One question I receive occasionally as a church planter is, “When is the church considered ‘planted?’” or “When does Good Hope go from being a church plant to being just a church?” This is a good and important question and the way you answer a question like that shows something about what you think a church is, why churches exist, and what makes a church healthy and sustainable. One possible way to answer that question is, “Once a church is financially self-sustaining.” That’s an important milestone and is something that church plants should strive for if even simply for the sake that we can generously support other church plants and missions work. However, some churches which serve in poor communities are always dependent upon other churches for financial support and that’s okay. That approach can also reveal a way of thinking about church that views church plants like a business with church planters being entrepreneurs. You can also answer the question by pointing to goals in attendance or membership or owning your own building. But again, a church can be a church and never own a building or never exceed 50 members.
Do you know that the apostle Paul actually gives us sort of an answer to that question?! Paul’s answer reveals something important about a biblical view of the church. In Titus 1, Paul, writing to Titus, a pastor on the island of Crete, opens the body of his letter with this revealing statement, “This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you.” Paul was a church planter. Maybe you’ve never thought of him that way. Paul did more than evangelize throughout the Roman empire—as he did evangelism he gathered new believers into church bodies. But, according to Titus 1, Paul didn’t consider the work of church planting done until elders were appointed in every church.
Following this pattern, our denomination, the Presbyterian Church in America, doesn’t consider a church planted until that church has their own elders—a process we call “particularization.” Until we get to the point of ordaining and installing our own elders at Good Hope, we are considered what is called a “mission church” and we have elders borrowed from other churches in our area. One of our “borrowed” elders is preaching here next week. So, when is Good Hope no longer a church plant? When we elect our own elders. This same biblical pattern is followed by many churches and denominations.
Why is this such a huge priority for the church and such a huge priority for Paul? If Paul gathered Christians into a body and they were worshipping together, why did he value elders so much that he would only consider the work of planting the church done when they had elders? Would you put that much weight on the importance of elders for a church? Clearly, elders were of far more significance to Paul and to the early church than they often are for us. I think we often undervalue the significance of elders because we misunderstand the nature of the church, the role of elders in the church, and the way that Jesus himself leads his church.
As Kevin DeYoung has helpfully pointed out, “The church is more than plural for ‘Christian.’” A group of cattle is a “herd,” a group of hippos is called a “bloat,” a group of pugs is called a “grumble.” Is a group of Christians a “church?” Not quite. What is the church? The Bible gives us a number of different pictures. The church is a bride, a household, a temple, a body, and, as we see in our passage, a flock, a flock of sheep! But any healthy flock is not yet complete merely when you have a group of sheep in a field. You can’t have healthy flocks without shepherds.
Peter, like Paul, also saw the vital importance of elders, so he addresses the elders of the churches in our passage today. The big idea of the passage is this: Healthy flocks require faithful shepherds.
Now, if you’re not an elder or will never be an elder in the church, this is still an important passage for you. First, because if you are a member of Good Hope, it will be your privilege and duty one day to elect the elders of our church. Passages like this ought to help us as a church when we consider who should be our elders. Second, it is important for those who are shepherded to understand the role of those who shepherd them. And third, there are some principles for elders in this passage that apply in some ways to every Christian who has any position of leadership or authority. There is much for all of us to learn in this passage.
In verse 1, Peter begins his address to elders, “So I exhort the elders among you…” It might be helpful to first address, “What are elders?” The Greek word for “elder” is πρεσβυτερος, which is actually where we get the word “presbyterian.” Part of what it means to be “presbyterian” is that our churches are led by “presbyters” or “elders,” so this is a topic we naturally care a lot about! Elders in this case isn’t necessarily a reference to someone’s age, though in the qualifications for elders in 1 Timothy 3, Paul makes it clear that they shouldn’t be new converts; so, there is a kind of experienced maturity that is required even if an elder isn’t old. I just turned 32 on Friday and I’m an ordained elder, specifically what we call a “teaching elder” in the PCA. “Elder,” here, is a reference to a specific group of biblically qualified and called men, who hold a specific role or office in the church. If you want to read about the qualifications of elders, read 1 Timothy 3 and Titus 1, but in this passage, Peter focuses more on the heart and work of the elder than on a list of qualifications. We learn in the New Testament that the pattern for the church is for each church to be led by multiple elders—what some traditions call a “board of elders” or what Presbyterians call a “session.” We believe that elders are not optional but instead are absolutely essential to the health of the church, faithfulness, and witness of the church, which is again why the work of planting isn’t done until elders are established. As we go through these four verses, we see different aspects of the work of elders, whom, for reasons you will see shortly, I will refer to primarily as “shepherds.”
The Calling of Shepherds
First, we see the calling of shepherds. Peter addresses the elders, interestingly, in verse 1, not from his position as an apostle, but from the position of a fellow elder; “So I exhort the elders among you, as a fellow elder and witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed.” These are all things he shares with them. They too are elders. They too are witnesses to Christ’s sufferings. Yes, Peter physically witnessed his suffering with his own eyes, but “witness” also refers to the calling of all elders to testify to or proclaim the gospel. They too also are partakers in the glory to come.
Then Peter, as a fellow elder, gives them the main command for the work of elders in verse 2, “Shepherd the flock of God that is among you, exercising oversight.” This is again a calling that Peter shared with these elders. When Jesus restored Peter after his denial of Jesus in John 21, Jesus gave him three commands that shaped Peter’s calling, “Feed my lambs… tend my sheep… feed my sheep.” Peter knew well the call to shepherd Jesus’ sheep and he gives that same calling to elders—“Shepherd the flock.”
It is absolutely essential to recognize that the main calling of elders is to be shepherds. Elders are shepherds! This is where we get the term “pastor.” “Pastor” comes from a Latin word for “shepherd.” If you call me Pastor James, you are calling me Shepherd James. And, technically, all elders are pastors, not just those we traditionally call pastors. The church needs shepherds. I think there is a reason that many of the main leaders of God’s people in the Old Testament were literally shepherds—chief among them being Moses and David!
One of the biggest things that leads to a lack of health and faithfulness in churches is that we miss that the heart of the calling of pastors and elders is to be shepherds. Yes, pastors and elders need to be able to make organizational, financial, and strategic decisions. That is part of what it means when it says that elders should “exercise oversight.” Elders should lead, make decisions, and oversee the work of the church, but elders are not essentially a board of directors and pastors are not essentially CEOs. Elders must first be shepherds.
This isn’t a small distinction! Too often we choose church leaders because they meet the qualifications of a manager or boss in the business world. We choose charismatic leaders, engaging presenters, or those with good business sense. Can those things be helpful? Yes. Are they central? No. Where board members and CEOs care about running a good business, shepherds care about the sheep. Shepherds do what they do because it provides for and protects the sheep in their care. One of the first things to look for in a prospective elder is a shepherd’s heart.
And the fact that edlers are called to shepherd tells us a lot about the functions of elders. Pastor Timothy Witmer has been very helpful to me in his book The Shepherd Leader in this area. First, shepherds know the flock—elders need to know who is under their care (this is one of the reasons church membership is important) and elders need to know those people and their needs. You should want to be in a church where you pastors and elders know you and know what is going on in your life. Second, shepherds lead the flock—elders provide direction for the church. Again, this is that “exercising oversight” aspect of a shepherd. Third, shepherds feed the flock—elders do this primarily though teaching and applying the Word of God. Fourth, shepherds defend the flock—elders protect the church from false teaching and practice church discipline what promotes the purity and peace of the church. Lastly, shepherds seek lost sheep—elders are to be evangelists. Again, yes there are “business-like” aspects to the church, but the church is not a business. The church is a flock and elders are shepherds!
Far too many Christians have never been shepherded! They have had leaders, lecturers, and executives, but not shepherds who genuinely care for their souls—who pray for them, counsel them, teach them the Word faithfully, and are actually willing to warn them and say hard things. Without this, we may have grand organizations but deeply unhealthy flocks and starving and vulnerable sheep. As a shepherd and elder myself, this is a convicting and challenging passage because I know I don’t do this perfectly. So please pray for me, pray for our provisional session, and pray that God would provide faithful shepherds in this church.
The Motivation of Shepherds
Second, we see the motivation of shepherds. Starting in the second half of verse 2, we see a series of descriptions of how elders are to shepherd. There is a three-fold repetition of the pattern of “not… but…”
The first pair is “not under compulsion, but willingly, as God would have you.” Ambrose of Milan is one of the most famous theologians from the early church. He was the bishop of Milan in northern Italy in the fourth century and it was actually under his preaching that Augustine was converted! But Ambrose didn’t initially want to be a bishop. He came from a wealthy family, was trained as a lawyer, and eventually was appointed by the emperor as the governor of northern Italy. But while he was governor, the church was in the middle of heated debate between orthodox Christians and heretical Arians who didn’t believe that Jesus was God. When the bishop of Milan died, a massive debate broke out between these two groups in Milan about who should be the new bishop. Ambrose, as a good leader, stepped in to try to diffuse the situation, but someone yelled out “Ambrose for bishop” and he was elected by a vast majority. The problem was he wasn’t even baptized and he had no desire to be bishop. Apparently, he tried to flee town, but they placed him under house arrest until he agreed to be bishop. In eight days he went from being an unbaptized governor to being the bishop of Milan. And in God’s grace, he used Ambrose in amazing ways. However, no one should ever be forced into ministry. It shouldn’t be something we do because we feel we have to, but because we desire to. “Not under compulsion, but willingly.”
The second pair is “not for shameful gain, but eagerly.” Elders, and all Christian leaders, should lead not for money, but with an eager desire to serve. It is an absolute travesty that some pastors are in it for the money. It is a dishonor to Christ that some, out of wicked motives, seek to become rich, often at the expense of the poor and vulnerable—like prosperity preachers who have spread their influence into some of the poorest parts of Africa and South America. Now, yes, Scripture does teach that preachers of the gospel should make a living from that work, but the motivation should never be material gain, but instead the spiritual health of the flock.
The third pair is “not domineering over those in your charge, but being examples to the flock.” Shepherding is not about gaining power and control over others to impose your will. Instead, we are to be examples of godliness for others to follow. These are two VERY different kinds of leadership. One uses others and abuses others because of selfishness and pride, and the other humbly, yet boldly leads from the front, even if that means being willing to suffer as Christian leaders who walk in front creating a path to follow. I read from Ezekiel 34 in the Old Testament reading because it gives a sobering picture about the shepherd leaders of Israel in Ezekiel’s day. They were like shepherds that killed and ate the sheep they were supposed to care for. I’ve head them called “mutton eaters.” Instead of protecting the flock from wolves, they became the ravenous wolves themselves. And so do all shepherd leaders who are in it for what they can get from the sheep instead of what they can give to them. Shepherds lead for the sake of the sheep.
Part of what frees Christian leaders to lead in this way is that their reward isn’t sought in this life, it’s not about what you get NOW, but their reward awaits them when Christ returns. We see this in verse 1 and in verse 4. Verse 1 reminds elders that they are partakers in the glory that is going to be revealed. Verse 4 then says, “And when the chief Shepherd (Jesus) appears, you will receive the unfading crown of glory.” Elders and all Christian leaders lead with an eyes set forward on the glory that will come. The glory and reward that is coming for faithful service to Christ is far better than the temporary things we would gain from unfaithful leadership—whether money, power, or fame.
The Dependence of Shepherds
This brings us to our final point: the dependence of shepherds. In our passage, elders are called to be shepherds, but there is a limit to their role. Their role is always under someone else—always dependent—their authority is always delegated and never ultimate. Notice in verse 2 that the church is called the “flock of God.” The flock doesn’t belong to the elders, it belongs to God! Then in verse 4, we read about the chief Shepherd, Jesus. We also saw this in 1 Peter 2 in the passage for our assurance of pardon. Jesus is called in that passage the “Shepherd and Overseer of our souls”—the same two words used to describe elders who shepherd and exercise oversight. This should be no surprise. Jesus is the one called the Good Shepherd in John 10.
This is absolutely essential for understanding the role of elders in their calling as shepherds. Elders are only ever undershepherds. They are called to lead the flock knowing that the flock doesn’t belong to them! They are also called to lead knowing that the flock doesn’t ultimately need them, the flock ultimately needs Jesus, their one and only true Good Shepherd.
Shepherd leaders ought to lead knowing that Jesus is ultimately the one who saves, leads, and preserves his sheep. He is the Good Shepherd who laid down his life for the sheep. Undershepherds preach Christ and his death and resurrection. Also, as the Good Shepherd, it is Jesus’ voice that the flock needs to hear and follow. Undershepherds don’t preach their own opinions or ideas for the church, they are called to preach Christ’s words in THE WORD. They don’t speak on their own behalf but speak as ambassadors for Christ. As a Good Shepherd, it is Jesus who will lose none of his sheep. Undershepherds are to point wandering and wounded sheep to the one true Good Shepherd who can heal, restore, and protect his sheep. Undershepherds lead with delegated, not ultimate, authority, and they lead dependently—dependent on the one chief Shepherd!
To end, perhaps the way to say it is that elders are vital, but not ultimate. They are vital because the way that the chief Shepherd, Jesus, has determined to shepherd his sheep in this age is through undershepherds. No Christian should say, “I am a sheep and Jesus is my shepherd, so I don’t need elders or pastors in my life.” If the chief Shepherd has decided to care for his flock through undershepherds, then you need undershepherds. Whether we need them or not isn’t really up to us to decide—we’re sheep. And by Jesus’ design, elders, at least when they serve faithfully, according to Jesus’ design, are of vital importance to the spiritual health and growth of the flock of Jesus.
But again, elders are vital, but not ultimate. Your pastor and your elders cannot save you. They do not pay for your sins. They point you to the one who does. Your pastor and elders do not have the wisdom you need. They point you to the one who does and they teach you HIS WORD. Your pastor and elders cannot preserve you though the sufferings and temptations of this life. They point you to the one strong Shepherd who has promised to lose none of his sheep. They faithfully pursue the ordinary means by which Jesus gathers and perfects his flock. Elders are undershepherds. Jesus is the chief Shepherd.
