Christians seem to feel a pull in one of two directions — both of which are away from the reality of the Spirit’s work. Both directions negate that the Holy Spirit is a divine person rather they portray him as a mere impersonal force. Both distract believers from a beautiful and central element of the Christian life.

Some years ago, I wrote about a blind spot in contemporary theology. In our church, we have just enjoyed a series about the Holy Spirit. In preaching this series, my mind has returned to this apparent blind spot. Yes, we know that Satan hates Jesus, marriage, and evangelism. But perhaps we should also consider his hatred for the Holy Spirit.
There is a logically obvious connection here. Satan hates God. The Holy Spirit is God, so therefore, Satan must hate the Holy Spirit. But it will be helpful to move past the obvious and ponder the specific reasons.
In the World
We see the enemy’s work as we look at the world around us. For example, we see cults, and we see secular society. In the cults, there is always an undermining of the biblical doctrine of the Trinity. So, God gets twisted from a gloriously loving tri-unity into a solitary and monadic power broker. As portrayed by the cults, God can even seem devilish and antagonistic. Thus, the Holy Spirit becomes just an impersonal force.
In secular society, the idea of God is also twisted into a perversion and caricature of reality. As society bombards the population with elevated notions of personal autonomy and a corrupted morality, the convicting work of the Spirit is directly opposed. People are coached not to feel guilty for sin, yet many are convinced they should feel hopelessly guilty for who they are.
In the Church
We also see the enemy’s work as we look within the church. It would be nice to imagine that his attack would lose energy once people become followers of Jesus. Reality reminds us that this is never the case. Does the enemy stop attacking marriage once people know Jesus? Are we no longer tempted to sin once we are believers? Of course not. We must then assume the enemy’s antagonism to the Holy Spirit will also continue within the church setting.
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Studying the writings of a pastor-theologian from a different historical context opened my eyes for seeing well-worn paths in new ways. The means of grace are not new or innovative concepts, but rather the ancient paths reinvigorated by considering them afresh through the lens of a joy-absorbed sage.

During a particularly stressful period of pastoral ministry, I began to more intentionally seek out joy in God as the dire remedy for my own frayed and threadbare heart.
I had diagnosed myself as markedly joy-deficient when I searched for evidence of the fruit of the Spirit in my life (Galatians 5:22). At age 35, leading a midsize Presbyterian church was already wearing me out. I became stressed at home and frustrated in the office. My coworkers could see it on my face. I needed a deeper source of joy than the world could give, despite its barrage of empty-promise advertisements and panaceas.
So, for nearly three years, I plunged headlong into a deep study on eternal happiness from the theologian of joy, Jonathan Edwards. I surveyed large swaths of his major works and personal writings, mining for gladdening gold.
In my study, I learned at least three methods for maintaining joy in God that Edwards practiced in his own life amid the relentless trials and strains of pastoral ministry. Although most Christians are already familiar with these methods, I discovered that studying the writings of a pastor-theologian from a different historical context opened my eyes for seeing well-worn paths in new ways. The means of grace discussed below are not new or innovative concepts, but rather the ancient paths reinvigorated by considering them afresh through the lens of a joy-absorbed sage.
Creation: God’s Beauty on Display
First, Edwards rejoiced in the natural world and the beauty of creation. Edwards saw a strong connection between beauty and joy. Both beauty and joy are to be found in the “excellencies” of God’s nature, by which Edwards meant the praiseworthy attributes of his essential being. These include God’s holiness, love, power, mercy, and righteousness, just to name a few.
One of the ways that Edwards savored the excellencies and beauties of God was through engaging with, and enjoying, his natural creation. For Edwards, being in and among the creatures in the natural realm stirred his affections for God’s creative power and beauty, in turn stoking the fires of joy in his heart.
Edwards in the Woods
In his Personal Narrative, Edwards described what may have been the most ecstatic experience of his life, a vision of Jesus that he beheld in the woods when riding his horse:
Once, as I rid out into the woods for my health . . . as my manner commonly has been, to walk for divine contemplation and prayer; I had a view, that for me was quite extraordinary, of the glory of the Son of God; as mediator between God and man; and his wonderful, great, full, pure and sweet grace and love, and meek and gentle condescension . . . which continued, as near as I can judge about an hour; which kept me, the bigger part of the time, in a flood of tears, and weeping aloud. (Works of Jonathan Edwards, 16:801)
Although Edwards was constantly in his study and among his books, he also greatly treasured the outdoors and drank in the beauty of God’s created world whenever possible. He drew upon natural themes for his sermon illustrations, and spoke often of the light of the sun, the taste of honey, water from spring fountains, and the like. Just as John Calvin wrote in the Institutes, Edwards saw the universe as the beautiful “theater” of God’s glory (1.6.3).
Walk Out of the Study
One of the very practical things that I learned from Edwards is to see vestiges of the gospel in the creation itself. In his notebook on Images (or Shadows) of Divine Things, Edwards constantly peered through creation to see the gospel everywhere around him.
For Edwards, “roses upon briers” are a type of Christ’s glory (the flower) wrought by suffering (thorns). In lightning, he saw a type of the wrath of God, threatening judgment. The rising and setting of the sun he viewed as a type of the death and resurrection of Christ. Even in the lowly silkworm, Edwards saw a type of Christ’s righteousness given to men (the silk) through the suffering and humiliation of Christ (the lowly worm). We too can begin to make these types of observations.
Almost every pastor or Christian leader would do well to spend more time in nature. We could start, for example, by using a day each month to take an intentional prayer walk through a local park, or even by doing some simple gardening in our own yard. I recently listened to the story of another pastor in my city who took a four-week sabbatical, not to study or write in a library, but to spend eight hours a day among the trees in a nearby nature preserve, thinking and praying. He came back refreshed and renewed for his third decade of ministry. At the very least, pastors could make it a regular practice to journal about spiritual insights gleaned from nature and creation in a journal similar to Edwards’s Images of Divine Things notebook.
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Team leadership of a church has some utterly unique dynamics. In this chapter, we will explore how a group of elders leads the church together. We will think about how the team operates, consider the relationship between the elders and the pastor or pastors, and observe the distinct differences between a shepherd- leader model and a corporate- governance model of leadership. Our aim will be to map an overall framework for understanding team leadership of the local church.
 
The Elder-Led Church: How an Eldership Team Shepherds a Healthy Flock by Murray Capill
A well-known proverb of unknown origin declares: “If you want to go fast, go alone. If you want to go far, go together.”
In many ways, that proverb sums up church leadership. There are plenty of churches with a sole leader who is able to go quickly. He is free to make the big decisions, set the agenda, cast his vision, and inspire the crowds. Next to such an innovative, agile, charismatic leadership style, other churches look clunky and the wheels seem to turn so slowly. But the saying suggests a limitation to leading alone. You might be able to go fast, but it is better to go far.
Decision-making will be slower when a church is led by a body of elders, but it will benefit from the wisdom of many. Plural leadership provides a range of checks and balances to help avoid folly and rein in the potential for a sole leader to amass more influence than he can handle. The track record of high-profile, celebrity evangelical pastors who have had insufficient accountability is a sober warning to us all.
Many books on leadership largely assume a sole-leadership model and imply that the pastor is the main leader of the church. The elders might be some kind of accountability body, but they are not really the leaders of the church. But the Bible simply does not know a model of sole leadership in the local church. We saw in the Bible’s narrative that the elders are a body or council of men who are respected senior members of the community of God’s people, giving wise counsel and direction to the people, speaking for them, and bearing responsibility for their spiritual well-being. Together they are shepherds, overseers, leaders, and stewards. Their specific ministry, as a body, is the ministry of providing clear leadership.
Leading as a Team
As we saw in chapter 2, leadership is about taking people on a journey. Leaders have a clear sense of what God wants, they make plans for how to move toward that end, and they lovingly and clearly help people go there. They know that the goal is maturity in Christ, and they work out what is needed to help move the church community toward that goal. It involves setting direction, planning, decision-making, resourcing, training and equipping, and supporting people all the way. This ministry of leadership is essential to church health. It is this kind of leadership that clears the fog and provides clarity.
Providing such leadership is demanding, which is precisely why it is such a blessing that the responsibility never rests on the shoulders of just one person. The ministry of leadership is a team ministry. But how does plural leadership actually work? How does a group lead a church?
When my sons were young, I spent Saturday mornings watching them play junior soccer. At five and six years old, most of the boys had no idea about positional play. They moved as a mob to wherever the ball was. Some were out in the front, quickly moving onto the ball. Others held back on the edges, secretly hoping that the ball didn’t come anywhere near them. Only in time did they learn that there is great merit in spreading out across the field, with forwards and backs, wings and centers. That would allow them to play to their strengths, develop a game plan, and save a lot of energy, since they wouldn’t all have to be everywhere all the time.
Some eldership teams operate like junior boys’ soccer teams. Each elder is basically expected to do the same thing as all the others: the same number of pastoral visits, the same up- front roles, the same time investment. But their overall game will be far better if they learn some positional play, both when they meet together and when they engage in church life.
When meeting together, the elders gather as a group of men with leadership capacity. As they discuss an issue, different voices come into play. One has an enormous heart of care and compassion for people, and though they all have a pastor’s heart, this man understands people and human needs in a unique way. Another has a sharply strategic mind. Another is a detail person, while someone else is a Bible giant. Of course, they all know their Bibles well, but this person brings greater scriptural perspective to bear than the others. Part of the dynamic of team leadership is learning to benefit from the varying perspectives of different people.
As they move from meeting together to ministering in the body, they again do so while recognizing their distinct giftings. Those who are gifted public speakers are called on to speak from the front of the church, while elders with greater people skills are drawn into more complicated pastoral situations. Some have more time to engage in ministry, while the young father with small children at home is encouraged not to overcommit. One might make very few pastoral visits because he is heavily involved with the youth ministry. Another, who really is a born leader, is asked to step back from the care ministry he greatly enjoys in order to develop some specific plans for growing an area of ministry.
For an eldership team to operate like this, the elders need to spend honest and vulnerable time getting to know one another. I am proposing not painful team-building games but conversations about their passions, gifts, dreams, fears, sweet spots, and nightmares. They will need to encourage one another, pointing out strengths that someone doesn’t see in himself. They will also need to gently suggest that someone is not best suited to a particular role, even though he would love to have it. This is simply Paul’s teaching on spiritual gifts in the body applied to the body of elders. Are all ears? Are all hands? Absolutely not. But all need one another.
This sharing of the leadership load is one of the great benefits of team leadership. Just as Moses complained that the burden of leading God’s people was too great (Num. 11:11–15), so a sole pastor, while far from being in the position of mediator for all of God’s people, will often be overwhelmed by the weight of expectation, the burden of difficulties, and the ceaseless demands of care. The Lord raised up seventy Spirit- filled elders to assist Moses, and today, he has raised up godly men in every church to share the leadership load. The pastor will feel great relief when he can talk over every problem with other wise men, no major decision ever resting solely on him, and care for the flock a shared responsibility.
Not only does team leadership provide essential support, it also reins in individual pride and arrogance. No one person can call the shots. Any idea must have enough merit to win the approval of the team as a whole. Pastors have built-in accountability, and team members must listen to voices other than their own, consider ideas that they would never have come up with themselves, and defer to the group as a whole when personally they would have made a different choice.
The Team Captain
Eventually a junior boys’ soccer team discovers the importance of having a captain. You can’t have all eleven boys on the team calling the shots on the field. Someone has to take charge. In the context of eldership, this means that although leadership is given by the team, the team needs a leader.
It is common to speak of the leader as “first among equals” or, in a famous Latin phrase, primus inter pares. The leader is not more important than the others and his vote is not worth more, but it is recognized that he is a leader of leaders. “Although elders act jointly as a council and share equal authority and responsibility for the leadership of the church, all are not equal in their giftedness, biblical knowledge, leadership ability, experience, or dedication.”1 Dave Harvey notes that if there is no appointed leader, someone will inevitably emerge as the leader, and the risk is that it may be the person with the loudest voice rather than the greatest wisdom.2
Arguably, Peter was “first among equals” in the apostolic team. He was the spokesman who was often the first to speak and most readily up front.3 Similarly, Paul was clearly a leader among leaders. While we must be careful in drawing lessons from an apostle such as Paul, it seems sound to at least observe that not all New Testament church leaders had the same roles. Paul clearly oversaw other leaders such as Timothy and Titus, and they evidently had prominent leadership roles in churches that had several elders.4 He was also frequently the leader when he and Barnabas were on mission together. Alexander Strauch adds other examples, including Peter, James, and John, who are called “pillars” of the church (Gal. 2:9).5
In the local-church context, a full- time pastor or senior pastor will typically act as the eldership team captain. As a full- time worker, and in many churches the only full- timer, he has his eye on the game more constantly. As the preacher, he has the greatest amount of up- front leadership time in the life of the church. As the elder who has usually had the advantage of more extensive theological training, he is well placed to bring theological discernment and perspective to leadership issues. The pastor or senior pastor is most naturally positioned to be the team captain. So as Harvey observes, “Though the authority for the church inheres in the entire eldership, a wise elder team will look for one among them with humble character, leadership gifts, and public ministry skills to fulfill the role of senior pastor.”6
While it is most common for the pastor or senior pastor to take up this role, it is plausible that an elder other than the pastor is best suited to be the team captain. Some who are gifted to teach and preach, and are therefore supported by the church to do so full time, may not be the most naturally gifted leaders on the team. There may be others on the eldership team who more readily think strategically, foresee what lies ahead, take a lead in making plans or setting direction, or have greater skills in leading a team. The eldership team will need to engage in an honest conversation about who should be the captain. This does not mean who will chair their meetings; that is another role again, although the two can go well together. Nor is it about who has the best ideas. There may be several elders who are capable of thinking strategically, bringing fresh ideas, keeping the big picture before the whole team, initiating new areas of ministry, or addressing key theological issues. Such depth of leadership talent is a great blessing, but the team still needs a leader of leaders.
If this is not the pastor, there will be some interesting dynamics to negotiate. The pastor will need both humility and security to be able to focus on teaching, preaching, and equipping the saints, while allowing someone else to take the lead on the eldership team. High levels of communication and synergy will be needed between the pastor and the lead elder. There must be great clarity on who has what role, and how the two will relate to each other as well as to the wider eldership team. A lack of clarity will invite future conflict.
Similarly, if there are multiple pastors in a church, it will generally be best if one is designated the lead pastor. It’s not that he is more important or more capable than the others, but the staff team, like the eldership team, needs a captain. The most common scenario will be that the main preacher is both the lead pastor and the eldership team captain. If he has the gifts for that, it will be the most natural approach.
So what is the role of the team captain or lead pastor? He is the person to whom the others look to help the team stay together, stay focused, stay sharp. He is a pastor to the pastors, an elder of the elders, with “a unique call to care for the plurality as a whole.”7 He will be a key initiator of conversations that need to take place, reviews that should be undertaken, and new ideas to be considered. He will be the one who lands an issue.8
But while the leader of leaders is an initiator, he is not a lone ranger. Decisions are made by the body of elders. “Senior pastors do not exercise headship over an eldership team, nor do they possess the right to elevate themselves. They should neither act independently nor create a subtle culture where hyper- deference to their wishes is the norm. The senior pastor is called to build a team, not a personal ministry. His effectiveness should be measured by the maturity of his plurality, not his social media following.”9
Over the years, I have repeatedly found myself in the role of team captain, wanting to rethink, sharpen, change, or initiate something. So I usually end up writing a short paper. Having thought through an issue over some time, I put my ideas down on paper and bring it to the elders. What happens next is always fascinating. Sometimes, but not often, the elders look at the idea and say: “That’s wonderful. Let’s go for it!” More often, one of the elders will immediately say, “But what about X?” And to my shock, I realize that despite endless thought, prayer, and effort, I have completely overlooked something basic. At other times, the idea goes down like a lead balloon and, to mix my metaphors, I have to eat humble pie on the way home. But then, occasionally, the balloon is reinflated sometime later. Someone else comes up with the idea and everyone thinks it is great. More humble pie. Time was needed for the idea to gain traction, or maybe the first timing was just not right. Most frequently, the idea is subjected to prolonged thought, revision, development, and eventual adoption. Here is the benefit of team leadership with a leader among the leaders. The result is better than the eldership team with no leader, and better than a sole leader whose ideas are not subject to the scrutiny or input of others.

Alexander Strauch, Biblical Eldership: An Urgent Call to Restore Biblical Church Leadership, 3rd ed. (Littleton, CO: Lewis and Roth, 1995), 45.
David T. Harvey, The Plurality Principle: How to Build and Maintain a Thriving Church Leadership Team (Wheaton, IL: Crossway, 2021), 45.
In fact, it seems that there was some internal structure to the apostolic band. Four times in the New Testament, the list of the apostles is given (Matt. 10:2–4; Mark 3:16–19; Luke 6:14–16; Acts 1:13–14), and each time not only does Peter’s name come first, but the first four names are the same, though the order of names two to four changes. Similarly, the next four names are always the same, though the order changes, and the final four names are the same, with the order changing, except that Judas Iscariot is always last. See Alexander Balmain Bruce, The Training of the Twelve, 4th ed. (Grand Rapids: Kregel, 1971).
See Gene A. Getz, Elders and Leaders: God’s Plan for Leading the Church: A Biblical, Historical, and Cultural Perspective (Chicago: Moody, 2003), 217–23; Strauch, Biblical Eldership, 45–47.
Strauch, Biblical Eldership, 45–47.
Harvey, Plurality Principle, 41.
Harvey, 57.
Harvey proposes that a senior pastor is custodian of the team, catalyst for action, curator of culture, captain of communication, and liaison for partnerships. See Harvey, 56–67
Harvey, 65.

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