There are many challenges to pastoral care. Contrary to what many people think, ministry is not a novel, but a war, a career, a harvest, a construction. Metaphors used in Scripture itself. We cannot deny that there are many joys and blessings, we must affirm that being pastor of a congregation is of great importance and honor given by God Himself to unworthy sinners and that he thought it was better to invoke ministry.
The challenge of a hedonistic, selfish, vain, futile, pragmatic and liquid culture can and has influenced many seminarians since the time of the seminary and has also invaded and dishonored the lives and ministry of several pastors. The challenges of pastoral care are many, given all the possibilities and facilities of our time, pastors are and will be greatly tempted and will suffer the most varied attacks in their work; temptations of vanity may come, but suffering can also be put into temptations to weaken them. , discouraged, discouraged and overwhelmed by fear and desire to flee or even abandon ministry.
- A LifeWay Research study was published in Brazil in 2005 by the site El verbo that gives us some important facts about the abandonment of pastoral ministry.
1,500 pastors of evangelical churches were interviewed. Figures indicate that 13% of those who were pastors in 2005 left the pastorate 10 years later for reasons other than death or retirement.
Despite much discussion about the decline of vocations, “pastors do not leave the mass ministry,” Said Lifeway Vice President Scott McConnell.
Among the data to be mentioned are
84% say they’re on call 24 hours a day.
54% think being a shepherd often overwhelms them.
53% are constantly concerned about the financial health of their families.
48% often feel that the department’s requirements are more important than they can bear.
21% say their church has unrealistic expectations about them [i]
We can point out some important problems in this information, the first is the indiscipline of the pastors in relation to their work in the church, the disorder and the systematic in the ministry will surely one day lead to the physical and mental exhaustion of the pastors. What needs to be considered is the romantic expectation of living the ministry. The financial issue brings a lot of suffering to the Ministers of the Word, can’t we deny two things about it? The first is the lack of financial temperance in the pastor’s life. The second is the problem of unfaithful churches that do not faithfully administer contributions, knowing that some of these contributions will be for the support of the pastor and his family. I recognize that there are still many complex issues surrounding the pastor-church relationship. but I think it is enough to highlight these two problems.
The same survey also provided other important data on the abandonment of the pastorate, let’s see:
When asked about their reasons for leaving the pastorate, the conflict in the church was the response of 23% of respondents: ethical or moral problems (13%), health problems (13%), financial problems (8%) serious illnesses (5%) . The lack of preparation for work was cited in 3% of cases.
With respect to the conflicts cited as a reason in most cases, this includes:
38% left because the proposed changes were not accepted
34% of pastors suffered personal attacks.
27% rejection of your leadership style.
25% unrealistic expectations about the role of the pastor
13% doctrinal differences [ii].
There is a very important fact here that conflict in the churches is the cause of abandonment of the ministry. We see in these brief facts from this research that we need biblical responses to ministerial crises. I don’t think I’ll be able to deal with all the problems with the department here, because I know there are very complex and particular problems that sometimes arise, but my approach will be based on Paul’s recommendations to Timothy in the second epistle. In this sacred text, we have valuable and important recommendations given to the young pastor of the church of Ephesus who faced problems of doctrine, discouragement, fear, sadness for suffering. We have instructions and Paul to Timothy that have affected the ministers of the gospel throughout history.
In this article we will work on the following topics: Christian vocation and suffering; Pauline metaphors: soldier, sportsman and peasant and suffering; Write and preach in difficult times.
But before we continue, let’s look at some more important questions about the context in which Timothy was inserted.
Chronologically, 2 Timothy is the last of the three pastoral epistles; breathes a different atmosphere than the first two. In 1 Timothy and Tite, Paul was free to plan his journey and move at will; in this epistle, however, he was imprisoned. and its end was fast approaching (4. 6). Where Paul would have been imprisoned a second time, and why this is unknown. He wrote 2 Timothy, apparently in Rome, where he was awaiting execution. All colleagues had forgotten this, except Lucas. Il longed for Timothy, who was probably in Ephesus, to come to Rome before winter, but he was even more concerned, given his own situation, that Timothy would carry out the ministry to which he was called. it is rich and varied and includes a number of moving callings, especially given Paul’s situation. Four specific tasks are aimed at Timothy and relate mainly to his personal life as a minister. The threat of false teachings appears prominently in this epistle, as well as an s in 1 Timothy [iii].
Understanding the context surrounding the sending of this letter is very important for serious and pious work to extract the teachings contained in this correspondence from Paul to Timothy. Paul’s condition was difficult, he was trapped, man, in a dungeon in Rome, he tells us. at the beginning of the epistle it was difficult for Onesipore to find Paul in the city (1. 17). Keener gives us more important information about the epistle:
In many ways, Paul’s last letter resembles the letters of moral exhortation the philosophers wrote to the disciples. As he sent the letter about to die, he also compared it to Jewish treatises called “wills,” in which the chief, on the brink of death, transmitted the last words of wisdom to his children or disciples, wisdom that would also be beneficial to readers of posterity. Although most wills are pseudo-geographical and Paul wrote the letter only to Timothy, it is possible that the apostle’s resemblance to that of these Jewish authors gives 2 Timothy the strength of a “Testament”: these are the last words of wisdom paul conveys to the young ministers [iv].
We now have before us a material of great importance for the guidance and counsel of pastors, we have a Timothy who receives instructions from his mentor in faith and ministry, but there are also eternal recommendations for Timothy who would be called by God to the saint. Ministry of the Word and the sacraments. Timothy lived in a time of ministerial crisis, insecurity and fear. If this crisis has not yet caught up with you and you are a shepherd, it may come, so a pious and devoted study of this epistle [ v] is necessary.
Paul was old and marked, facing the harsh winter of Rome, so at the end of the letter it is necessary for Timothy to bring his robe, even in this situation the Apostle cares about his young disciple who was in the famous church of Ephesus, capital of Asia Minor, Paul does not refuse to help Timothy, for the Apostle the Gospel is greater than his workers. Timothy, young, shy, sick, was severely attacked by false teachers and many believers abandoned their steadfastness in the gospel. “young shepherd, he must pass the torch as Paul did with him, he must keep the gospel, the purity of faith is the guarantee of his permanence. When the gospel loses its purity, does it also lose its power and effectiveness?[I saw].
After guiding and mapping our line of thought by addressing the theme proposed for this article, we will now begin to consider the epistol itself, in some of its passages that will make us reflect on the sufferings and difficulties of pastoral pastoral care. of our hearts as a possible source of temptation to fade into struggles, also considering oppositions to our work for the Lord, the importance of perseverance in preaching and pastoralism, the reading we must make of the environment in which we find ourselves, and A shepherd must not only be an interpreter of the Bible, he must interpret his heart , your people, your culture, your time. Hermeneutics for the scriptures and not for the heart will not know how to apply the scriptures to life itself. . The hermeneutics of Scripture without interpreting its time, its culture, will be a glass bell, we must apply the Bible to our time and context. We often answer questions that no one asks, other times we give and other answers to questions that have been sincerely asked.
First, it is necessary to define what vocation is in soteriological terms, for reformed theology we can say that the current vocation can be understood as an irresistible grace, that is, when the Holy Spirit convinces the chosen and converts them, acting on them. Westminster confession of faith on the subject.
To all who God has predestined for life, and only to those, he is served, in the time determined and accepted by him, to call them effectively by his word and by his Spirit, taking them by Jesus Christ out of this state of sin and death. in what they are by nature and transposing them to grace and salvation, he does so by spiritually illuminating his understandings to understand God’s things for salvation, taking away their hearts of stone and giving them hearts of flesh, renewing their desires and determining them by their omnipotence for it. that it is good to attract them effectively to Jesus Christ, but in a way that they come very freely, being willing for this purpose by their grace.
This effective vocation is only from God’s special and free grace and does not come from man’s intention; in vocation, man is entirely passive, until, invigorated and renewed by the Holy Spirit, he is able to respond and receive the grace offered and communicated in him [vii].
The Apostle Paul talks about this with Timothy, before addressing the very question of ministry, he deals with the vocation to salvation.
For God has not given us a spirit of cowardice, but of power, love, and balance; therefore, do not be ashamed to bear witness to the Lord or me that I am a prisoner of Him, but take with me my sufferings. by the Gospel, according to the power of God, who saved us and called us with a holy vocation, not by our functioning, but by his own determination and grace; this grace has been given to us in Christ Jesus since eternal times, now revealed by the manifestation of our Savior, Christ Jesus. He made death inoperative and brought life and immortality to light through the gospel. From this gospel, I became a preacher, apostle, and teacher [viii].
In this passage we have a lot of important information, consider first that Paul was not dealing with supposed ideas about what Timothy felt and was going through, what Paul puts his son in faith and the disciple are objective guidelines, Timothy was afraid, already that he tells us. In the text of the epistle, Timothy was shy, so Paul said that God did not give us a spirit of cowardice, Timothy needed to be courageous in the challenges he faced. The feeling of fear and the need to protect oneself from problems occurs many times in the scriptures, the pious and habitual servants of God were very afraid, here we can quote Joshua and Elijah. Fear is part of our defense mechanisms, but in the case of Timothy in particular, his cowardice would lead the church to false teachings and false teachers. Paul teaches Timothy that a shepherd is a guardian of doctrine and when he does, he also protects the flock from wolves. This is very similar to what our Lord taught about the thief who comes to kill, steal and destroy, the thief in John 10 are false workers, false teachers. Therefore, the shepherd of the flock must also guard the fold and defend the sheep from predators.
The second thing we will learn from Paul is that he himself was suffering, Paul had been pastor of this church, established this local church and more, had said that the wolves would infiltrate the herd.
I know that after I leave, ferocious wolves will enter among you and will not forgive the herd; and among you will rise men who will distort the truth to attract the disciples. Remember that for three years, I continued to warn each of you, day and night, with tears [ix].
Therefore, Timothy should not be surprised and frightened by these problems, the Apostle will also say that difficult times will come for the Church. Stott tells us that:
Paul could write about God’s will and make sure that divine grace had made him what he was. But Paul immediately added, “And his grace, which was bestowed, did not become vain, but I worked much more than all; not me, but God’s grace with me?(1:10), that is, he added his effort to God’s grace, but in truth it was God’s grace that inspired all his efforts, the same thing happened with Timothy, a mother and grandmother were Paul who took him to Christ, befriended him, prayed for him, wrote to him, trained him, and exhorted him. Timothy received a special gift from God in his ordination. But Timothy himself had to develop the divine gift alone, without Paul. He had to add his own personal discipline to God’s gifts [x].
It is important to note here Stott’s perception of the question of Paul’s encouragement to Timothy in a period of ministerial crisis and faith in the face of opposition and suffering. It should be noted that Stott emphasizes that the grace that saved Timothy and the grace that He sustains and this grace inspires us to continue the work even in the midst of many adversity, as happened with Paul. Paul was used by God to prepare Timothy in the faith, as well as his mother and grandmother in Judaism, but Timothy had The Apostle raises the question of Timothy’s responsibility as a believer and minister. It was necessary to understand what tribulations would come, but the minister would have to be self-disciplined in faith and emotions to meet these demands of the Ministry of the Word.
Style figures are linguistic tools that communicate realities that the literal lineage would be poor to describe. Metaphors are powerful in this regard and are widely used by Paul in his epistles, let us also remember how Jesus so often used this resource in his preaching and parables. .
Does Paul use three powerful metaphors to deal with suffering in his ministry: the soldier, the athlete, and the farmer?
Take with me my sufferings, as a good soldier of Christ Jesus. No soldier is involved in the affairs of civilian life, as he wants to please the one who enlisted him. Similarly, no athlete is crowned as a winner if he does not compete accordingly. to the rules. The working farmer must be the first to participate in the fruits of the harvest. Think about what I say, because the Lord will give you understanding in all [xi].
In this part of the epistle, we must note another important question, the association Paul always makes between him and Timothy, to show Timothy that he is not the only pastor who suffers and that there is really no way to be a faithful. minister of the gospel without suffering. That is why Paul says, “Support my suffering”; the Apostle tells his son in faith that he is not the only one who suffers, that he is not alone, and that Timothy must be prepared to suffer to endure and not escape this reality of ministry. Therefore, to illustrate the hard work and work of Pastor Paulo, he uses metaphors of the soldier, the athlete and the peasant.
These metaphors are powerful in communicating the divine truths that sprang from Paul’s pen. When we talk about a soldier, the athlete and the farmer, we should consider what Paul had said before about self-discipline. None of these activities can succeed, without self-discipline The soldier is trained to survive in difficult times, not to be governed and to despair at ephemeral or emotional needs. He’s trained to go to battle, be in a war and be in a war. is to face an indefinite time, no one knows when the war is over. A soldier has no comfort in returning to base on the battlefield, his sleep and rest are only for what is necessary and not for relaxation. Resilience, altruism and humility are indispensable sources in this process of ministerial perseverance. Therefore, the purpose of the soldier of Christ is to please.
The second metaphor that Paulo uses is that of the athlete, so here is the discipline in this figure, an athlete to be a winner must dedicate himself integrally to physical training, but this training also works his mind and his emotions. The proposed race for the athlete has a goal, the price. The price is also Christ. The athlete suffers from muscle aches, the winning athlete lives in the face of great victories and many small defeats, the athlete needs discipline in terms of sleep, in terms of physical and mental limits.
The third metaphor is that of the farmer, a proverb tells us
The sloth does not love the land in the same season; but at harvest time, he searches and finds nothing [xii].
The result of a ministerial life that you want to harvest without planting is frustration, but the whole planting process is arduous and requires sacrifices on the part of the farmer, who has to take care of the land, take out the birds and animals they want to destroy. the harvest, look at how the undergrowth advances, it has to work at dawn so that in the future it can harvest. How is there going to be a good harvest if there is no desire to sow the harvest?
Finally, in this part, we should consider verse 7: Paul said to Timothy, ponder these things, meditate, think; there will be no strength in our souls and bodies without meditating on the Word of God; Timothy must have listened to Paul’s instructions. How can we endure such great trials and temptations without a life of disciplined and jealous devotion to God?Our consistency does not depend on our temperament, it depends on obedience to God. There will be days when we do not want ministry, we do not want to solve problems, we will not have the desire to advise, not even to preach, but we must go and do what we are called to do. We are often overwhelmed by the sinful feeling of self-pity and abandon the mission. Meditate on these things Timothy. A constant expression in the letter is You. However, this implies, do it. Move, don’t stand there crying, stand up and preach the Word of God.
We cannot fail to consider an important point in Paul’s recommendations to Timothy regarding his pastoral ministry, preaching, apostolic recommendations are that Timothy must persevere in preaching, even if no one listens, even if ignored, we learn that preaching should please God and not when the word preached is the result of the preacher’s fidelity to the revealed Word , God will use the content of what has been said, because God’s commitment is His Word.
We must consider two important points regarding preaching, the first is that it must be committed to exposing God’s will revealed in Scripture that is inspired by God, given by the Holy Ghost. The second truth we should consider is that this God-given Word as a saving and sanctifying revelation must be exposed faithfully following the purposes that the Word of God Himself fulfills or that God intended for revelation.
Therefore, we will briefly discuss two texts contained in chapters 3 and 4, we must point out the connection and pauline logic used for preaching, this as a consequential extension of God’s revelation, not an extension in canonical terms, but, in the sense that preaching must faithfully reflect God’s revelation, both in his explanation/interpretation and in its application.
With regard to interpretation, I consider it necessary to highlight some issues before entering the biblical text: the preacher must first have an unprecedented commitment to the Word of God, with his study diligently, appreciation, fear, faith, devotion. The interpretation of the scriptures in ministerial work should not be seen as a work of interpretation of a document as legal or poetic or philosophical text, these texts can be interpreted without the interpreter committing to them, in the sacred text is not so The herald of God must have a devoted commitment to the sacred text. Your faith in the message contained in it is crucial for the correct interpretation and application of the text, If the interpreter/preacher does not believe what is written in God’s revelation, his work as a proclaimer is useless, not in relation to the Word itself, because it is powerful to accomplish what the Lord set out to do (Is 55:11), but it is useless in relation to himself, or worse, it is pr The Apostle Paul told us in Romans 2. 1-6 against the preacher himself for his condemnation:
Therefore, you who judge others are unforgivable, because in what you judge you condemn yourself, because you, who judge, do the same. We know that God’s judgment against those who do such things is consistent with the truth. , simple man, judge them, but do the same things, do you think you will escape God’s judgment?Or do you despise the riches of your goodness, tolerance, and patience, without recognizing that God’s goodness leads you to repentance?of your stubbornness and stubbornness of heart, you are angry at yourself, for the day of God’s wrath, when your righteous judgment is revealed. God will “pay each according to his actions. “
This is an important point in pastoral ministry and Paul reminds Timothy in chapter 3. 15: Because since you were a child, you have known the Holy Letters, which can make you wise for salvation through faith in Jesus Christ. The times of crisis and adversity for him and his congregation must have reached their own souls first, it is fundamental, but forgotten, we risk being devoured by the excessive activities and demands of the ministry and completely forgetting our life of devotion, they can feed others. and to be hungry, it should not be so, before the shepherd laborer, the Lord’s sheep need to graze their hearts.
The first text that we are going to examine correctly is in chapter 3. 16, 17. It is a classic and important text on the inspiration of Sacred Scripture. Consider, then: All Scripture is inspired by God and useful in teaching, rebuking, correcting, and teaching righteousness. , so that the man of God may be capable and fully prepared for all good deeds.
Consider here the specific objectives and general purpose of the Word of God revealed and recorded in the Bible. The Bible is inspired by God, impressed. This language competes with the scriptures, that is, it follows a current of the Old Testament: the Spirit that loathed over the waters of creation (Gen 1:2), the breath of life that was blown in Adam (Gen 2:7), the Spirit that descends upon Mary (Lk 1:35) to engender the verb within her bosom, the Spirit blown upon the disciples for Christ (Jn 20:22). The Spirit manifests itself in the form of wind and encouragement at various points in the Bible, Jesus said: The wind blows where It wants, you hear it, but you do not know where it comes from or where it goes, the same is true for all those born of the Spirit (John 3. 8). The Spirit of God described as wind or breath in the scriptures usually has to do with vitality, with order, with power.
Scripture teaches, it is part of the essence of Scripture and in its teaching we have rebuked, condemns all conduct that displeases God, denounces sin, rebellion against God. He corrects, not only shows the error, he leads the straight path, he is a lamp and a light (Ps 119. 105). She educates or educates, the idea is transformative, it changes us, her message is powerful to transform lives, Scripture not only informs about the truths of God, it transforms people. So have we reached the overall goal? so that the man of God can and is fully prepared for any good work. The term? Man of God? it is used repeatedly in the Old Testament and is linked to the prophetic ministry. The prophet was the one who communicated the will of God to the people. He spoke of God, bringing his disapproval, correction, and instruction for restoration. It is not just for the people, but mainly for the pastor. Scripture shapes the pastoral ministry, our service to God cannot be shaped by the spirit of our time, but by the Spirit of God who uses the Word. Having said that, let’s take a look at the second text. In the presence of God and of Christ Jesus, who will judge the living and the dead by his manifestation and his Kingdom, I solemnly exhort you: preach the word, be prepared in time and out of time, rebuke, correct, exhort with everyone. patience and doctrine (2 Timothy 4. 1. 2).
In this text, we have the continuity of what Paul told Timothy, Paul spoke in chapter three of the power, origin, nature, and purpose of the scriptures, now Paul applies this to the preaching of the minister of the gospel. God’s exhortation through Paul, God, who is the sovereign judge?Preaching the Palabra. Es an imperative that trembles us. First and foremost the context of the epistle, Timothy suffering, frightened, shy, cornered and frightened by the angry fangs of the wolves who wanted to destroy the herd, Paul told the young shepherd. Preaches! The Word of God rebukes, Timoteo. La the Word of God corrects, helps those who repent of Timothy. The Word of God educates, look at the work done by the Holy Spirit!
But Timothy had to be aware that the ministry of preaching would not be accepted by all, the minister should not ask for human approval, there will be opposition to a ministry faithful to God; However, Paul said, Timothy is ready, at all times, so that the attributions previously shown in the nature and purpose of Scripture now appear in preaching: rebuke, correct, exhort with patience and doctrine. But there is more information applied to preaching, patience, long life. Teaching must be doctrinally faithful to the scriptures, but the minister must be patient, not everything will happen for as long as we wait. Paul brings us great instructions, we have great knowledge in this great epistle.
Inevitably, suffering is linked to the nature of pastoral ministry, but do we have the exhortation, comfort, and building up in the Word and Spirit that tell us loud and clear?Ponder these things (2. 7) and preach the Word (4. 2), amen. .
[iii] Shedd Bible. Ed. Vida Nova, São Paulo, p. 1694
[iv] KEENER, Craig S. Historical and cultural commentary on the Bible?New Testament, Ed. Vida Nova, 2017, p. 732.
[v] I recommend reading the commentary written by John Stott.
[I saw] LOPES. Hernandes Days 2 Timothy, Paul’s testimony in church. Ed. Hagnos, 2014, page 8.
[viii] 2 Timothy 1. 8-11
[ix] Hch 20. 29-31.
[x] STOTT, John. 2 Timothy’s message? You, however, Ed. ABU, 5th edition 2001, p. 22.
[xi] 2 Timothy 2. 3-7
[xii] Pv 20. 4.