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T R A I N I N G M A N U A L
Preparing Gods leaders to better understand
themselves and their doctrines
Elder&Deacon
Prepared by
Christian Education Ministries
J O H N A . Y O U N T S , E D I T O R
o f T h e A s s o c i a t e R e f o r m e d P r e s b y t e r i a n C h u r c h
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Elder & Deacon Training Manual
Preparing Gods leaders to better understand themselves and their doctrines
2006 by Christian Education Ministries
Associate Reformed Presbyterian Church
Published by Life is Worship Publishing Group
117 Allison DriveFountain Inn, SC 29644
www.liwpg.com
Printed in the United States of America
ISBN 1-889672-01-7
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any
meansfor example, electronic, photocopy, recordingwithout the prior written permission of the publisher. The only exception is
brief quotations in printed reviews.
Unless otherwise noted, Scripture is taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION. Copyright 1973, 1978, 1984
International Bible Society. Used by permission of Zondervan Bible Publishers. All rights reserved.
Scripture quotations marked (NASB) are taken from the NEW AMERICAN STANDARD BIBLE, copyright 1960, 1962, 1963, 1968,
1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission.
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Table of Contents
Foreword 4
Overview and Note to Pastors 5
Suggested Week by Week Assignments 9
Game Plan for Section One 10
SECTION 1
Introduction to Leadership & Relationships 12
Paper One Elders 15
Member Care Process 22
Job Description of an Elder 25
Paper Two Love and Leadership 30
Paper Three Listening & Leadership 38
Paper Four Pleasant Words &Leadership 45
Paper Five The Role of Deacons 54
Job Description of a Deacon 64
A Guide to Productive Meetings 67
Qualifications 74
Game Plan for SECTION 2 Doctrine 78
Game Plan for SECTION 3 Bible Knowledge 81
Game Plan for SECTION 4 Counseling & Discipline 83
Game Plan for SECTION 5 Stewardship 85
Resources and Continuing Development 87
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Foreword
Gods leaders must be people of God who understand themselves and their doctrines.
I was first elected an elder in the Greenville ARP Church in the fall of 1979. I was ordained and installed in
December to take office in January of 1980, almost twenty six years ago. I remember the Scripture that statedthe qualifications of elder. I remember the questions I was asked at the ordination. And I remember I was rather
clueless as to the role an elder plays in shepherding the church flock. I hate to admit this but it is true. It took
years for me to fully realize the heavy responsibility placed on a person who assumes the position of elder in a
church. And I dont think I am alone in entering this position blindly.
This is the main reason I have been excited about developing a leadership manual for elders and deacons.
Too many of us fall short of exercising the spiritual leadership called for in the role of elder or deacon. We
are very good at administrative tasks and taking care of the facilities and finances but shepherding the flock
(visiting, evangelism, etc.) we fall short.
I hope this manual will prove to be of help to individuals and groups who are striving to grow in Christ. Jay
Younts has done a great job in writing and compiling this material presented in this manual. I also want to thank
Dr. Mark Ross for allowing his two papers on the offices of elder and deacon to be reproduced in this manual.This manual outlines training procedures for church leaders. There are multiple tracks that can be utilized
in this training process. Included is a bibliography of key books to use along with the training course. The list is
not exhaustive but comprehensive.
The idea is to use the basic course format outlined, allowing the trainer to fully develop the sessions.
The parameters of the course are defined, but the trainer has the best knowledge of the individuals need for
training. The leader is encouraged to design the training program with this in mind. Experience is a great
teacher and it has taught us that each group has enough differences that the approaches need to vary to reflect
audience sensitivity. There are certain assumptions that are foundational to this training material.
First, leaders must demonstrate intentional spiritual pursuit of Gods purpose in their own lives. Francis
Schaeffers outstanding book TRUE SPIRITUALITY underscores this vital ingredient of godliness or holiness of
life.
Second, leaders must be strongly committed to ministering to people. Developing genuine relational skills
is necessary to any effective leadership. The lording over attitude is not the appropriate approach for people
of God. A shepherds heart that demonstrates care, concern, and involvement is vital if we are to touch peoples
lives; that is, after all, what leadership is all about. Also, leadership is concerned to help people become
everything that God would have them become. People skills are necessary to that end.
Third, leaders must have certain skills that focus on the particular task of planning. The calling and
challenge to mobilize people to work together toward the accomplishment of some worthwhile mission is a part
of leadership. Knowing how to plan, budget resources, and evaluate results are necessary ingredients to leading
effectively.
This course of study will encompass all three of the above areas though we realize that there must be anongoing study if there is to be fruit from the labors. We suggest some primary and secondary resource materials
to assist in the process.
Dr. David J. Vickery, Executive Director
Christian Education Ministries
Associate Reformed Presbyterian Church
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E l d e r s & D e a c o n s A T r a i n i n g M a n u a l 5
Overview and Note to Pastors
The goal of this manual is to provide a comprehensive, useful tool for
training your officers, a tool that will be a blessing to the ARP Church
and glorify our Lord and Savior, Jesus Christ. This overview is addressed
to the pastors, the teaching elders who will be directly involved in thetraining of officers. No two pastors will approach the task of officer
training exactly alike. The manual acknowledges the appropriateness of
this reality. Therefore, each pastor has latitude to customize the course
materials as he thinks best for his particular situation. Since this material
will be available for all ARP churches, pastors will have opportunities
to interact and discuss the officer training process with other pastors
. They are, of course, free to choose from the various resources listed
in the appendix or to use other materials if they desire. This flexibility
acknowledges that one size does not fit all.
Within any denomination, there are differences concerning the style,
emphasis and interpretation of the standards of the church. Some
churches will favor a strict interpretation of the standards and others
will see the need for a flexible application of these same standards. The
denomination, as a body, must serve all of these varying styles that
make up the whole. Thus, a training program must also allow for the
wide variety of styles held by individual pastors, churches and even
presbyteries, if it is to be effective for the denomination at large. At the
same time, there are certain core concepts, biblical universals, that everycongregation should build upon as the training proceeds.
This training manual offers a consistent yet flexible program to assist
pastors in their quest to provide excellent training for church officers
throughout the denomination. Christian Education Ministry will offer
certified training that will seek to encourage churches and presbyteries
to work together more closely. The result should be to strengthen the
denomination as a whole.
A carefully selected list of resources is given in the appendices of this
manual.
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E l d e r s & D e a c o n s A T r a i n i n g M a n u a l 6
Training for all officers should include:
DOCTRINE
This is found formally in the The ARP Form of Governmentand
Standards. Doctrine provides the basic foundation for the life of
the church and for her officers.
BIBLICAL KNOWLEDGE Hermeneutics how to interpret the Bible
Theology basic systematic theology
Exegesis What the Bible actually says
While expert knowledge of these areas is not required, a working
knowledge of them is essential.
RELATIONSHIPS
Matthew 22:37-40 states the greatest commandments: love God and
neighbor.
Relational awareness will lead to skill in biblical understanding of
communications. These skills and abilities are just as vital to the
biblical success of the church as are the doctrinal positions that we
hold. These skills are, in fact, your doctrine applied to life.
COUNSELING AND DISCIPLINE
Informal counseling, formal counseling and even discipline, will be far
more effective where the members are persuaded of the love and
care of their officers. Knowledge and support of this true mark of a
church by the officers of the church is also essential.
STEWARDSHIP
Proper biblical stewardship of the resources of the church must be
the concern of each officer. Areas of stewardship include:
People
Plant assets
Fiscal assets
Money management
Long Range / Short Range planning
It is obvious then, that these are the areas of study that are focused
upon in this training manual. As the list of resources indicates, this
suggested method of training is not the only way to accomplish officer
training. There are other good ways to accomplish the job at hand.
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E l d e r s & D e a c o n s A T r a i n i n g M a n u a l 7
However, this course does cover the basic tools and skills that each
officer needs to learn. Please remain focused on the relational
challenges of being an officer. Gods people are in need of such care.
Availability of course materials
Course originals are available in PDF format from the Christian
Education Ministry website and on CD. This makes it possible for
churches to print and use only the quantities needed. Full sets will be
available in notebook form for churches desiring a more traditional
format.
Major cost savings are achieved by utilizing PDF and online formats.
This also allows for cost-effective updates to the manual as needed.
Implementation of training program
Training Track 1
Basic (8 week program: Meet 2 hours each week)
Doctrine 4 Hours
Bible Knowledge 3 hours
Relationships/Leadership 3 hoursCounseling and discipline 3 hours
Stewardship 3 hours
Comprehensive (11 week program: meet 3 hours each week)
Doctrine 8 Hours
Bible Knowledge 5 hours
Relationships/Leadership 6 hours
Counseling and discipline 6 hours
Stewardship 8 hours
Intensive (17 week program: meet 3 hours each week)
Doctrine 15 Hours
Bible Knowledge 9 hours
Relationships/Leadership 9 hours
Counseling and discipline 9 hours
Stewardship 9 hours
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E l d e r s & D e a c o n s A T r a i n i n g M a n u a l 8
Training Track 2
Alternate Training Schedule with particular emphasis on the
two offices:
Basic (8 week program: Meet 2 hours each week)
Doctrine 4 HoursBoth elders and deacons taught together
Bible Knowledge 3 hoursBoth elders and deacons taught together
Relationships/Leadership 3 hoursBoth elders and deacons taught together
Counseling and discipline 3 hoursOne hour both groups togetherElders taught for 2 hours with emphasis on elders role
Deacon participation optional
Stewardship 3 hoursBoth elders and deacons taught together
Comprehensive (11 week program: meet 3 hours each week)
Doctrine 9 HoursSix hours both officers togetherThree hours for elders only emphasis
Bible Knowledge 6 hoursBoth elders and deacons taught together
Relationships/Leadership 6 hoursThree hours taught together
Three hours with deacons and elders taught separately
with respect to their differing responsibilities
Counseling and discipline 6 hours
Three hours taught togetherElders taught for three hours with emphasis on elders role
Deacon participation optional
Stewardship 6 hoursSix hours taught together
Intensive (17 week program: meet 3 hours each week)
Doctrine 15 Hours12 hours taught together
Three hours for elders only emphasis
Bible Knowledge 9 hours
Both elders and deacons taught togetherRelationships/Leadership 9 hoursSix hours taught together
Three hours with deacons and elders taught separately
with respect to their differing responsibilities
Counseling and discipline 9 hoursThree hours taught together
Elders taught for six hours with emphasis on elders role
Deacon participation optional
Stewardship 9 hoursBoth elders and deacons taught together
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E l d e r s & D e a c o n s A T r a i n i n g M a n u a l 9
Suggested week by week assignment schedule for using the
17-week program.
In the time that leads up to the actual training sessions, it is
recommended that each new officer read the training manual before the
actual classes start.
As a prelude to each session, it is important that the class spend
time in prayer asking God to bless the session and for wisdom inunderstanding each of the issues discussed.
This prayer time is important. It would be good if each officer were
assigned to lead in prayer at least once during the course of the training
period. Being able to lead in prayer is an important skill for both elders
and deacons.
Another recommendation is for each officer to read and do the
assigned work listed in Timothy, Titus and You during the length of the
course. This book provides a valuable spiritual inventory for each class
participant. Each pastor should determine if he wants to discuss the
assignments in class or challenge each new officer to go through the
material on his own. (For that matter it would be a valuable exercise for
each of the current officers in the church to go through this book as
well.)
The references and books offered are only suggested guidelines.
Please feel free to substitute a book on a similar topic if you have one
that you are more comfortable with.
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Section 1 Leadership and Relationships
THE GAME PLAN FOR SECTION 1
Week One: Leadership and Relationships
Suggested Texts
Two papers by Dr. Ross printed in manual (pages 15, 54)
Three papers on leadership printed in manual (pages 30, 38, 45)
The Elder and His Workby David Dickson
Resources for Deacons by Tim Keller
Shepherding Gods Flockby Jay Adams
Classwork
Discuss the importance of demonstrating love in leadership
Practical examples of how elders and deacons are called upon to love in their
daily duties
Discuss the expectations that the congregation may have with regard to the
offices.
Discuss the expectations that the pastor has for this particular group of
officers.
Make particular application as to how leadership is needed in the congregation
where these officers are going to serve.
Review the two papers by Dr. Ross so that there is clear understanding of the
roles of each office and how they must work together.
Homework
Read paper on Listening and Leadership
Deacons read assigned chapters in Deacon book by Tim Keller
Elders read assigned chapters in The Elder and His Workby David Dickson
Week Two: Leadership and Relationships
ClassworkElders and deacons taught separately for each of the next two sessions. If there is not an
associate pastor at the church the pastor may request an elder to lead the class with the
deacons.
Elders discuss paper on the importance of listening.
Discuss the assigned chapters in the Elder and His Work
Deacons discuss the assigned chapters in Deacon book
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Both groups discuss practical ways that being a better listener will make them
a better officer. Role pray some real life examples of not listening well. For
example, speaking to someone before they have actually finished.
Homework
Read the remaining chapters in the Keller and Dickson books.
Each new officer should come prepared to discuss how they see the reading
assignment applying to their work as an elder or deacon Read Speaking and Leadership
Week Three: Leadership and Relationships
Classwork
Discussion on the reading assignments
Discuss the practical examples listed in both books regarding deacon and
elder care.
Discuss the passages and review Speaking and Leadership Spend additional time in the last hour praying for the
relationship that each new officer will have with the church.
Homework
Read ARP Standards statement on discipline
Read Handbook of Church Discipline by Jay Adams
Read Matthew 18
Go to page 71 for the rest of the suggested training schedule
E l d e r s & D e a c o n s S e c t i o n 1 1 1
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Introduction to Leadership and Relationships
Ephesians 4:11 teaches that one of the main jobs of the pastor/teacheris to equip the saints for the work of the ministry. It is in this spiritthat this officer training manual is offered. There is, perhaps, no task
more important to the equipping process than the biblical training of
elders and deacons.
The ARP Form of Government sets forth the following statements
about the duties of the offices Ruling Elder and Deacon.
For Elders: It is the responsibility of ruling elders, both
individually and jointly, to guard and promote the spiritual
welfare of the congregation. They are required by their office
to visit the people, especially the sick, and pray with them, to
comfort the sorrowing, encourage the weak, guide the wayward
and the careless, and, in general, to discharge all other duties in
Christian love. Although ruling elders do represent congregationsby election, they are to seek the will of God in all church court
decisions. F.O.G Chapter 8 B.2.
For Deacons: The diaconate shall be responsible for the
congregations ministry to those in material need or distress. It
shall also encourage practice of total stewardship among the
members of the congregation. It shall plan, in collaboration
with the session, the causes toward which the offerings of the
congregation shall be directed; devise effective methods forsecuring and receiving these offerings; secure and receive special
offerings as directed by the session and the higher courts of the
Church; and see that all offerings are properly distributed. It shall
have the care of the general property of the congregation, both
real and personal. In matters requiring extraordinary expenditure
for acquisition, construction, or alteration of church property,
consent of the congregation is required. F.O.G. Chapter 7 C.1
The mandate of our churchs highest court, the Synod, is that the
offices of ruling elder and deacon are to play a vital role in the local
church.
The Bible uses vivid metaphors to make truth understandable to
its readers. In the case of the church, the Holy Spirit chose the images
of sheep and shepherds to drive home an important point. Sheep
need shepherding care. The idea of sheep surviving on the open
range without competent shepherds protecting them is preposterous.
The image of sheep is not one of power and independence. Rather,
the reverse is true. Sheep are more closely associated with images
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of weakness, dependence and vulnerability. On the open range, the
shepherd stands between the sheep and certain destruction from the
elements. For someone living in Israel 2,000 years ago, the images of
bear, lion, wolf, rustlers, and steep cliffs were an easy association with
flocks of sheep. The idea of these flocks surviving without shepherds
care was unthinkable.
The Bible is clear in its use of the imagery of shepherds watching
over sheep. However, over time the biblical metaphor of shepherdsfor the flock has sometimes been replaced by the image of an officer
in a corporation or an officer of the state. But biblically, officers of the
church were thought of as shepherds of the flock, not executives of the
flock. The apostle Peter drives this point home in the fifth chapter of his
first epistle.
To the elders among you, I appeal as a fellow elder, a witness of
Christs sufferings and one who also will share in the glory to be
revealed: 2 Be shepherds of Gods flock that is under your care,
serving as overseers-not because you must, but because you are
willing, as God wants you to be; not greedy for money, but eager
to serve; 3 not lording it over those entrusted to you, but being
examples to the flock. 4 And when the Chief Shepherd appears,
you will receive the crown of glory that will never fade away.
1 Peter 5:1-4 (NIV)
The Form of Governmentof the ARPmakes this same point with
balance and with force in the descriptions of the offices of elder and
deacon noted above. This paragraph shows that the standards of theARP fully recognize the biblical mandate of elders to care for and
protect the precious flock that is the church. Because the Bible places
such importance on the offices of elder and deacon, it is easy to see why
officer training must be a top priority.
Likewise, the office of deacon was established by God to assist
the elders in this task of shepherding. Although particular emphasis
is placed on the deacons task of caring for the physical needs of a
congregation, there is also an important spiritual dimension to the office
of deacon. As you will see presently, the first deacons were called upon
to resolve a spiritual issue as well as a physical one.
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Officer Training
Leading and Caring for Christs Church - a manual for mobilization
This training manual has a particular focus on practical application.
The practical focus is drawn from the biblical descriptions on the
function of the two offices. In other words, the focus addresses the
question: biblically, what do elders do and what do deacons do?
However, there are two important underlying considerations that must
be understood to set this practical focus in proper biblical perspective.
The first is that this manual has much to say about the importance
of human relationship, in other words the horizontal relationships in the
life of a church officer. However, the important underlying foundation
is the reality of the vertical relationship, that is, the officers relationship
with God. The selection of an officer is something that is ultimately the
work of God. It is his church that is being cared for. All of our human
relationships must be seen in context of the great vertical relationshipthat has to do with God and His Son, the great chief Shepherd. The
officers primary focus must always be on how God is to be honored
and glorified. This is why Dr. George Scipiones book, Timothy, Titus
and You, is recommended as ongoing reading during the course of the
training process. There are many excellent works on knowing and loving
God. For the sake of brevity this manual has not dealt extensively on
this topic. However, the vital reality of caring and loving God foremost
is the basic foundation for any human endeavor. This focus is always
behind each of the particular points of study in this manual. Ones
training and experience as a church officer should always be an ever
deepening relationship of love and dependence upon the living God of
the Scriptures.
The second consideration is closely tied to this point. Good
relationships are build on sound doctrine that is an expression of love
to God. So, again, while the focus of this manual is on the practical
relationships that an officer faces sound doctrine must be equally
pursued. This is addressed in the particular weekly assignments that
make up the foundation of the course.
As in all things, biblical balance must be pursued. In this manual youare confronted with the importance of the horizontal relationships in the
officers life and with the importance of day to-day interaction of the
practical side of church life. However, the sharp focus on your vertical
relationship with God and the sound doctrine that should flow from that
relationship must never be lost.
Having said the above it is now time to get work in the challenging
and wonderful task of preparing to be an officer in the church of the
Lord Jesus Christ. Lets begin with Dr. Ross paper on Elders.
E l d e r s & D e a c o n s S e c t i o n 1 1 4
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P A P E R 1 | S E C T I O N 1
by Mark E. Ross, Ph.D. Associate Pastor, First Presbyterian Church Columbia, South Carolina
E L D E R S A S S H E P H E R D S O F
T H E C H U R C H O F G O D
Be on guard for yourselves and for all in the flock, among which
the Holy Spirit has made you overseers, to shepherd the church of
God which He purchased with His own blood. Acts 20:28
These words were spoken by the apostle Paul to the elders of the
church at Ephesus when he met with them at Miletus (Acts 20:17-38). It
was a most moving meeting. For about three years, Paul had ministered
to that church and now, while journeying to Jerusalem and confident
that these elders would see his face no more(v. 25), he wanted to bidthem farewell and remind them of their duties as elders to shepherd
the church of God.In brief, his exhortation charges them with looking
after the well-being of the flock, the people of the church.
Paul was well aware that the Ephesian church would come upon hard
times.
I know that after my departure savage wolves will come in among
you not sparing the flock; and from among your own selves men
will arise, speaking perverse things, to draw away the disciples
after them. Acts 20:29-30
Against assault from without and destructive threats from within, the
elders are to guard themselves and the flock of God. Paul says they are
to shepherd the church of God.What does he mean by this? Just what
is involved in shepherding the flock of God?
The Greek word translated to shepherd in Acts 20:28 is poimanein.
The literal meaning of the verb is to tend a flock. When it is used with
respect to the care of people, the meaning of the verb is to protect,
care for, nourish. As we shall see, all these shades of meaning arepresent in the biblical discussion of shepherding.
While the dictionary and lexicon can be of some help to us in
understanding Pauls meaning when he urges elders to shepherd
the church of God, it is the Bible itself which gives us our clearest
understanding of what shepherding is. We turn first to the example and
teaching of the Good Shepherd Himself. Jesus said:
I am the good shepherd, the good shepherd lays down his life for
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the sheep. He who is a hireling and not a shepherd, who is not
the owner of the sheep, beholds the wolf coming, and leaves the
sheep and flees and the wolf snatches them, and scatters them.
He flees because he is a hireling and is not concerned about the
sheep. / am the good shepherd, and I know my own, and my own
know me even as the Father knows Me and / know the Father; and
/ lay down my life for the sheep. John 10:11-15
Prominent in this passage is the idea of protecting the flock. Unlike
the hireling, who, when he sees the wolf coming, leaves the sheep and
flees, the good shepherd stays to protect the sheep. He stays because
he is concerned about the sheep, while the hireling is not. If necessary,
and in the case of the Good Shepherd it was necessary, he will lay down
his life for the sheep. Most often, the sacrifice required of the shepherd
will not be so great; but this extreme supposition helps us to see the
basic idea more clearly: the good shepherd looks after the well-being
of the sheep, doing all that is necessary for their protection. Clearly
Paul had in mind the protection of the flock when he spoke to the
Ephesian elders at Miletus. He knew that savage wolves would come
in among the flock and that even from within the flock itself men will
arise speaking perverse things. Against such enemies the flock must
be protected, and it is the responsibility of the elders to protect them.
What they must guard the flock against, principally, are corruptions
either in doctrine or conduct. So far as they are able, they must see to it
that not one lamb strays from the fold, or falls victim to a wolf.
Another idea about shepherding that is important in this passage
and closely connected to that of protecting the flock is that the goodshepherd knows his sheep. I am the good shepherd, and I know my
own... (John 10:14).Thegood shepherd is with his flock, going among
them to watch over them. He watches that no enemies enter into the
flock. When an enemy appears, he defends the flock. He looks to see
if there are any who are in need, or if any are missing. If he finds that
any are in need, he goes to help them. If he finds that any are missing,
he will go after the one which is lost, until he finds it. And when he has
found it, he lays it on his shoulders, rejoicing (Luke 15:4, 5).The good
shepherd, we can see, cares for the flock. But only the shepherd who
knows his sheep is really able to care for them. If the shepherd is to
defend the flock when he sees the wolf coming, he must be in a position
to see that the wolf is coming. He must know what is going on in the
lives of his people. I am the good shepherd and I know my own...
Not only does the good shepherd know his own; his own know him!
I am the good shepherd, and I know my own and my own know me. As
the flock will not know a shepherd who does not go among them, so the
flock will not follow a shepherd which they do not know.
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...he who enters by the door is the shepherd of the sheep. To
him the doorkeeper opens; and the sheep hear his voice; and he
calls His own sheep by name, and leads them out. When he puts
forth all his own, he goes before them, and the sheep follow him
because they know his voice. And a stranger they simply will not
follow, but will flee from him, because they do not know the voice
of strangers. John 10:2-5
If the elder expects to lead his flock, he must be known to his sheep.
A stranger, Jesus says, they simply will not follow. Paul shows us how to
do it. His ministry in Ephesus was both public and from house to house
(v. 20). Each one, he says, he admonished with tears (v. 31). Always
his aim was to testify solemnly of the gospel of the grace of God. To
do so he went among them preaching the kingdom (v. 25). This builds
trust since the sheep can see that the shepherd does indeed care for
them. Without this visible demonstration of the elders concern and
commitment to the flock of God, leadership among the flock will be
severely curtailed: ...a stranger they simply will not follow...because they
do not know the voice of strangers.
In addition to protecting and caring for the flock, the elder must
also nourish the flock. The apostle Peter, like Paul, was concerned about
the shepherding ministry of the elders. He says, Therefore, I exhort the
elders among you, ...shepherd the flock of God...(I Peter 5:1, 2).Peter
was perhaps especially concerned about this ministry; after all, the Lord
Himself repeatedly exhorted Peter to this task. Three times the Lord
inquired of Peter, Simon, son of John do you love Me?Thenafter theinterrogations the Lord would exhort him, Tend My lambs ...Shepherd
My sheep...Tend My sheep (John 21:15-17).Afterexhorting Peter in this
manner, He revealed to Peter that like his Lord before him, he too would
lay down his life for the sheep. Then once again He called to Peter,
Follow Me! (John 21:19).
In Peters encounter with the risen Christ, the shepherds task in
feeding and nourishing the flock becomes prominent. Feed My lambs,
tend My sheep-this iswhat the Lord Jesus commanded Peter to do. But
how does the elder nourish the flock, how does he feed the lambs, and
tend the sheep?Certainly it is by nourishing the flock on the word of
God, the Holy Scriptures. See how this comes out in Pauls exhortation
to the Ephesian elders. Here Paul brings before them his own example
by which they may understand what their ministry is to be as elders and
overseers.
You yourselves know from the first day I set foot in Asia, how I
was with you the whole time, serving the Lord with all humility
and with tears and with trials which came upon me through the
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plots of the Jews, how I did not shrink from declaring to you
anything that was profitable, and teaching you publicly and from
house to house. Acts 20:17-20
In Pauls shepherding of the flock at Ephesus, he reminded them
that he had been with them (v. 18). He served among them with all
humility. At times he even suffered for his ministry among them. Like
a good shepherd, he laid down his life for the sheep (v. 19). While hewas with them, he taught them, not failing to teach anything that was
profitable (v. 20). Later in the passage, he says that he did not shrink
from declaring to them the whole purpose or counsel of God (v. 27). In
v.31, he says that during the three years he was with them, he did not
cease to admonish each one with tears. in v.20, he indicates that his
teaching and admonishment were both public and from house to house.
Such were his efforts to nourish the flock. It is this example that he gives
to the elders of Ephesus.
Paul also gives a prominent place to the teaching role of elders when
he writes to Titus concerning the appointment of elders in the cities
of Crete. He writes to Titus saying that the overseer must be holding
fast the faithful word which is in accordance with the teaching, that he
may be able both to exhort in sound doctrine and to refute those who
contradict (Titus 1:9).Exhorting in sound doctrine, refuting those who
contradict--this is how the elder is to nourish the flock. Because the
elder must nourish the flock in this manner, Paul insists that an overseer,
then, must be...able to teach (l Tim. 3:2).
As we have seen from the example and teaching of Jesus Christ and
the apostles Peter and Paul, elders are to beshepherds of the churchof God. In this capacity they are to protect, to care for, and to nourish
the flock of God. The shepherding ministry is thus an imitation of the
Lords ministry. It is shepherding the flock after the pattern of the Good
Shepherd Himself. In keeping with this, elders must knowthe flock. They
must care for those in need. Those who are lost, they mustseek out and
find. They must exhortin sound doctrine, and they must refute those
who contradict. And these things they must do, both publicly and from
house to house. The well-being of the church depends on it.
The preceding discussion will perhaps seem to confuse the duties
of elders with those of pastors, or ministers of the word, as they are
sometimes called. It must be remembered, however, that it is the elders
which Peter and Paul exhort to shepherd the church of God (Acts 20:17,
28; 1 Peter 5:2). Pastors share in these duties, to be sure; that is because
they too are elders. Peter exhorted the elders as a fellow-elder (I Peter
5:1). By insisting that it is the responsibility of elders to shepherd the
church of God, we have not meant to deny that pastors are to do this.
Yet we must be clear that this task of shepherding does belong to the
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elders. Pastors share in the task because they too are elders.
It isperhaps useful to point out here that the role of elders in
shepherding the church of God as derived from the Bible is in fact the
role of elders described in the Form of Government of the Associate
Reformed Presbyterian Church. Chapter VIII.B.2. of the Form of
Government states:
It is the responsibility of ruling elders, both individually and jointly,to guard and promote the spiritual welfare of the congregation.
They are required by their office to visit the people, especially the
sick, and pray with them, to comfort the sorrowing, encourage
the weak, guide the wayward and the careless and in general, to
discharge all other duties in Christian love.
In this paragraph are all the basic ideas of shepherding: protecting,
caring for, and nourishing the flock. If such a conception of the elders
role in the church seems to blur the distinction between pastors and
elders, this is only because we have failed to see the Biblical emphasis
upon the pastoral duties of elders.
It is most unfortunate that this emphasis has been so little
understood or appreciated in the contemporary church. Presbyterians,
who really should know better, seem to have been particularly guilty of
this. What we have on paper in our constitutional standards has been
much better than our practice. In practice we (perhaps unconsciously)
regard the session as something akin to a board of directors for
a corporation, as principally a decision-making body. The primary
responsibility of this board is then to set good overall policies for theorganization and to see to it that these policies are followed by those
chiefly responsible for carrying out the organizations work. Under this
structure the pastor functions as a chief executive officer, who together
with his staff carries out the decisions of the board. Clearly this is not
what we find in the scriptures. For it is unto the elders that Peter and
Paul say, Shepherd the church of God!Shepherding involves much
more than decision-making: it involves getting to know the flock,
watching over them, protecting them, caring for them, visiting them,
instructing them, comforting them, and so on. These are not duties that
can simply be delegated to the professionals. They are duties which
belong to the office of elder as such. It is what Christ calls elders to do.
Once we come to understand the office of elder as the Bible itself
teaches it, we see much more clearly the shepherding nature of this
office. We see too the immense honor it is to be called to this task, being
entrusted with the oversight of the flock of God. So one must enter
upon this work with the right motivation, and carry out the duties of this
office in the right manner. Thus Peter says to elders,
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...shepherd the flock of God among you, not under compulsion,
but voluntarily, according to the will of God; and not for sordid
gain, but with eagerness; nor yet as lording it over those allotted
to your charge, but proving to be examples to the flock.
I Peter 5:2,3
Accepting the office of elder must be a voluntary act, one prompted
from a conviction of being called by God and not because one hasbeen pressured by others. This service must be rendered out of a desire
to be faithful to Christ in caring for his people and not because one
hopes to gain from it in a selfish manner. It is a task to be taken up with
eagerness, even though it is very demanding service to Him. It is also
a responsibility that must be carried out in humility, not lording it over
the flock, but leading from a posture of service and compassion. Such
is the calling of elders, and if the elders are careful to do these things,
Peter says that when the Chief Shepherd appears, they will receive the
unfading crown of glory (v. 4).
Long ago the Lord promised through Jeremiah as the prophet
looked forward to the day of salvation (Jer. 3:15): Then I will give you
shepherds after My own heart, who will feed you on knowledge and
understanding.Thatpromise Christ fulfills in His New Testament church.
So may the Lord our God look with mercy upon His church, and grant
unto us that which He has promised, and raise up for us leaders who will
be faithful to shepherd the flock of God, which He purchased with His
own blood. Soli Deo Gloria.
FIRST FRUITSis a publication ministry of the First Presbyterian Church of Columbia, South Carolina
All Scripture quotations are taken from the HOLY BIBLE: NEW AMERICAN STANDARD VERSION.
Copyright 1980, 1982, 1983, 1988, 1971, by THE LOCKMAN Foundation.
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Dr. Ross paper demonstrates biblically how the elders, in their
shepherding role, are to care for the church. Note well his summary
statement Once we come to understand the office of elder as the
Bible itself teaches it, we see much more clearly the shepherding nature
of this office. The church needs the shepherding care of ruling elders
just as surely as sheep in the field need the careful attention of their
shepherds.This aspect ofshepherdmust be woven into the instruction of elders
as they prepare to take their office. I Peter is clear, the elders must care
for the church. Obviously, the church will benefit from this care only
when it is actually given. Conversely, the church can only suffer when
this care is withheld. Proverbs 16:12 provides insight into the success
that a ruling elder will have in serving the church. This passage teaches
that a kings throne (or typically, any seat of human authority) will be
established by God as the king, or leader, pursues righteousness. That
is why Peter warns that elders should not lord it over their flock. Rather
they should care for the flock by pursuing righteousness, first for
themselves and then for the members. What does this caring look like?
Elders must know the needs of their sheep. They must have solid
relationships with the people that they serve. This rules out the sort
of leadership that is limited mainly to elders meetings and public
announcements that state: help is available if anyone wants it. Biblical
shepherding care is shown when elders are involved with and know the
needs of the sheep.
For example, in a church with a membership of 150 people, anywhere
from 40 to 60 individual family units will make up the churchsmembership. Is it unreasonable to say that each of those family units
should have some personal contact with a true shepherd once a week?
Clearly, this would not mean a personal sit down meeting each and
every week. But it would mean an elder being aware of who is and
who is not in church each week. It would also mean the elder making
personal contact at church and encouraging the family unit of his
concern and care. If a church this size had six elders, each elder would
have responsibility for seven family units or so. This does not seem to be
an impossible task--and actually, it is needed.
On the other hand, when you look at this question from the
standpoint of a single pastor, the task is impossible. Think of the
challenge of one man maintaining personal contact with 50 families
each week. That is practically impossible. Almost all of the pastors time
would be spent in trying to contact each family unit. Little else could be
accomplished. However, if the ruling elders are involved in making these
shepherding contacts, the task becomes achievable.
This is an important factor. As both the Form of Government and
Dr. Ross point out, shepherding is an occupation that cannot be carried
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out exclusively behind the scenes. The shepherds must actually see the
flock they are caring for and move to intercept problems that threaten
the safety and well being of a flock. In the 21st century, maintaining
and establishing good relationships with the members of the flock is
essential to the biblical task of shepherding. Being relationally aware
of the condition of the flock is the equivalent of standing on the hillside
and watching over a flock of literal sheep.
There is a direct by-product of this type of in-the-fieldshepherding.The sheepthat is, the members of the churchare more disposed
to use their discretionary time for activities that involve the church.
People enjoy spending time on activities that are not only rewarding in
themselves, but where they are appreciated. Each church has priorities
that extend beyond the amount of the church budget. That is, the
church has goals it wants to achieve, but there is not enough money to
pay for these immediately. One vital way to get more of these items
accomplished is to use the discretionary time of members. Asking
people to volunteer for church projects can be a daunting task. However,
in churches where the officers, and elders in particular, are deeply
invested in the lives of their members, more people will be willing, even
eager, to give of their time.
One might say that the success of a local church is tied directly to
the amount of discretionary time its members are willing to invest in
the work of that church. Please do not overlook the importance of this
reality. Imagine a scenario where the members come only to the Sunday
morning worship service and attend nothing else related to the church
and its mission. They only come and go. No one looks after them. The
members merely take up space in the pews. It is not a very pleasantpicture , is it?
Solid, caring, shepherding relationships will produce the climate
where people are willing to invest their free time for the good of the
church and her Lord. That is why this officer training manual training
stresses the vital area of relationships.
Following is an elder care list developed by Pastor Bill Slattery,
Redeemer ARP, in Moore, SC. This offers a practical example of what
shepherding care might look like in action.
Member Care Process
1. Notify each member who his shepherding elder is.
2. Over a one-month period be sure to get around to the
members on your care list during Sunday services.
3. If a member in an elders care group misses church twice in a
row call him.
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4. If a member in an elders care group begins to develop a
sporadic attendance pattern, call him or ask to meet with
himat his home.
5. Visit each member in your care group once a year. Either have
them in your home or ask to visit with them. Elders may pair
up for visitation. Dont wait until the last minute.
a. Ask them about their spiritual lives.
b. Ask them about church concerns.c. Concerns raised by members about the church or about
another elder should be reported to the session.
d. Read an appropriate scripture passage.
e. Pray for them
6. If a member seeks counsel concerning some significant issue,
notify that members assigned elder.
7. Hospital visitation
a. Pastor will visit them on a regular basis
b. Care group elder should visit at least once, depending on
length of stay.
8. Sick or shut in
a. Pastor - regular visitation
b. Care group elder periodic phone calls, cards, and visits
9. Meet with pastor for prayer concerning your group members
a. Sunday morning at 9:15 a.m.
b. Once every six weeks
Below is a set of questions that could be used for the elders annual
visit to the members home. This list is merely illustrative. It can bemodified to fit the needs of a particular church.
1. Has your experience at church met your expectations?
Failed to meet your expectations? Exceeded your
expectations?
2. What have you enjoyed most about being at our church?
3. Are there any particular things at church that are difficult for
you?
4. What do you think we could do better as a church?
5. Do you think that the gifts and abilities of your family are
being adequately used?
6. What could we do to help your family more than we are?
7. Do you have any questions about how the church functions or
operates?
8. What areas of study would you like to have available in the
near future?
9. Do you have any doctrinal questions that are unresolved for
you or that you would like to have addressed?
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10. Do you have any other questions or observations about the
church?
For a more detailed look at the biblical principles of elder care, read
The Elder and His Work, by David Dickson. This book has been edited
by George Kennedy McFarland and by Philip Graham Ryken of Tenth
Presbyterian Church in Philadelphia, Pennsylvania. The book is also
listed in the reference section of this manual. You will see the principledconnection to Pastor Slatterys concise list.
Both the book by David Dickson and the Member Care Process by
Bill Slattery reflect the powerful assertions by Dr. Ross that the elder
is first and foremost a shepherd. The Member Care Process is just
one example of how the care of ruling elders for the flock might be
structured. In this example, each member has regular, caring oversight
by an elder who has personal responsibility for him. This elder has a
regular schedule for reporting to the pastor how the members on his
list are doing. This, of course, does not preclude the pastor or other
elders being involved, but it does mean that each member gets regular
oversight. This is the point of being a shepherd. Perhaps you can recall
the time when it was commonplace for elders to make regular, formal
visits to the homes of their members to offer direct oversight into the
members family life. This practice is one that needs to be maintained,
or if needed, revived. Officer training is a good place to keep this
practice alive and well.
What are the real-life benefits of this of this type of care? People
tend to appreciate being known and cared for. This care brings about
loyalty and fidelity. People do not tend to stay at churches where theyare just another number, another occupant of a pew. Being cared for
by someone who takes a vital interest in their well-being carries a lot of
weight. That person will talk about his church to others. He will have
a tangible, personal reason to tithe. He will see that someone else
is willing to make an investment in his family beside himself. People
expect their pastors to be concerned, but having caring elders only
makes the bond with the church stronger. So, hands-on, in-the-field
elder care has many practical benefits.
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The Job Description of the Elder
We are now ready to consider the specific job description of a ruling
elder.
The official, particular job description of the office of ruling elder is
found in Chapter VIII of the Associate Reformed Presbyterian Form of
Government. Here is the text of this chapter:
CHAPTER VIII
CONCERNING RULING ELDERS
A. DESCRIPTION AND QUALIFICATIONS OF A RULING ELDER
1. There were elders of the people for the government of the Old
Testament Church. Likewise in the New Testament Church, besides
the apostles and the ministers, there were elders who ruled.
2. To the office of ruling elder shall be chosen men of wisdom,
discretion, sound faith and Godly life, and who are qualified under
the standards recorded in Scripture.B. INDIVIDUAL RESPONSIBILITIES
1. Ruling elders are chosen by voting members of the
congregation and are their immediate representatives. Together
with the ministers, they exercise government and discipline. They
oversee the spiritual interests both of the particular congregation
and of the Church generally when appointed to represent the
congregation in the higher courts. In all the courts of the Church
ruling elders possess the same authority and the same eligibility
to office as ministers.
2. It is the responsibility of ruling elders, both individually
and jointly, to guard and promote the spiritual welfare of the
congregation. They are required by their office to visit the people,
especially the sick, and pray with them, to comfort the sorrowing,
encourage the weak, guide the wayward and the careless, and, in
general, to discharge all other duties in Christian love. Although
ruling elders do represent congregations by election, they are to
seek the will of God in all church court decisions.
Drawing from this description, you can conclude the that theelder is first of all to provide loving leadership by building powerful
relationships. This theme was also established by looking at the
implications of shepherding, as Dr. Ross noted in his paper. Here are a
number of passages which emphasize the relational aspect of being an
elder.
For this reason I am writing these things while absent, so that
when present I need not use severity, in accordance with the
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authority which the Lord gave me for building up and not for
tearing down. 2 Corinthians: 13:10
Pauls emphasis here is to build up, not to tear down. That is why
officers have authority to build up the members. Acts 20:1738,
especially verse 20
You yourselves know, from the first day that I set foot in Asia, howI was with you the whole time, 19 serving the Lord with all humility
and with tears and with trials which came upon me through the
plots of the Jews; 20 how I did not shrink from declaring to you
anything that was profitable, and teaching you publicly and from
house to house, Acts 20:18-20
Note how Paul cared for the church. He taught them, counseled
them, ate with them, protected them, provided for them, endured
persecution for them, prayed for them showed them by his actions
what Christs love for them was like. Notice also how the church cared
for Paul. This service of building up the flock provided loyalty to God
and people who gladly followed their leaders.
2shepherd the flock of God among you, exercising oversight not
under compulsion, but voluntarily, according to the will of God;
and not for sordid gain, but with eagerness; 3 nor yet as lording it
over those allotted to your charge, but proving to be examples to
the flock. I Peter 5:2-3
Consider the relational highlights in this passage, which describes the
conduct of a loving shepherd. Elders are to be:
caring
serving because of willingness
not eager for money, but for service
not lording it over, but being examples
Hebrews 13:1717Obey your leaders and submit to them, for they keep watch over
your souls as those who will give an account. Let them do this
with joy and not with grief, for this would be unprofitable for you.
NASU
The labors of an elder are to be labors of joy. Once again the Holy
Spirit has chosen to stress the relational component of leadership.
These passages are foundational to an in-the-field approach to
the office of ruling elder. The book of Philemon shows the impact of
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focusing on biblical relationships in leadership.
Paul was a powerful leader because he built and encouraged
powerful relationships in the church
The book of Philemon is a wonderful example of how Paul used the
power of relationships to serve and care for the flock. Notice the appeal
of Paul to Philemon regarding his servant.
Philemon 8-168 Therefore, although in Christ I could be bold and order you to do
what you ought to do, 9 yet I appeal to you on the basis of love. I then,
as Paul an old man and now also a prisoner of Christ Jesus 10 I
appeal to you for my son Onesimus, who became my son while I was in
chains. 11 Formerly he was useless to you, but now he has become useful
both to you and to me.12 I am sending him who is my very heart back to you. 13 I would
have liked to keep him with me so that he could take your place in
helping me while I am in chains for the gospel. 14 But I did not want
to do anything without your consent, so that any favor you do will be
spontaneous and not forced. 15 Perhaps the reason he was separated
from you for a little while was that you might have him back for good
16 no longer as a slave, but better than a slave, as a dear brother. He is
very dear to me but even dearer to you, both as a man and as a brother
in the Lord. NIV
Paul writes an appeal of love that he knows will make an impact on
Philemon. Too often when churches and sessions have to rely on an
order or a command only, there is a weakness in the church and strifemay indeed be present. However, Paul relied on love and his in-the-field
shepherding to urge Philemon to a course of love and compassion.
Surely, this has significant implications for the type of elder care to be
done in your church.
Next we see Pauls challenge to the Philippians in 1:27-28:
Paul says the church should be one in spirit, contending as one man.
This unity would be a sign to their opponents that the church will
succeed. Cf. Eph. 4:3.
Thus again, we see Pauls success as a leader is that he built and
encouraged strong relationships in the body of Christ!
Paul wove the teaching of doctrine, the use of effective bureaucracy,
commandments for Christian living, and love and service to Christ into a
relational fabric that made the church resilient and loving. This church
went on to spread throughout the known world in the following century.
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Working definition for the office of elder
Therefore, here is a working job description (in distinction from the
qualifications) for an elder:
To build biblical relationships, through loving leadership, that
result in the care, protection and growth of the church.
The elder accomplishes this by authoritatively leading,
shepherding, disciplining, and modeling. This authority is to be
lovingly administered with patience, knowledge, wisdom and self-
sacrifice.
The elders must first model among themselves the relational
qualities that Paul demonstrated before they can faithfully lead
Gods flock. Sessions that do not trust each other, love each
other, and sacrifice for each other will not produce the Philippian
spirit of being able to contend as one man for the faith of theGospel. Therefore it is vital that each individual session, each
group of elders, work together to maintain strong relationships
with each other. In each church there are challenges. Not all of
the members of the session may agree what to do on a particular
point. But they can all love each other, care for each other, pray
for each other and serve each other. When this is done the
difficulties that arise when there are disagreements can be faced
with a spirit of unity rather than discord.
Implications
Because each local church is different, the specific descriptions may
vary from church to church. However, all officers share in common the
general descriptions given in Scripture. One important implication is to
realize that biblically successful churches run on a relational engine.
A church that is successful is one in which its people sacrificially
give of their discretionary time, energy and money in order to see their
church prosper
Elders, as leaders of the church, must model the power of biblical
relationships to the church.
Pauls dynamic relational example to the Ephesian church in Acts 20
forms the model for elders.
Under this dynamic:
Authorityis placed in its proper context (not lording it over
the flock)
Teaching is for the practical purpose of building relationships
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that honor God
Discipline is seen as a loving, necessary tool for protecting the
flock
Doctrine becomes the framework and structure that fosters
good relationships
Administrative tasks that benefit and facilitate the
strengthening of relationships are, therefore, seen as a
blessing
The significance of the practice of biblical
relationships by church officers
Following are three papers which emphasize this relational theme.
These relational sections will be valuable for both elders and deacons.
However, their implementation will be most successful if they are first
embraced and modeled by the elders. These three relationship papersform an integral and distinctive part of this manual. Carefully study the
biblical realities that these papers address. Together they form the basis
for building solid, biblical relationships that have the power to transform
your church into a vital testimony to Christs love. Let the words of
Christ in John 13:34-35 speak to your heart and to those you are training.
These three papers address love, listening and speaking, and their
relationship to leadership. Here is the first one:
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P A P E R 2 | S E C T I O N 1
L O V E A N D L E A D E R S H I P
It is not exactly breaking news that love is a dominant theme in the
New Testament. However, sometimes that which is most vital fades fromprominence simply because it is so obvious. Love is that way. Jesus
states the role of love forcefully to his disciples in John 13:34-35
34 A new commandment I give to you, that you love one another,
even as I have loved you, that you also love one another. 35 By
this all men will know that you are My disciples, if you have love
for one another.
All men will know that you follow Christ if you love each other just
as He commanded. This is no less true for officers in the Church. Those
who lead must first love. The actions of leaders are often misinterpreted
by those whom they serve. However, the eager practice of love will help
foster a patient spirit among those who are led. Again, Christ is the
example. Mark Ross makes this connection vividly for us in his paper
on elders. He does it through examining the role of elder as that of a
shepherd. I have quoted this for you immediately below.
Against assault from without and destructive threats from within, the
elders are to guard themselves and the flock of God. Paul says they areto shepherd the church of God. What does he mean by this? Just what
is involved in shepherding the flock of God?
The Greek word translated to shepherd in Acts 20:28 is poimanein.
The literal meaning of the verb is to tend a flock. When it is used with
respect to the care of people, the meaning of the verb is to protect,
care for, nourish. As we shall see, all these shades of meaning are
present in the biblical discussion of shepherding.
While the dictionary and lexicon can be of some help to us in
understanding Pauls meaning when he urges elders to shepherd
the church of God, it is the Bible itself which gives us our clearest
understanding of what shepherding is. We turn first to the example and
teaching of the Good Shepherd Himself. Jesus said:
I am the good shepherd, the good shepherd lays down his life for
the sheep. He who is a hireling and not a shepherd, who is not
the owner of the sheep, beholds the wolf coming, and leaves the
sheep and flees and the wolf snatches them, and scatters them.
He flees because he is a hireling and is not concerned about the
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sheep. / am the good shepherd, and I know my own, and my own
know me even as the Father knows Me and / know the Father; and
/ lay down my life for the sheep. John 10:11-15
Prominent in this passage is the idea of protecting the flock.
Protecting the flock is described by in part by Christ as laying down his
life for the sheep. This brings us to Christs definition of love found in
I John 3:16:
This is how we know what love is: Jesus Christ laid down his life
for us. And we ought to lay down our lives for our brothers. NIV
Following Dr. Ross point on shepherding, we are drawn to the
necessary conclusion that a good shepherd is a loving shepherd. Laying
down ones life defines being a shepherd. A shepherd then is one who
loves.
Please follow this important connection. An elder is to shepherd, or
tend to his flock. Dr. Ross demonstrates that from John 10 the example
of Christ. He is a shepherd who lays down his life for his sheep. We know
from I John 3:16 that this is also a description of what love is. So here
is the connection that must not be missed: The elder/shepherd who
honors God is one who engages in the practice of love in caring for the
church. This simple statement has profound implications for the under
shepherds of the church.
The question now is, how does this work itself out in the everyday life
and practice of an officer? Let us consider some key passages on love
that illustrate the prominent place of love in the New Testament:
Matthew 22:37-4037Jesus replied: Love the Lord your God with all your heart and
with all your soul and with all your mind.38 This is the first and
greatest commandment. 39 And the second is like it: Love your
neighbor as yourself.40 All the Law and the Prophets hang on
these two commandments.
John 13:34-35
Quoted above
Ephesians 3:17b-19
And I pray that you, being rooted and established in love, 18 may
have power, together with all the saints, to grasp how wide and
long and high and deep is the love of Christ, 19 and to know this
love that surpasses knowledge that you may be filled to the
measure of all the fullness of God.
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Ephesians 4:2, 15-162 Be completely humble and gentle; be patient, bearing with one
another in love.15Instead, speaking the truth in love, we will in all things grow up
into him who is the Head, that is, Christ. 16From him the whole
body, joined and held together by every supporting ligament,
grows and builds itself up in love, as each part does its work.
Colossians 3:14
And over all these virtues put on love, which binds them all
together in perfect unity.
I John 4:7-127Dear friends, let us love one another, for love comes from God.
Everyone who loves has been born of God and knows God. 8
Whoever does not love does not know God, because God is love.9 This is how God showed his love among us: He sent his one and
only Son into the world that we might live through him. 10 This is
love: not that we loved God, but that he loved us and sent his Son
as an atoning sacrifice for our sins. 11 Dear friends, since God so
loved us, we also ought to love one another. 12 No one has ever
seen God; but if we love one another, God lives in us and his love
is made complete in us.
Revelation 3:19
19 Those whom I love I rebuke and discipline. So be earnest, andrepent.
These passages alone, studied in earnest, would revitalize the
ministry of many church officers. These passages represent just a sample
of the New Testaments teaching on love. Officers who model the
applications of the biblical teaching on love will be honoring Christ and
truly serving those entrusted to their care. It is, therefore, safe to say
that biblical love should clearly mark the life of the ruling elder and of
the deacon. So it is fair to ask, what does this love look like?
To find out lets look at I Corinthians 13:4-7 and see how these
directives impact the elder. Although the focus is on the elder in this
discussion, these truths are just as applicable for deacons.
4 Love is patient, love is kind. It does not envy, it does not boast,
it is not proud. 5 It is not rude, it is not self-seeking, it is not easily
angered, it keeps no record of wrongs. 6 Love does not delight in
evil but rejoices with the truth. 7 It always protects, always trusts,
always hopes, always perseveres.
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Here is a phrase-by-phrase examination of Pauls description of just
what love is in this passage as it relates to church leadership.
Patient
The elder is to be patient with his people. Patience helps make one
approachable. Patience helps the elder not to make snap judgments,
but to listen carefully. A patient elder is one who will work with thosewho are struggling, just as Christ is patient with us when we struggle. A
working definition of patience is living in the expectation of Gods care.
Certainly, elders desire for the church to live this way. Elders, therefore,
have the mandate to model this for their congregations Philippians 4:9).
A patient leader encourages others to come to him. One other note
regarding patience: People often say, My patience is wearing thin,or I
am running out of patience. If you can run out of it, then most likely it
is not Gods patience. Patience, like love, is a fruit of the Spirit. God will
always give you what you need of his wisdom and fruit.
Kindness
Kindness is equally important. We live in a world that is hurting. Your
members often go out into this world each week and come under attack
for their association with Christ. Kindness is needed to reassure the
flock that Gods leaders really do care for them. Kindness means that
gentleness will be evident rather than a judging spirit.
Love does not Envy:
Sometimes there are members in the congregation who appearto be much better off financially (and in other ways) than the elders .
Situations exist where the leaders might be tempted to think it is not
fair for them to put forth so much energy when one who is well off
appears to put forth almost no effort to help the church. This is the trap
of envy. Gods leaders must not fall into it. Look carefully at Luke 12 and
be thankful that you have a purse that will not wear out. It is difficult to
minister to someone if you are envious of what you think he has.
It does not Boast
A boastful spirit is seen in one who reminds everyone far and wide
that he is an elder. An elder seldom needs to announce his authority or
position. This calls attention to himself in a way that is not healthy. The
qualities of leadership should be evident to others without the leader
having to remind them that they are in charge. Those who have risen to
the important office of ruling elder have done so by the grace of God
there is nothing to boast about.
It is not Proud
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Pride and boasting are related, but notice carefully that pride can be
subtle. James 4:4-6 indicates that friendship with the world is hatred
towards God. Gods elders must not use the worlds ways to lead Christs
church. One way to view pride is doing things your wayas opposed to
doing things Gods way. Humility is doing things Gods way even if the
world and conventional wisdom say otherwise. Therefore, the elder must
seek Gods ways in humility. To some, practicing church discipline may
seem like a prideful activity. But if this is what God commands, then itis really an action of humility. Church discipline is never pleasant, but
when it is called for, it pleases God. To determine not to follow a biblical
teaching because of hard consequences may appear to be humble, but
in reality it is going your own way, which is the way of pride. Following
pride (that is, doing what you want) makes you a friend of the world.
This is something that elders must avoid at all cost.
It is not Rude
Rudeness often flows from a misplaced sense of self-importance.
In other words, it is easy to give the impression that you are too busy
to spend the time necessary to really care for your members. God has
placed those in your church under your care because He wants you to
serve them. As II Corinthains 13:10 notes, the purpose of authority is to
build up, not tear down. Treating church members rudely may mean that
they will be reluctant to come to their shepherds when they really need
help.
It is not Self-seeking
This one should be obvious. As we observed from the passagesquoted above, love is about laying down your life for someone else.
Therefore, being an officer is not about you it is about those whom
God has called you to serve. This can be illustrated in several ways.
However, for right now, lets take just one example. It is the night of the
big game. You have been waiting for this for weeks. The phone rings
right at kick-off. One of your members is struggling with something that
you have been helping him with. You see his number on the caller ID.
You think how easy it would be to let the answering machine get this
call and you will call him back after the game. This is the essence of self-
seeking as opposed to God-seeking. It is a tough choice as you stare at
the ID. This is what love means in leadership. Love is not self-seeking.
After the brief struggle you gratefully pick up the phone, because it is
what God has called you to do.
It is not easily angered
This is an important element of love. Ephesians 4:2 tells you to bear
with one another in love. This means that there will be reasons to bear.
James tells you to be quick to listen, slow to speak and slow to become
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angry. An interesting reality in life is that the closer you become to
other people the more evident their faults are to you. Those who are
married know more about their spouses faults than they did when they
first got married. The same is true for elders. The worldly response
is to become increasingly frustrated and angry with your increased
knowledge of others faults. However, God does not want His elders, His
shepherds, to be angered easily. This means the elders focus must be
upon God. Once again, a short temper will make you unapproachable asan elder, and thus keep you from doing what God has called you to do.
If you find yourself becoming increasingly angry, go to your other elders
and get help. A short fuse is not love.
It keeps no record of wrongs
This is closely related to not being easily angered. Keeping a list
of things that others have done to you is a sure recipe for anger. This
is a challenging aspect of love. It is tied to biblical forgiveness. As an
elder you must be discerning about the spiritual needs of the individual
members of your church. However, you must not carry with you a list of
all the things that someone has done to fail you or others. Love covers
a multitude of sins. Peter and Paul agree here. If there are unresolved
issues where forgiveness needs to be extended to you or others, then
take steps to resolve the issue. If not, then practice the way of love and
do not keep a record of wrongs.
It always:
Dont miss the word always here. Absolute statements like this one
show the importance of the directive. Always means no exceptions.Thus, love means protecting, trusting, hoping, persevering are to be
constant, not occasional, qualities of the one who loves.
Protects
A shepherd protects his flock. People who perceive that they are
protected will tend to follow much more easily. The post-modern age in
which we live brings new threats that will need to confronted. To protect
your flock you have to know them and their vulnerabilities. While elders
meetings are important, there must be more than meetings in order
to adequately protect the flock from a hostile world. If you protect
someone, that means that you care about that person. This is what is
meant here for elders. Protect, love your flock.
Trusts
This is an under-used aspect of love. Love means trust; not blind
trust, but trust nonetheless. If you have spent the time to instruct,
care, invest, and give yourself to the members of your congregation,
then trust them to follow through with what you have given them. If
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they fail to follow through, that will become evident to you and them.
But initially, to love means that you should trust those under your care.
Active trust in others is a vital ingredient in building relationships.
Hopes
Like trust, hope is something that builds relationships. God wants
you to think the best and anticipate good things from your flock. Paul
expresses this hope repeatedly in his epistles. Another way to sumup the impact of love is to realize that love thinks the best, not the
worst. Love is building. If doubt, skepticism, or cynicism dominate your
opinions of those under your care, you will help build in those same
attitudes toward you. The elder must always be on the lookout to see if
people are heading in the wrong direction. However, your primary calling
as an elder is not try to figure out negative motivations and doubt. Your
primary calling is to look for the best, anticipating that your teaching
and the teaching of your pastor is bearing fruit. In short,love means that
you hope for the best.
Perseveres
The office of elder is not for the faint of heart. Exercising leadership
means exercising perseverance, or in modern terminology, hanging in
there. Spiritual growth is not instantaneous. It takes time for a seed to
grow to a mature plant. God wants you, as an elder, to persevere while
the growth process runs it course. To bring a plant to the point where
it bears fruit takes all of the qualities of love that we have just covered.
Temporary setbacks will be frequent. The outcome will not always
appear bright or assured. However, God wants you to show love bypersevering until fruit is produced. He wants you to take the long-term
view. The 21st century is an age of the instant, the immediate. Spiritual
growth is one of patience and perseverance. Dont miss this important
element of love.
Perhaps now we have a clear understanding of what it means to be a
shepherd, one who lays down his life for his sheep. Love is demanding,
but love is freely given to those who seek it. The role of an officer is
demanding. However, God has given love as a powerful weapon to
protect His flock.
To take full advantage of what the Bible says about love and
leadership, carefully study the passages about love discussed in this
section . Meditate upon them and make application to your own life and
ministry. If you are entering this office for the first time, make careful
application to your own life so that you can follow the instruction of the
apostle Peter to shepherd Gods flock.
2 Be shepherds of Gods flock that is under your care, serving as
overseers not because you must, but because you are willing, as
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God wants you to be; not greedy for money, but eager to serve; 3
not lording it over those entrusted to you, but being examples to
the flock.
There is no better way to be an example than to show biblical love to
those you lead.
The next paper is on listening and leadership. Good listening has
become a lost art. The Bible has much to say about listening, as youshall see.
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P A P E R 3 | S E C T I O N 1
L I S T E N I N G A N D L E A D E R S H I P
If an elder or deacon is to work effectively with those whom he
serves, these folks must be persuaded that they are being heard by their
elder or deacon. Acquiring the skill of good listening is a challeng. Being
a biblical listener is a prerequisite being an effective officer.
James 1:19 states that all must be quick to listen.
Perhaps the greatest challenge of learning to be a good listener is
understanding that it requires love to listen. In the previous section you
saw how important biblical love is to being a biblical leader. Love means
that you put the needs of others before your own. Practically speaking,
this means it is important to close your mouth and open your ears. This
action offers tangible proof of your desire to serve.
The book of Proverbs is a rich resource for church officers. One
of the goals of this course is to expose new officers to this valuable
resource. Below are several proverbs that directly address the value of
being a good listener. Examine these passages from the vantage point
of being a loving leader who listens.
Proverbs 17:27-2827A man of knowledge uses words with restraint,
and a man of understanding is even-tempered.28 Even a fool is thought wise if he keeps silent,
and discerning if he holds his tongue. NIV
There is always danger in saying too much. The caution here is not
simply to avoid saying bad things. More to the point, it is making sure
that what you say is useful to your hearer. In order to do that, you
must listen first. Ephesians 4:29 teaches that your words must benefit
those who hear them, according to their needs. Listening carefully and
speaking sparingly indicates a genuine interest in others. The goal in
any leadership situation is always to bring Gods wisdom to bear. This
takes careful thought and deliberation. Thus Proverbs teaches that a
man who has this knowledge is restrained in his speech. The parallelism
of verses 27 and 28 forcefully illustrates that restrained speech is so rare
that even a fool appears wise if he just keeps his mouth shut! So, this is
a good place for those in leadership to begin. Restrained speech is an
indication of wisdom in action. You cant listen when you are speaking.
Proverbs 18:2
A fool finds no pleasure in understanding
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but delights in airing his own opinions.