1:25f).

2.   This is all the more true for pastors, elders, and deacons too.  The

admonition to Timothy is applicable to those who take on the yoke

of ministry, that the elder must guard and maintain his life, piety and

gifts (Acts 20:28; 1 Tim. 4:14-16; 2 Tim. 2:19-21) so that he might

have the proper capacity to serve others through Christ

(2 Tim. 2:1, 6, 15; 3:16-17). And he should practice and devote himself

to godliness in Christ so that others will see progress in his walk

(1 Tim. 4:15). This is what Thomas Murphy means when he says that

“The conversion of souls and the prosperity of the Church depend on

the degree of the pastor’s piety” (Murphy, 1877/1996, p. 47).

The purpose of taking care of his life in Christ is not for self-

actualization or other self-serving goals but rather so that he may

be of greater service to others. While this might seem odd, a

properly oriented life that is saturated with God through Christ

is a far better blessing to others. This is because the greater, more

expansive capacity one has for God the greater his capacity for a

fruitful ministry.

Jesus is a model of one who, though sinless, maintained and

nurtured his relationship with the Father, to understand God’s will

and to be strengthened from on high in order to accomplish all that

God set for him to do. He always made it a priority to spend time

with the Father before serving others.

3.  The elder is called to train and discipline himself for godliness (1 Tim.

4:7-11) so as to become more and more like Jesus Christ (2 Cor. 3:18;

1 Tim. 4:14-16; 6:11; Ti. 2:12; 2 Pet. 1:4). After all, the elder is to

“incarnate” and model the life of Jesus Christ (2 Cor. 12:18; 1 Thess.

2:10-12; 1 Tim. 4:12; 1 Pet. 5:3); and this is very profitable (1 Tim. 6:6).

At minimum this would include the nurture and improvement of the

godly character required of him according to 1 Timothy 3:1-9 and

Titus 1:5-9;  but he should also cultivate and strengthen other qualities

God desires of him as Christ’s under-shepherd such as, but not limited to:

a. Humility (Acts 20:19; 1 Cor. 10:12).

b. Being free of or fleeing the love of money (1 Tim. 3:3; 6:7-11).

c. Being a vessel of honor that is set apart from sin (2 Tim. 2:20-21)

(1) Actively pursuing biblical righteousness, godliness, faith, love,

perseverance, and gentleness (1 Tim. 6:11).

(2) Fleeing youthful lusts, pursuing righteousness, faith, love

(2 Tim 2:22).

d. Fearing no one or nothing except God (Deut. 10:12; Eccles. 12:13;

Psa. 118:6; Isa. 12:2; 2 Tim. 1:7; 1 Pet. 1:17; 2:17).

e.  Being sober-minded about everything (2 Tim. 4:5).

f.  Maintaining a clear conscience before the Lord  (2 Cor 11:31).

4.   He is to put to use the good gift(s) God has placed upon him.  In fact,

he is called upon to fan the flame or rekindle the gift(s) of God in his life

(1 Tim. 4:14; 2 Tim. 1:6).

5.  The elder is to saturate his life with and properly handle God’s Word

(1 Tim. 5:17; 2 Tim. 3:14-16).

a.   Always growing in grace and truth (2 Pet. 3:18).

b.   Holding fast to and be nourished on the Word of God

(1 Tim 4:6; 2 Tim. 1:13; 3:14-17; Ti. 1:9).

c.  Rightly handling God’s Word so as to be approved (2 Tim. 2:15).

d.  Contending for the truth of God’s Word (1 Tim. 1:18-19).

e.  Guarding the truth (1 Tim. 6:20; 2 Tim. 1:12-14).

6.  He should bear fruit (Jn. 15:8; Gal. 5:22-23; Eph. 2:8-10; Col. 1:10;

Ti. 2:7; 3:8, 14)

7.  He is to take care of his physical life (1 Tim 5:23).

8.  He should not be concerned about the judgments of others (1 Cor. 4:1-5),

neither should he compare himself with others (1 Cor. 3; 2 Cor.

10:12-16). At the same time he should defend a biblical and righteous

ministry in the cause of Christ against false accusations

(1 Cor. 1:6-23; 2:4, 17; 3:6, 12; 4:1-8; 5:14, 21; 1 Tim. 4:12)

9.  He must keep his family life in order (1 Tim. 3:4-5; Ti. 1:6)

10. Finally, he and others must understand that his life and ministry is

a living sacrifice to God (Phil. 2:17; 2 Tim. 4:6; 2 Sam. 24:24;

Acts 20:24; 21:13; Phil. 3:7-8).

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C. After serving God and attending to his life in Christ

the pastor or elder then serves others, particularly

God’s people

1.  The pastor or elder serves through self-sacrifice (Jn. 10:11, 15; cp.

Lk 10:34,35) as a faithful steward of God’s ministry (1 Cor. 4:1-2;

Ti. 1:7), in a manner like Jesus Christ (Matt. 20:25-28; 23:11-12;

Mark 10:43,44; Luke 22:26-27; John 13:1-20).

2.  He prays for others (Acts 6:4; Col. 1:9)

a.  His priority is to pray, especially for God’s people (Acts 6:4; Col. 1:9)

b. He prays for those who are not believers in Christ (1 Tim. 2:1-8)

3.  As an undershepherd to the Great Shepherd he pastors through God’s

Word (Jn. 21:15ff; 1 Pet. 5:1ff); ministering the Word of God (Mk. 6:34b;

Rev. 7:17; 1 Tim. 5:17; 1 Thess. 5:12; Col. 1:28; Jas. 3:1) in a variety of

ways. In fact, the bulk and thrust of his labors is in the power of God’s

Spirit through the Word of God.

a. Publicly reading, preaching, explaining and applying Scriptures

is what the teaching elder does (1 Cor. 1:17; 1 Tim. 4:13-14)

b.  The teaching elder preaches in season and out of season reproving,

rebuking and exhorting (2 Tim. 4:1-2).

c.  The elder teaches boldly the Word of God (Matt. 28:18-20; Mark 6:34;

Acts 20:20; 1 Cor. 12:28, 31; Col. 1:28; 1 Tim. 1:3; 3:2, 16; 4:11-12;

6:2-5; James 3:1 Rev. 7:17) in  these and other areas:

(1) Teaching apostolic truth, particularly to faithful men who

would teach others the same (2 Tim. 2:2)

(2) Teaching godliness in Christ (1 Tim. 5:24-6:6)

(3) Teaching older men to be sober, reverent, self-controlled,

sound in faith, sound in love, and patient (Ti. 2:1-2)

(4) Teaching the rich to be rich in good works and generosity

(1 Tim. 6:17-19)

d. He feeds God’s people in the Truth (1 Pet. 5:2).

e. Edifies or builds believers up in Christ (2 Cor. 13:10-11; Eph 4:12-16).

f.  Convicts the contrary (2 Tim. 2:25; Ti. 1:9).

g. Brings comfort to hearers of the Word (1 Cor. 14:3, 31; 2 Cor. 1:4-6;

1 Thess. 4:18).

h. Confronts Sin (1Tim 5:1-2; Gal. 6:1)

(1) Warning of the consequences of sin (Acts 20:31).

(2) Rebuking sin (2 Tim. 4:1-2; Ti 1:13; 2:15).

i. Admonishes wayward believers to obey God’s Word (2 Thess. 3:15).

j. Exhorts or confronts the opposition with sound doctrine in love

(1 Cor. 13:1; Eph. 4:15; 2 Tim. 2:24-26).

4.   To train them in spiritual warfare, resisting Satan and calling them to

their role as  godly warriors (2 Cor. 11:13-15; Eph. 6:10-18; Jas. 4:7;

1 Pet. 5:8-9).

5.  The teaching elder (even the ruling elder) delegates administrative tasks

of lesser priorities for his vocation to others, such as the deacons, in

order to concentrate on the ministries of prayer and the Word of God

(Act 6:1-7).

6.  The teaching elder’s godly office created by Christ (2 Cor. 3:9; 4:6).  He

is  responsible with other elders in the church to perpetuate the office

with sound, godly and faithful men who are gifted, called, and qualified

(1 Tim. 1:11; 3:1-7; 4:14). The office must be perpetuated through the

laying on of hands by ordained elders of the church (Acts 6:6; 13:3;

14:23; 19:6; 1 Tim. 1:5; 2 Tim. 1:6).

7.   He must always keep before him the goal(s) of his God-ordained

ministry:

a.  To equip the saints to do the work of ministry (Eph. 4:11-12) in

the faithful exercise of their gifts (1 Cor. 12; Rom. 12).

b.  To form Jesus Christ in the community of God’s people through

love (Eph. 1:15-23; 3:14-21; 4:13; Col 1:224-29; 1 Thess. 3:11-13;

1 Tim. 1:5) until that community is a like one mature man who

lives:

(1) In the unity of the Faith (Eph. 4:13)

(2) In an intimate full-knowledge of the Son of God, deeply in

love with Christ and becoming more like him in every way

(Eph. 4:13)

(3) In truth that is spoken and expressed through love (Eph. 4:15).

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D. The pastor’s or elder’s duties are enumerated through

the many roles he has:

 1. As a self-sacrificing servant (Matt. 20:27; John 10:11, 15; Lk. 10:34, 35;

1 Cor. 4:1)

a. Of God (2 Cor. 6:4; Ti. 1:1, 7) and of Christ (Phil. 1:1; 2 Tim. 2:24)

b. Of God’s people (2 Cor. 4:5)

c.  Who serves God and his church with diligence (Rom. 12:8; 1 Thess.

5:12; 1 Tim. 5:17; 2 Tim. 2:15).

2.  As a loving shepherd of the flock of God (Jer. 3:15; John 21:15ff;

Acts 20:28; 1 Pet. 5:1-2)

a. Who leads (Mark 6:34) and guides (Matt. 2:6; Acts 7:10, 14;

Heb. 3:7, 17, 24)

b.  Who protects (Acts 20:28-30; Jn. 10:12; Ti. 1:9; 2:1;

Eph. 4:14; 1 Pet. 5:8; 1 Jn. 4:1-3)

(1)  From enemies within (2 Tim. 2:16-18; Jude 12f).

(2)  From enemies without (Mt. 13:24f; 2 Cor. 11:12-15).

3.   As a priest, though a believer-priest like all other believers he

a.  Intercedes and prays for God’s people  (e.g.: 1 Sam. 12:23; Acts

12:5-9, 12;  Rom. 10:1; Eph. 1:18; Col. 4:12; 1 Tim. 2:1, 2; Jas. 5:16)

b. Serves as a leader in worship.

4.   As a peacemaker or reconciler (Matt. 5:9; 2 Cor. 5:18-19).

5.   As a preacher of the gracious Good News of Christ (Rom. 10:14;

2 Pet. 2:5).

6.   As a professor-teacher (see above)

7.   As a parent

a.  Like a father (Matt. 13:52; 1 Cor. 4:12-21; 1 Thess. 2:10-12;

1 Tim. 3:5; Philem. 10).

(1) Who sees to it with fellow elders and the deacons that widows

in need are taken care of (Acts 6:1ff; 1 Tim. 3:5-16;

James 1:27)

(2) Who also oversees with elders and deacons the needs of

orphans (James 1:27).

(3)  Who, with the elders through the service of the deacons, takes

care of the needy in the church (Luke 14:13; Acts 2:45; 4:35;

Rom. 15:26; Gal. 2:10; Eph. 4:28; James 2:2-6)

b.  And like a mother who gives birth (Isa. 66:7; 1 Thess. 5:3) and who

nurses (1 Thess. 2:7)

c. A nurturer and disciplinarian (Matt. 18; 2 Cor. 7:8-13)

8.  As a model of godliness   (Psa. 101:2; 1 Cor. 4:6; 11:1; Phil. 3:17;

1 Thess. 1:6; 2:10-11; 2 Thess. 3:7, 9; 1 Tim. 4:12; Ti. 2:7;

Heb. 12:2; 13:7; 1 Pet. 2:11-25; 5:3; 1 Jn. 2:6; etc.).

9.  As a ruler with fellow elders over Christ’s church (1 Thess. 5:12, 13;

1 Tim. 5:17; Heb. 13:17), he is responsible for:

a. Overseeing the church of Christ (1 Tim. 3:4, 5, 12; Rom. 12:8)

b.  Exercising judicial discipline (Matt. 18:15-19; Rom. 16:17; 1 Cor. 5;

1 Thess. 5:14; 2 Thess. 3:6-15; 1 Tim. 5:20; 6:3; Ti. 1:13; 2:15; 3:10;

Rev. 2:2, 14, 15, 20)

c.   Ruling with Christ’s authority, but not lording it over God’s people

(Matt. 20:25-26; Mk. 10:42-43; 1 Pet. 5:3).

10. As an evangelist and disciple “maker” (Matt. 28:18-20; Acts 20:21; 21:8;

1 Tim. 5:22; 2 Tim. 4:5; Ti. 1:5)

a. By faithful testimony of Christ in life and lip (Acts 20:21;

1 Thess. 2:2)

b. By giving, declaring, and teaching the Good News of Jesus Christ

 (Rom. 3:21-28; 11:6; Gal. 3:1-9; 1 Pet. 4)

11. The elder is also described in roles as a messenger (2 Cor. 8:23),

a good worker (2 Cor. 6:1; Phil. 2:25), a soldier (Phil. 2:25;

2 Tim. 2:3-4), an athlete (1 Cor. 9:24-25; Phil. 3:14; 2 Tim. 2:5; 4:7-8;

Heb. 12:1) and a farmer (2 Tim. 2:6).

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(Taken from The Perfect Pastor? by D. Thomas Owsley)

The Required Character of a Church Leader

(Especially for Deacons, Elders and Pastors)

There were certain qualifications given to the godly leader in the Old Testament. He had to possess the credentials of godly character (Ex. 18:21;Deut. 1:13). He had to have a spiritual disposition and enablement from the Lord, and he had to possess an authorized call or election to the office.

In the New Testament, God requires His offices be filled by male believer-priests who manifest the right equipment (Rom. 12:8; 1 Cor. 12:11, 28; Eph. 4:11f), the right motivation (Phil 2:13; 1 Tim. 3:1) and the right qualities (1 Tim. 3:1-7; Ti. 1:5-9).

Right Equipment
That is, they have the right gifts for the job. God endows these men with certain gifts and gives the men to His church (Mk. 16:15-18; Lk. 21:15; 24:49; Acts 1:8; 1 Tim. 5:22; 3:1-7; Ti. 1:7). He must be gifted and able to exhort (1 Thess. 2:11,12), lead (1 Cor. 12:28; 1 Thess. 5:12, 13; 1 Tim. 3:5; 5:17), serve (Acts 20:24f; Rom.15:26-33), share his resources with others (Acts 4; Eph. 4:28),  and show mercy (Matt. 25; 1 Cor. 12:28).

Right Motivation
What we mean is that he has the inward call from God. He is responsive to the gifting and the call of the Holy Spirit in his life (Acts 20:28), and hence he desires (1 Tim. 3:1) the office. His motives are biblical and Christ-like (1 Peter 5:1ff).

Not only does one have the inward call of God, but  the community of  God must recognize his call as a qualified and legitimate call (Acts 6). He cannot merely assume that because he may be gifted and has that inner motive that he can assume the office of elder. He must also be properly called of God through the means of God’s church (Jer. 23:32; Rom. 10:15; Heb. 5:4).

Right Qualities or Character of a Godly Leader
As Kevin Reed points out, “these qualities focus upon the three important aspects of a man’s life: his moral behavior, his knowledge of Christian doctrine, and his family life. An elder continually will be in public view. The respect an officer receives often depends more on an example of good character than from anything else about him” (Biblical Church Government, p. 9). All godly men should have these qualities, but the man who is selected for the office of elder must be measured by these qualities
to see if he is ready for the office (1 Tim. 5:22; 2 Tim. 2:2; Ti, 2:7,8).

Some essential characteristics of a good, natural leader:
1.    Courage
2.    Decisive
3.    Discipline
4.    Executive ability
5.    Friendship
6.    Humility
7.    Humor
8.    Inspirational ability
9.    Patience
10.    Righteous anger
11.    Vision
12.    Wisdom

The Biblical Character of a Godly Leader

(As you advance through this list of character traits, rate yourself on a scale of 1-10:
1 meaning this character trait is lacking, almost difficult to notice in your life; while 10 would mean that you are very, very strong and are a good example of this quality. How would your spouse, child(ren) or close friend rate you? How would your work mate rate you?)

1.  Above reproach        (1 Tim. 3:2;  Titus 1:6)
Not to be laid hold of; nothing is open to rebuke.
Here is the reference to the general character or sum total of those godly virtues. It means you are not open to censure, having an impeachable integrity; in accord with Biblical requirement for leadership.

Score:    __________        __________        __________

2.  Restrained Control    (1 Tim. 3:2; 1 Thess. 5:6,8)
You are temperate. There is a sobriety of life, free from excesses; not inebriated with the issues of life. It has the idea of being self-controlled through the work of the Spirit of God (Gal. 5; Phil. 2:13)  and by godly wisdom.  It does not carry with it the idea of a strictly disciplined person, but rather one who is disciplined and
properly flexible in the use and application of all things for the glory of God.

a.   Restrained control in that you are gentle
(2 Sam. 22:36; Psalm 18:35; 1 Timothy 3:2,3)

The idea of gentleness, a very important quality in a godly leader, is that of being patient, mild, reasonable, full of grace and graciousness.  This comes to light in not defending or insisting on one’s own ways. Gentleness sees people as sensitive beings; it deals with people where they are. The gentle man shows carefulness in choosing words and expressions so as not to offend unneedfully (Gal. 6:1).  He reflects care, affection and good-will toward others (Eph. 4:2).

He is not abrupt or critical in his communications. It is a quality the godly leader is to pursue (1 Tim. 6:11).  In short, he exercises the fruit of God’s Spirit (Gal. 5:23; Phil. 4:5).

Here are some characteristic ways one is biblically gentle:

(1)  A true gentle man
•    approachable (his personality has no sharp edges; after all, you cannot hug a porcupine)
•    firm, but diplomatic even when correcting opponents (Gal. 6:1; 2 Tim.
2:23-25)
•    kind and gracious like Jesus Christ (Matt. 11:29; Acts 24:4; 2 Cor. 10:1; 1 Thess. 2:7)
•    his wisdom is a biblical wisdom exercised in gentleness (James 3:17)

Score:    __________        __________        __________

(2) Gentle in that you are not pugnacious   (1 Tim. 3:3; Ti. 1:7 )
Not a striker; not prone to violence; not given to blows; not a fighter.
You are not one who is harsh with words. You don’t lash out when hurt or
incite arguments, or alienate people by your attacking manner. Not eager to
make his point or get his way. You don’t follow through with your hot temper.
(Prov. 3:30; 15:18; 17:14; 20:3; 25:8; 26:17; Phil. 2:3)

Score:    __________        __________        __________

(3) Gentle in that you are not quarrelsome     (1 Tim. 3:2, 3; 2 Tim. 2:14)
Adverse to verbal fighting, quarreling, arguing. Knows what, when, and
how to argue rightly. No tendency to delight in outdoing others and defeating their ideas and beliefs; thus, no harsh dogmatism or a strongly offensive approach toward people. Not a contentious disputer.
(1 Tim. 6:3-5; 2 Tim. 2:22-26; Ti. 3:9)

On the positive side, you have a sense of peace, tranquility, and calmness.
You are a peacemaker; one who is able to bring calm to a stormy situation.
(Eccl. 10:4; Matt. 5:9; Rom. 12:18; 14:19; Heb. 12:14; Jas. 3:17)

Score:    __________        __________        __________

b.  Restrained control in that you are not greedy    (1 Tim. 3:3; Ti. 1:7)
The acquisition of money or things (that which sustains or makes up life) is not seen as a high priority in your life. Your life is characterized by simplicity and humility in attitude and economic style. Heavenly priorities dominate (Matt. 6:33).

You possessions should not reflect comfort-seeking in things or in undue
accumulation of things unneedful. You have a firm conviction in resisting
dishonest and shady methods for acquiring money or things. Free from the love of money.

One of the deadly sins of a godly leader:
1 Tim. 6:5-10; Acts 20:33; 2 Tim. 3:6-7

Score:    __________        __________        __________

c.   Restrained control in that you are not given to selfish anger     (Ti. 1:7) You are not prone to anger; not overly passionate. No  trigger temper or character that is generally irritable. Not too easily offended, thus unapproachable and unpredictable in temper. (Pro. 16:32)

Score:    __________        __________        __________

d.   Restrained control in that you are not given to much wine  (1 Tim. 3:3; Ti. 1:7) You do not linger over wine. You are not over-indulgent or a drunk.  You control the wine, it does not control you.  The principle is one of control over bodily appetites.
(Gen. 19; Prov. 20:1; 23; Eccles. 10:17; Isa. 5:11; Isa. 28:1; Luke 21:34;
Rom. 13:13; Eph. 5:18)

Score:    __________        __________        __________

e.  Overall character is that you are self-controlled     (Ti. 1:8)
You have a mastery over self. Your passions and appetites are controlled.
You are not lazy, gluttonous or given to filthy talk (Eph. 5:4). You have an
ordered life, one reflecting heavenly pursuits and priorities. (Acts 24:25;
Rom. 6:12; Jas. 3:2; 2 Pet. 1:5-7; Matt. 26:41; 1 Cor. 10:12; 1 Pet. 5:8)

Score:    __________        __________        __________

3.  Humble ( you are not self-willed)    (Luke 14:10; Phil 2:3; Ti. 1:7; Jas. 4:10; 1 Pet. 5:5) This means that you are not seeking to please yourself. You are not willful, obstinate, domineering, arrogant.  You do not stand hard on “everything” you believe, and do not insist on your own way, ideas, or beliefs. You have a genuine interest in others and in what they say.  Being self-willed is also characteristic of one
who delights much in his own appearance, performance, or status to the obvious neglect of others.  Humility is being teachable, thinking rightly about yourself (Rom. 12:3, 10, 16), seeing yourself before the face of God

Score:    __________        __________        __________

4.  Holy    (Ti. 1:8)
Religiously, biblically devout, pious. Consistent in carrying out the basic Gospel duties in private and public affairs of life. Living out the Spirit-filled life of Christ.
(Lev. 11:45; Luke 1:74,75; 2 Cor. 7:1; Heb. 12:14; 1 Pet. 1:16; 2 Pet. 3:11)

Score:    __________        __________        __________

5.   Hospitable    (1 Tim. 3:2; 5:10;  Ti. 1:9; 1 Pet. 4:9)
The love of Christ in you exhibits itself by loving your neighbor as yourself. You are kind to others, even strangers; generous.  This love of your heart is expressed in the open door, demonstrating a kind, compassionate, welcoming Savior. The biblical leader is a pacesetter in this. (Rom. 12:13; Heb. 13:2)

Score:    __________        __________        __________

6.  Just     (Ti. 1:8)
Means upright, righteous.  Impartial in dealing with people. You are able to forget personal interests and seek the truth in situations, in inter-personal conflicts, or as an umpire over differences. You speak what is right; with an ability to hear both sides and weigh the evidence honestly. (Deut. 16:20; Psa. 82:3;  Prov. 21:3; Isa. 56:1; Rom. 13:7; Col. 4:1)

Score:    __________        __________        __________

7.  Lover of good    (Ti. 1:8)
You have a love of virtue, good men and good things. Your affections are
attached toward the Lord, to good things and godly people rather than being
drawn toward worldly pleasures and gratifications.  Your concern is toward
holiness, Spirit-empowered obedience to God’s Word, an anticipation of the
world to come. You have a love of God’s truth rather than such things as position,fame, abilities, possessions, etc., which are soon to pass away. (1 Thess. 5:21; Heb. 3:6; 4:14; 10:23; Rev. 3:3)

Score:    __________        __________        __________

8.  Prudent    (1 Tim. 3:2; Ti. 1:8)
In other words you have a sound and self-controlled mind. You are temperate. Not controlled by impulse but by principle. You are responsible, as opposed to a feeling-oriented life. Your life reflects Biblical priorities, demonstrates sound thinking, and right decision making because you are thinking God’s thoughts about the issues of life.

Score:    __________        __________        __________

9.  Respectable    (1 Tim. 3:2)
Well-ordered, well-arranged, decorous in behavior and speech. The term may refer to 
a. Manners, etiquette, and personal habits;
b. Simplicity of life-style rather than eccentricity or extravagance; or
c. A general reference to a rightly ordered life.

You have  inoffensive and unblameable socially acceptable manners. You are
gentlemanly in your  treatment of women, in your dress, hygiene, eating habits, sociability with various people. You are respectable because you respect others (men, women, young, old). You are unpretentious, modest, with an easy going life-style.

Score:    __________        __________        __________

Pastors Lead

This article is taken from Grace Theological Journal, Volume 6 #2, Fall 1985; pages 329-335

—

by Jerry R. Young

The hidden agendas for pastoral duties found in many churches are a result of a misunderstanding of the pastoral function in the local church. The pastor may function as an elder and/or a bishop, but his primary responsibilities in the local church are to provide leadership and to teach (as did Timothy and Titus). God especially equips the pastor to fulfill these duties. If the hidden agendas are renounced in favor of the NT directives, the twentieth century church will receive the benefit.

* * *

Introduction

In my second year as a pastor, I became aware of a hidden agenda used in the examination and selection of pastors. The Senior Pastor and I had resigned, both of us intending to assume home mission responsibilities. A pulpit committee, composed of the foremost men in the church, was elected to search for and recommend a pastoral candidate to the congregation. It was a scene common among self-governing churches in America. For its initial meeting, the committee chose to meet in the large Christian Education office where my desk was located. Surprised by the committee’s entrance, I rose to my feet and proceeded to gather the project on which I was working. Although the men quickly assured me that my presence did not concern them, remaining in the room did not seem proper to me. Before I could gather my things and depart, however, the men sat down and the meeting began. A prominent name was mentioned. “Oh, we couldn’t ask him,” replied another voice. “He would want to do things his own way.” Other names were mentioned. One man was too fat. Another was too old. The hidden agenda was out on the table.

Twenty years have passed since my introduction to the hidden agenda. New forms of local church government have been encouraged. Strong, visionary leadership from the pastor has become a desirable trait. But hidden agendas remain.

It is my opinion that such agendas abound because pastors are not sure of their own identities and responsibilities. They try to function like deacons by visiting the sick and helping the poor. They try to function like bishops by meeting with committees and supervising church programs. They try to function like pastors by preaching and teaching. In their efforts to be everything and do everything, they end up as office managers and program technicians.

I know full well that there are pressures on pastors to be all things to all people. There are occasions when it is impossible to avoid the mixing of roles. However, role confusion over a long period of time results in frustration for both pastor and congregation. Hidden agendas and expectations, if left uncorrected, will diminish the pastoral ministry and thus impoverish the local church. It is important for pastors to clearly identify their roles on the basis of Scripture.

 

Three Crucial Words

There are three words in the Greek NT that dominate any discussion of the pastoral role: presbuvtero”/’elder’, ejpivskopo”/’bishop’, and poimhvn/’pastor’. The first word seems to describe a person who is characterized by maturity and dignity.1 The second word refers to a person who is charged with the duty or function of supervision.2 The third word refers to a person who leads and cares for sheep.3 All three words may be found in combination with one another. In Acts 20 Paul reminds the elders (v 17 {Acts 20:17}) from Ephesus that the Holy Spirit has appointed them as bishops (v 28 {Acts 20:28}), and that they are to shepherd (v 28 {Acts 20:28} from the verb poimaivnw) the flock of God. In 1 Peter 5, Peter admonishes elders (v 1 {1 Pet 5:1}) to shepherd (v 2 {1 Pet 5:2}) the flock of God, exercising oversight (v 2 {1 Pet 5:2} from the verb ejpiskopevw)4 in a spirit of willing sacrifice. The complex working relationship between the duties implied in these three words has occasioned a variety of views on the nature of church leadership.

 

One segment of Christendom, in an effort to focus attention on the supervisory role of its top leadership, has chosen the word “Episcopalian” to describe its form of church government. Others prefer the term “Presbyterian,” choosing to organize and govern their churches through the election of mature men and women. Still others prefer the strong, local leadership of a pastor, and might call themselves “Poimenian.” However churches organize themselves and whatever aspect of government they choose to emphasize, the roles and functions embodied in these three words are not to be denied.5 But imprecise language, role confusion, and deliberate abridgment of one function or the other can only result in the development of hidden agendas and the eventual weakening of the local church.

It is a common practice among some churches to merge all three roles and functions into one administrative office. Familiarity with that practice encourages imprecise choice of terms and subsequent role confusion. For example, one competent writer, when commenting on the opening verses of 1 Timothy 3, makes the claim that “A local church has two administrative offices: the pastor and the deacon.”6 Yet the word used in 1 Tim 3:1 is ejpiskoph'”. Evidently the writer’s choice of words was inexact because of familiarity with a particular form of church government—a pastor accompanied by a board of deacons.

The roles of elders and bishops do not necessarily cease to exist in the local church just because they are ignored in favor of the role of the pastor. Often their function is carried on by people with different titles who sometimes do not have the qualifications listed in Paul’s epistles to Timothy and Titus. The effect of this can be harmful to the whole church.

While it is easy to argue that the terms “elder” and “bishop” generally refer to the same office on the basis of Titus 1:5–7, it is not easy to argue that the term “pastor” refers to the same office as well. That particular gift, office, or function is not even named in the pastoral epistles. However, Timothy and Titus might be called pastors. Their influence and authority were highly visible, and Paul repeatedly commanded them to exercise the pastoral gift of teaching.

In his letter to the Ephesians Paul clearly identified those offices that were given by God to build the Church:

And he gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fulness of Christ [Eph 4:11–13].7

The permanence of these offices is often debated, some viewing one, two, or even three of the offices as temporary.8 But no one denies the present existence of the pastoral gift. The combination of pastor and teacher into one office is argued, but no one denies that the pastor must be a teacher.9 The partial listing of gifts in 1 Cor 12:28 lends further support: “And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues.” The teaching gift is listed without reference to the separate gifts of evangelism and pastoring found in Eph 4:11. This could well represent a combination of three distinct gifts, with the leading component serving as an umbrella. The gifts of evangelism, pastoring and teaching often reside simultaneously in one person.

The pastor is a special kind of teacher. He is a teacher who should stand out among other teachers because of a gift from God. In his clear exposition of the Bible he should emulate the Chief Shepherd, who taught “as one having authority, and not as the scribes” (Mark 1:22). He will probably be a bishop if he supervises the work of others. If he is in the middle years of life, experienced and mature, he will probably be an elder as well. Whether his forum is a seminary classroom, a conference platform, a mission headquarters, or a church auditorium, his gift is to lead a flock of sheep. Whatever Christians today might call him, he functions as a pastor or shepherd of God’s flock. Recognition of this basic truth is a necessary first step in removing the hidden agendas hindering many churches today.

 

Command and Teach

One of the most fascinating verbal exchanges between Jesus and his disciples may be found in John 21:15–17. It is the story of Peter’s recovery from failure as a disciple, and his return to leadership:

So when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love Me more than these?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Tend My lambs.” He said to him again a second time, “Simon, son of John, do you love Me?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Shepherd My sheep.” He said to him the third time, “Simon, son of John, do you love Me?” Peter was grieved because He said to him the third time, “Do you love Me?” And he said to Him, “Lord, you know all things; You know that I love You.” Jesus said to him, “Tend My sheep.”

Many people are aware of the subtle shift in the Lord’s use of the words for “love.” But very few realize that Jesus also used two different words in his command that Peter “shepherd” and “tend” the Master’s sheep. The Lord first used the word bovskw, then changed to poimaivnw, and finally returned to bovskw for the third repetition of his command. The combination is significant.

The word bovskw simply means “to provide food,” while the word poimaivnw more broadly refers to “the guiding, guarding, folding of the flock, as well as finding of nourishment for it.”10 Peter was to feed the lambs and the sheep of the flock of God. But he also had a wider responsibility to lead the flock in every aspect of its existence. Providing nourishment, though paramount in all the pastor’s work, is simply not enough.

Many fine young men have done poorly as pastors of local churches because they were unable to bring a commanding presence to the work. They may have been excellent supervisors, or warm-hearted teachers, or compelling evangelists, but they lacked the authoritative leadership required of a shepherd. Even the addition of experience and maturity cannot fully compensate for the absence of the ability to lead effectively.

The apostolic directives to Timothy and Titus presuppose such a pastoral gift, a gift to which Paul refers in 1 Tim 1:18; 4:14 {1 Tim 4:14}; and 2 Tim 1:6. The written support of an apostle certainly provided instant credibility for these younger teachers in Ephesus and Crete. But the capacity to lead strongly in matters of doctrine and conduct was an absolute necessity, without which the apostolic directives were useless. In his general introduction to 1 Timothy, Gromacki calls attention to this:

The concept of charge is dominant in this epistle. The verb (paraggellw) is used five times (1:3 {1 Tim 1:3}; 4:11 {1 Tim 4:11}; 5:7 {1 Tim 5:7}; 6:13,17 {1 Tim 6}) and its noun form is found twice (1:5,18 {1 Tim 1}). The term suggests the transfer of commands from a superior officer to a subordinate. Paul expected that Timothy, as a “good soldier of Jesus Christ” (II Tim 2:3 {2 Tim 2:3}), would carry out the apostolic charge.11

It is instructive to note that in all but one of the above named cases, Paul called upon Timothy to command the Ephesians. Only in 1 Tim 6:13–14 did Paul use paraggevllw in direct reference to Timothy:

I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who testified the good confession before Pontius Pilate, that you keep the commandment  without stain or reproach until the appearing of our Lord Jesus Christ.

In all other cases, Timothy was the one expected to give the “charges” and “commands.” When Timothy appeared to falter under the pressures that most certainly come to leaders in command, Paul wrote again to Timothy, reminding him to “kindle afresh the gift of God” which was in him and urging him to “be strong in the grace that is in Christ Jesus” (2 Tim 1:6; 2:1 {2 Tim 2:1}).

 

Strong and commanding leadership in matters of doctrine and conduct does not necessitate tyrannical behavior. Adolf Hitler called himself the Leader, but at a point in time he ceased being a genuine leader and became a tyrant. The power to control others is not real leadership. As James MacGregor Burns observes, “A leader and a tyrant are polar opposites.”12 Perhaps Timothy allowed his gift to smolder, without bright flames, because he feared the possible alienation of his hearers. It is a fear not uncommon to pastors. Paul was careful to delineate between tyrannical behavior and pastoral leadership:

And the Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will [2 Tim 2:24–26].

 

Gentle correction does not imply weakness or lack of leadership. Neither does kindness legitimize holding back truth. Patience is not timid hesitation. Style, not content, is the subject of Paul’s admonition.

Simply put, shepherds feed and lead. They lead in such a way that no individual member of the flock is able to disregard the shepherd. This requires a delicate balance between kindness and patience, on the one hand, and authority on the other. This agenda for pastoral responsibility should be foremost when local churches seek pastors.

 

Conclusion

Field Marshall William Slim, in an address at the United States Military Academy, opened his heart to young cadets on the subject of command:

When things are bad…there will come a sudden pause when your men will stop and look at you. No one will speak. They will just look at you and ask for leadership. Their courage is ebbing; you must make it flow back, and it is not easy. You will never have felt more alone in your life.13

 

There is loneliness in command. When things are bad, the leader wishes he could return to being a follower. The shepherd may long for the status of a sheep. But the Chief Shepherd has called him forward, and placed in his hands the tools of a shepherd. The sheep look expectantly for leadership. This study has argued that the sheep must abandon their hidden agendas and adopt a scriptural agenda if true pastoral leadership is their goal.

What are the tools for such leadership? The qualities required of bishops, listed in 1 Timothy 3 and Titus 1, are qualities which ideally should be developed in all believers. Accuracy of doctrine and purity of conduct are mandated in Scripture for every member of the flock of God. But what are the special tools of a shepherd, which belong to him alone?

 

Paul’s letters to Timothy and Titus reveal some answers to that question:

1.            The ability to teach accurately and authoritatively even when alone, yet without striving (1 Tim 1:3; 4:6 {1 Tim 4:6}; 5:20–21 {1 Tim 5}; 6:17 {1 Tim 6:17}; 2 Tim 2:1–2,14–15 {2 Tim 2}; 4:2–5 {2 Tim 4}; Tit 2:1,15; 3:8 {Titus 3:8}).

2.            The ability to relate doctrine to practical conduct (1 Tim 1:5; 4:7–8,12,15–16 {1 Tim 4}; 2 Tim 2:22; Tit 2:7–8).

3.            The willingness to select faithful men to oversee the work of God (1 Tim 3:1–7; Tit 1:5–9).

4.            The willingness to select faithful men and women who can perform works of service (1 Tim 2:8–10; 3:8–13 {1 Tim 3}; 5:9–10,16 {1 Tim 5}; 2 Tim 2:1–2).

5.            The courage to show oneself, and the discipline to make the show worth seeing (1 Tim 4:12,15–16; 2 Tim 3:10; Tit 2:7–8).

6.            The courage to accept hardship and personal sacrifice in the spirit of the Chief Shepherd (1 Tim 6:11–16; 2 Tim 1:6–9; 2:1–3 {2 Tim 2}; 4:2–5{2 Tim 4}).

 

An unfading crown of glory awaits shepherds who lead. Let us choose them well.

Elders Need to Manage Their Own Lives

It is not the job of elders to manage the pastor’s work. But it is the job of elders to manage their own lives and share in the pastoral work!

Reforming Pastoral Ministry: Challenges for Ministry in Postmodern Times

Below are selected quotes from a book, edited by John Armstrong, that I would recommend to fellow pastors and church leaders.

Here are the excerpts:

To put it briefly, this book is written to help us return to those truths that made the church great.

“For they refreshed my spirit and yours also. Such men deserve recognition” (1 Cor.16:18).

While affirming the Bible’s authority, large numbers of pastors now use it ever so lightly (inconsequentially) in preaching popular sermons aimed at restoring the emotional and spiritual health of their flocks. They counsel with profound dependence upon the newest fads and popular psychological books while they lead with the sharpest managerial techniques of the most successful corporations of our age.

The focus of the Bible is not upon plans for successful living. It is not upon the family. It is not on growing large and successful churches. It is not about dealing with codependency or self-esteem. And it is certainly not about political concerns the church must address prior to every national election. From Genesis to Revelation the Bible is about Christ.

The revival of Christian experience (if it really is Christian at all) without the recovery of Christian truth would be an unmitigated disaster.

These attacks are rarely waged over real doctrinal subjects since most church members know very little real doctrine in the first place! They are usually aimed at the pastor’s inability to keep the entire flock happy and positive toward his overall ministry.

We may still confess the same creeds and statements of faith, but we do not confess them in a way that makes a real differenceeason ministers have lost their way is not hard to find. There is no vivid sense of otherworldliness among us. God as absolutely holy no longer matters. We live for the now! We actually think the Gospel is a message that is primarily about putting lives back together. We have no sense of the eternal. As a result we have a Mr. Fix-it mentality about the Christian ministry. The church wants a pastor who can fix the problems of the congregation-social, emotional, marital, financial, and spiritual. Kindle location 258.

In previous generations the minister was understood to be the “man of God.” He handled the Word and cared for the souls of his people. Today if he is truly successful, he is more likely to be the manager of a local corporation. Kindle location 262.

Pastors are weak human instruments who must be filled with divine authority. There is no other way to accomplish the true work of pastoral ministry. True authority never comes from within our human persona or from the office (or gifting) itself, but from a divinely given mandate and from a scripturally based message.

[This quotation comes from a longer statement called The Preacher’s Mandate and is used by permission of The Cornerstone Trust, Box 1906, Cave Creek, Arizona 85327]: The Preacher’s Mandate Pray as though nothing of eternal value is going to happen unless God does it. Prepare as giving “my utmost for his highest.” Seek not to “get a message” from the scripture, but seek “the message” of the scripture. Be satisfied not with producing good content, but with producing good people. Attend carefully to a private and public walk with God, knowing the congregation never rises to a standard higher than that being lived by the preacher. Be “persuaded that the gospel is the power of God unto salvation.” “Preach the word”-not about the word, not from the word, not with the word-affirming it is only proclamations of God’s word that carry God’s authority and his promise to bless. Exalt Christ preeminently, trusting he will then draw people to himself. Balance declarations of “salvation by faith alone” with declarations describing the life Christ produces when he sees saving faith; transformed heart, desire to serve the Lord not self, growing affection for his word, increasing obedience, fruit of the Spirit, saltiness in society, maturing Christlikeness. Depend solely upon God for translation of spiritual truth into life. Preach Christ’s word in Christ-like demeanor. Agree it is impossible at one and the same time to impress people with Christ and with oneself. Allow the preaching to exude the fruit of the Spirit, lest the preaching fail to produce Christ-like lives. Preach with humble gratitude, as one privileged to be an oracle of God. Trust God to produce in the hearers his chosen purposes-irrespective of whether the results are readily visible. Kindle 341

Discouragements and obstacles abound. In our ministries many of us confront much that is disheartening and rubs against our efforts to walk the King’s highway of holiness. We often feel frustrated, disappointed, near despair, and often quite unholy. So much of what we are makes us unprofitable and so much of what we do appears to be fruitless. As John Stott says, “Discouragement is an occupational hazard of the Christian ministry.”  Kindle 636 

Note that godly living involves both discipline and the continued grace of the Holy Spirit. This dual emphasis upon duty and grace is fundamental to Puritan thinking on godly living.’ As John Havel wrote, “The duty is ours, though the power be God’s. A natural man has no power, a gracious man hath some, though not sufficient; and that power he hath, depends upon the assisting strength of Christ. 116

Likewise, Jean Massillon (16631742), a famous French preacher, said to a group of ministers: A pastor who does not pray, who does not love prayer, does not belong to that Church, which “prays without ceasing.” He is a dry and barren tree, which cumbers the Lord’s ground. He is the enemy, and not the father of his people. He is a stranger, who has usurped the pastor’s place, and to whom the salvation of the flock is indifferent. Wherefore, my brethren, be faithful in prayer, and your functions will be more useful, your people more holy; your labors will prove much sweeter, and the Church’s evils will diminish. Kindle 702

If you long to be drawn closer to Christ, read Thomas Goodwin’s Christ Our Mediator, Alexander Gross’s Happiness of Enjoying and Making a Speedy Use of Christ, Isaac Ambrose’s Looking Unto Jesus, John Brown’s Christ: The Way, the Truth, and the Life, or Friedrich Krummacher’s The Suffering Savior. If you are sorely afflicted, read Samuel Rutherford’s Letters, J. W. Alexander’s Consolation to the Suffering People of God, James Buchanan’s Comfort in Affliction, or Murdoch Campbell’s In All Their Affliction. If you are buffeted with temptation, read John Owen’s Temptation and Sin. If you want to grow in holiness, read John Flavel’s Keeping the Heart or Octavius Winslow’s Personal Declension and Revival of Religion in the Soul. Kindle 744

In the early 1900s Methodist Bishop William Quail carried the idea further by asking and answering a rhetorical question: “`Preaching is the art of making a sermon and delivering it?’ he asked. `Why no, that is not preaching. Preaching is the art of making a preacher and delivering that!” Kindle 898

One of these lessons came in the form of the offertory prayer. Almost infallibly when called upon to pray before “taking up” the offering, some wizened older man with sunburned face turning suddenly white at the juncture of his head where his cowboy hat was worn 365 days out of the year would implore the Lord to “bless this young man You have sent to us today. Give him Your message, and be pleased to hide him behind the cross.” Kindle 1015 

What a text says and what it means are the concerns of the teacher. But the preacher, while being committed to the accuracy of the biblical text, goes beyond the work of the teacher, for preaching has as its ultimate goal redemptive penetration. In describing the nature of God’s Word, Hebrews 4:12 provides a working vision of preaching: “The word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” Kindle 1226

This deep penetration of the Word by the Spirit reflects the apostles’ priority: “We will give our attention to prayer and the ministry of the word” (Acts 6:4). It is prayer that drives the Word into the preacher’s imagination, conscience, and passion and creates the preparation for the ministry of the Word.

John MacArthur has aptly put it this way: “Worship is all that we are, reacting to all that God is.”

When God’s people are being scripturally fed and led and are part of a growing church climate and culture that is increasingly Word-centered and thereby more God-centered, they want more of what God wants.

We must teach God’s people that it is vanity to come to God’s house with a flippant and unprepared heart (Eccl. 5:1-7). They must understand that God is to be treated as holy by all who come near to him (Lev. 10:3).

Because we are to “be thankful, and so worship God acceptably with reverence and awe, for our `God is a consuming fire”‘ (Heb. 12:28-29).

In addition, we must teach God’s people to discipline their minds in worship (2 Cor. 10:5), so that wandering thoughts will not disrupt them during their worship.

the tacit implication is that a pastor will be hired to serve as the moral errand-boy of the congregation, performing those good deeds the parishioners deem appropriate but have little time to undertake. Kindle 1902 .

Eugene Peterson has rightly captured this inconsistency: We are, most of us, Augustinians in our pulpits. We preach the sovereignty of our Lord, the primacy of grace, the glory of God: “By grace are ye saved … Not of works, lest any man should boast” (Ephesians 2:8-9, KJV). But the minute we leave our pulpits we are Pelagians. In our committee meetings and our planning sessions, in our obsessive attempts to meet the expectations of people, in our anxiety to please, in our hurry to cover all the bases, we practice a theology that puts our good will at the foundation of life and urges moral effort as the primary element in pleasing God. The dogma produces the behavior characteristic of the North American pastor: if things aren’t good enough, they will improve if I work a little harder and get others to work harder. Add a committee here, recruit some more volunteers there, squeeze a couple of hours more into the workday. Pelagius was an unlikely heretic; Augustine an unlikely saint. By all accounts Pelagius was urbane, courteous, convincing. Everyone seems to have liked him immensely. Augustine squandered away his youth in immorality, had some kind of Freudian thing with his mother, and made a lot of enemies. But all our theological and pastoral masters agree that Augustine started from God’s grace and therefore had it right, and Pelagius started from human effort and therefore got it wrong…. How did it happen that Pelagius became our master? Our closet Pelagianism will not get us excommunicated or burned at the stake, but it cripples our pastoral work severely … it is catastrophic to the church’s wholeness and health.’ Kindle 1908

What the New Testament describes as fellowship-souls knit together in love, having all things in common, considering others as more important than oneself, trusting one another’s protection enough to allow for mutual, personal confession of sin, preferring one another as forgiven brothers and sisters, and working diligently to enhance the perfecting work of the Holy Spirit in one another unto love and good deeds-is today described in terms of social events, friendly greeters, punch and cookies, name tags, meals-on-wheels, and creatively named affinity groups. Kindle 2121 .

Simply put, true fellowship cannot be programmed, packaged, or produced through even the most creative energies focused on people. Healthy fruit comes from healthy roots, and in the case of true fellowship, the root is Christ.

Fellowship among believers is the fruit of fellowship with Christ.

Of all the challenges we face in ministry today, three stand out as those that present the greatest opposition to true fellowship. Consumerism. One of the most daunting realities I face as a pastor is the challenge of turning religious consumers into humble servants. The consumer mentality, where the customer is king, has set the church back on its heels. What pastor does not feel the pressure to give religious consumers what they are shopping for so they will become steady customers? In many churches everything from preaching and music to child-care and parking is reexamined almost monthly to ensure that the church meets the ever-changing needs of the religious consumer. Kindle 2139. 

Unfortunately, sooner or later we have to tell them that, actually, Christianity is not man-centered but God-centered. The customer isn’t the king-God is. The church exists for Him and is called to exalt Him above all else, in humility and fear. We have to take those whom we have attracted and assimilated by meeting their needs and tell them that Christian maturity demands that they now subordinate their needs to the needs of others, their wants to the wants of Christ. Kindle 2147.

Independence may allow for cordiality, but it usually resists intimacy. Kindle 2169

In a networking context, people are ranked according to how their resources, position, knowledge, or influence can help you reach your goals. Kindle 2180

The networking mind-set presents great challenges in the church. First, it makes the purpose of the gathered community the promotion of the individual rather than the exaltation of God. And second, it undermines true fellowship. Unfortunately, many in the church today have honed their networking skills and insights so well that they have largely lost the ability to appreciate people as people. We have become programmed to pursue those who can help us, who are like us, or who offer us some advantage. We only value those we consider valuable. But this is quite the opposite of true church fellowship. Kindle 2184.

If it is the fruit of fellowship in the church that you want, fertilize the root of union with Christ. The first grows from the second. The only effective energy for a fellowship among believers that truly shares a common life is a recognition that that common life is the life of Christ. Show me a group of redeemed laborers who find daily delight in their union with Christ, whose one goal is the glory of Christ, whose only boast is in the cross of Christ, and I will show you a group of people whose love and preference for one another is radiant and inviting. That love is the fruit of their deep understanding that they have been joined to Christ through faith and thus share a unity that transcends the natural and previews heaven. They love because they first were loved. The fruit of their fellowship is rooted in Christ Himself. Kindle 2238.

The idea that our life for Christ ought to be a reflection of our life in Christ is one of the great themes of the New Testament. Jesus Himself exhorted those on the hillside that the light of their lives ought to reflect their Father in heaven (Matt. 5:16). Later he told the Twelve that their love for each other was to reflect His love for them (John 13:35). Elsewhere we see that our lives are to reflect the life of Christ, including His holiness (1 Pet. 1:15), His faithful endurance (Heb. 12:1- 3), His humility (Phil. 2:5-8), and His submission (1 Pet. 2:21-25). Kindle 2243.

TAKE FULL ADVANTAGE OF THE LORD’S SUPPER

Promote the Christ-centeredness of the Communal Meal

Promote the Equality of Those Partaking

Promote the Unity of Christ in His Church

George Whitefield, the great evangelist of the eighteenth century, once remarked to Mr. Betterton, a famous actor, “Why is it that the clergy, who speak of real things, affect people so little, and the players, who speak of imaginary things, affect them so much?” Betterton responded, “My lord, I can assign but one reason-we players speak of things imaginary as though they were real, and too many of the clergy speak of things real as though they were imaginary.”Kindle 2832  

So if that’s all the stuff we’re not doing, what are we doing? I have concentrated on praying, modeling, teaching, and working to create in the church a culture of faithfulness and prayerfulness in relationships, and friendliness and spiritual conversation among members of the church. Kindle 2915

We’ve used various courses-for example, Living Proof 1 & 2, Speaking of Jesus, Tell the Truth, Two Ways to Live, and Christianity Explained (an evangelistic Bible study on Mark’s Gospel). Kindle 2921

The motto of the Reformed churches, on the other hand, was Ecclesia Reformata, semper reformanda secundum verbum dei. That is, “the church reformed, always to be reformed according to the Word of God.” Kindle 3021

“They don’t convert-they choose.” He added, “The marketplace is now the most widely used system of evaluation by younger churchgoers,” and “by this standard, the most successful churches are those that most resemble a suburban shopping mall.”‘ Kindle 3051 

“Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself” (6:15).10 Was the multitude satisfied with the teaching of Christ? No. Their desire was to shape Jesus into an earthly king rather than being shaped through Jesus’ spiritual reign over their lives. The crowd was more interested in Jesus adapting to them than in submitting to Him as Lord. So Jesus left the multitude and sent His disciples across the Sea of Galilee by boat while he withdrew to the mountain. Kindle 3106.

Bill Hull squarely explains the nature of the gospel message: The gospel is confrontational in its very nature. Any presentation of the gospel that does not present a challenge to the unbeliever to radically change his or her thinking and attitudes toward God and his saving work in Christ is not the same gospel preached in the pages of the New Testament! Today, people can be happy, healthy members of evangelical churches without ever having to face a God who is anything more than a “buddy,” a Savior who is anything more than an example, and a Holy Spirit who is anything more than a power source. And that can happen without faith, without repentance, indeed, without conversion.”Kindle 3129  

What would happen if we returned to doctrinal preaching rather than bending to marketing techniques? Instead of allowing the whims of the crowd to dictate the content of a sermon, which is precisely what happens in seeker-friendly preaching, the preacher would boldly expound the Word of God. Christ would be magnified in His churches rather than attention being given to skilled preachers, big buildings, and clever techniques (2 Cor. 4:1-6; Gal. 6:14). The glory of God would be evident against the backdrop of human inability (Rom. 11:33-36; 1 Cor. 1:26-31). The righteousness of the law would be raised as the holy standard that holds men accountable before God (Rom. 3:19-20; Gal. 3:19-22). The sufficiency of Jesus Christ would be elevated as the only means for saving sinners (Gal. 2:15-21; Col. 1:15-20). The adequacy of the Holy Spirit would be depended upon to bring revelation, conviction, and regeneration to unbelievers (John 16:7-11; 1 Cor. 2:6-16; Titus 3:5). The church would be known as the Body of Christ (1 Cor. 12:12-31; Eph. 4:7-16), a dwelling of the Holy Spirit (1 Cor. 3:16-17; Eph. 2:19-22), a proclaimer of the excellencies of the One who called unbelievers out of darkness into His light (1 Pet. 2:9), and the pillar and support of the truth (1 Tim. 3:14-16).

“Moreover, to be ashamed of the Gospel is a fault of cowardice in pastors,” rang out Martin Luther. “But to contradict it and not to listen to it is a fault of stupidity in church members. Kindle 1118

So much attention is given to creating growth in our churches that we may very well be forcing what should be a more natural process by the grace of God. Paul spoke of the local church functioning rightly, with the pastors and teachers equipping the flock, the members doing the works of Christian service, the whole body growing together in doctrinal unity, and each member making his or her own contribution to the body’s needs. Out of this process, growth naturally occurs. It is not forced or programmed. It is not a plan to carefully follow. Rather, it is the Body of Christ living like the Body of Christ (Eph. 4:11-16).

An Annual Pastoral Evaluation for Elders and Pastors

Have I/we functioned according to the New Testament biblical images for elders?

•  As a father of the household of God (Matt. 13:52; 1 Tim. 3:5).

•  As a shepherd of God’s flock (Acts 20:28; 1 Peter 5:2).

•  As a ruler in God’s assembly (Heb. 13:7, 17; 1 Thess. 5:12, 13)

Have I/we kept our priorities right?

• Serving the Lord first of all (Acts 20:19; Gal. 1:10; 1 Thess. 2:4; Eph. 6:6-7; Col. 3:22-24)

By emphasizing God’s Word and prayer (Acts 6:4; 20:20,27)

By confronting opposition with sound teaching (Eph. 4:15)

By feeding the flock of God (1 Pet. 2, 5)

•  Serving the congregation:

 By equipping the saints for service (Eph. 4:11,12)

By confronting opposition with sound teaching (Eph. 4:15)

By arming them for spiritual warfare (2 Cor. 11:13ff; Eph. 6)

• Have I/we been faithful in our duties as elders?

As an example to the flock of God (Ti. 2:7,8; Heb. 13:7; 1 Pet. 5:3)

As an example in life (1 Tim. 4:6):

Keeping myself/ourselves right with God:

by guarding myself/ourselves (Acts 20:28), and walking in the Spirit (Gal. 5:16)

by growing in grace and knowledge of Christ (2 Pet. 3:18)

by prayer and study (Acts 6:4; 1 Tim. 4:13-16; 2 Tim. 2:15)

by proper delegation of certain tasks to deacons (Acts 6) or others

by separating from selfish interests (Acts 20:33-35; Rom. 13:8)

Holding myself/ourselves in wise and biblical balance:

Keeping my/our homes in order (1 Tim. 3:4-5)

Being good stewards (1 Cor. 4:1-2; 9:17; Col. 1:24-25)

Through the study-application of God’s Word (2 Tim. 2:15)

As true living sacrifices unto the Lord (Phil. 2:17; 2 Tim. 4:6; Acts 20:24; 31:13; Phil. 3:7-8)

As an example(s) to the flock in doctrine (1 Tim. 4:16)

Have I/we been faithful in my/our duty as a sound teacher(s) of the Word of God?

(Mk. 6:34b; 1 Cor. 12:28,31; Col. 1:28; 1 Tim. 3:2; 5:17; Ti. 1:9; Jas. 3:1; Rev. 7:17)

In public teaching?

In private teaching and instruction?

Have I/we been faithful as a shepherd(s) of God’s flock?

(Acts 20:28; 1 Pet. 5:1-2)

• By comforting them and nourishing them with compassion (Matt. 9:36; Mk. 6:34; Jas. 5:14)

Through hospitality

Through pastoral visitations

Through personal counsel

Through diaconal help

• By protecting them (Jn. 10:11,15; Acts 20:28-30; Ti. 1:9; Eph. 4:14; Heb. 13:17)

From outer enemies (2 Cor. 11:12-15)

From inner enemies (2 Tim. 2:16-18; Jude 12-13)

Have I/we been faithful as a godly ruler(s)

(Heb. 13:7,17; 1 Thess. 5:12-13; 1 Tim. 5:17)?

• Through the proper interpretation and application of Scripture to life within the  church.

• By making provisions for the good order and well-being of the church.

• By justly exercising the keys of discipline (Matt. 18:15-18).

© D. Thomas Owsley

Evaluating the Potential Church Elder or Pastor

Seeking to Evaluate and Select Qualified Men to Serve as Elder or Pastor

(Men called to office must exhibit the character qualities of a spiritual leader.

See 1 Timothy 3:1-7; Titus 1:6-9; Acts 6:1-6)

Here is a simple form that can be used to evaluate a potential candidate for church elder or pastor. This can also be used as a self-evaluation for an elder or a pastor, or for the church leadership to use in order to evaluate an active elder or pastor.

(Score:  0 – shows an absence of this characteristic; 1- means there is weakness, 5 – means the man is strong in this area and it is evident)

This means that these men:

__            Maintain a regular, daily practice of time alone with God in Bible reading and prayer

__            Have lives marked by moral and spiritual integrity.

__            Have a wholesome reputation among believers and unbelievers alike.

__            Have a firm grasp and conviction of the truths of the Christian faith as revealed in the Scriptures.

__            Must have the spiritual capacity to discern, expose and withstand the assaults of heresy and unbelief (elders).

__            Must have homes that reflect an atmosphere of harmony, godliness, and hospitality.

Specific Questions for Evaluation:

A.            Personal Life

__             Does he meet the moral and spiritual qualifications of 1 Timothy 3 and Titus 1? (Substantially, not

perfectly)

__            Does he practice daily, regular Bible reading and praying?

__            Does he fear and love God?

__            Is he serious about obeying God and obeying God’s Word?

__            Is he killing sin and growing in grace?

__            Is he teachable, eager for learning more spiritual truth?

__            Does he hunger for righteousness?

B. Family Life

__             Does his home reflect an atmosphere of harmony, godliness, and hospitality?

__            Does he have a good relationship with his wife that evidences conformity to the standards of Ephesians 5:25-28? Is he practicing self-denying love that serves, nourishes and cherishes his wife?

__            Does he rule his children with a graceful, loving, but firm hand?

__            Does he consistently practice biblical discipline and love toward his children (ie: verbal instruction and corporal correction)?

__            Is his marriage and family life a model you can commend to others?

__            Does his wife respect him?

__            Do his children respect him?

__            Does he provide spiritual leadership to his family?

__            Does his wife and children follow his spiritual leadership?

__            Does his home evidence a commitment to spiritual priorities?

__            Does his wife have godly priorities?

__            Is his wife committed to ministry with him?

__            Is his wife supportive of him serving as an elder or deacon?

C.  Church Life

__             Is he enthusiastic about the vision of building a biblically healthy church?

__             Is he committed to the local church of God’s people, and faithful in attendance when God’s people meet?

__            Is he friendly, open, cordial, approachable, gracious to others?

__            Does he show a genuine concern for others?

__            Does he give himself in time and talents to the Lord’s work?

__            Is he willing to serve without seeking applause?

__            Is he opinionated and contentious?

__            Does he take correction gracefully and with humility?

__            Is he teachable?

__            Can he disagree in a gentle manner?

__            Can he see another’s viewpoint?

__            Is he a good listener?

__            Does he keep confidences?

__            Does he pray with and for others in need?

__            Is he enthusiastic about the Bible and the Gospel, and can he communicate the truth to others?

__            Can he defend the Bible against attack?

__            Is he slow to judge others and quick to commend and encourage?

__            Is he firm in rejecting gossip and slander?

__            Do he and his wife practice hospitality toward others in the local Body of Christ?

__            Has he demonstrated a capacity for spiritual leadership by serving?

__            Does the church respect him and follow him as a leader?

__            Has he demonstrated a capacity for ruling, oversight, and shepherding?

D.  Life in God’s World

__             Is he honest in money matters?

__            Does he pay his debts promptly?

__            Do his employer, employees, work associates and neighbors respect him?

__            Does he seek to glorify God through his vocation or calling?

__            Does he use his money in a godly way?

__            Does he respond in a godly way to disappointment and worldly reversals?

__            Does he have compassion for the lost and a desire to carry out the Great Commission?

__            Does he pray for the salvation of lost friends, relatives, and acquaintances?

__            Does he build bridges of friendship and service to lost people?

__            Does he have a heart for inviting people to hear about Christ and to be exposed to Christ’s church?

I’m in Charge Here

The Eighth Deadly Sin: Control
(an article from Leadership Journal)
“I’m in Charge Here”
When no one else would do it as well as you can, by James MacDonald
I think you’re a bit too controlling.” Even though the words were spoken by a friend, they were not especially hurtful. I had heard the accusation before and quickly reached for my bag of rationalizations.

For more than 12 years, I have been privileged to pastor a thriving church in suburban Chicago that my wife and I started while we were still in our late twenties.

More than once during that time, church members had spoken to me about “control issues,” but I had developed some pretty effective escapes—or so I thought.

Here were three of my best:

“You’re just jealous”
Eighteen months after starting our church, 12 of our 18 pioneers pulled up and pulled out. The church was growing quickly and attracting some worshipers whose style made some of the founders uncomfortable. They wanted me to quiet the music and “keep the hands down,” lest anyone think we had gone over the edge. When I refused, there was a painful confrontation. As they walked away, I was devastated, especially by their accusation that I was controlling. After all, I had worked hard to find common ground and maintain a consensus.

In reality, I learned that I was not the first pastor they had tried to run out of town—and I have not been the last. It was their way or the highway, I decided, and they were simply ticked off that they hit the pavement instead of me.

In years to come when we as elders would hear control rumblings, I would remind the men, “Only people who desire control resent the ones who have it. They’re just jealous.”

“Do your job”
As our staff grew, I began to learn about management and how to build an effective ministry team. Our experiences with pastors and support staff have been overwhelmingly positive. I have had the same personal assistant and the same associate pastor for all 12 years of our church’s history.

Most of our other staff members have remained with us through the challenges of growth, facility acquisition, and multiple services. However, there have been a few—I guess it’s inevitable—with whom I have been disappointed: individuals who had to be called to come to work, monitored while on the job, and relentlessly pursued if anything were to be accomplished. Of course, eventually a staff member like that has to be let go.

Before we came to that painful decision, we tried to manage them through it. OK, I tried to micromanage them through it: “Keep a time log, come and go with surgical precision, and more detail on your goals, please.” All of this was to no avail. People who don’t do their jobs resent others who hold them accountable, and they often yell “Control!” over their shoulders as they pack their bags.

“So? I’m a strong leader”
Only those stubborn pioneers and a few difficult staff members had ever called me controlling, so I felt pretty sure that it wasn’t an issue.

Oh, there were a few other minor skirmishes. Some Brethren brethren tried to make us Brethren and then walked out, refusing to act like brethren when we refused to affiliate. (I’ve seldom seen the Lord provide breakthrough thinking from people headed for the door.)

And sure, we’ve had the usual struggles over philosophy of ministry, church discipline, and where and when to build. I recall hearing some whispers about control during those times, but I quickly dismissed them.

“You bet I’m strong,” I remember telling myself. “You have to be to keep the ministry going in the right direction every time someone tries to jerk it off the tracks.”

Every prominent ministry I’ve studied had the same whispers in the hallways. “What leader isn’t strong and direct?” I said to myself, brushing the criticism aside.

I had heard the research that Christian executives generally were more authoritative than their pagan counterparts. And I was familiar with the studies showing that Christian leaders tend not to seek input from their subordinates as readily as do unbelieving administrators (see Dan E. Maltby, “Authoritarians at Work,” Christian Management Report, Nov/Dec 2000).

So for almost 12 years, I dismissed the accusation of control, because the ones who brought the message were not credible in my mind. Our elders weren’t saying this. Our best and most fruitful staff would lay down their lives for me, as I would for them. The criticism wasn’t coming from hard-working and happy church members.

At least not until the management audit.

Turning point
One of the men in our church is a recognized management consultant to Fortune 100 companies. He began mentoring me in some of the things you don’t learn in seminary. Last winter he suggested that we do a management audit of our top staff and lay leaders.

He would gather them in groups of eight to ten and ask them three questions:

What are the church’s greatest strengths?

What are the church’s greatest weaknesses?

What steps, if taken, would most improve the quality of our ministry?

Participants were promised anonymity and access to the full report (with no edits) in a large-group forum.

For three months we waited while he did the interviews and wrote his report. I remember well the day I held the 40-page document in my hands for the first time. The first section contained actual comments from the participants, grouped according to theme. The second section offered recommended action steps in providing solutions. Most of it was exactly as I had expected: ministries need to be better coordinated, communication needs to be shored up, more volunteers would relieve some strain, and so on.

But then I came to the section titled “Senior Management Style.” There, before my eyes, were criticisms I could not dismiss: “There’s too much micromanaging going on,” “More delegation is needed from the top,” “The executive pastor is empowered to a certain extent, but the senior pastor has ultimate authority.”

Ouch!

And there was more: “When the senior pastor’s energy dies, things die,” and “The bench mark is WWJD—what would James do?”

Ouch! OUCH!

Sixteen comments in all were directed at me, the elders, or some portion of our senior leadership team. The first time I read the report I was stunned. I reached for my bag of rationalizations and carefully tried each one, but none seemed to fit. These people were not quitters; they were totally committed to our mission and in for the long haul. They were not harsh critics trying to exact a penalty because their play for power had been thwarted; they were friends who loved me and wanted to see my leadership prosper.

I was busted, and I knew it.

Taking my lumps
I have always tried to live by my father’s threefold outline for successful pastoring: (1) feed the people; (2) love the people; and (3) admit when you are wrong.

Over the years I have seen many a pastor go over the edge by failing at number three, and so I knew that was not an option for me. I would have to admit publicly that our leadership, and mine in particular, had been too controlling.

The report was circulated to each of the 100 leaders who came to a three-hour meeting to discuss its implications for our church. I was very nervous about their reaction and somewhat fearful that acknowledging my need to grow in this area would give others the excuse they needed to do their own thing. I was wrong.

I stood in front of the entire group. “As pastor, I have held too much authority in the church,” I said. “And our executive pastoral staff has also held too much control over the direction of our church. From our elders down to every level of leadership, we need to find ways to empower those under our servant leadership to do the ministry God has called them to.”

We defined empowerment as “the capacity to bring one’s gifts, skills, and knowledge to bear on one’s responsibilities without undue checks, balances, and approval levels, resulting in more effectiveness on the job.”

To balance my fears, we made it clear that we would not be moving to the days of Judges 21:25 where “everyone did what was right in his own eyes.”

The meeting was extremely positive, and the leaders left enthused. Many reported an increased sense of security in knowing that the senior leaders were willing to acknowledge where they needed to grow and to model that for others. There was no discernible residue of frustration, and everyone seemed excited to enter a new season.

In an effort to increase empowerment at every level, we required each staff member to meet one-on-one with three or four close co-workers. We asked them to discuss three aspects of their work:

“Keep doing these things—they help increase my effectiveness;

“Do these things more or better;

“Do these things less, or stop doing them altogether.”

These discussions have been well worth the time and effort. Since then, our staff members have experienced greater openness in their communication and increased authority and freedom in their respective areas of service.

My conclusions
We took a number of steps to increase empowerment at every level, but of course, the real issue was change in my own heart. If I did not release greater amounts of authority to those under me, it was futile to think that they would change, and I knew it.

As I reflected upon the lessons I was learning, I formed several conclusions:

1. Some complaints can be ignored. Many of the people who accuse leaders of being controlling are doing so for less-than-honorable reasons, and an effective leader does need to “consider the source.”

2. Some complaints must be heard. When mature people are given an opportunity to give feedback, they will do so in a loving way that helps the leader grow.

3. Leadership styles must be adapted. Church planting is different than church leading. In the early days, my way was literally the only way. Later as some leaders gathered, my way was often the best way. More recently, however, my way is only one of the ways and many times is not the best way. As more capable leaders gather and grow, making that transition in thinking is crucial to empowering others in a developing ministry.

4. Proximity promotes control. In order to release and empower others, I have found it necessary to withdraw from certain areas. Simply being there makes it almost impossible to keep from inserting myself and my preferences. Steering clear is the easiest way to limit my tendency to control.

For example, our adult ministry team has spent the last few months evaluating and overhauling our method of assimilation.

As a result, we are abandoning several processes that we have used for many years but that are no longer effective. It has been very rewarding to watch our team work. They were encouraged when I approved the final plan with no adjustments. I truly believe that the outcome is better than if I had been directly involved.

The key becomes knowing when to step in and when to stay out, and I’m still growing in my ability to make that call.

5. Control can hurt, even when unintentional. Though it is not my nature to injure others through control, the “security” benefits of controlling others often makes that my default position. It’s not my heart, but it happens under pressure if I do not intentionally pursue a different course of action.

6. Personal growth takes time. Attitudes are patterns of thinking formed over a long period of time, and they don’t change overnight. I am working hard on the matter of control, but victory comes in increments that include occasional relapses and the need to apologize. How thankful I am for a gracious team of ministry partners who let me grow, even as I seek to let them do the same.

As you can see, I am still in process. I have been encouraged by the positive response from others who have observed our efforts to grow and change. I did not want to surface this struggle for everyone to read, but I have been praying that the Lord would use it to encourage others. At first I was concerned that some might use what I have written against me, but then I remembered that people are gonna do what people are gonna do—and I can’t control that.

James MacDonald is pastor of Harvest Bible Chapel in Rolling Meadows, Illinois, and the author of Lord, Change My Attitude. http://www.WalkintheWord.com.

Nomination Projects Over People I had a sampler made for my office to remind me PAMITP. It sits in plain view of my desk. No one knows what it means but me: People are more important than projects. Alex Holloway, Leesburg, Florida

Copyright © 2001 by the author or Christianity Today International/Leadership Journal.
Spring 2001, Vol. XXII, No. 2, Page 34

What Distinctive Tools Do Shepherds Need?

This is from Jerry R. Young’s article in Grace Theological Journal (Volume 6, #2, Fall ’85) entitled, Shepherds, Lead!

“There is loneliness in command. When things are bad, the leader wishes he could return to being a follower. The shepherd may long for the status of a sheep. But the Chief Shepherd has called him forward, and placed in his hands the tools of a shepherd. The sheep look expectantly for leadership. This study has argued that the sheep must abandon their hidden agendas and adopt a scriptural agenda if true pastoral leadership is their goal.

What are the tools for such leadership? The qualities required of bishops, listed in 1 Timothy 3 and Titus 1, are qualities which ideally should be developed in all believers. Accuracy of doctrine and purity of conduct are mandated in Scripture for every member of the flock of God. But what are the special tools of a shepherd, which belong to him alone?

Paul’s letters to Timothy and Titus reveal some answers to that question:

1.  The ability to teach accurately and authoritatively even when alone, yet without striving (1 Tim 1:3; 4:6 {1 Tim 4:6}; 5:20–21 {1 Tim 5}; 6:17 {1 Tim 6:17}; 2 Tim 2:1–2,14–15 {2 Tim 2}; 4:2–5 {2 Tim 4}; Tit 2:1,15; 3:8 {Titus 3:8}).

2. The ability to relate doctrine to practical conduct (1 Tim 1:5; 4:7–8,12,15–16 {1 Tim 4}; 2 Tim 2:22; Tit 2:7–8).

3.  The willingness to select faithful men to oversee the work of God (1 Tim 3:1–7; Tit 1:5–9).

4.  The willingness to select faithful men and women who can perform works of service (1 Tim 2:8–10; 3:8–13 {1 Tim 3}; 5:9–10,16 {1 Tim 5}; 2 Tim 2:1–2).

5. The courage to show oneself, and the discipline to make the show worth seeing (1 Tim 4:12,15–16; 2 Tim 3:10; Tit 2:7–8).

6.  The courage to accept hardship and personal sacrifice in the spirit of the Chief Shepherd (1 Tim 6:11–16; 2 Tim 1:6–9; 2:1–3 {2 Tim 2}; 4:2–5{2 Tim 4}).

An unfading crown of glory awaits shepherds who lead. Let us choose them well.”

 

Church Leaders – Lead by Grace!

Perhaps the reason for graceless leadership in so many churches is because so much energy and effort is invested in trying to make the church into something that it is not. On the one hand, there are leaders who are developing their own little kingdom, in the name of Jesus, and therefore attempting to form a community in their image.  On the other hand, there are leaders who know that the local church is called to holiness and perfection. Therefore, they focus on law as both the standard and the method for achieving holiness or perfection.  Maybe it’s a combination of both?

Whatever the case might be, it is a very sad, well actually a disturbing reality that so many influencers, power wielders, deacons, elders or pastors (in other words the leadership) are not gracious.  I dare to make such a statement because I’ve observed and continue to learn about churches where people are beaten up or beaten down, abused or misused by their church leaders.

So, it is with delight to read a book that challenges the model of leadership as law-maker, law-giver and law-enforcer. Grace-Full Leadership by John C. Bowling is one such book.  This is a book I would highly recommend that the local church leadership read and put into practice, because it presents God’s paradigm for true leadership:  grace-filled servitude.  Below are some excerpts from this book to whet your appetite:

 

Alexander Solzhenitsyn, in his celebrated speech to the 1978 graduating class of Harvard College, noted:

A society based on the letter of the law and never reaching any higher fails to take advantage of the full range of human possibilities.  The letter of the law is too cold and formal to have a beneficial influence on society.  Whenever the tissue of life is woven of legalistic relationships, this creates an atmosphere of spiritual mediocrity that paralyzes men’s noblest impulses….After a certain level of the problem has been reached, legalistic thinking induces paralysis; it prevents one from seeing the scale and meaning of events.

 

A covenantal relationship rests on shared commitment to ideas, values, and goals.  Such an idea expresses the sacred nature of relationships.  In his book, The Season of Leadership, David Neidert suggests that every covenant is filled with certain obligations and intentions.  Among them are trust, respect, mutual support, accountability, and fidelity.  “The all-encompassing element of covenant relationships is fidelity.  It is probably the most spiritual and passionate of all covenant characteristics.  In a covenantal relationship, fidelity contains the sacred vows that leaders and followers make to each other.”  p. 20                                                                                                                                             

One of the consequences when there is not an atmosphere of trust is that people do not speak up.   They will let leaders make mistakes even when they themselves know better.  Trust is at the heart of a covenantal relationship; its benefits to the leader and the led are immense. p. 22

Grace-full leaders create an environment where individuals accept one another’s weaknesses as well as strengths.  In such a workplace, people are encouraged (and perhaps more importantly, allowed) to change, grow, and develop.  Grace-full leaders resist labeling others.  They refuse to be caught in a web of prejudice or stereotyping that looks for the worst in others rather than the best.   p. 27                                                

Max DePree set a high standard in this area when he said, “The first responsibility of a leader is to define reality.  The last is to say ‘thank you.’   In between, he’s a servant and a debtor.”    p. 28                                                           

A good leader is someone who does not monopolize credit.  Grace-full leaders are quick to pass along praise and recognize the contributions made by other people.  They seek to be inclusive by sharing ideas, associations, and benefits as widely as possible.  The grace-full leader is generous.  He or she has no need to manipulate others or practice a kind of leadership by intimidation.  p. 29                                                         

Warren Bennis suggests that empowering people is not only something a leader might do but also an “obligation of leaders to coach people to bring out their potential, to really be people growers.”

Leaders not only accept and have confidence in themselves but also accept and think well of others.  Sincerity and positive regard for others simply cannot be faked, and one needs both to deal with people effectively.  To be a grace-full leader, one must take the words of Jesus’ great commandment to heart: “Love the Lord your God with all your heart and with all your soul and with all your mind” and “Love your neighbor as yourself” (Matt. 22:37, 39).  The guiding principle of this commandment is a simple value and respect for one another. p. 29

Change must not be viewed as the enemy, for only by changing can an organization survive over time and thrive in an environment that is in constant flux.  Change is not the enemy; changing the wrong things is.  It takes grace to know the difference.  p. 32                                                                                                               

Significance comes from working with others who are not only associates but also friends.  Like most things, the joy of success comes from the journey toward it even more than the accomplishment of it.  P. 38 

The temptation for many believers is to center their lives around the activities and programs of the local church rather than seeing their mission to be in the world of work for the glory of God.  Christians must see that it is in the daily labors of their working life that they, “the people of God,” are in the center of the arena where the Church needs to be. P. 41

The hours spent at work can become “Kingdom hours” that provide a powerful witness to the world of the grace and glory of God.  P. 42

Being responsive allows an organization to discontinue practices no longer effective.  Most good ideas and effective methods run their course in time and need to be replaced with other good ideas and effective methods.  The “we’ve always done it that way” attitude is often hard to overcome because the weight of tradition and organizational history supports the tried-and-true ways of the past.  The responsive leader has the ability to recognize when new outcomes are needed and when old methods may not be sufficient. p. 48

It might seem as if it’s supposed to be “natural” to stay in touch with yourself, but sometimes what a leader wants from life is not the same as what he or she is actually experiencing.  Indications of this include burnout, breakdown, depression, and midlife crisis. p. 52

The ultimate goal of understanding leadership is not to produce great or charismatic leaders but to enhance the life and effectiveness of the organization.  The measure of leadership is not the quality of the head, but the tone of the body.  “The signs of outstanding leadership appear primarily among the followers.”

Therefore, the mind of a grace-full leader questions, “Is this organization or group healthy and productive?”  “Leadership is a concept of owing certain things to the institution.  It is a way of thinking about institutional heirs, a way of thinking about stewardship as contrasted with ownership.”² P. 69

Just as the Great Revolution was getting under way in Russia, a rabbi on his way to the synagogue was stopped at gunpoint by a soldier.  With his rifle pointed directly at the rabbi, the soldier said in a gruff voice, “Who are you, and what are you doing here?”

The rabbi replied with a question of his own: “How much do they pay you for doing this job?”

The soldier replied, “Twenty kopecks.

Then the rabbi said, “I will pay you twenty-five kopecks if every day you stop me right here and ask me those two questions.”

If a leader knows the answer to those two questions, “Who are you?” and “What are you doing here?” all else will follow in good time and good measure. p. 91

Leadership is a three-legged stool—a combination of competence, character and will.  Each leg must be in place if the stool is to stand.  If a person does not have at least some measure of all three, he or she cannot lead.  But having these characteristics alone is not enough—they must be balanced.  P. 103

In controlling your time, a leader need not become enslaved to work or to the ideas, schedules, and designs of other people.  It’s important to schedule prime time for yourself.  That is not selfish or insensitive; it is balance.  Notice in the Gospels how often Jesus withdrew from the crowd and even from His closest disciples so that He might be alone.  If He needed that, how much more do we. P. 105

It’s hard to be joyful when you carry a burden.  It’s hard to love when you are weighted down.  Too often, in fact, we find ourselves throwing stones as well as carrying them.  Each year the baggage gets heavier, so much so that after a while, we either break down under the load or pay dearly for it in some other way, or we find a way to lighten our loads.

Leaders know that they must continually lighten their loads if they are going to continue to lead.  Part of learning to balance is to reduce the load and equalize the remaining pressures.  Jesus has a good word for us.  The good news of the gospel is that we can lay aside our burdens and learn to travel light.   Jesus said: “Come to me, all you who are weary and burdened, and I will give you rest.  Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls.  For my yoke is easy and my burden is light” (Matt. 11:28-30).    p. 107                                                      

Without vision, leadership is little more than simple perpetuation of the past instead of predication on the future.  A proper vision builds on the past by allowing room for new ideas and thoughts.  Leaders hold in their minds pictures and ideals of what can be.  They are positive about the future and ardently believe that working together, people can make a difference. p. 109

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Bowling, John C. Grace-Full Leadership. Kansas City: MO: Beacon Hills Press, 2000.