Lying in pallor before
us on the gurney, stiff with death’s chill, are the lifeless
remains of a once blooming, vigorous pastorate. One glance at
the corpse’s swollen head reveals the cause of death--he
succumbed to the same ailment that got Diotrephes. He loved
the preeminence.
Sexual and fiscal improprieties terminate ministries with the
drama of a stroke. But though it often kills more slowly, love
of praise is equally deadly-and more so because it is so average.
But we should not underestimate the addicting power of applause.
Long before crack cocaine, John Chrysostom’s wrote, "I
do not know whether anyone has ever succeeded in not enjoying
praise. And if he enjoys it, he naturally wants to receive it.
And if he wants to receive it, he cannot help being pained and
distraught at losing it. ... Men who are in love with applause
have their spirits starved not only when they are blamed off-hand,
but even when they fail to be constantly praised."
Understanding the threat, the sensible man of God readies his
defenses, and looks to Christ. Christ was tempted in all things,
including vainglory, and He conquered every time (Heb. 4:15).
Accordingly, ministers who feel the weight of their charge will
incline their ears every time their Lord tells them to “Beware.”
He does so in Matthew 6:1, when He warns us to “beware
of practicing our righteousness before men, to be noticed by
them.” Here Jesus has identified a virtual minefield for
the pastor, whose time is largely taken up with public exercises.
He is preaching and teaching, He is leading and praying and
counseling. In short, the minister cannot faithfully perform
the duties of his office without sometimes “practicing
his righteousness before men.” But the sin does not lie
here, it lies in the purpose clause that is attached. “Beware
of practicing your righteousness before men, [with the purpose
that you might] be noticed by them.” Ministers are to practice
much of their righteousness upon men, but none of it in front
of them-to garner their praise. Paul seemed to have comprehended
this, for he wrote to the Thessalonians:
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So we speak, not
as pleasing men but God, who examines our hearts. For
we never came with flattering speech, as you know, nor
with a pretext for greed-God is witness- nor did we seek
glory from men, either from you or from others, even though
as apostles of Christ we might have asserted our authority.
1 Thess. 2:4-6. |
So one of the greatest firewalls we can put up against
pastoral pride is to esteem the praise of men rightly, that
is, not at all. We are to be God-pleasers, and not man-pleasers.
We are to remember the only praise that matters is “Well
done, thou good and faithful servant."
But things are rarely so simple.
In cultivating a prophetic boldness, many inflate their authority.
They are Elijah, and all but they have bowed the knee to Baal.
They are the Lord’s anointed, so . . . ahem . . . keep
your paws off the leisure suit, fella. Of course, this imagery
conjures up thoughts of our charismatic brethren. But what
about the “exegete” that spends thirty hours in
his ivory tower mincing variants in Codex Alexandrinus, while
the counseling cases scratch pitifully on the door? What about
the mega-church pastor who maintains seven rings of attendants
one must side-step in order to have an audience with his eminence?
Interruptions keep pastoral feet firmly on the ground. Embrace
them.
Churches who ask pastors
to serve as a lone elder set them in a precarious place, as
do those which have token elders, men who come to meetings
sporting the latest fashion in women’s undergarments.
In either case, the pastor has no accountability, no restraint,
no leash. God has not intended the church so to be governed.
Each time elders are mentioned in Scripture, it is always
in the plural. God intends a plurality of godly men to govern
His people. So the “pastor-as CEO” model of church
government is out. Rather, pastors should gather qualified
men around them that are willing to put the kabosh on his
silly ideas. And when they do, he must submit gladly. But
they are more than rulers-they are co-shepherds. As such,
he must delegate important aspects of the ministry to them.
As he does, and the saints avail themselves of the care of
a plurality of godly men, the minister will no longer see
himself as indispensable.
Finally, those who would avoid pastoral vainglory must understand
the manner in which they are to lead. Peter tells us we are
not to bark orders at the flock, lording it over them like
the Gentiles, but rather we are to lead by example (1 Pet.
5:3). This command obviously includes exemplifying all things
godly, and this must include repentance. It is befuddling
that some pastors are so appalled that some saint would have
the temerity to accuse them of sin. But as those still struggling
with the flesh, we will inevitably sin against members of
the flock. When we are confronted, they should find us humble,
approachable, and quick to repent. In this manner, we will
not only prove to be examples to the flock, but we will keep
ourselves from “the pride that goeth before destruction.”
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