Introduction

I have been speaking on how we handle differences as one loaf and how we show love in the face of differences. In review, here are some highlights of what I have stressed so far. Our focus must be on the Lord Jesus, the author and finisher of our faith. Otherwise, we are going to sink (Heb. 12:2-4). Our conduct in the face of differences must be to show love in how we engage the learning process where we exchange error for truth (Jn. 13:34-35). This demands open minded humility (Acts 17:11, remember this nobility emerges in the face of differences, even radical differences-just keep searching to see if it is so with an open and earnest heart, that is the noble and open spirit). In this light, I want to speak today about pastoral care, differences, grace, and love. I want to direct your attention to these things by discussing differences in general and the doctrines of grace in particular.

1A. First, consider the matter of differences in general

To get at this, let me put a further twist on the question I asked last week, "what should you do when you have differences with your pastor?" This is relevant to ask, since it should not surprise us that the pastor will never "please all the people all the time." When a pastor goes in one direction, people over here don't like it. When he goes another direction, the people over there don't like it. That leads to the twist in the question: what should the pastor do given this fact, and in that light, what should the church do?

1) Well, let's think about the pastor first. A pastor cannot be a man-pleaser (1 Thess. 2:4-7). Some people feel that if a pastor preaches on things that do not please them, then their job is to tell the pastor to stop preaching on these things. Well, a pastor must expect opposition; it should be no surprise. He must not strive (cause strife by quarreling), but be gentle, and continue in the labor of the word with patient and careful instruction (2 Tim. 4:2-5, I like v. 5, "keep your head in all situations" in relation to the proverbial chopping block, eek!). Paul tells the minister that his job is not to just scratch where everyone itches.

2) What should the people do? Specifically, what should you do if it is the case, for a season of ministry, that you do not like the diet put on the table by the pastor? What should you do? What is the right thing to do? It is easy to say what the other person should do; when it is the other person we can say, "be a learner, look for the good, be teachable, learn all you can, even if you are sure the pastor is wrong; surely you can find at least some tiny bit of good." In other words, it is easy for us to say what the other guy should do when our emotions, tastes, and feelings are not stirred up or offended. For the other guy we can say: "show love in the face of differences by submitting to the teaching with open-minded humility, eagerly searching with an open heart to the Lord's minister."

But here is the rub. What do you do when the food put on the table by the pastor is distinctively distasteful to you? Should not the answer be: "submit to the teaching with open minded humility, look for the good even if you think it is mostly bad, be teachable, learn all you can, get good definitions, become informed, expand your horizons, and just keep searching to see if it is so, waiting on the Lord to show you the way?" If you get confused, if you are in darkness, then you hold all the tighter to your Father's hand.

Isn't that what you should do in the face of distasteful dietary differences? Or is it better to block your ears, stare out the window, fault the teacher, and complain that the dinner table has too much of this, or too little of that; it is too rare or it is too well done? One can always say, "after all it is broccoli, mom knows we don't like it,  we need to tell her what to put before us, and we need to say that to her in no uncertain terms!"

Let me ask you some questions about my ministry here in this connection. These are things you need to carefully consider before the Lord. Do you believe that I am called of God and ordained by this church to study the word of God very carefully and fully? Does that mean that I have the responsibility of the ministry of the word of God to the church family? Does that mean that I must make decisions about the diet I will bring to the family? And these decisions should be bathed in prayer and seasoned with a knowledge of sacred Scripture, correct? But I will fail you and make many mistakes, correct (there should be many amens to this point)? Now for a bottom line, does all this mean that if you think I am wrong in the how, when, why, or what of the diet I provide, then that is the time to be closed minded; that is the time where submission to my instruction is not necessary? I hope that is not your view. I hope you will say, "no, we should always be open minded seeking always to see if it is so, forgiving the pastor when he doesn't give us the meals we like." Where is brotherly and sisterly love shown toward the pastor if not here at the point of disagreement?

And I hope you will say, "I must submit to the pastor's diet out of reverence for Christ, even if I do not like all the food on the table." I hope you all agree with me that the real test of openness and submission is when differences, especially radical differences, surface (recall the nobility of the Bereans). It is easy to submit when we agree on everything, isn't it? Wives, isn't it easy to submit when your husband's decisions are in accord with your wants and desires? At work, it is easy to submit to your boss when everything he asks of you is in perfect accord with how you see things? Do you see my point? Submission to pastoral nurture and careful instruction is a piece of cake when you agree with the teaching or if the teaching is ice cream and apple pie. But it is another thing if it makes you work and dig. It is another thing if it makes you think in new and different ways than you are used to. When you disagree, that is when it is hard to submit to careful and detailed instruction, but this is where Berean nobility plugs into the wall socket! This is where we show our love and the graces of godliness. Otherwise, it is good talk and theory with no practical application. If we do not do this out of reverence for Christ, how do we show ourselves to be His disciples, and how do we show that He is our elder brother?

In this connection, it will be helpful to speak about an aspect of pastoral feeding that many people have difficulty swallowing: the doctrines of grace.

2A. Let's consider the doctrines of grace in particular

These doctrines are often avoided by preachers. There are differences here, and deep emotions get stirred up. They are summarized in the acrostic, T. U. L. I. P., but not everyone has an eye for "tulips." I want to briefly make three claims: 1) these doctrines supply rich value in pastoral care, 2) they supply the rich content of pastoral care, and 3) they supply the rich resource for pastoral care.

1B. First, the doctrines of grace supply rich value in pastoral care. Some of you wonder why I preach and teach on the doctrines of grace. I think you deserve an answer. I should tell you my heart on this. As a pastor, I understand that these teachings, like no others, cultivate a sense of awe, reverence, worship, and gratitude to God for the power of His love. They are that for me. Nothing in Scripture stirs my soul more deeply, humbles me more acutely, comforts me more fully, and encourages me more vigorously then these doctrines of grace. I believe that these teachings are part of the fabric of Scripture, like the salt in the sea. They are not side issues. They are at the core of the salvation wrought by the triune God, by the Father's plan, the Son's accomplishment, and the Spirit's application. No matter where you cut the fabric you will cut across these threads.

So, here is a lesson: it should not surprise you to find that very specific implications for my view of pastoral ministry arise from the doctrines of grace. You should know my philosophy of ministry and how I root it in sacred Scripture. Let me try to express this in some example questions that test us as pastor and flock.

Do you want me to be honest and forthright as a pastor?

Do you want me to be able to sleep at night with a clear conscience before God from deep within my heart as I labor to preach truth? In other words, do you want me to preach my conscience to your conscience?

In calling me to this ministry, do you want me to study hard and do my best to do the work of the pastor according to what Scripture requires?

Scripture says that the pastor is to refute that which contradicts sound doctrine (Titus 1:9). Do you want me to work hard at doing that?

Do you want me to study to show myself approved unto God, a workman who does not need to be ashamed as I discover sound doctrine and compare it with unsound doctrine?

Scripture says pastors should proclaim the whole counsel of God. Do you want me to do that, even though I do not understand Scripture perfectly, and even though this will involve reproof, rebuke, encouragement, and instruction? Should I do that still? But what if you are the one who receives reproof or rebuke? What if my conscience is guided by the doctrines of grace?

Do you want me to be honest with you and before God and do my best to put a balanced diet of the word on the table before you when you come to Sunday Bible Study and worship?

Do you want me to teach you, and are you willing to learn from me?

When you called me here, did you believe that above your call is the call of God upon my life? Did you believe I was made an overseer of your souls by the Holy Spirit? Do you believe that now?

 Now to focus the doctrines of grace, do you want me to test and reexamine all things, and having that always in place, do you want me to preach my heart on the doctrines of grace if I believe they are true, and if I believe that you need them for a healthy diet on the whole word of God?

I hope you would say a hearty "yes" to all of these questions.

2B. The doctrines of grace supply the rich content of pastoral care.

Note how the job of a pastor, in relation to the doctrines of grace, is outlined in Acts 20:20-28. How can we say that the doctrines of grace are in view in this text (look at vs. 22, 27)? Are they needful, helpful to you (v. 20)? What gives this call to duty a very solemn ring (vs. 26-27, by preaching the gospel of God's grace as outlined in the whole counsel of God, I discharge my duty to be innocent of your blood; preaching and teaching on these things is no small matter, it is required of the minister!).

To discharge my duty wisely, to implement a good philosophy of ministry, I must continually use the "Pete and Re-Pete" principle as we are told by Peter in 2 Peter 1:12-15. Why does Peter remind and remind again (v. 12, so you will remember and be further established in the truth)? What are some specific things, explicitly stated, that Peter wants the church to remember, know, and be firmly established in (vs. 10-11, your calling and election, two of the doctrines of grace). What doctrines must be central in my teaching if I am to properly do my job as a pastor? Surely, the doctrines of grace expressed to you clearly, boldly, and repeatedly (cf. Col. 4:4; Eph. 6:19-20)!

According to 2 Tim. 1:13, pastors have a good treasure, a good trust that is entrusted to them, that relates directly to both conduct and doctrine. So note three things. 1) First, it is a pattern of sound teaching. There is a doctrinal pattern to which we are to align our thinking. Our thoughts are to conform to this pattern. 2) Second, it is conduct oriented; there is no split between doctrine and living (2 Tim. 1: 13, "with faith and love"; 1 Tim. 4:16, the minister is to watch his life and doctrine closely; 1 Tim. 1:9-10, murder, adultery, lying, etc. are contrary to sound doctrine). 3) Third, this pattern is doctrines of grace oriented as indicated in the context (2 Tim. 1:8-9, our salvation and calling are "not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time").

This is just the tip of the ice burg. The doctrines of grace are at the core of the content of preaching and teaching, which is called for by holy Scripture, by God's holy word given by the Holy Spirit. A pastor who feels that he can neglect to stress these doctrines is a pastor who thinks himself wiser than the Holy Spirit.

3B. The doctrines of grace supply the rich (ultimate) resource for pastoral care.

These doctrines are not simply things pastors are encouraged to teach, but they are the resource that gives encouragement in the process of ministry in preaching and teaching, both publicly and privately. There are many ups and downs in ministry, many pulls and tugs. Much grace is needed to handle discouragement and find encouragement in the right way. There is always need for the development of Christian graces in the life of the pastor in the face of suffering. But he is to suffer everything with a goal: it is for the sake of the elect, to see them brought into the salvation that is in Christ (2 Tim. 2:10; note that election is brought to pass through divinely appointed means; we can never rightfully neglect means or excuse ourselves from duty on the basis of election).

Sometimes discouragement for pastors comes from personal opposition. In this context, the sovereignty of God, in grace, is the deep tap root of godly virtue. Consider 2 Tim 2:25, which teaches that repentance is the gift of God and thus by grace. Paul's point is to encourage and ground godliness in ministry (vs. 24-25). Resting in the sovereign work of God, to grant what He will when He will, grounds and encourages four qualities that define proper teaching (proper means arguing without quarrelling). Carefully reasoned arguing and teaching is kind, skilled, pure in heart, and gentle (you can find these in the context).

We must be faithful recognizing that it is God who gives the increase through the seed that grows of itself (perhaps under the clods to not spring up until we are under them ourselves! cf. Bridges, Ministry, p. 75). It was thus with our Lord whose ministry was like Isaiah's, "who has believed our report?" Jesus strove against sin unto death (we have not done this) but remarkably His death yields a great increase, like the single wheat seed that dies to produce many seeds. The harvest is sure (we do not pray that there be a harvest but for laborers, Matt. 9:37). God grants it by the power of His grace according to His purpose for the ages. Grace is our resource for hope in ministry of the word. For we know that all given to Christ shall come to faith and repentance (Jn. 6:37). Consider this quote from a book titled The Christian Ministry that has the doctrines of grace and this passage, John 6:37, in mind:

The Divine Sovereignty (to which we would bow with the most implicit and adoring subjection) is the righteous government of a faithful God. We must not therefore place his sovereignty in opposition to his faithfulness. A measure of success is assured to our work. Some seed shall fall on the good ground, as well as by the way-side, or upon the stony or thorny soil. "There shall" at least "be an handful of corn in the earth on the top of the mountains." The purpose is beyond all the powers of earth and hell to defeat-"All that the Father giveth me shall come to me"

In order to prevent perpetual disappointment, the pastor must learn to extend his view (75) to a divine perspective:

It often happens, that God withholds his blessing for a time, in order that, when the net is cast in "on the right side," it may be clearly seen, that "the multitude of fishes" inclosed are of the Lord's giving; lest men should attribute their success to a wrong cause, and should "sacrifice unto their own net, and burn incense unto their own drag." (75-76).

Ours is the care of service—his is the care of success ("Ministerial Success is Sure" by Charles Bridges in The Christian Ministry, 1830, 72-76).

This is always our hope in the face of unbelief: our hope is in the Lord and not in man: "Ours is the care of service, His is the care of success." The doctrines of grace ground our personal hope, that we will abide in faith to the end and be saved. Consider Hebrews 12:2-4 again (Jesus is author and finisher of our faith. Looking at Him involves recognizing this glorious fact).

Conclusion

We are to be a community of brothers and sisters who are marked by love, love for God for His honor and love for all men. This is to be the case for the pastor too. He is to love all men but especially the household of faith. Personalizing this: I am to love all men and do them good, but I am especially to love you and do what is for your good. How do I do this? By fulfilling my calling to prayer and the ministry of the word of God and doing that by God's gracious help. I must do this as an open book with all on the table, not to please men, but to please God in the sacred task of the proclamation of the gospel of God's grace (Acts 20:24).

I trust the church will look carefully at these passages and principles that guide me in pastoral ministry to help you decide my future among you.

Now may we fall down before the majesty of our God in humble acknowledgement of our spiritual poverty. May the Lord grant us true repentance. May the radiant beauty of His grace shine in our hearts to the glory of our Savior, Jesus Christ the Lord. Amen.