The Pastoral by

Preaching o Wayne Rogers

the Aposcle
Peter ,John 21:15-19
When we think of the "Pastoral Epistles," most
of us have bee!1 taught and trained to think of Panl 's
letters to Timothy and Titus. However, a number of
commentators refer to Peter's first epistle as a
"pastoral epistle." E. G. Selwyn called I Peter "the
model of a pastoral charge.'" Peter Davids, com-
mentator in the NIC series, wrote, "First Peter is a
significant work of NT theology and pastoral care.'"
Jay Adams states, "In this letter, Peter's concerns
are distinctly pastoral.'"
Paul's epistles to Timothy and Titus are called
"pastoral" in an entirely different sense than Peter's
pastoral epistle. The letters to Timothy and Titus are
not pastoral because they directly addressed the
needs of the congregation, but .because they were
written to pastors, to equip Timothy and Titus, to
pastor their respective congregations. 4 Peter's
epistle is truly an example of pastoral preaching
because it was written to feed and strengthen the
sheep. Peter never forgot Jesus' words, "Feed my
sheep;' Jolm' :21: 15ff. Peter's first epistle is truly an
exarl)ple of."pastoral preaching," its necessity,
nature, and prerequisites.
l. THE NECESSITY OF PASTORAL PREACH-
ING. There is no question that we need powerful,
evangelistic, and prophetic preaching today.
We need powerful, prophetic preaching, preach-
ing that unashamedly proclaims the truth concerning
a sovereign, saving God who chooses and calls men
unto holiness oflife. John R. deWitt writes, "We do
not need mealy-mouthed, fuzzy-thinking, compro-
mising preachers whose first thought is whether or
not what they say may give offence either to those
who hear them or to the community at large, but
rather preachers whose first commitment and
therefore impulse is obedience to the Lord in whose
service they have been enlisted, to whom they
belong, and to whom they must give account.'"
We also need powerful evangelistic preaching. In
his book, Petel; Eyewitness of His Mojesty, Edward
Donnelly, declares, "There is no greater need today
than for powerful preachers of the Gospel. Unless'
men and women call on Jesus Christ for salvation,
they will be condemned to hell. But 'how shall they
call on Him in whom they have not believed" and
how shall they believe in Him of whom they have
not heard: and how shall they hear without a
preacher?' (Rom. 10: 14). Able preachers are pitifully
few"" Many speak from pUlpits - but they do not
preach the gospel .... Some preach the gospel - but
not powerfully." 6
I would also insist that we also need pastoral
preaching. Some would have us believe that all we
need is prophetic preaching or ev;mgelistic preach-
ing. For many, the only, or at least the primary,
purpose of the pulpit is evangelism. Peter is certainly
an example of powerful evangelistic preaching, as
we learn from Acts 2 and 10. Peter refers to the
preaching of the gospel several times in his first
Epistle (1:12,25; 4:6). We are certainly called to
preach the gospel: to preach evangelistic sermons.
Why?
First, while the primary purpose of the assembly
of God's people on the Lord's Day is for corporate
worship, there will undoubtedly be non-Christians
present, goats among the sheep, at least occasion-
ally, if not regularly.
Second, there will undoubtedly be those who
think they are sheep when they are goats, with false
peace, false assurance, and false hope. They need to
be awakened to the true condition of their souls.
Third, as John Murray states, "Many believers in
Christ have so inadequate a knowledge ofthe gospel,
and so impoverished a conception of the Christian
life, that a considerable part of the work of the
church, properly as evangelism must
needs have as its aim the instruction and edification
of such believers. The evangelism that the true
church of Christ undertakes must therefore contem-
plate the bringing of the gospel in its full import and
demands to those who, though believers, are never-
theless the victims of ignorance, unfaithfulness, and
compromising associations."7
Preaching, however, not only involves preaching
the gospel, but also feeding sheep. Peter's epistle is
a powerful example of this equally important TIlIlC-
tion of gospel preaching, that, unfortunately, is often
neglected today.
Jesus not only told Peter that he would be a
fisher of men, but that he should also "feed my
sheep," John 21:15-19. Jesus used two metaphors to
define and describe the work of the ministry, fishing
and feeding! [n Luke 22:31-32, Jesus said to Peter,
"Satan has asked for you that he may sift you as
wheat, but I have prayed for you that your faith not
December 2000/Jannary 2001- THE COUNSEL ofChalcedon -21
fail and when you have returned strengthen your
brethren." .
In John 21, following the resurrection in prepara-
tion for His ascension, Jesus used his eatlier e t ~
phor of fishing agaiu, but he also adds a new one,
feed my sheep. Some of the disciples were together,
and Peter said, "I'm going fishing," 21: 3. Commeli
tators widely differ as to the significance of Peter's
going fishing. Some view it as completely natural
and innocent, others as an example of Peter's
continued failure as au apostle. I believe the note in
the Geneva Bible is probably correct, that even
though he had seen the resurrected Lord, Peter
probably thought he had forfeited the privilege of
being his apostle and thereby was reverting to his
former vocation.
As earlier, they caught nothing. The Lord came
to them and told them where to cast the net,and as
before, they caught a great catch. Jesus was recom-
missioning Peter following his deniaL Peter you are
still my apostle. You have been called to be a fisher'
of men, and I waut you to know that that call still
stands.
Jesus continued to deal with Peter: After break-
fast, he came to Peter and asked him three times
"Do you love .meT' and when Peter said, "Lord, you
know that I love YOll;," Jesus said, "F eed my' lambs,"
"Tend my sheep," and "Feed my sheep."
This highlights the fact that the apostolic mis-
sion, the mission of the church, was not and is uot
merely fishing, evangelistic preaching, but also
feeding sheep, pastoral preaching.
Many wrongly think of the Apostles as only
evangelists and missionaries. They were more; they
were church planters and pastors. The Great.
Commissiol) not only says, "Go into all the world,
and make disciples, baptizing them" butalso,
"teaching them to observe everything which I have
commanded you." Like Jesus, who came seeking
his sheep, we must first seek His sheep by proclaim-
ing the gospel. But then we are to feed His sheep,
strengthen the brethreu.
Some commentators and preachers actually
criticize the apostles for remaining in Jerus.alem
following the words of Jesus in Acts 1 :8, saying that
God had to force the Christians out of Jerusalem by
persecutiou in Acts .8: 1 in order to get the church to
leave Jerusalem and obey the great commission.
Even then the apostles did uot leave but the laity did,
if you will. That, in my opinion, is biased balder-
dash. It is based on an erroneous view ofthe Great
Commission. The discipleship aspect of the Great
Commission requires pastoral preaching and over-
sight of the sheep.
When Peter iu I Pet. 5: 1-2 exhorts the elders to
shepherd the flock of God, he identifies himself as a
fellow elder and shepherd. He alludes to Jesus as the
chief shepherd in 5:4 and as the shepherd and
overseer of our souls in 2:25. This certainly entails
pastoral visitation but I would suggest pastoral
preaching also. Peter is addressing those who have
believed and come to Christ, and he is preaching
pastorally, exhorting and strengtheuing them in this
epistle. We must feed and strengthen those who are
brought into the fold.
The evangelistic preaching of Peter resulted in
the pastoral preaching of the apostles as those who
, were added continued in the apostle's doctrine,
breaking of bread, prayers, and fellowship, Acts
2:42. They were feeding and strengthening the
sheep. In Acts 11 :21 ff, when a great number
believed and turned to the Lord, Paul and Barnabas
. continued in the church aud taught a great many
people, vs. 26. And it was as "disciples," learners,
that they were first called "Christians." So, like
Peter, as shepherds, undershepherds, we are called
to feed sheep, This is more than what is traditionally
called evangelistic follow np, a short series of
classes to teach converts how to pray, read their
Bible, and be witnesses themselves.
I would submit that it is this very lack of
shepherding, feeding, and strengtheuing of the sheep
that has led to the weakness of the church today.
This has subsequently led to the church's suscepti-
bility to wolves, false teachers and prophets. It is
the failure to feed the sheep adequately'that leads to
the greater failure of the church to be, as Peter says
in I Pet. 2:9-10, a kingdom of priests, a holy nation,
to declare the praise of God who brought them out
of darkness into his marvelous light, giving him
glory and praise as the one who chose them from
before the foundation of the world, 1 :2.
II. THE NATURE OF PASTORAL PREACHING.
Pastoring is not limited to pastoral calls and personal
counsel in times of illuess, problems, or bereave-
ment; it is also exercised iu preaching. Indeed, if
there were more pastoral preaching, the need for
special counseling and correction would likely
decrease. I and II Peter, though letters, are neverthe.-
less tremendous exaniples of pastoral preaching.
They are what Peter would have preached if he had
been present with them. Their contents teach us
that we must view preaching not merely as an
22 -.THE COUNSEL ofChaIcedon - Decem.ber20001 January 2001
exegetical, theological, prophetic, and evangelistic
exercise, but also as pastoral.
In both of Peter's epistles he is very con-
scious of his duty to feed sheep. In I Peter 5:9, as
we have pointed out, he clearly alludes to Jesus'
words to him in Luke 22:32 when Peter says to
them that God will "strengthen" you. Jesus had told
him to strengthen his brethren. Peter includes
himself as a fellow-elder in 5: 1-2 whose task and
responsibility it is to shepherd the flock of God. In
these two epistles we see Peter fulfilling Christ's
words to him in John 21:15-19 and Luke 22:32,
feeding and strengtllening His sheep.
A. WHAT IT IS NOT.
I. It is not non-theological, non-doctrinal,
preaching. Nothing could be further from the truth.
I found it very interesting that Ralph Martin, quoted
in An Introduction to the New Testament by Carson,
Moo, and Morris, says ofI Peter, "Probably no
other document in the N.T. is so theological as I
Peter, if we understand 'theological' in the strict
sense as teaching about God.'"
I Peter is deeply theological, beginning with the
greeting, vs. 2. It is filled with references to the
O.T. Scriptures. Pastoral preaching is doctrinal,
theological preaching! Every epistle and every
sermon should ultimately be pastoral. Even Romans
and Galatians are pastoral epistles, in the sense that
they were written to address real concerns and
issues, and many practical applications were drawn
from them.
For example, the Christians to whom Peter
was writing, faced two dangers. In 1 Peter, they
were facing the danger ofpersecntion, 1:6-7,3:13-
17,4: 12-19, 5:9, and tl,ey were not prepared for it,
4: 12. Slaves were subject to cruel masters; Chris-
tian wives had unsaved hnsbands. They were
subject to a hostile civil government and pagan
culture who made false accusations against them,
2:18,3:1, 13-17. Peter is writing to strengthen the
brethren, and to give them hope.
In 2 Peter they are in danger of being mislead
by false teachers, 2:1-2, 3:1-3, 14ff. He says,
"beware lest yon fall from your steadfastness, being
led away with the error of tl,e wicked, but grow in
the grace and knowledge of our Lord and Savior
Jesus Christ," 2 Pe!. 3:17-18.
So, Pastoral preaching, is not non-doctrinal
preaching. On the contrary, feeding and caring for
sheep demands preaching the whole counsel of God,
the truth concerning God, salvation, and Christian
living.
2. Pastoral preaching is not pandering to the pew.
It is not preaching what is pleasant, preferred, and
palatable to the people. Pastors have the responsibil-
ity to govern and protect the flock according to the
word of God, and they may not, therefore, be slaves
of the wishes of the people. The shepherd analogy
was used throughout the O.T. of rulers. Ps. 78:70-
71 says, "He also chose David His servant And took
him from the sheepfolds; From the care of the ewes
with suckling lambs He brought him To shepherd
Jacob His people, And Israel His inheritance." David
was the shepherd king of Israel. Shepherds are
overseers, rulers, and leaders. Pastoral preaching is
the opposite of the false prophets in the OT, who
preached "peace, peace," when there was no peace.
Pastoral preaching requires confrontation,
warning, correction, exhortation, conviction,
rebuke, the call for repentance and obedience, and
the call for faithfulness, steadfastness, and firmness
even in the midst of difficulty, distress, persecution,
and pain. Peter boldly e1<horts the flock to endure
suffering, to stand finn, be sober, to set their hope
on the glory to come, and he exhorts them to be
strong and stand firm, 1:13,5:8-9,12. He calls
them to holiness, to obedience, and to perseverance.
B. WHAT IS PASTORAL PREACHING? The
Scriptnres not only present shepherds as rulers but
rulers as shepherds! Who can forget the words of
David in the 23" Psalm, "The Lord is my shepherd."
If the Lord is our Shepherd and he makes us lie
down in green pastures, leads us beside still waters,
restores our soul, guides our feet into the paths of
righteousness, accompanies and comforts in the
valley of the shadow of death, prepares a table
before us, anoints our heads with oil and causes our
cup to overflow, should not our preaching have the
same goal and effect? God condemned the false
shepherds in Ezek. 34:1-6 and said that he would
come and gather and feed hiS flock. His coming is
joined with the coming of the Messiah as the Shep.
herd of His flock, Ezek. 34:23.
Robert Leighton, in his commentary on I
Peter, helps us nnderstand the nature of pastoral
preaching when he describes the content of Peter's
first epistle: "This excellent epistle .. .is a brief and
yet very clear summary, both of consolations and
instructions needful for the encouragement and
direction of a Christian in his journey to heaven;
elevating his thonghts and desires to that happiness,
and strengthening him against all opposition in the
way, both of that corruption within, and temptations
and afflictions from withou!."
December 2001 THE COUNSEL of Chalcedon 23
Jay Adam's comments also help us determine
the nature of "pastoral" preaching when he says .
Peter's concerns, and thereby his comments, "grew
from trials. that those flocks over which he had
particular supervision were facing." In other words,
pastoral preaching brings the word of God to bear
on the immediate as well as the future circumstances
of the flock in order to give them hope and enable
them to persevere and prevail under difficult circum-
stances.
Lloyd Jones wrote io Preaching and Preachers;
"The preacher is a man who is speaking to people
who are alive today and confronted by the problems
of life; and therefore you have to show that this is
not some academic or theoretical matier which may
be of interest to people who take up that particular
hobby, as others take up crossword puzzles or
something of that type. You are to show that this
message is vitally important for them, and that they
must listen with the whole of their being, because
this is really going to help them live.'"
Edward Donnelly, drawing from Peter's
example, describes a true pastoral preacher, saying, '
"As he prepares sermons his people will be con-
stantly before him. He is not interested in producing
magnificent pieces of biblical interpretation for their
"In other words, pastoral preaching brings
me word of God to bear on the immediate
as well as the future circumstances of the
flock in order to give them hope and
enable them to persevere and prevail under
difficult circumstances."
own sake. His goal is more practical- to point
sirmets to the Savior, guide the perplexed and
strengthen the burdened. "iO
Referring to Peter's exhortation to the Elders
to shepherd the flock among them, I Pet. 5:1-2,
Donnelly adds, "It seems clear that the work of the
pastor is inseparably connected with those whom,he
is called to serve. Everything he does must be
crafted with them in !)lind. 'Who are my people?
What stage have they reached? What do they really
need? Where are they goiog?' ... There can be
nothing abstract or theoretical io the pastor's
approach to his task. If he were a scientist, his
work would be described as 'applied' rather than
'pure.' All has a practical purpose - the well-being
of the flock." 11
Donnelly writes, "He comes close to them and
examines them. He looks for cuts, lameness or
parasites. He runs his hands through a sheep's
fleece, holds up its head and gazes deeply into its
eyes, watching for signs of malnutrition or dis-
ease."!2 The pastors koowledge of the condition of
the sheep must inform his preaching.
Donnelly warns, "They," the flock of God,
"do not exist to feed our egos, They ate not mere
fodder for our grandiose schemes." Donnelly quotes
C.S. Lewis who remarked, "Christ told Peter to feed
his sheep, not to teach new tricks to performing
rats."13
Ed Clowney writes, "The elder-shepherd is
not a cowboy, driving his flock like cattle. He leads
them as a shepherd would, walking on ahead, ...
False shepherds are condemned for taking from the
flock to feed themselves rather than giving of
themselves to fe,d the flock, Ezek. 34:3."14
I have heard people say concerning preach-
ers, "He's a good preacher but not a good pastor,"
or conversely. I would say that you cannot be a
good pastor without being a good preacher, and you
cannot be a good preacher without pastoral preach-
ing. We may not choose between preaching or
pastoring. Good preaching is pastoral, and pastoring
is preaching, feeding sheep. The pastor may need to
educate his congregation in the importance of his
need to study so that he may feed the flock: Dili-
gent sermon preparation, however, does not excuse
him from the personal pastoring that is also needed
to be a good preacher.
III. THE PREREQUISITES FOR PASTORAL
PREACHING.
A. The pastor must be "converted." Gilbert
Tennet warned of the danger of an "Unconverted
Clergy" in his famous sermon preached in the
1700's. There are preachers who have not been born
agaio. A faithful pastor of the sheep must himself
have an experiential acquaintance of the transform-
ing grace of God in his life. Every pastor should ask
himself, "Has the reality of the resurrection of Christ
transformed my life, heart, mind, and hope? Do I
show evidence of the grace of God io my life?"
B. The pastor must be called of God to the
office. Peter went fishing after the resurrection.
Why? He wasn't sure of his call any longer. After
Jesus reinstated him, he went forth and boldly
proclaimed to others the need to be sober and to
stand finn! I Peter. 5:8ff. He could do that because
he was confident, certain, that he had been called to
24 - THE COUNSEL of Chalcedon - December lOOO/January 2001
be a fisher of men and a feeder of sheep. The
pastor mnst have absolute confidence and assurance
of his call to ministry. He cannot be truly happy,
content, or useful without the compelling desire to
feed the flock.
C. The pastor must be conscious that the sheep
belong to God. Jesus said feed my sheep. Jesus
didn't say to Peter "Do you love the sheep, love
theology, love doctrine." He said, "Peter, do you love
me?" "The care of pastors for their flock will be
proportionate to their care for the Lord.""
D. The pastor must be clear that it is sheep he is
called to feed. Sheep are prone to wander, fearful,
and needy. They come in all shapes and sizes, and
display very different stages of maturity and
development.
Peter as a pastor had an experiential acquaintance
with the reality of temptation, fear, sin, and persecn-
tion. Peter could certainly relate to the sheep in a
personal and profonnd way. I am not suggesting
that like Peter, we should deny the Lord, so that we
can identify with other struggling Christians. Nor
am I suggesting that sheep should not be exhorted
and admonished, rebuked and corrected. Peter was
able to sympatbize with tbem, while at the same
time, exhorting them to stand firm, I Peter 5: 12.
Pastors can be impatient with sheep, totally unsym-
pathetic, having an attitude of "How could you have
done that?" Peter exhorted the brethren to stand
firm; he did not allow them the liberty to deny the
Lord as he had once done. At the same time, Peter
would have been able to sympathize and understand
their temptations, weaknesses, fears, and pressures.
We should also add that Peter could testify to the
reality of God's grace, God's forgiveness for sins.
What a wonderful encouragement to know that
altbough we have sinned greatly, there is forgiveness
with Him if we confess our sins.
Peter could also testify to tbe keeping power of
God in Christ, who had prayed for him that his faith
fail not. Peter could call them to persevere in the
faith, to stand firm, to be sober and diligent, be-
cause, although he had denied the Lord, he had not
abandoned the Lord and the Lord had not abandoned
him.
Let us also remember that sheep are led. That
does not mean, as we have said, that saints should
not be exhorted and challenged. They should be and
Peter does that in I Peter 5:8ff. But Peter also
indicates that Elders are not to lord it over the sheep,
but be examples to the sheep, 5:3, because sheep are
led.
E. The pastor must always remember that he
will give an account of his ministry to the Chief
Shepherd, I Peter 5:4! Jesus is the good shepherd
and the great shepherd of the sheep, and we must
give an account to Him for our stewardship.
1 E. G. Selwyn, The First Epistle of Peter,
Mcmillan, 1949, pg. 1.
2 Peter Davids, First Peter, NICNT, Eerdmans,
1990, pg. ix.
3 Jay Adams, Trust and Obey, P & R Pnb., 1978,
pg.4.
4 Augustine in the 4th C. and Thomas Aquinas in
the 13'" C. were the first to use the adjective "pasto-
ral" in relation to Paul's letters to Timothy. It was
D. N. Berdot in 1703 who first nsed the term
"Pastoral Epistle" with reference to Titus. In 1726,
Paul Anton, following Berdot, used the term "pasto-
ral" with reference to all three epistles and popular-
ized the designation "Pastoral Epistles." They were
called pastoral epistles because they were written to
fellow workers, Apostolic delegates of the Apostle
Panl, to give instruction about pastoral duties and
directions concerning the correction of particular
problems. The Muratorian Canon, A.D. 170, highly
regarded these epistles for the regulation of ecclesi-
astical discipline.
5 John R. deWitt, What Is The Reformed Faith,
The Banner of Truth Trust, pg. 23.
6 Edward Donnelly, Peter - Eyewitness af His
Majesty, Balmer of Truth, pg. 47
7 John Murray, Callected Ffli'Wngs af Jahn
Murray, Vol. I, Banner of Truth, 1976, pg. 124.
8 D.A. Carson, Douglas Moo, and Leon Morris,
An Introduction To The New Testament, Zondervall,
1992, pg. 428.
9 D. M. Lloyd Jones, Preaching and Preachers,
1971, pg. 76.
10 Donnelly, Ibid, pg. 112.
11 Donnelly, Op. Cit., pg. 112.
12 Donnelly, Op. Cit., pg. 118.
13 Donnelly, Op. Cit., pg. 116.
" Edmund Clowney, The Message af 1 Peter,
IVP, 1988, pg. 201.
" Ed Clowney, Ibid., pg. 200.
December 2000/January 2001- THE COUNSEL ofChalcedou - 25