Words of Truth

Background Bible study is fascinating and is perhaps one of the most important parts of biblical research. Obtaining a “behind-the-scenes” look into the biblical documents will “contribute to a more precise comprehension of the Word of God.”[1] This observation can be said about the shepherd motif found in Scripture. Since it is dangerous to paint half a picture of anyone or anything – especially biblical topics; we stress, then, that this is but a footnote to the beautiful motif of the pastoral profession (i.e. the shepherd) often employed by the biblical authors.

Shepherds in Israel

Shepherding was a great profession in the culture of the Ancient Near East, and so far as it relates to Israel’s history, pastoral work was a constant aspect of nomadic life (cf. Abraham, Isaac, Jacob, etc.). Even when they conquered and settled into Palestine, the end of the nomadic life did not stop pastoral work (e.g. David in 1 Sam 16:19; Amos 1:1, 7:14).[2] The widespread awareness of this profession “made motifs of sheep and shepherding apt descriptions of human and divine roles and relationships.”[3]

Notice one Old Testament example. God through Jeremiah pronounces a “woe” upon the leadership of Judah using the pastoral motif:

“Woe to the shepherds who destroy and scatter the sheep of my pasture!” declares the LORD. Therefore thus says the LORD, the God of Israel, concerning the shepherds who care for my people: ‘You have scattered my flock and have driven them away, and you have not attended to them. Behold, I will attend to you for your evil deeds, declares the LORD.’” (Jer 23:1-2 ESV)

The “shepherds” failed to maintain the pastoral relationship with God’s flock; consequently, the sheep were scattered. Jeremiah, looking to post-exilic times, promises that God will restore the proper care to his flock with faithful shepherds (Jer 23:3-4).

Shepherds in the New Testament

There are several related New Testament words used to the work of shepherding. The noun form is poimein, and refers to a shepherd, herdsmen, or pastor,[4] and hence it is a metaphor describing a guardian-leader. The third translation option probably receives the most attention from among the three, and this is due to its connection with the eldership of the New Testament (Eph 4:11, here teaching-pastors), and its erroneous, but popular, usage in denominational circles.[5]

However, the New Testament uses the term significantly in its normal sense. Jesus refers to himself as “the good shepherd” in John 10:1-18 to distinguish himself from the leaders who had oppressed or neglected the house of Israel. Luke narrates the story of the shepherds, in the field with their flock, who were told of the arrival of the Messiah (2:1-20). Jesus warned his disciples that when he is handed over to the Jews, that they would be scattered like sheep when their shepherd is harmed (Matt 9:36 = Mark 6:34).

But perhaps the most vivid pastoral scenes are of those moments that relate to our relationship with Jesus. The Lord is described as “the Shepherd and Overseer” of our souls (1 Pet 2:25; cf. Heb 13:20), who receives straying sheep as any good shepherd does. Another vivid scene using the shepherd motif is the Day of Judgment when Jesus “will separate people one from another as a shepherd separates the sheep from the goats” (Matt 25:32). This is taken from an understanding that sheep and goats were “pastured together” in Palestine, but at certain appropriate times they “require separation.”[6] The figure is given Christian meaning as a metaphor of the judgment upon faithful and non-faithful Christians.

Learning from the Sheep and the Shepherds

There are so many relationship lessons that God has taken from pastoral care, we would do well to reflect upon it more. For example: at the birthing of a new lamb, the shepherd “guards the mother during her helpless moments and picks up the lamb and carries it to the field. For the few days, until it is able to walk, he may carry it in his arms or in the loose folds of his coat.”[7] Could we not make an application from this? The shepherd and the lamb have a wonderfully tender relationship, and we would strengthen our fellowship in taking a lesson from this behavioral motif.

Truly, we can see that a pastoral care for Christians will encourage us to help in the development and care of new converts. It will stimulate us to help heal wounded sheep, and protect them as they are nourished to good health. And more personally, perhaps we would be more receptive to the prodding and care by our shepherds in the church. The “pastoral” mentality is not only for the elders, we would all do well to lead on, or be led, ever so gently (Gen 33:14).

Conclusion

In the Christian age, it is quite common for New Testament students to think of shepherd-pastors as only in terms of the office of a bishop/elder as mentioned in 1 Timothy 3. However, the imagery of a shepherd has a wide application to both describe religious leaders and the effects of their ministries upon their religious constituents, and it also describes how the Lord Jesus and the Father are both presented as providers and keepers of our souls.

May we take from these lessons, practical ways, to reflect a pastoral concern for ourselves, our fellow believers, family, and our friends.

Sources

Wayne Jackson, Background Bible Study, revised ed. (Stockton, CA: Christian Courier Publications, 1999), 1.
Madeleine S. Miller, et al., Harper’s Encyclopedia of Bible Life, 3rd ed. (San Francisco, CA: Harper & Row, 1978), 142.
D. Johnson, Dictionary of Jesus and the Gospels, eds. Joel B. Green, et al. (Downer’s Grove, IL: InterVarsity, 1992), DJG 751.
William E. Vine, Merrill F. Unger, and William White, Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Nelson, 1986), 2:462, 569.
Despite popular usage among denominations as a term for “minister,” a usage which J.P. Louw and Eugene Nida’s lexicon continues to perpetuate (L&N 53.72), typical passages used to support this idea are misapplied. Specifically, Ephesians 4:11 where there are four groups of leadership types (not five) set forth as recipients of the temporary “gifts” which enable the Christians to obtain maturity (Eph 4:12; 1 Cor 13:10). See J. Jeremias in TDNT 6:485-502.
Jack P. Lewis, Matthew (Abilene, TX: Abilene Christian University Press, 1984), 2:137.
J. Patch, International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, MI: Eerdmans, 1943), ISBE 4:2764.

This is a reformatted version of the article which originally published in The Words of Truth (Montgomery, AL: 6th Ave church of Christ).

It has long been observed that Christians must always be “prepared to make a defense” as to why we have “a reason for the hope” of Christ (1 Pet 3:15).[1] The high calling of God is a unique phenomenon (Eph 4:1; 1 Pet 4:4), so much so that those who are both antagonistic, and genuinely curious, about the Lord’s way will ask us questions. We must give them, in return, rational answers.

Before focusing attention on the Christian’s responsibility of knowing why there is hope, we must not overlook an implicit truth of this passage: confidence in the Lord and commitment to his doctrine are never to be divorced (Luke 6:46).

Christian Apologetics

Peter instructs Christians to give a “reason” for their faith and hope. What does this mean? The corresponding word for “reason” is apologia and it has a legal background, meaning the argumentation employed as a “verbal defense” in a court hearing.[2] From time to time, it will be demanded of Christians to defend their faith and explain why they live “differently” in contrast to the world. The apostles and early-inspired men of the first century likewise defended the Christian faith in two ways: (1) verbally (Acts 22:1; Phil 1:7, 16; 2 Tim 4:16) and (2) by means of literature (1 Cor 9:3).

The New Testament documents themselves often have a defensive purpose. One of the aspects of Luke’s two-volume work (Luke-Acts) is its defensive nature. By taking into account Paul’s judicial context in Rome, scholars have observed that Luke-Acts – as Paul’s defense brief – provides excellent testimony to the Greco-Roman world that the Lord’s way is a benefit to society and not a subversive politico-religious system as many claimed Christianity to be.[3]

The apostle John’s Gospel and his first epistle are both defensive documents, responding to different challenges that the early church faced. The Gospel establishes the rationale for our hope on the Christ as Deity (John 20:30-31); meanwhile, 1 John refutes misconceptions of how to live godly in the face of the docetic-gnostic teachers who infiltrated the church (1 John 2:1).

The apostle’s use of apologia demonstrates that the field of Christian defense is centuries old. This word is, in fact, the basis for our modern word apologetics. Its incorporation by Christians from the legal setting, where it was a “legal speech for the defense” to be delivered before the judicial authorities and subsequently published,[4] was therefore not a large leap (Acts 22:1; Phil 1:17). In fact, it partially explains the publishing of Luke-Acts, and fits well with trumped-up political hearings where Christians had to defend themselves verbally (cf. 6:10-15, 18:12-17, 22:1, etc.; Matt 10:19).

Besides biblical examples, from about 185-250 A.D. there was a series of apologies designed to “explain the origin, doctrine, and worship” (i.e. the historical basis) of the church to their contemporaries –antagonistic or supportive.[5] The works of Justin (his Apologies, Dialogue with Trypho), Athenagoras (Apology, On the Resurrection), and Tertullian (Against Marcion, Prescription of Heretics) are usually thought of in this light.

Christian Apologetics was not, however, limited to the study of science, philosophy, evolution, and creationism. These are topics that consume Christian Apologetics today; however, in the early church apologetics was more a defense of why Christians live the way they live. This is not a criticism of contemporary apologetics, but a call to provide a rational defense of Christian ethics – religious and moral. Before moving on, observe that historically emotions have never been the sole basis for a proper defense of one’s beliefs.

As the need arose in the first century, our responsibility to give reasons for our hope to our modern neighbors has not diminished. Antagonists and genuine inquisitors are constant factors in the Christian’s life; consequently, Christians must provide solid well-studied responses. Likewise, every generation carries the responsibility of preaching the gospel to a dying world (Matt 28:18-20).

To fulfill this work Christians must study the Bible, believe and follow through with its instruction, and teach it rigorously so that the next generation can continue in this Divinely given cycle (2 Tim 2:1-2).

The Need for Personal Bible Study

To be sure, there are many Christians who are diligent and capable Bible students; some, however, engage in superficial study and have rendered themselves incapable of giving a defense of their faith – or even passing it on. For this reason, it is important to recognize the value of congregational Bible study; but we must understand that congregational Bible study is only a foundation to be built upon. It should not be the only time Christians are exposed to God or His instruction.

Again, congregational Bible study is not a substitute for personal spiritual maturing (2 Tim 2:15, 3:16-17); neither does it replace the daily light needed for living before God (Psa 119:11, 105). To be truly blessed, Bible study must be a part of one’s meditation and life – “both day and night” (Psa 1:1-2). God’s guidance must come from personal contact with His revelation.

Principles for Proficient Bible Study

It is sufficient to say, then, that in order to be proficient in one’s faith true Bible study cannot be superficial. Spiritually nurturing Bible study includes, at the very least: ample time for study, rigorous mental industry, a respect for the text, and a patient and prayerful consideration of all the facts. We will introduce and briefly consider these points below.

Our consideration here is limited of course; however, the points below are so vital to effective study that books are devoted to the pursuit of implementing each of them.

1. There must be ample time for study

Time is a valuable commodity. In the business world the phrase “time is money” illustrates how valuable time is. With regards to Bible study, we might coin the phrase “time is life.” There is no substitute for having plenty of valuable time with the word of God.

Renewing one’s mind requires proper time with the word (Col 3:9-10). However, the media-based culture we find ourselves in makes it difficult for some to spend time with the pages of inspiration. Nevertheless, we must make the time available (Rom 13:14).

We must remember that it takes time to read the biblical passage, it takes time to understand how a specific passage fits into the rest of Scripture, and it takes time to examine both the context and words employed. Just as it takes time to mature through life, it requires time to mature spiritually (Psa 1:1-3).

2. There must be mental industry

This is not a matter of intellectual genius. This is a matter of determination, exposure, and focus. Here is an example: in 1 Corinthians 15:1-11 Paul reminds the church of the Gospel that they received and believed. Now notice verses 3 and 4:

For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures. (1 Corinthians 15:3–4)

This brief section of scripture yields an enormous amount of information. It is, as one scholar observes, a “busy” section of Scripture.[6] It is the basis of the Christian faith, the source of Christian evangelism, and the foundation to develop Christian spirituality.

As one determines to study the Scriptures, the level of exposure to biblical concepts increases. We must remain focused on the task of understanding the passage, noting unique phrases and points. For example, the phrase “in accordance with the Scriptures” above refers to a precise instance where Scripture has fulfilled prophetic passages regarding the death, burial, and resurrection of Jesus (Acts 2:24-36).

The next step, then, is to find what scriptures predicted these events (Isa 53:5-12; Psa 16:8-11). When these passages are found and studied in collaboration with the Gospel message, untold spiritual fortification will occur. But remember, this is a matter of mental industry, not of mental genius.

3. There must be respect for the nature of the text

In other words, we must recognize numerous aspects of a passage. There are, of course, numerous facets or angles that a passage may be studied, but some of the most significant ones are the context of the passage, the original purpose of the passage, the method used to prove the author’s point, and the covenantal context of the passage (e.g. Patriarchal, Mosaic, or Christian).

See our article “The Divisions of the Bible: A Starting Place”

For example, animal sacrifice was offered both during the Patriarchal and Mosaic systems; however, the ramifications of the New Testament covenant demonstrate that this method of atonement is no longer a viable way to forgive man’s sins (Heb 9:1-10:18). One cannot overestimate solid principles of interpretations.[7]

One more issue that must be considered separately is the acknowledgment that the Bible was not written in English. One must also respect the fact that the Bible English readers have is a translation of the Hebrew, Aramaic, and Greek languages. This fact must never be ignored, ridiculed, or underestimated in the study of God’s word.

Jack P. Lewis expresses this caution in the following way:

In the ultimate analysis every significant Biblical question is to be solved on the basis of what a writer meant by a Hebrew, Greek, or Aramaic expression.[8]
“Inspiration and Authority of the Bible,” Alternative 5.2 (1979)

Observing this one principle can sometimes help distinguish biblical truth from both liberal and legalistic conclusions.

4. There must be patience and prayerful consideration of all the facts

There is no value in jumping to conclusions. This is a fundamental principle to rational thinking. To understand the Bible’s teaching on a subject, we must take a slow and prayerful approach in coming to a conclusion. This way, one is as thorough as humanly possible.

James D. Thomas reminds us of the importance of thorough Bible study:

All facts must be considered. One white horse can ruin an hypothesis [sic] that all horses are brown, and one contrary fact can ruin any inductive-reasoning hypothesis, meaning that research must start again. This means that for perfect, absolute exegesis, every stone must be turned – every fact possible must be determined and taken into account, in order to complete scholarly research.[9]
Harmonizing Hermeneutics (Gospel Advocate, 1991)

No one of genuine concern wants to be wrong on what the Bible teaches. Therefore, we must be cautious and ready to see all the biblical evidence as slowly or quickly as it is analyzed.

In principle, it is what we find in Paul’s instruction to the Thessalonians:

"Do not quench the Spirit. Do not despise prophecies, but test everything; hold fast what is good. Abstain from every form of evil.” (1 Thessalonians 5:19-22)

We must be patient and let the scriptural facts reveal themselves on their own terms.

Conclusion

Christians will always be called upon to share their hope with the world; no matter what generation it is. Providing answers so that people may understand the nature of the Christian faith is the true purpose of Christian Apologetics. In order to comply with the apostle Peter’s instruction, Christians must be diligent Bible students; however, this is not always the case.

While congregations are to be supporters of the truth (1 Tim 3:15), individual members must abide by the words of the Gospel (John 8:31-32). By engaging in proficient Bible study, Christians will have knowledge of their faith and hope, and therefore be able to share their faith.

Sources

Unless otherwise noted all Scripture references are taken from the English Standard Version of the Holy Bible (Wheaton, IL: Crossway, 2001).
Barclay M. Newman, Jr., A Concise Greek-English Dictionary of the New Testament (Stuttgart: Deutsche Biblegesellschaft, 1993), 22.
Donald A. Carson, James D. Moo, and Leon Morris, An Introduction to the New Testament (Grand Rapids, MI: Zondervan, 1992), 196–97.
G. L. Carey, “Apologists,” New International Dictionary of the Christian Church, ed. J. D. Douglas (Grand Rapids, MI: Zondervan, 1974), 57.
F. W. Mattox and John McRay, The Eternal Kingdom, revised ed. (Delight, AR: Gospel Light Publications, 1961), 67–87; Ronald S. Wallace, “Apologetics,” New International Dictionary of the Christian Church, 56–57.
Wayne Jackson, “The Gospel in Miniature,” Christian Courier 43.1 (May 2007): 3.
Wayne Jackson, A Study Guide to Greater Bible Knowledge (Stockton, CA: Courier Publications, 1986), 20–29.
Jack P. Lewis, “Inspiration and Authority of the Bible,” Alternative 5.2 (1979): 6.
James D. Thomas, Harmonizing Hermeneutics (Nashville: Gospel Advocate, 1991), 87.