Shepherding the Flock Through the Sermon

We preachers should not abandon the need for leadership once the sermon begins. Of course, there are many essentials to good preaching. We consider things like prayerful dependence to exegetical precision through to textual application. Homiletical effectiveness and Spirit-empowered preaching all contribute to that effective sermon. But let me add, what about leadership? There is also the need to shepherd our congregations through the sermon.

My wife and I thoroughly enjoyed watching the recent Paralympic Games in Italy. The athletes were profoundly amazing despite their disabilities. One event that captured my interest involved blind skiers. Blind skiers in the Paralympics navigate courses at high speeds—sometimes exceeding 100 km/h—by relying on a sighted guide who skis in front of them and provides constant, real-time feedback through audio communication systems. The guide skis ahead of the blind skier, providing a clear reference point. In Para-Alpine events, the guide must be in front to ensure safety and to allow the athlete to follow their audio, and in some cases, visual, cues.

Picture, if you will, a blind skier being coached on a downhill run. The coach is making him or her aware of the approaching changes of direction, adjusting speed, concentrating at key junctures, and guiding them to a successful conclusion. Picture, if you will, a blind congregation, before them lie an awareness of context, major headings that shift direction, positions where speed covers large terrain, and other places that require sustained concentration. How will the congregation be guided down the sermonic run? The preacher must keep one eye on his sermon outline and notes, but at the same time look to the congregation, make sure that are following, and make sure they are aware of the winding flow of the sermon. This is leadership. This is shepherding the church through the sermon.

This, of course, can only be done in the context of a preacher who has a clear outline in his own mind. The outline is a map of the course that shows the shifting flows of thought and emphasis. Added to this, the preacher needs to clearly lead his people down the slope guiding them through the logic of the text. Simply preaching the text and hoping that the congregation is following is not good enough.

The preacher is standing at the top of the slope. There is a clear destination seen at the bottom. The plan of the descent reveals several turns, left and then right, and so on. The difficulty of some as compared to others will be noted. The preacher sees all that, but his congregation sees nothing. The congregation must necessarily hear the sermon, but they also must be guided, lead, through the sermon.

At the Paralympics, the sighted guides and blind skiers use bluetooth headsets built into their helmets to communicate. The guide provides continuous, verbal instructions, such as calling out "left," "right," "turn," or warning of upcoming terrain changes like "jump" or "drop". Similarly, the sighted preacher needs to guide the blind congregation through his sermon narrative. At the beginning, the map of the slope should be explained. “Having noted this main point of this passage, please note the following headings that will support that assertion.”  “So, the first heading was this, as we just noted, now we turn to the second heading.”  As the descent is unfolded, the congregation is kindly shepherded down the slope, anticipating each major point through to a successful conclusion.

The relationship between a skier and their guide is crucial, often developed over years of training together. They must learn each other's rhythm and trust one another implicitly. The preacher and congregation are, in the moment of the sermon, part of a unique relationship. Certainly, content and Spirit-empowered delivery will be key. As a shepherd the preacher is certainly feeding his sheep. But is he leading his sheep? Unlike ranching, the preacher does not dump a bale of hay before his congregation. The shepherd leads his sheep to the food and guides his sheep through the course of the menu.

Switching metaphors, imagine dining at the finest of establishments. You look at the display of plates, cutlery, and various glasses, wondering what this is all about? The waiter then brings a dish with a comparatively small amount of food on it. But this waiter is not just concerned with delivery the food but also guiding you through the elaborate menu. He or she explains the use of the varied plates, the linear display of cutlery, teaching you to work from outside in. He or she explains the lineup of glasses. And then the waiter explains the beautifully plated, yet small serving of what is called an hors d'oeuvre. The careful instruction continues to the end. The diner has been led through the meal.

All preachers use a form of logical discourse in their preaching. I submit that the preacher who has not abandoned his role as a shepherd leader will carefully guide the sheep through the menu. He will stand at the top of the hill guiding the skier through the twists and turns of the slope. He will recognize his need to shepherd his sheep through the sermon, not just with the sermon.

 

 

 

The Good Shepherd Assumes the Punishment of the Bad Shepherd

Chapter 13 of Zechariah ends with a poem: ““Awake, sword, against my shepherd, against the man who is close to me!” declares the Lord Almighty. “Strike the shepherd, and the sheep will be scattered, and I will turn my hand against the little ones. In the whole land,” declares the Lord, “two-thirds will be struck down and perish; yet one-third will be left in it. This third I will put into the fire; I will refine them like silver and test them like gold. They will call on my name and I will answer them; I will say, ‘They are my people,’ and they will say, ‘The Lord is our God.’ ”” (Zechariah 13:7–9, NIV).

To identify clearly what time Zechariah has in mind in this prophecy is always been difficult. "Compared to the immediately preceding verses, the oracle now moves back to the time when Israel would be scattered because of her rejection of the true messianic Shepherd. Then, after the announcement of the dispersion, the oracle seems to advance to a future period when Israel will undergo a special, purifying discipline, as silver and gold are refined (vv.8-9). The surviving remnant will be the Lord's people (v.9). [1]

The sword of the Lord’s judgment goes out against a shepherd.  "In light of the close relationship between Zechariah 13: 7– 9 and 11: 4– 16 where, because of clear reliance on Ezekiel 34 and 37, evil shepherds were identified as non-Davidic leadership in Yehud, the shepherd may be a reference to a leadership figure within this group . . . Most likely this refers to political leadership, namely, Jews who ruled Yehud under Persian authority and who may have assumed aspects of Persian religion that compromised Yahwistic faith." [2]  "His death will result in the scattering of the flock and a time of great trial and testing for God’s people, during which many will perish (13:8). Yet the result of that period of testing is the refining of the Lord’s people, culminating in the expression by the Lord and his people of their mutual commitment to one another (v. 9)." [3]

So what makes this interesting is that we have the Lord striking a shepherd; scattering the sheep; destroying many; yet saving a few in covenant relationship.  This is clearly referring to wicked leaders in Judah.  Yet when the New Testament writers quote this poem they refer it to Jesus as being the Shepherd that was stroke. “Then Jesus told them, “This very night you will all fall away on account of me, for it is written: “ ‘I will strike the shepherd, and the sheep of the flock will be scattered.’” (Matthew 26:31, NIV).   How can this be?  Mark Broda's comment is profound:

"Here Christ assumes the role of the covenant leader of this community, leading as a good shepherd before taking on himself their sins and redeeming the community and its leadership. The surprising twist in the New Testament rereading of Zechariah 9– 14 is that the good shepherd of 11: 4– 16, rejected by his people in favor of a bad shepherd , takes the punishment of the bad shepherd in order to achieve the transformation expected throughout chapters 9– 14, that is, the creation of a restored, united, and victorious Israel as the center of God’s rule over the cosmos." [4]

Two-thirds of the "flock" will be destroyed. But one third will be saved.  “This third I will put into the fire; I will refine them like silver and test them like gold. They will call on my name and I will answer them; I will say, ‘They are my people,’ and they will say, ‘The Lord is our God.’ ”” (Zechariah 13:9, NIV).  "The “third” part is surely the remnant (Is. 11:11, note; Rom. 11:5) that God preserved because of His covenant promise (Rom. 11:27–29)." [5]

The salvation of the remnant is directly linked to the undeserved punishment afflicted upon the Good Shepherd.  Their scattering will refine them and bring them back into covenant relationship with God. “This third I will put into the fire; I will refine them like silver and test them like gold. They will call on my name and I will answer them; I will say, ‘They are my people,’ and they will say, ‘The Lord is our God.’ ”” (Zechariah 13:9, NIV).  This little remnant that was re-gathered after the crucifixion of Christ became His small but ever-increasing covenant community that moved to the uttermost parts of the earth.

The image of this poem is stunning, Father.  You strike the unfaithful shepherds in Judah for their wanton disregard for Your Law.  Yet many years later You strike the Faithful Shepherd, not for His disobedience, (for He is sinless) but for the disobedience of these shepherds -- indeed for all our disobedience.  What grace is this?  What love is this?   Those that call upon the name of the Lord will be saved.  You have saved a remnant for Yourself then and now.  Praise God.  May many more come into the Kingdom and turn from darkness to light.  Amen.

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1. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/V. Two Prophetic Oracles: The Great Messianic Future and the Full Realization of the Theocracy (9:1-14:21)/B. The Second Oracle: The Advent and Reception of the Messiah (12:1-14:21)/1. The deliverance and conversion of Israel (12:1-13:9)/c. Israel's complete deliverance from sin (12:10-13:9), Book Version: 4.0.2

2. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 10131-10133). Zondervan. Kindle Edition.

3. Crossway Bibles. (2008). The ESV Study Bible (1768). Wheaton, IL: Crossway Bibles.
4. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 10169-10173). Zondervan. Kindle Edition.
5. Believer’s Study Bible. 1991 (W. A. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (Zec 13:7). Nashville: Thomas Nelson.

The Whistle That Gathers The Elect!

As we enter Zechariah 10 we become fully aware that the Messianic rule has not yet come for the people of God (10: 1– 2).  The prophet starts with a clear rebuke to the current leadership and a promise of a new leader.   Under the new improved leadership (10: 3b) there will be a change in the community (10: 3b– 5) as exiles return (10: 6– 12).  In the opening verses (“Ask the Lord for rain in the springtime; it is the Lord who sends the thunderstorms. He gives showers of rain to all people, and plants of the field to everyone. The idols speak deceitfully, diviners see visions that lie; they tell dreams that are false, they give comfort in vain. Therefore the people wander like sheep oppressed for lack of a shepherd.” (Zechariah 10:1–2, NIV)) there is a veiled rebuke also to those who fail to turn to God but rather have turned to Baal who is thought to be the god who controls the weather and rain.  Even though there is a prophecy of a Messianic kingdom, God's people are called to pray for rain. This is an important lesson that prophecy ought to fuel our prayers and not render them unnecessary.

"Spiritually, the cause of the Babylonian captivity was idol worship in Israel (cf. 2 Kin. 17:6–23). The “shepherds” and the “goatherds” both symbolize the civil rulers of the nations who persecuted Israel (cf. Ezek. 34)." [1] The metaphor changes and through this new leader the flock becomes an invincible army.  Of this new leader it is said “From Judah will come the cornerstone, from him the tent peg, from him the battle bow, from him every ruler. Together they will be like warriors in battle trampling their enemy into the mud of the streets. They will fight because the Lord is with them, and they will put the enemy horsemen to shame.” (Zechariah 10:4–5, NIV).  "In verse 4 a series of staccato bursts reveals God’s provision for his people. The Hebrew text simply reads:

• From him, the corner; 
• From him, the peg; 
• From him, the battle bow; 
• From him, going forth, every ruler together. 

As with the final line of 10: 3, so here the antecedent of “him” is most likely the Lord Almighty." [2] Some think these describe the new leaders in Judah, but this is probably another Messianic prophecy of our Lord.  This is "another reference to the Messiah (cf. 9:13; Rev. 19:11–16), under whose authority every ruler will be sanctioned.' [3]

In verses 6-12, The final regathering prior to the establishment of the messianic kingdom is in view. What is remarkable in this description is found in verse 6: ““I will strengthen Judah and save the tribes of Joseph. I will restore them because I have compassion on them. They will be as though I had not rejected them, for I am the Lord their God and I will answer them.” The tribes of Joseph are clearly the northern tribes. "This restoration will extend beyond Judah to include the house of Joseph, the northern kingdom, which was scattered by the Assyrians in 722 B.C." [4]  Because these so-called lost tribes of Israel are mentioned here we now become certain as to the time frame of this restoration.  There are clear signals in the New Testament that the regathering of all Israel is fulfilled in the Church (Acts 26:7).  Jesus claims that the apostles will rule with him on thrones over the twelve tribes of Israel (Matt. 19: 28; Luke 22 :30). It is not odd, then, for the writer of James to address the churches who received his document as the “twelve tribes scattered among the nations” (James 1: 1). In Revelation 21: 12– 14 the names of the twelve tribes of Israel are written on the gates of the holy city, the new Jerusalem. [see 5].

Not only that, this restoration will be perfect. ““I will strengthen Judah and save the tribes of Joseph. I will restore them because I have compassion on them. They will be as though I had not rejected them, for I am the Lord their God and I will answer them.” (Zechariah 10:6, NIV). "The restoration from exile prefigures final salvation and life in Christ (John 6:35; 14:6)." [6]  "This will be the realization of the New Covenant (cf. Jer 31:31–34)." [7]

One final thought on this chapter.  This restoration occurs by the simple and effectual whistle of God. ““I will whistle for them and gather them in, for I have redeemed them . . ..” (Zechariah 10:8a, ESV). God's effectual call will go out and His Elect will come.  “All those the Father gives me will come to me, and whoever comes to me I will never drive away.” (John 6:37, NIV).

Even so come Lord Jesus.  We know Your plans but we do not know the day or the hour.  So we pray, Send the rain, Father.  Send the rain.  Bring refreshment to Your Church.  Come in the power of the Word dressed in white sitting upon a white steed.  Come and bring justice and righteousness to this thirsty land.  Rend the heavens and restore Your people.  Gather Your Elect from every nation and every tribe and tongue.  Fill Your Church, the true Twelve Tribes of Israel with Your glory.  By Your Spirit cause us to lift up our heads and await the salvation of the Lord.  Praise God!

 

 

 

 

 

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1.  Believer’s Study Bible. 1991 (W. A. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (Zec 10:1). Nashville: Thomas Nelson.
2. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 8675-8680). Zondervan. Kindle Edition.
3. The MacArthur Study Bible. 1997 (J. MacArthur, Jr., Ed.) (electronic ed.) (1351). Nashville, TN: Word Pub.
4. Crossway Bibles. (2008). The ESV Study Bible (1764). Wheaton, IL: Crossway Bibles.
5. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 8848-8863). Zondervan. Kindle Edition.
6. Crossway Bibles. (2008). The ESV Study Bible (1764). Wheaton, IL: Crossway Bibles.
7. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1829). Nashville: Thomas Nelson.

A Genuine Pastor's Heart

Galatians 4:12–20 (NIV),

¹² I plead with you, brothers and sisters, become like me, for I became like you. You did me no wrong. ¹³ As you know, it was because of an illness that I first preached the gospel to you, ¹⁴ and even though my illness was a trial to you, you did not treat me with contempt or scorn. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself. ¹⁵ Where, then, is your blessing of me now? I can testify that, if you could have done so, you would have torn out your eyes and given them to me. ¹⁶ Have I now become your enemy by telling you the truth? ¹⁷ Those people are zealous to win you over, but for no good. What they want is to alienate you from us, so that you may have zeal for them. ¹⁸ It is fine to be zealous, provided the purpose is good, and to be so always, not just when I am with you. ¹⁹ My dear children, for whom I am again in the pains of childbirth until Christ is formed in you, ²⁰ how I wish I could be with you now and change my tone, because I am perplexed about you!

Luther is right when he states that "this place is not dialectical, but full of affections, which must be handled rhetorically." [1]  He means that Paul is not arguing his case here, but is appealing to the Galatians on an emotional level rather than a doctrinal level.  We are to read it that way.    So Paul appeals to the Galatians to hold to the same affection, the same charity that he has toward them.  Not all agree with this interpretation.  For example consider this notation:  "In order to bring the gospel to the Gentile Galatians, Paul had to leave behind the legal restrictions of the Mosaic ceremonial law that forbade Jewish interaction with Gentiles (1 Cor. 9:19–23). Paul became “like” the Galatians in freedom from the law and he now encourages them to be “like” him in freedom from legalistic bondage." [2]

Paul has applied a scathing rebuke to these believers but he affirms that their behavior did not do wrong to him.  In other words: "ye have not offended me, but yourselves, and therefore I am thus troubled, not for mine own cause, but for the love I bear unto you." [3]  Paul then reminds them of his time with them.  He refers to an illness that they bore admirably; and they welcomed him in a godly manner.   "The exact nature of this illness is not known. “Because” apparently means that Paul was detained in Galatia by this illness and therefore took the opportunity to preach to them." [4]  Luther likens this illness as part of Paul's affliction through persecution.  "We see then that Paul calleth “infirmities of the flesh” the afflictions which he suffered in the flesh, like as the other Apostles, the prophets, and all godly men did; notwithstanding he was mighty in spirit . . . Now this infirmity of the flesh in the godly doth wonderfully offend reason. Therefore Paul so highly commendeth the Galatians, because they were not offended with this great infirmity, and these vile [and contemptible] forms of the cross which they saw in him; but received him as an angel, yea as Christ Jesus." [5]

Now Paul plays his trump card.  “What has happened to the satisfaction you felt at that time? There were some of you then who, if possible, would have given your very eyes to me—that is how deeply you cared!” (Galatians 4:15, The Message).  What has changed?  "Am I an enemy because I told you the truth,?" Paul asks.  And then "he reproveth here the flattery of the false apostles. For Satan is wont, by his ministers, through wonderful subtilty and crafty sleights to beguile the simple, as Paul saith: “With fair speech and flattery they deceive the hearts of the simple” (Rom. xvi. 18)." [5]

"As if he said: True it is that they are very zealous towards you, but by this means they seek that ye again should be zealous towards them and reject me." [5]   Zealousness and a seemingly loving approach do not in themselves mean that these false apostles are sincere.  They are simply 'sheepstealers.'  "It is fine to be zealous, provided the purpose is good." [6]  "It is good for someone to take a warm interest in you in an honorable manner. Paul zealously sought the Galatians for Christ, and he welcomes all such efforts in relation to the gospel of Christ." [7]

Verse 19 exudes the tone of a true pastor, a true shepherd of the flock: “My dear children, for whom I am again in the pains of childbirth until Christ is formed in you,”  "In the OT, the image of a woman in distress during childbirth is juxtaposed with an act of great deliverance (Isa 42:14). Jesus also used this imagery when speaking to His disciples (John 16:21–22). Paul hopes that this letter will deliver the Galatians from the agitators’ distortion of the gospel." [8]

"Now, the form of a Christian mind is faith, or the confidence of the heart that layeth hold upon Christ, and cleaveth to him alone, and to nothing else." [9]  Paul would rather be there with them than write to them.  He believes his tone would be different in that case.  He longs to care for them as a true shepherd.  “. . . I am perplexed about you!” (Galatians 4:20b, NIV).   This is the Greek word ἀπορέω meaning: to be without resources, to be in straits, to be left wanting, to be embarrassed, to be in doubt, not to know which way to turn, etc. [10]   "Paul was at his wits’ end, not knowing the best way to prevent them from the error into which they were drifting." [11]  This too is the heart of a true pastor. The false shepherds have all the answers.  The true shepherds are perplexed within but know the One who does have the answer!

Father this is an insightful, challenging, comforting, convicting paragraph from Paul's pen.  As a pastor, it is timely and relevant.  Sometimes the shepherding of Your sheep is the most perplexing task.  With a sincere love for the truth and the people to whom You have given me responsibility I am often amazed at what I hear and see.  I think of those brothers and sisters who are affirming and kind and yet seem to unconsciously run after teachers that carry false and destructive messages. It's a quandary! Do they not hear me?  Is their applause simply fool's gold?  Father I pray that my heart will remain as the Apostles, loving and kind -- hopeful and confident, in You.  It's not about me.  It is my pride that assumes that everything I say and do has substantial affect.  Sometimes we have to hear things over and over to get it.  At the same time I do appreciate the love and encouragement that I get.  I will live with these times of perplexity and trust you to work them through.  I have a Great Shepherd.  To even His disciples He said they were "slow of learning."  But I too am His disciple and am no better than any other.  My Lord must look at me many times and be perplexed. "Why doesn't he get it?" He must think.   Thank you for the Cross.  Thank you for the Blood.  Thank you for the truth that nothing can snatch me from Your hand.   Lord Jesus, become fully formed in me and my Church.  Grant a Spirit-wrought revival of Christian maturity, for the glory of Christ. Amen.







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1. Luther, M. (1997). Commentary on Galatians (Ga 4:12). Oak Harbor, WA: Logos Research Systems, Inc.
2. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Ga 4:12). Nashville: T. Nelson.
3. Luther, M. (1997). Commentary on Galatians (Ga 4:12). Oak Harbor, WA: Logos Research Systems, Inc.
4. Crossway Bibles. (2008). The ESV Study Bible (2252). Wheaton, IL: Crossway Bibles.
5. Luther, M. (1997). Commentary on Galatians (Ga 4:13). Oak Harbor, WA: Logos Research Systems, Inc.
6. The New International Version. 2011 (Ga 4:18). Grand Rapids, MI: Zondervan.
7. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2393). Nashville: Thomas Nelson.
8. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ga 4:19). Bellingham, WA: Logos Bible Software.
9. Luther, M. (1997). Commentary on Galatians (Ga 4:19). Oak Harbor, WA: Logos Research Systems, Inc.
10. Strong, J. (2001). Enhanced Strong’s Lexicon. Bellingham, WA: Logos Bible Software
11. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2393). Nashville: Thomas Nelson.