Conflating the Great Commandment and the Great Commission
After undergoing an intensive ordination process, completing a PhD in two diverse disciplines, and almost two decades of Great Commission service, only then did I begin to see how frequently Christians (and especially Great Commission servants) confuse biblical precepts and biblical promises. Only then did I realize how deadening it was to my soul to misunderstand and misapply the law of God and the gospel of God. Many presume the law is relegated to the Ten Commandments (specifically for OT Israel), while the gospel comprises the teachings of Christ to show us how to live a life of abundance and love for God (specifically for the NT church). And so, the popular notion proposes that the Great Commission and the Great Commandment are two sides to the same proverbial coin.
The way Christians supposedly fulfill the Great Commission, therefore, is by transforming the world with the love of God in every sphere of society. And the way Christians truly love God and others is by living missionally, which means incarnating the gospel, which means being the face of Christ, which means pursuing love and justice, which means building Christ’s kingdom, which means loving on the least of these, which means engaging this cultural moment, which means leaning into the heart of Jesus for the world, which means… I don’t think anyone really knows. But such sloppy jargon and sappy sentiments inspire activistic laptop-warriors, hot-selling Christian best-sellers, multi-million-dollar conferences, and niche-marketed Christian experts to peddle their relics that have rock-your-world impact. Many evangelical thought-leaders have amalgamated the empathetic niceness of the Great Commandment with the be-a-blessing-activism of the Great Commission. This grafting has not produced the distinctive spiritual fruit that the big evangelical industrial complex has guaranteed.
The bottom line is this: The Great Commandment—love God and love others perfectly and perpetually—sums up all the law and the prophets. Essentially, the law of God is anything in the Bible where blessings, reward, and life are conditioned upon perfect and perpetual holiness that is explicitly required, suggested, implied, or assumed. And for those who don’t know the law from Scripture, it is any moral code written on the human conscience that corresponds to God’s standards of impeccable and infinite righteousness. Only by keeping this moral code fully and forever without one infraction and unholy inclination can we earn righteousness and have a ground on which to stand acceptable in God’s sight. And no, God does not grade on a curve because “He knows our heart.” That He knows our heart is actually terrifying news. Indeed, God expects us to be perfect as He is perfect. Yet, it takes no developmental psychologist to admit the universal human problem: there is none righteous, not even one.
The good news of the gospel is that the righteous Man anticipated in the Hebrew Scriptures has come, has obeyed God’s law perfectly, and has suffered the consequences of the law in place of all sinners who will receive Him. And He was raised from the dead for our justification. Having been justified through faith, recipients of such grace have peace with God. So, now, out of gratitude, the grace-endowed church labors in the Great Commission to announce to all the nations that the God-Man from Galilee has fulfilled the impossible demands of the law written on everyone’s conscience. He has satisfied the wrath of God against law-breakers. And this announcement is a message of free grace for any who would receive it. There are no covenant stipulations or contractual conditions. All that is required of recipients? Nothing. The only thing we can give God is our debt. He pays the bill, but we have thereafter no debtor’s ethic. No paying back God. No obedience to maintain favor. So, the Great Commission is the glad-hearted charge to take that marvelous message to the nations and to make disciples who rest in grace through Word and worship.
This is an excerpt from the forthcoming book, E.D. Burns, Seeds and Stars: Resting in Christ for Great Commission Service (Cape Coral, FL: Founders, 2023). You can pre-order the book here.
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The Resurrection of the Body
31:2. At the last day, such of the saints as are found alive, shall not sleep, but be changed; and all the dead shall be raised up with the selfsame bodies, and none other; although with different qualities, which shall be united again to their souls forever.
(1 Corinthians 15:51, 52; 1 Thessalonians 4:17; Job 19:26, 27; 1 Corinthians 15:42, 43)
31:3. The bodies of the unjust shall, by the power of Christ, be raised to dishonour; the bodies of the just, by his Spirit, unto honour, and be made conformable to his own glorious body.
(Acts 24:15; John 5:28, 29; Philippians 3:21)
Second London Confession, 31:2–3It was a cold, gray February afternoon when we buried my grandfather. The ground was still muddy from the snow that had melted earlier in the week. Every tree was bare. The small crowd under the tent shivered against the cold as the national guard officers folded the American flag they would present to my grandmother. But into the sorrow, the gathering of family members and friends read the Apostle’s Creed from the tiny bulletins issued to them by the Methodist minister: “…I believe in the forgiveness of sins, the resurrection of the body, and the life everlasting, Amen.” I was struck by the power of that ancient Christian confession against that bleak backdrop. It was also struck by how few funerals I attend ever even mention the hope of bodily resurrection.
In most funerals I attend, and in most popular discussions about death I observe, the focus of the Christian hope falls almost exclusively on what theologians call “the intermediate state:” the promise that upon death, the believer’s spirit leaves the body behind to dwell in the presence of Jesus in heaven. On the one hand, this emphasis is perfectly reasonable, since it is the immediate hope of all the saints who die before the Lord’s return. We are right to celebrate Jesus’ assurance that, “Today you will be with me in Paradise.” (Luke 23:43) We rejoice that “the spirits of the righteous” are now “made perfect” in the heavenly assembly (Heb 12:23) . We find unspeakable comfort in the truth that to be away from the body is to be at home with the Lord, that for the believers, to die is gain, and that it really is better by far to depart and to be with Christ (2 Cor 5:6; Phil 1:21, 23).
But while our immortal spirit’s reception into heaven is the believer’s immediate hope, the Bible teaches that it is not our ultimate hope. As wonderful as the intermediate state will be, it is, well, intermediate. An even great future awaits the people of Jesus! A hope even richer, more thrilling, more satisfying. It takes the whole story of the Bible to understand this audacious Christian confession: I believe in the resurrection of the body.
“To the dust you shall return”
The Bible’s first two chapters map out God’s design for human life: embodied human beings made in his image, living forever in fellowship with him in a perfect, physical creation. This, God says, is “very good.” (Gen 1:31). But by Genesis 3, the rebellion of those image-bearers has destroyed God’s beautiful design. Sin’s consequences are not only spiritual and moral, but physical: the once-submissive creation now rebels against its former caretakers, and bodily life is now marked by pain, sickness, weariness, and, ultimately, death. The man formed from the dust, made to live forever in face-to-face fellowship with God, must now return to the dust (Gen 3:19). The relentless recitation of the deaths proceeding from Adam in Genesis 5 bears grim witness to the awful wages of sin, and to the unyielding truthfulness of God’s Word: “in the the day that you eat of it, you will surely die (Gen 2:17; Rom 6:23).”
These opening acts in the biblical drama remind us that there is nothing “natural” about death. Death instead is an “enemy” (1 Cor 15:26), a sinister intruder on God’s good design for human life. The Genesis patriarchs wept over the bodies of their dead loved ones for good reason (Gen 23:2), and so do we. All human beings—whether they affirm the Bible’s account of reality or not—instinctively know that death is not the way it was meant to be. I can see it in the “gone but not forgotten” memorial decals on the pickup trucks in my hometown. You can sense it in the feverish attempts to stave off the aging process in fitness centers and cosmetic products. I can hear it in the quavering voice of the old bluegrass singer Ralph Stanley, pleading: “O death, won’t you spare me over til another year, won’t you spare me over til another year…”
The apostle Paul tells us that these are all so many manifestations of creation’s “groaning” under the unnatural curse of death; we long to be “set free from [our] bondage to corruption (Rom 8:21).” But will anyone hear these groans? Can anyone deliver us from death?
“…those who sleep in the dust of the earth shall awake”
Yes! Standing in the ruins of Eden, God not only pronounces judgment, but promises salvation: “I will put enmity between you and the woman,” God tells the Serpent, “and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.” (Gen 3:15). God did not disclose the details of his plan, but he made it clear that he would one day restore the beautiful kingdom our sin had destroyed, and deal with the awful curse of death itself.
For the rest of the Old Testament, God’s people cling to the persistent, if shadowy, hope that Yahweh would overcome death for them. One catches the patriarchs’ hope beyond the grave in their insistence on securing burial plots in the land of promise (Heb 11:22). We hear it also in Job’s confession that, “after my skin has been thus destroyed, yet in my flesh I shall see God, whom I shall see for myself, and my eyes shall behold, and not another…” (Job 19:26–27)
The prophet Isaiah foresaw a day when the Lord would spread a feast for his people on Mount Zion, and “will swallow up on this mountain the covering that is cast over all peoples, the veil that is spread over all nations. He will swallow up death forever; and the Lord God will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the Lord has spoken (Isa 25:6–8).” Near the end of the Old Testament, Daniel articulates God’s coming victory over death explicitly in terms of a bodily resurrection: “And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And those who are wise shall shine like the brightness of the sky above; and those who turn many to righteousness, like the stars forever and ever (Dan 12:2–3).” By the time Jesus comforts Martha at the grave of Lazarus, it seems Daniel’s expectation has taken hold among God’s people: when Jesus tells Mary that “your brother will rise again,” Martha immediately responds “I know that he will rise again in the resurrection on the last day.” (John 11:23–24)
One thing this brief survey indicates is that, the saints of old longed for more than a strictly spiritual “life after death.” Rather, they looked forward to the complete undoing of death, in a glorious, bodily resurrection at the end of history. They did not know that before that could happen, Someone would first blaze a trail through death, right smack in the middle of history.
“In him was life”
From the beginning of his ministry, Jesus seems intent on nothing short of abolishing death (2 Tim 1:10). Beyond his seemingly endless reversals of leprosy and other terminal illnesses, Jesus repeatedly disrupts the funeral services of unsuspecting mourners. From the widow of Nain’s son (Luke 7:11–17), to Jairus’s daughter (Mark 5:35–43), to his friend Lazarus (John 11:38–44)—Jesus with only a mere word reaches into the realm of death to retrieving its prey. There was precedent for miraculous healings, and even resurrections, in the ministries of Elijah and Elisha, but Jesus’ sheer audacity in the face of death is entirely new. He bullies death. He takes for himself the brazen title, “the resurrection and the life” (John 11:25–26). He makes the staggering claim that one day “all who are in the tombs” will hear the sound of his voice and come out to give an account to him (John 5:28–29). Never had anyone spoken like this man! (John 7:46)
But all of this is made to seem like just a sad delusion when Jesus succumbs to the curse of death himself. After an agonizing and humiliating crucifixion on Good Friday, the one who called himself “the Life” (John 14:6) is rendered a “corpse (Mark 15:45).” The dead body of Jesus is wrapped in burial clothes, anointed with spices, bathed in tears, and sealed in a tomb—presumably to return to the dust like every son of Adam before him. Yet there were also hints that, even in his violent death, “the Life” was still lurking—from his strangely victorious cry before his final breath (John 19:30), to the rending of the Temple curtain, to—least explicable of all!—the opening of the tombs of the Jerusalem saints (Matt 27:52–53)! Improbable as it seems, could it be that Jesus’s own death was in fact his own master strategy to empty the graves of God’s people once and for all?
Of course, this is precisely what his followers discovered to be true on Sunday morning. The tomb of Jesus had been vacated, his discarded grave clothes neatly folded and left behind (John 20:6–7). “Why do you seek the living among the dead?” the angels asked, “He is not here, he is risen, just as he said.” (Luke 24:5–6) Over the next forty days, the risen Jesus would himself appear to more than five hundred of his followers(1 Cor 15:6). As they heard his voice and touched his flesh, it was clear that this was the same Jesus they had known and loved before. “It is I myself,” Jesus assured them. (Luke 24:39) Yet Jesus was also unmistakably different. His resurrection wasn’t like that of Lazarus, or Jairus’s daughter, who returned from death the same, only to die again later. Jesus had passed into an entirely new state. His body, subject to ordinary limitations during his earthly ministry, now had amazing, supernatural properties: he appeared and vanished at will; he could pass through grave clothes, a sealed tomb, and locked doors. As Jesus would explain, he had not simply “survived” death; he had broken death (Rev 1:18).
And he had done it for them.
“Swallowed up by Life”
The apostle Paul helps us connect Jesus’s resurrection to our own future hope. Now ascended to God’s right hand, the risen King Jesus will one day return to us; when he does, he will transform our bodies to be just like his on that first Easter morning. “But our citizenship is in heaven,” he reminds the Philippians, “and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him to subject all things to himself.” (Phil 3:20–21)
This transformation our bodies will undergo will be like that of a seed that has been buried in the ground. A seed goes into the soil as a bare kernel, but it bursts forth at harvest as a beautiful, golden shaft of wheat! It is the same seed you left covered in dirt, but its transformation leaves it almost unrecognizable! In the same way, these mortal bodies of ours will one day go into the ground, completely used up and expired. But on resurrection morning, Jesus will raise that same body in an entirely new condition: “What is sown is perishable; what is raised is imperishable. What is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body.” (1 Cor 15:42–44)
What assurance this gives us as our fallen physical bodies ache and age, get sick and grow weak. Paul compared life in these bodies to living in a “tent”—fragile, uncomfortable, temporary living quarters. In these tents, we often “groan,” longing for better, stronger, more permanent bodies. But instead of giving our hearts to bitterness, self-pity, or despair, Christians look with confidence to the resurrection bodies Jesus has promised us:
For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this tent we groan, longing to put on our heavenly dwelling, if indeed by putting it on we may not be found naked. For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee. (2 Cor 5:1–5)
This new body is the destiny of every believer, even if we are still living at the Lord’s return. “We shall not all sleep,” Paul tells the Corinthians, “but we shall all be changed.” Jesus will outfit all of his people with a body like his, that can sustain the glory and joy of eternal life in a world made new. When the last trumpet sounds and the dead in Christ rise, those still alive will experience “the perishable putting on the imperishable,” and “the mortal putting on immortality.” It will be the work of a moment when Jesus appears—“in the twinkling of an eye”—but at the arrival of King Jesus, death will forever be swallowed up by life (1 Cor 15:50–55).
With this “great change” accomplished, we will at last know that unbroken reunion between Christ and his people that our hearts ache for in this life. As we together rise to meet the Lord, we know that all the “former things” that parted us before have now “passed away.” All things have now been made new, and “we will always be with the Lord. (1 Thes 4:14–17; Rev 21:1–4)
The hope of bodily resurrection makes the “committal,” or graveside service of a believer into a sacred moment of worship and gospel proclamation. Here, we remind each other that Christians are right to grieve for their loved ones who have died in the Lord, as Tabitha’s friends did for her (Acts 9:39). But we do not grieve without hope, as the world does (1 Thes 4:13). Instead, our hearts brim with confident expectation at the graves of our brothers and sisters. We have not abandoned them to the ground; we have planted a seed that Jesus is coming to raise up new, beautiful, and permanent. Our relationships have not been permanently severed; their bodies have “fallen asleep in the Lord,” and on resurrection morning, Jesus is coming to wake them up. Through a Savior whose love is stronger than death (SOS 8:6), they will rise again, and so will we. And so we will always be with the Lord.
“Then comes the end”
The Bible’s grand story is not complete without the bodily resurrection of God’s people. It is blessedly true that the spirits of our loved believers who die before the return of Jesus will immediately be welcomed into his blessed presence upon death. But Jesus did not come merely to provide a detour around death for his people. He came to destroy death. To do this, Jesus invaded the tragic story of the first Adam as a “Second Adam,” a hero come to reclaim all that the first Adam lost of his Father’s “very good” world in the beginning. That mission remains unfinished so long as that sneering enemy, Death, claims the body of even one of his people. That is why the grand finale of Jesus’ victory will be the destruction of Death in the glorious, bodily resurrection of all who belong to him:
But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all. (1 Cor 15:20–28)
The scene Paul describes is breathtaking. Before the world began, God’s Son had accepted a dangerous and costly assignment from his Father: to rescue sinners and reclaim his Father’s world, no matter the cost (John 17:1–5). On other side of that completed mission, the Lord Jesus now stands before his Father in the company of all his redeemed, resurrected people. Every promise has been kept. Every enemy has been vanquished. Not one sheep is missing. All things are now in subjection to him, the world’s rightful ruler. Then, shining like the sun, we will watch in awe as that faithful, noble Son presents it all as a gift of love to his Father. I don’t know exactly what it will feel like in that moment when “God is all in all.” But I think it may be something like what C. S. Lewis tried to capture at the conclusion of his Narnia stories:
And as He spoke . . . the things that began to happen after that were so great and beautiful that I cannot write them. And for us this the end of all the stories, and we can most truly say that they all lived happily ever after. But for them it was only the beginning of the real story. All their life in this world and all their adventures in Narnia had only been the cover and the title page: now at last they were beginning Chapter One of the Great Story which no one on earth has read: which goes on for ever: in which every chapter is better than the one before.Tweet Share
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Within the Veil
Yea, when this flesh and heart shall fail,and mortal life shall cease:I shall possess, within the veil,a life of joy and peace.
John Newton’s Amazing Grace was originally titled “Faith’s Review and Expectation.” By faith and in the power of the Holy Spirit, Newton “reviewed” his life to see it from the lens of reality: “Amazing grace! How sweet the sound That saved a wretch like me!” One of the enduring qualities of Amazing Grace is that believers have identified with the brutal honesty of the text as they reflect and personalize the darkness of their past and the hope of their future in Christ.
The preacher-hymn writer beautifully and poetically captured his “life in review” and his eternal “expectation” of hope everlasting in verse five of this powerful and popular hymn: “Yea, when this flesh and heart shall fail, And mortal life shall cease, I shall possess, within the veil, A life of joy and peace.” For Newton, there was no question as to “if” his flesh would give out and “if” his heart would stop beating; it was for him, “when” the cessation of life would take place. Indeed, the day will come when “mortal life shall cease.”
But for Newton, and subsequently those of us who have the joy and privilege of singing this hymn, there seems to be implications far beyond the ultimate last expansion of air in the lungs and the final beat of the heart. Throughout the hymn, “Amazing Grace,” the wise pastor might also be pointing worshipers to the reality that flesh and hearts fail on a daily basis. There is no lack of sin in the life any believer, and a realization of such a reality is a step toward a “life of joy and peace” through the work of Jesus Christ.
In the compilation of the Letters of John Newton, first published in 1960, Newton wrote the following in his missive titled, “Christ All-Sufficient:”
We are never more safe, never have more reason to expect the Lord’s help, than when we are most sensible that we can do nothing without him. This was the lesson Paul learnt, to rejoice in his own poverty and emptiness, that the power of Christ might rest upon him. Could Paul have done anything, Jesus would not have had the honour of doing all. This way of being saved entirely by grace, from first to last, is contrary to our natural wills: it mortifies self, leaving it nothing to boast of…in truth, such a poverty of spirit is the best mark we can have of an interest in his promises and care.”[1]
To the recipient of the letter, Newton makes it clear that salvation is “entirely by grace.” Life itself is lived in the power of Christ alone and there is reason for believers to rejoice in their poverty. As the Apostle Paul reminded the church at Corinth: “My grace is sufficient for you, for my power is made perfect in weakness. Therefore, I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me”’ (2 Cor. 12:9).
The “life of joy and peace” will indeed come when Christ calls the believer home, but there is the very present reality that believers have a place “already” in the heavenlies seated next to Christ as they submit to the certainty that we can do “nothing without him.” As the Apostle Paul reminded the church at Ephesus and us: “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus” (Eph. 2:4-7). Newton reminds believers of the eternal “joy and peace” that will eventually come “on that day.” But there is a prevailing realism in the “immeasurable riches of his grace toward us in Christ Jesus” as we live life now.
Even though mortal life will cease and our hearts will stop, Newton turns the darkest of realities into a glorious hope in just a few choice words: “I shall possess within the veil, a life of hope and peace.” The veil refers to the curtain that functioned to separate the holy place from the holy of holies in the temple. In other words, the prohibitive function of the veil conveyed the restrictive nature placed on Israelite worship.[2] But for those in Christ, the access to God was made complete. As the writer of Hebrews describes: “Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God with a sincere heart and with the full assurance that faith brings, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water” (Hebrews 10:19-22).
“Within the veil” verbalizes a metaphor as poetically intense as it is theologically profound. It carries with it an amazingly pertinent and diverse body of gracious gifts given to believers that all arise from the broken and torn body of Christ—“that is, his body”—that constituted the heart of his work of reconciliation. “Within the veil” we have forgiveness. “Within the veil” we are justified. “Within the veil” we are reconciled to our most dangerous enemy. “Within the veil” redemption from the slave-block of iniquity is executed. “Within the veil” the promise and energy for sanctification reside. “Within the veil” the certainty of perseverance is rooted. “Within the veil” assurance becomes a source of unmitigated joy. “Within the veil” the opening of death into heaven and eternal life makes that final breath an entrance to the status of “far better” (Philippians 1:23).
Another compelling word fittingly placed by Newton in verse five is the term, “possess.” In context he writes, “Yea, when this flesh and heart shall fail, And mortal life shall cease, I shall possess, within the veil, A life of joy and peace.” Through the completed work of Christ, Newton encourages worshipers to know without a doubt that Jesus owns and holds and keeps their position for them within the veil – within the presence of the most Holy God. Believers possess their place within the veil not because of their efforts, but because of Christ’s perfect sacrifice.
And as believers look forward to the day beyond this mortal life, there is a perfect hope and perfect “joy and peace” yet to come. In another letter, Newton wrote: “The state of true believers, compared with that of others, is always blessed. If they are born from above, and united to Jesus, they are delivered from condemnation, and are heirs of eternal life, and may therefore well be accounted happy.”[3]
The truths succinctly and beautifully articulated in just a few lines of a hymn remind us to “review” our lives and live them in the light of Christ’s presence now and in “expectation” of eternity, and we will surely “be accounted happy.”
[1] Newton, John. Letters of John Newton. (London, The Banner of Truth Trust, 1960), 178.
[2] Daniel Gurtner, “The Veil Was Torn in Two: What Happened on Good Friday.” Desiring God, accessed June 26, 2023, https://www.desiringgod.org/articles/the-veil-was-torn-in-two 2019.
[3] Newton. Letters, 148.
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The Love of God in the Shepherding of Souls
The undeniable love of God for His people pours forth abundantly from the pages of Scripture. God really loves and cares for the good of the Church. One of the ways this shows itself is in His wise bestowment of godly pastors to His local churches (cf. Eph. 4:11).
Every Christian needs a pastor! And since pastors/elders/overseers/bishops are Christians, this includes them too. Even pastors need pastors, since God displays His love for all of His people by giving them under-shepherds to care for their souls (cf. 1 Peter 5:1-4).
Every Christian needs a pastor. This implies that professing Christians separated from the local church are at best in great danger, but there also exists a very great possibility that those separated from the church for a long time are not Christians at all. For if every Christian needs a pastor, how can one go through life apart from such a vital necessity?
For those separating themselves from the local church, or failing to take seriously membership in the local church, here are some things you are missing out on when it comes to faithful shepherding:
Protection
God loves His local churches enough to give them qualified men charged with “keeping watch over your souls” (Hebrews 13:17). What an amazing thing!
God has provided a means by which your soul can be guarded. This does not do away with personal responsibility, of course. It does, however, supply for us an added defense against the world, the flesh, and the devil because we have godly men involved in our lives who are appointed by God to help keep the sheep from destruction, whether inflicted by self or others.
For officials in high positions, we provide bodyguards. These guards are entrusted with watching over the physical well-being of people, protecting them from sinister plots.
How high a position must every Christian be in since God has provide them with soul-guards! Men entrusted with watching over the spiritual well-being of His people, protecting them from various dangers.
Proclamation
God gives His local churches men who are able to rightly divide the Word of truth and to proclaim that truth to them regularly in the public assembly, i.e. weekly worship (cf. 2 Tim. 2:15, 4:2).
Some would object and say that in such a day of technology we can listen to godly men in a variety of ways via YouTube, Podcasts, Sermon Audio, etc.
But I humbly submit to you that our sovereign God knows what He is doing in giving you godly men who are present with the sheep, and who are preaching the Word to the sheep in both the language and specific context they need to hear. We can be grateful for the wonderful ministries of men like Paul Washer, John MacArthur, Voddie Baucham, and Steve Lawson. These are men who should be listened to. However, these godly men simply are not able to feed you in the same way that your specific pastor is.
Imagine that you have a history of serious physical ailments, and you want to listen to the podcast of the world’s leading physician. No doubt you will gain some valuable insight from his teaching. However, your specific primary care physician actually knows you. His knowledge of you and your condition means that he is going to be more helpful to you in the long run.
Faithful pastors proclaim the Word of God not merely in its historical and Christ-centered context, but also deliver it within their specific geographical and cultural context. Certain applications from any given text are going to be more suited toward one congregation than another based on the things you are dealing with.
Thus, God loves His people enough to give them pastors who actually know them and their circumstances and can preach the Scriptures in such a way so as to bring the truth of God to bear very specifically and personally.
Provision
Not only do faithful pastors watch over the flock, and preach the Word of God to the flock, but they also provide for the people of God by discipling them, equipping them for ministry, and counseling them in real life decisions and situations.
What I mean here is not only do pastors preach week in and week out and seek to be a defender of your precious immortal soul, but they also positively labor among you in real life so as to help your walk with Christ. This provision is grounded in the plan of God to present all Christians “mature in Christ” (Col. 1:28).
Godly pastors care for the flock in such a way as to have their conformity to the image of Christ as a priority. How you tell the difference between a faithful shepherd and a charlatan is the former seeks to feed the sheep while the other eats them.
That is, charlatans see you as a means to their own end, while faithful pastors provide for you in such a way that brings glory to Christ who purchased you with His own blood (cf. Acts 20:28). They are ultimately after your holiness instead of their own or your temporal happiness.
Embracing God’s Gift
There is so much more we could discuss when it comes to pastors. Certainly, there are poor examples of pastors in the history of the church and present in churches today. This, however, does not take away from the fact, that Christians need pastors and that God loves His people enough to provide for them such godly men.
When we neglect this gift, we neglect pastoral oversight of our souls! As if we are strong enough to reject God’s plan for our soul’s protection and fend for ourselves.
When we neglect this gift, we neglect personal application when it comes to the proclamation of God’s Word. As if we can survive only on Christian generalities and never need to embrace personal and tangible change.
When we neglect this gift, we neglect godly provision. As if we are the wisest Christians who have ever lived and need know encouragement or counsel from those God has placed in our charge.
Of course, there is also an application here for the necessity of a plurality of elders in a local church. Not only does this provide each elder with pastoral care, but it also helps the elders as a whole to be reminded of this great charge God has entrusted them with for His local churches.
Isn’t God so good to us? Isn’t He so wise and loving to His people? Isn’t His Word sufficient for godliness in this present age? Why, then, would we not embrace this great gift God has given to His churches in those He has appointed to shepherd our souls?