His Word Today

The following excerpted essay was written by English Puritan theologian John Owen (1616-1683). It is entitled The Special Duty of Pastor of Churches. The concerns and challenges he observed in the 17^th century apply to pastors of churches in the 21^st century.

The sixth task for pastors is to be ready, willing, and able, to comfort, relieve, and refresh, those that are tempted, tossed, wearied with fears and grounds of disconsolation, in times of trial and desertion. “The tongue of the learned” is required in them, “that they should know how to speak a word in season to him that is weary,” (Isa 50.4).

One excellent qualification of our Lord Jesus Christ, in the discharge of his priestly office now in heaven, is that he is touched with a sense of our infirmities, and he knows how to succor those that are tempted. His whole flock in this world is a company of tempted ones; his own life on the earth he calls “the time of his temptation;” and those who have charge of his flock under him ought to have a sense of their infirmities, and endeavor in a special way to succor those that are tempted.

But there are always some among them that are cast under darkness and disconsolations in a peculiar manner: some are at the entrance of their conversion to God, while they have a deep sense of the terror of the Lord, the sharpness of conviction, and the uncertainty of their condition; some are relapsed into sin or omissions of duties; some under great, sore, and lasting afflictions; some upon pressing, urgent, particular occurrences; some on sovereign, divine desertions; some through the buffetings of Satan and the injection of blasphemous thoughts into their minds, with many other occasions of a similar nature.

Now, the troubles, disconsolations, dejections, and fears, that arise in the minds of persons in these exercises and temptations are various, oftentimes urged and fortified with subtle arguments and fair pretenses, perplexing the souls of men almost to despair and death.

Therefore, it belongs to the office and duty of pastors:

First, to be able to rightly understand the various cases that will occur of this kind, from such principles and grounds of truth and experience as will bear a just confidence in their prudent application to relieve those concerned – to have “the tongue of the learned, to know how to speak a word in season to him that is weary,” (Isa 50.4).

It will not be done by a collection and determination of cases, which is still useful in its place; for we will hardly meet with two cases of this kind that can be exactly determined by the same rule, for all manner of circumstances give them variety. But what is required for this are skill, understanding, and experience in the whole nature of the work of the Spirit of God on the souls of men; of the conflict that exists between the flesh and the Spirit; of the methods and wiles of Satan; of the wiles of the principalities and powers or wicked spirits that are in high places; of the nature, effects, and ends of divine desertions – along with wisdom to apply such principles, or to make appropriate medicines and remedies for every sore and distemper.

These things are despised by some, neglected by some, and looked after by some only in cases of conscience where it is known that some have horribly debauched their own consciences and those of others, to the scandal and ruin of religion so far as they have prevailed. This is not to dispute how far helps such as books written on cases of conscience may be useful in this; they may be greatly useful to those who know how to use them rightly.

But the proper ways by which pastors and teachers must obtain this skill and understanding are by diligent study of the Scriptures, meditation on it, fervent prayer, experience of spiritual things, and temptations in their own souls – with a prudent observation of the way God has dealt with others, and the ways in which opposition is made to the work of his grace in them. Without these things, all pretenses to this ability and duty of the pastoral office are vain; which is why the whole work of it is much neglected.

Second, pastors are to be ready and willing to attend to the special cases that may be brought to them, and not to look at them as unnecessary diversions; rather, a due application to them is a principal part of their office and duty. To discountenance, to discourage anyone from seeking relief in perplexities of this nature, to bring it to them with a seeming moroseness and unconcern, is to turn away the lame, to push away the diseased, and not at all express the care of Christ for his flock, (Isaiah 40:11). Indeed, it is their duty to hearken after those who may be so troubled, to seek them out, and to give them their counsel and direction on all occasions.

Thirdly, pas tors are to bear patiently and tenderly with the weakness, ignorance, dullness, slowness to believe and to receive satisfaction, yes, maybe impertinence in those who are so tempted. These things will abound among them, partly from their natural infirmities, many being weak and perhaps forward, but especially from the nature of their temptations, which are suited to disorder and disquiet their minds, to fill them with perplexed thoughts, and to make them jealous of everything in which they are spiritually concerned. If much patience, meekness, and condescension is not exercised towards them, they are quickly turned out of the way.

In the discharge of the whole pastoral office, there is no duty of more importance, nor in which the Lord Jesus Christ is more concerned, nor more eminently suited to the nature of the office itself, than this. But it is a work or duty which, for the reasons mentioned, must be accompanied with the exercise of humility, patience, self-denial, and spiritual wisdom – having experience with the wearisome diversions on other occasions.

Pray for your pastor to be such a man of God and to faithfully continue in the work which God has called Him. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

The following excerpted essay was written by English Puritan theologian John Owen (1616-1683). It is entitled The Special Duty of Pastor of Churches. The concerns and challenges he observed in the 17^th century apply to pastors of churches in the 21^st century.

The fifth task of the pastor, which belongs to their charge and their office, is to diligently labor for the conversion of souls to God. The ordinary means of conversion is left to the church, and the church’s duty it is to attend to it. Indeed, one of the principal ends of the institution and preservation of churches is the conversion of souls. When there are no more to be converted, there shall be no more church on the earth.

To enlarge the kingdom of Christ, to diffuse the light and savor of the gospel, to be subservient to the calling of the elect, and to gather all the sheep of Christ into his fold, are things that God designs by his churches in this world. Now, the principal and instrumental cause of all these things is the preaching of the word; and this is committed to the pastors of the churches. It is true, men may be (and often are) converted to God through the occasional dispensation of the word by those who are not called to office. For it is the gospel itself that is the “power of God for salvation,” (Rom 1.16) whoever it is administered by. It has been effectual to that end even in the necessary and occasional teaching of women. But frequently it is effective in the exercise of spiritual gifts by those who are not stated officers of the church, yet this does not hinder its dispensation (I Cor. 14:24; Phil. 1:14-18; I Peter 4:10-11).

But the administration of the glorious gospel of the blessed God, as to all its ends, is committed to the pastors of the church; and the first object of the preaching of the gospel is the conversion of the world, or its men. And this is true in the preaching of all those to whom that work is committed by Christ.

The work of the apostles and evangelists had this order in it: First, they were to make disciples of men by the preaching of the gospel for conversion; and this was their principal work, as Paul testifies (I Cor. 1:17).  In this, they were gloriously instrumental in laying the foundation of the kingdom of Christ all over the world. The second part of their work was to teach those who were converted, and make disciples who would do and observe all that Christ commanded them. In the pursuit of this part of their commission, they gathered the disciples of Christ into churches under ordinary officers of their own. Although the work of these ordinary officers, pastors, and teachers is of the same nature as the apostles and evangelists, yet the method of it is changed in them.

For their first ordinary work is to conduct and teach all the disciples of Christ to do and observe all things appointed by him – that is, to preach and watch over the particular flocks to whom they are related. But they are not discharged by that from an interest in the other part of the work – in preaching the word for the conversion of souls.

They are not bound to the method of the apostles and evangelists; indeed, by virtue of their office, they are ordinarily excluded from it. After a man is called to be a pastor of a particular church, it is not his duty to leave that church, and go up and down to preach for the conversion of strangers. It is not, I say, ordinarily so. For many cases may occur in which the edification of any particular church should give way to the glory of Christ with respect to calling the members of the church universal. But in the discharge of the pastoral office, there are many occasions for preaching the word for the conversion of souls, such as:

• When any unconverted persons come into the church assemblies, and are worked on by the power of the word. We experience this every day. A man, preaching to one congregation, at the same time and in the same place, cannot preach with ministerial authority to those that are of the church to which he is related, and preach to the others only by virtue of a spiritual gift which he has received. No man can distinguish those in his own conscience – and there is no rule or reason for it.

Pastors, with respect to their whole office and all its duties, of which many can have only the church for their object, are ministers in office to the church; and so, they are ministers of the church. Yet they are also ministers of Christ; and it is by him, and not by the church, that the preaching of the gospel is committed to them. And it is so committed to them, by virtue of their office, that they are to use it for all its ends in Christ’s way and method – of which the conversion of sinners is one. No man can conceive of himself as having a double capacity while he is preaching to the same congregation, and no man’s experience can reach it.

• In occasional preaching in other places, to which a pastor of a church may be called and directed by divine providence. Although we have no concern in the figment of an indelible character accompanying sacred orders, we do not think that the pastoral office is such that a man must leave it behind him every time he goes from home; nor is it in his own power, or in the power of all men in the world, to divest him of it, unless he is dismissed or deposed from it by Christ himself, through the rule of his word.

Wherever a true minister preaches, he preaches as a minister; for as a minister, the administration of the gospel is committed to him as to all its ends, of which the chief end, as was said, is the conversion of souls. Indeed, it is of such weight that the convenience and edification of particular churches ought to give way to it.

When, therefore, there are great opportunities and providential calls to preach the gospel for the conversion of souls, and the harvest being so great that there are insufficient laborers for it, it is lawful, indeed, it is the duty of pastors of particular churches to leave their constant attendance on their pastoral charge in those churches, at least for a season, to apply themselves to the more public preaching of the word for the conversion of the souls of men. Nor will any particular church be unwilling, if it understands that the whole end of particular churches is but the edification of the church universal, and that their good and advantage is to give way to the glory of Christ in the whole. The good shepherd will leave the ninety and nine sheep, to seek after one that wanders; and we may certainly leave a few for a season, to seek after a great multitude of wanderers, when we are called to this by divine providence – and I could heartily wish that we might have a trial of it at this time.

The ministers who have been most celebrated, and deservedly so in the last ages, in this and in neighboring nations, have been such that God made their ministry eminently successful for the conversion of souls. To affirm that they did not do their work as ministers, by virtue of their ministerial office, is to throw away the crown and destroy the principal glory of the ministry. For my own part, if I did not think myself bound to preach as a minister, and as a minister authorized in all places and on all occasions, when I am called to it,

I think I would not preach much more in this world. Nor do I know at all what rule they walk by who continue constant public preaching for many years, and yet neither desire nor intend to be called to any pastoral office in the church. But I must not insist on the debate of these things here.

Pray for your pastor to be such a man of God and to faithfully continue in the work which God has called Him. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

The following excerpted essay was written by English Puritan theologian John Owen (1616-1683). It is entitled The Special Duty of Pastor of Churches. The concerns and challenges he observed in the 17^th century apply to pastors of churches in the 21^st century.

The fourth task of the pastor is to preserve the truth or doctrine of the gospel received and professed in the church, and to defend it against all opposition. This is one principal end of the ministry, and one principal means of the preservation of the faith once delivered to the saints. This is committed especially to the pastors of the churches, as the apostle frequently and emphatically repeats its charge to Timothy, and through him to all to whom the dispensation of the word is committed (I Tim. 1:3; 4:6, 16, 20; 2 Tim. 1:14; 2:25; 3:14).

He gives the same charge to the elders of the church at Ephesus (Acts 20:28-31). What he says of himself, that the “glorious gospel of the blessed God was committed to his trust” (1Tim. 1:11) is true of all pastors of churches, according to their measure and call; and they should all aim at the account which he gives of his ministry in this: “I have fought a good fight, I have finished my course, I have kept the faith” (2 Tim. 4:7).  The church is the “pillar and ground of the truth;” (I Tim. 3.15) and it is principally so in its ministry. The sinful neglect of this duty was the cause of most of the pernicious heresies and errors that have infested and ruined the church. Those whose duty it was to preserve the doctrine of the gospel entire in its public profession, have (many of them) “spoken perverse things to draw away disciples after them” (Acts 20:30). Bishops, presbyters, public teachers, have been the ringleaders in heresies. Which is why this duty is especially to be attended to at this time, when the fundamental truths of the gospel are impugned on all sides, by all sorts of adversaries.

A number of things are required for this, such as:

(1.) A clear, sound, comprehensive knowledge of the entire doctrine of the gospel, attained by all means that are useful and commonly prescribed for that end, especially by diligent study of the Scripture, with fervent prayer for illumination and understanding. Men cannot preserve for others what they are ignorant of themselves. Truth may be lost by weakness as well as by wickedness. And the defect in this, in many, is deplorable.

(2.) Love of the truth which they have so learned and comprehended. Unless we look at truth as a pearl, as what is valued at any rate, bought with any price, as what is better than all the world, we will not endeavor to preserve it with the required diligence. Some are ready to part with truth at an easy rate, or to grow indifferent about it; we have multitudes of examples in the days in which we live. It would be easy to give instances of various important evangelical truths, which our forefathers in the faith contended for with all earnestness, and were ready to seal with their blood, which are now utterly disregarded and opposed by some who pretend to succeed them in their profession. If ministers do not have a sense of that power of truth in their own souls, and a taste of its goodness, then the discharge of this duty is not to be expected from them.

(3.) A conscientious care and fear of giving countenance or encouragement to novel opinions, especially those that oppose any truth whose power and efficacy has been experienced among those who believe. Vain curiosity, boldness in conjectures, and readiness to vent their own conceits, have caused no small trouble and damage to the church.

(4.) Learning and ability of mind to discern and disprove the oppositions of the adversaries of the truth, and thereby to stop their mouths and convince those who question it.

(5.) The solid confirmation of the most important truths of the gospel, into which all other truths are resolved, in their teaching and ministry. Men may and often do prejudice, indeed, betray the truth by the weakness of their pleas for it.

(6.) Keeping a diligent watch over their own flocks against the craft of outside seducers, and against any bitter root of error springing up among themselves.

(7.) Concurrent assistance with the elders and messengers of other churches with whom they are in communion, in declaring the faith which they all profess; we must talk more at large about this later. It is evident what learning, labor, study, pains, ability, and exercise of the rational faculties, are ordinarily required for the right discharge of these duties. Where men may be useful to the church in other things, but are defective in these things, it becomes them to walk and act both circumspectly and humbly, frequently desiring and adhering to the advice of those whom God has entrusted with more talents and greater abilities.

Pray for your pastor to be such a man of God and to faithfully continue in the work which God has called Him. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹⁶ All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, ¹⁷ that the man of God may be complete, equipped for every good work.” (2 Timothy 3:16–17 (ESV)

What is the result of God’s Word in the lives of believers in Christ. The benefits of Scripture include teaching, or doctrine, reproof, correction, and training in righteousness. What are the results of these biblical benefits? Do these benefits have any practical and positive consequences or outcomes?

The Apostle Paul indicated there are practical effects from the causal benefits of Scripture. If so, then what are they?

First, Paul wrote, “that the man of God may be complete.” When Paul used the phrase the man of God, he certainly meant his protégé Timothy to whom he was writing. However, it may also refer to an individual human being solely belonging to God alone. The text could correctly be translated person of God. To be complete (ἄρτιος; artios) means to be capable, proficient, and qualified to perform some function.

“The man of God (see 1 Tim. 6:11) is the believer. Every believer, viewed as belonging to God, and as invested with the threefold office of prophet, priest, and king, is here given this title,” explains Dr. William Hendriksen. ^[1]

Second, Paul stated “equipped for every good work.” To be equipped (ἐξηρτισμένος; exertismenos) means to be completely furnished and fully qualified. This equipping from God is for every good work. Every (πᾶν; pan) means all or the whole. Good (ἀγαθὸν; agathon) refers to what God determines is morally good. Work (ἔργον; ergon) means a task of deed.

“To function properly in this threefold office the believer must become equipped (note the emphasis of the original; literally, “… that equipped may be the man of God”); yes, once for all thoroughly equipped (cf. Luke 6:40) “for every good work” (1 Tim. 5:10; 2 Tim. 2:21; Titus 3:1). Paul (and the Holy Spirit speaking through him) is not satisfied until the Word of God has fully accomplished its mission, and the believer has reached “the measure of the stature of the fulness of Christ” (Eph. 4:12, 13).^[2]

“Passages such as 2 Timothy 3:17 affirm the sufficiency of Scripture. Having affirmed that God’s Word is profitable for “teaching, for reproof, for correction, and for training in righteousness” (v. 16), Paul explains that Scripture is enough to make us “complete, equipped for every good work,” explains Dr. R. C. Sproul.

“Scripture in its totality is all that is needed so that we will be completely prepared to serve the Lord. A good work is anything that is pleasing to God, so this text covers everything from determining sound doctrine to knowing the deeds the Lord requires of us as proof of our faith in Him (see James 2:14–26). Being equipped for every good work requires understanding the doctrinal foundations of God-pleasing actions and the actions themselves, as is seen in how the New Testament Epistles typically move from presenting doctrine that must be believed to practical application and moral instruction.”

John Calvin comments on today’s passage that to be complete means to be “one in whom there is nothing defective.” To avoid being defective regarding faith and life, we must daily study Scripture and apply its teachings.

“We are tempted to look for God’s will in places other than the one place He has revealed it—His Word. As we ponder the will of God for our lives, we must be careful to follow the guidance of Scripture. It is sufficient to give us the principles we need to know to please God wherever we are and whatever we are called to do,” concludes Dr. Sproul.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!  

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 303.

^[2] Ibid. 303–304.

The following excerpted essay was written by English Puritan theologian John Owen (1616-1683). It is entitled The Special Duty of Pastor of Churches. The concerns and challenges he observed in the 17^th century apply to pastors of churches in the 21^st century.

The third task of the pastor is the administration of the seals of the covenant committed to them as stewards of the house of Christ; for the authoritative dispensation of the word, to which the administration of the seals is annexed. Their principal end is the special confirmation and application of the preached word. And in this there are three things that they are to attend to:

• The times and seasons of their administration for the church’s edification, especially that of the Lord’s Supper whose frequency is enjoined. It is the duty of pastors to consider all the necessary circumstances of their administration as to time, place, frequency, order, and decency.
• To keep severely to Christ’s institution, as to the way and manner of their administration. The gradual introduction of un-instituted rites and ceremonies into the church celebration of the ordinance of the Lord’s Supper ended at length in the idolatry of the mass. In this then, alone, and not in bowing, cringing, and vestments, lies the glory and beauty of these administrations: namely, that they are compliant with and expressive of the institution of Christ, nor is anything done in them except in express obedience to his authority. “I have received from the Lord what I also delivered to you,” says the apostle in this case (1Cor 11:23).
•  To take care that these holy things are administered only to those who are fit and worthy, according to the rule of the gospel. Those who impose on pastors the promiscuous administration of these divine ordinances, or the application of the seals to all without difference, deprive them of one-half of their ministerial office and duty.

These duties of the pastor include…

• The preaching of the word: its first object is the world, for conversion; its next object is those who profess Christ, for their edification.
  • Baptism: its object is neither the world nor the members of a particular church, but only those who profess Christ, along with those who are reckoned to them by God’s appointment – that is, their infant seed.
• The supper: its object is a particular church only, which is acknowledged, and it may be approved by the institution, one special end of it; the necessity of discipline depends on it.

Pray for your pastor to be such a man of God and to faithfully continue in the work which God has called Him. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

The following excerpted essay was written by English Puritan theologian John Owen (1616-1683). It is entitled The Special Duty of Pastor of Churches. The concerns and challenges he observed in the 17^th century apply to pastors of churches in the 21^st century.

The second duty of a pastor towards his flock is continual fervent prayer for them (1 James 5:16; John 17:20; Ex. 32:11; Deut. 9:18; Lev. 16:24; 1 Sam. 12:23; 2 Cor. 13:7, 9; Eph. 1:15-19; 3:14; Phil. 1:4; Col. 1:3; and 2 Thess. 1:11). “We will give ourselves continually to prayer” (Acts 6:4). Without this, no man can or does preach to the flock as he should, nor does he perform any other duty of his pastoral office. From this, any man may take the best measure of the discharge of his duty towards his flock.

The one who constantly, diligently, and fervently prays for them, will have a testimony in himself of his own sincerity in the discharge of all his other pastoral duties; nor can he voluntarily omit or neglect any of them. As for those who are negligent in this, no matter how great their pains, labor, and travail in other duties, they may be influenced by other reasons; and so, they give no evidence of sincerity in the discharge of their office. This constant prayer for the church is so incumbent on all pastors, that whatever is done without prayer has no value in the sight of Jesus Christ.

So, respect is to be paid,

(1.) to the success of the word, to all its blessed ends among them. These are no less than the improvement and strengthening of all their graces, the direction of all their duties, their edification in faith and love, along with the entire conduct of their souls in the life of God, for the enjoyment of him. To preach the word, therefore, and not follow it with constant and fervent prayer for its success, is to disbelieve its use, neglect its end, and throw away the seed of the gospel at random.

(2.) to the temptations that the church is generally exposed to. These greatly vary according to the outward circumstances of things. The temptations in general that accompany a state of outward peace and tranquility have another nature than those that attend a time of trouble, persecution, distress, and poverty, and also with regard to other occasions and circumstances. The pastors of churches ought to diligently consider these, looking at them as the means and ways by which churches have been ruined, and the souls of many lost forever. With respect to them, therefore, their prayers for the church ought to be fervent.

(3.) to the specific state and condition of all the members, as far as it is known to them. There may be those who are spiritually sick and diseased, tempted, afflicted, out of sight, wandering out of the way, surprised in sins and miscarriages, disconsolate and troubled in spirit in a special manner. The remembrance of them all ought to abide with the pastor, and be continually called over in their daily pastoral supplications.

(4.) to the presence of Christ in the assembly of the church, with all the blessed evidences and testimonies of it. This alone is what gives life and power to all church assemblies, without which all outward order and forms of divine worship in them are but a dead carcass. Now, this presence of Christ in the assemblies of his church is by his Spirit, accompanying all ordinances of worship with a gracious, divine efficacy, evidencing itself by blessed operations on the minds and hearts of the congregation. Pastors of churches are to continually to pray for this. Those who do so, understand that all the success of their labors, and all the acceptance of the church with God in their duties, depend on it.

(5.) to their preservation in faith, love, and fruitfulness, with all the duties that belong to them, etc.

It should be greatly desired that all those who take upon themselves this pastoral office well consider and understand how great and necessary a part of their work and duty consists in their continual fervent prayer for their flocks. It is the only instituted way by which they may, by virtue of their office, bless their congregations. But in and by the discharge of their duty to pray, they will also find their hearts and minds more and more filled with love, and engaged with diligence toward all other duties of their office. And they will be motivated to the exercise of all grace towards the whole church on all occasions. Where any are negligent in this duty, every other duty which they perform towards the church will be influenced by false considerations, and it will not hold weight in the balance of the sanctuary.

Pray for your pastor to be such a man of God and to faithfully continue in the work which God has called Him. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

The following excerpted essay was written by English Puritan theologian John Owen (1616-1683). It is entitled The Special Duty of Pastor of Churches. The concerns and challenges he observed in the 17^th century apply to pastors of churches in the 21^st century.

WE have declared the way by which pastors are given to and instated in the church. What should ensue is an accounting of their work and duty in the discharge of their office. But this has been the subject of many long discourses, both among the ancient writers of the church and as of late; I shall therefore only touch on some things that are most necessary to consider:

The first and principal duty of a pastor is to feed the flock by diligent preaching of the word. It is a promise relating to the New Testament that God would give to his church “pastors according to his own heart, who would feed them with knowledge and understanding.” (Jer. 3:15).  This is by teaching or preaching the word, and not otherwise. This feeding is the essence of the office of a pastor, as to its exercise; so that he who does not, or cannot, or will not feed the flock is no pastor, whatever outward call or work he may have in the church.

The care of preaching the gospel was committed to Peter, and through him to all true pastors of the church, under the name of “feeding.” See John 21:15-19. According to the example of the apostles, they are to free themselves from all encumbrances, so that they may give themselves wholly to the word and prayer. Acts 6:1-4. Their work is “to labor in the word and doctrine,” 1Tim 5:17; and thereby to “feed the flock over which the Holy Ghost has made them overseers,” (Acts 20:28) and it is what is given everywhere to those in charge.

This work and duty, therefore, as was said, is essential to the office of a pastor. A man is a pastor to those whom he leads by pastoral teaching, and to no others; the one who does not feed in this way is no pastor. Nor is it required only that he preach now and then at his leisure, but that he lay aside all other employments, though lawful, and all other duties in the church, if his constant attention to them would divert him from this work – so that he is laboring to the utmost of his ability in these things. Without this, no man will be able to give a comfortable account of the pastoral office at the Last Day.

We have lived to see and hear of reproachful scorn and contempt thrown upon “laboring in the word and doctrine” (1Tim 5.17). All manner of discouragements is given, endeavoring to suppress it in a number of instances. Indeed, some have gone so far as to declare that the work of preaching is unnecessary in the church. That would reduce religion to the reading and rule of the liturgy. The next attempt, I suspect, might be to exclude Christ himself from their religion. That is what denying the necessity of preaching the gospel leads to; indeed, it makes good progress toward it.

A number of things are required for this work and duty of pastoral preaching, such as…

• Spiritual wisdom and understanding in the mysteries of the gospel, so that they may declare to the church “all the counsel of God” and “the unsearchable riches of Christ” (Acts 20:27).  The majority of the church, especially those who are grown in knowledge and experience, have a spiritual insight into these things. The apostle prays that all believers might have it (Eph. 1:15). But if those who instruct them, or were to do so, do not have some degree of eminence in it, they cannot be useful to lead others on to perfection. The little care or concern for this, has rendered the ministry of many a preacher both fruitless and useless in our days.
• Experience of the power of the truth which they preach, in and upon their own souls. Without this, they will be lifeless and heartless in their own work; and their labor for the most part will be unprofitable to others. But a man preaches only that sermon well to others which preaches itself in his own soul. The man who does not feed on and thrive by digesting the food which he provides for others, will hardly make it savory to them. Indeed, he does not know if the food he has provided may be poison, unless he has really tasted it himself. If the word does not dwell with power in us, it will not pass with power from us. No man lives in a more woeful condition than those who do not really believe themselves what they persuade others to believe continually. The lack of this experience of the power of gospel truth on their own souls is what gives us so many lifeless, sapless orations, quaint in words, and dead in power – instead of preaching the gospel in the demonstration of the Spirit. Let anyone say what they please, it is evident that some men’s preaching, as well as others’ not-preaching, has lost the credit of their ministry.
• Skill to divide the word rightly d(2Tim 2:15). This consists in a practical wisdom, by diligent attendance to the word of truth, to discover what is real, substantial, and fit food for the souls of the hearers – to give to all sorts of persons in the church their proper portion.
• A prudent and diligent consideration of the state of the flock over which any man is set, as to their strength or weakness, their growth or defect in knowledge (the measure of their attainments requiring either milk or strong meat), their temptations and duties, their spiritual decay or thriving – not only generally but, as near as possible, with respect to all the individual members of the church. Without a due regard for these things, men preach randomly, fighting uncertainly, like those who beat the air (1Cor 9.26).  Preaching sermons that are not designed to benefit those to whom they are preached; insisting on general doctrines that are not adjusted to the condition of the hearers; speaking words without considering whether those words ought to be said – are all things that will make those whose minds do not have obvious advantages, weary of preaching; and they will make others weary simply by hearing them.
• All of these, in the whole discharge of their duty, are to be constantly accompanied with the evidence of their zeal for the glory of God and compassion for the souls of men. If these are not vigorously exercised in the minds and souls of those who preach the word, demonstrating themselves to the consciences of those who hear them, then the quickening form, the life and soul of preaching, is lost.

Pray for your pastor to be such a man of God and to faithfully continue in the work which God has called Him. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

⁷ Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil.” (1 Timothy 3:7 (ESV)

 The following essay is by Dr. Mike Riccardi a pastor of local outreach ministries at Grace Community Church and assistant professor of theology at The Master’s Seminary in Los Angeles, Calif. His article, entitled Above Reproach: Inside and Out, appeared in the July, 2022 issue of TableTalk Magazine, published by Ligonier Ministries.

Before moving on from his discussion in 1 Timothy 3:1–7 of the qualifications for the elders of Christ’s church, the Apostle Paul concludes in verse 7 by requiring elders to enjoy a good reputation with unbelievers.

Such a requirement seems to go without saying. The Great Commission is central to a pastor’s life and calling. Yes, he must equip the saints for the work of the ministry (Eph. 4:12) by working hard in preaching and teaching (1 Tim. 5:17), endeavoring to present every member complete in Christ (Col. 1:28). But the commission to make disciples begins with doing the work of an evangelist (2 Tim. 4:5), proclaiming the gospel to those who are outside in the hope that, by God’s grace, they may be converted and be joined to the body of Christ.

A pastor constantly prays that “outsiders” would become “insiders”—that unbelievers would be transformed into disciples of Christ, who are then gathered into the church to be baptized and taught to observe all that Christ has commanded (Matt. 28:19–20). Surely it follows, then, that an elder ought to pursue a good reputation with unbelievers.

All believers are called to give no offense (1 Cor. 10:32), to walk in wisdom (Col. 4:5), to “be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world” (Phil. 2:15).

Yet upon a moment’s reflection, such a requirement can seem quite counterintuitive. Unbelievers are spiritually dead (Eph. 2:1–3), hostile to God (Rom. 8:7), and unable to accept or understand the things of the Spirit of God (1 Cor. 2:14). Can we really expect them to approve of elders of Christ’s church, those who stake their lives on the very Bible whose authority unbelievers reject? Jesus Himself reminded His disciples that the unbelieving world that hated Him would hate His followers (John 15:18–21).

Our Great Prophet pronounced woe on us when all men speak well of us, for that is how the false prophets were received (Luke 6:26). Indeed, one of the greatest hindrances to faithful ministry in our day has been an uncrucified lust for the world’s praise. An entire generation of pastors has sold out to the pragmatist’s philosophy of ministry: If we can get unbelievers to like us, then they’ll accept Jesus. Perhaps no other principle has done more to weaken the church in the past thirty years. But Paul says, “What we proclaim is not ourselves” (2 Cor. 4:5). How, then, can he demand that pastors “must be well thought of by outsiders”?

The answer requires that we understand first what Paul is not calling for. He is not setting aspiring elders on a course to court the esteem and admiration of the enemies of righteousness. This qualification does not require the man of God to escape all criticism of those who are blind to the glory of the gospel.

John Calvin observed: “How stupid we would be to want to be liked by those who despise God and who trample our Lord Jesus Christ underfoot! We should instead expect the wicked to mock and reject us, seeing that we cannot persuade them to honor God as they should and to submit reverently to his word.”

One of the greatest hindrances to faithful ministry in our day has been an uncrucified lust for the world’s praise. Pastors and elders must never forget that “the wisdom of this world is folly with God” (1 Cor. 3:19), and that we His servants are, as Paul says, “the scum of the world, the refuse of all things” (1 Cor. 4:13).

Instead, the Apostle is calling for elders to live lives above reproach—not only above the reproach of those inside the church, as he called for in 1 Timothy 3:2, but also above the reproach of those outside the church. Sometimes a prospective elder’s unbelieving relatives, coworkers, or neighbors may know more about his character than his fellow church members. If unbelievers know him to be marked by immorality or drunkenness, or by a lack of discipline or integrity, while at the same time he is serving as an elder in Christ’s church, they will ridicule him as a hypocrite, and the name of Christ will be blasphemed because of it (Rom. 2:24). Paul requires that this not be so.

Though the enemies of the truth will seek to discredit the character of God’s servants, elders must “keep [their] conduct among the Gentiles honorable” (1 Peter 2:12), “so that, when [they] are slandered, those who revile [their] good behavior in Christ may be put to shame” (1 Peter 3:16). If charges are brought, they must never stick, and they must be shown to be illegitimate by a clear appeal to the man’s life. Under the examination of insiders and outsiders, the man of God must live a life above reproach. May God give grace to His servants, that we might walk worthy of such a high calling.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

⁷ Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil.” (1 Timothy 3:7 (ESV)

A suburban church’s elders in a major metropolitan Midwest city sensed God’s call to relocate the congregation closer to the city’s downtown. This was due in large measure because the church outgrew its facilities and for a desire to a visible presence for Christ in a populated area often overlooked. When a property with several existing buildings became available, the congregation sensed it was God’s will to purchase it with the purpose of renovating all the structures and using them for worship and ministry.

One of the experiences in the process was the pastor met with the families of the neighboring community located across the street of the church’s newly purchased property. Initially, the church’s new neighbors were less than excited about having a congregation of Christians as their new neighbors. They expressed their opposition to, if not disdain towards, the pastor and the church in no uncertain terms at a community meeting. It was not an optimistic beginning.

However, something marvelous occurred as the congregation cleaned, renovated and relocated into and onto the new church campus. The neighborhood began to see Christian people who were friendly, helpful and caring. What began as opposition soon turned into affirmation by the local residents. When once they groaned about a church across the street from their homes, they now were glad to have such a presence. They began to respect, and even like, the pastor, the church’s leadership and congregation.  

It cannot be overstated the importance of a pastor’s, and elders’, reputation with those who do not belong to the church. What was true for Timothy as the pastor of the church in Ephesus, remains true for local pastors, and elders today. How unconverted and unchurched people feel about a church’s leadership is huge. The church’s leadership must do everything they can to have a good and positive reputation with outsiders, without changing the message of the Gospel of Jesus Christ.

The Apostle Paul wrote regarding an elder, pastor, or overseer they “must be well thought of by outsiders,” This in addition to all the other characteristics previously mentioned in the context of I Timothy 3:1-6. The phrase must be (δεῖ; dei) refers to what is presently and actively necessary and ought to be.

What is necessary is for overseers to be well thought of. To be (ἔχειν; echein) means to presently, actively and infinitely possess and hold onto something. In the context, what the elder is to presently, actively and infinitely possess is to be well thought of (καλὴν μαρτυρίαν; kalen martyrian). This refers to a good reputation and testimony. This good reputation and testimony are the elder’s responsibility to foster and cultivate. He must do everything he biblically can to pursue this purpose and goal. This good reputation the elder pursues results in outsiders (ἔξωθεν; exothen), or the unconverted, agreeing the pastor possesses a good testimony of faith in Jesus Christ.

The pastor must be ethical, faithful, and biblical before a watching and ungodly world. He must refrain from any and all behavior, speech, or thinking which in any way compromises his reputation and ultimately the reputation of Jesus Christ who represents. He must guard his heart (Prov.4:23-27).

Otherwise, he may fall into disgrace. To fall (ἐμπέσῃ; empese). This means to actively experience at a particular point in time disgrace (ὀνειδισμὸν; oneidismon). This refers to public reproach (Rom. 15:3; 1Ti 3:7; Heb. 10:33; 11:26; 13:13).^[1] This disgrace Paul referred to as “a snare of the devil.”  A snare (παγίδα; pagida) means a trap and danger solely originating from the devil.

“A leader in the church must have an unimpeachable reputation in the unbelieving community, even though people there may disagree with his moral and theological stands. How can he make a spiritual impact on those who do not respect him? (Matt. 5:48; Phil. 2:15),” explains Dr. John MacArthur.  

In his book The Pastor as Leader, Dr. John Currie, professor of pastoral theology at Westminster Theological Seminary in Philadelphia writes the following concerning the pastor’s character and the tragedy of failing to pursue a good reputation.

“While this book was being written, the church was rocked again and again by dramatic and devastating news of corrupt pastoral leaders. One popular preacher-leader abandoned his faith and his marriage. A respected apologist was discovered to have lived a secret life of immorality, financial corruption, and wicked manipulation of those who had trusted him for spiritual care. A pastor who had reached the heights of celebrity was dethroned from his ministry empire because of angry, unaccountable, brutal leadership of colleagues and blatant dishonesty for financial gain. Denominational leaders were being investigated and called to account for covering up vile sins perpetrated by false shepherds.”

“These are merely a sampling of the cases of corrupted character and their ruinous consequences exposed publicly. By the time wickedness like these examples makes headlines, there have typically been repeated episodes of less known compromises in the offending leader’s life, incremental concessions that C. S. Lewis called “those little marks or twists on the central inside part of the soul which are going to turn it, in the long run, into . . . a hellish creature.” The most scandalous hypocrisies are often rooted in seemingly less significant character issues that have gone unaddressed in the life of a pastor.”

“Because pastoral leadership is the process where a man of God leads the people of God by preaching the word of God, the pastor’s example is essential to the process of leadership. The walk of a man of God must be integrated with the word he has been sent to preach. He must pursue conformity to Christ as he leads for Christ, because his stewardship includes the duty to serve as an example for those to whom he preaches (1 Tim. 4:12; cf. Titus 2:7; 1 Pet. 5:3),” explains Dr. Currie.

Dr. R. C. Sproul writes, “Non-Christians should be able to look at a Christian leader and say that he lives according to his profession and is quick to repent when he fails to do so. Yet all believers should be known by their exemplary lives, their living of “a peaceful and quiet life, godly and dignified in every way” (1 Tim. 2:2). What is the testimony your non-Christian friends, neighbors, and co-workers would give about you? If accused of being a Christian, would you be found guilty?”

May the Lord’s truth and grace be found here. Have a blessed day in Christ.

Soli deo Gloria!

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^[1] James Swanson, Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

“He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil.” (1 Timothy 3:6 (ESV)

Puritan and biblical commentator Matthew Henry writes, “The more ignorant men are the prouder they are.”

There is a difference between a new convert, and a mature believer.  The mature believer knows what he doesn’t know and where to find the answers, while the new believer doesn’t even know the questions. Therefore, it is imperative a new believer in Christ should not serve as an overseer, elder or pastor.

The Apostle Paul clearly stated an elder must not be a recent convert (νεόφυτον; neophyton). The phrase literally refers to a new or young plant. The English word neophyte, meaning a novice, beginner, recruit, and trainee, comes from this Greek word.

If such an individual assumes the office of overseer, he may become puffed up with conceit (τυφωθεὶς; typhotheis). This metaphorically means to be wrapped up in the smoke of pride and his own self-importance. When young converts are in positions of church leadership, their immaturity becomes apparent to everyone but themselves.   

^“Do you see a man who is wise in his own eyes? There is more hope for a fool than for him.” (Proverbs 26:12 (ESV)

^“The sluggard is wiser in his own eyes than seven men who can answer sensibly.” (Proverbs 26:16 (ESV)

“Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight.” (Romans 12:16 (ESV)

^“Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves.” (Philippians 2:3 (ESV)

Putting a new convert into a leadership role would tempt him to pride. Elders, therefore, are to be drawn from the spiritually mature men of the congregation,” explains Dr. John MacArthur.

Paul explains such conceit could cause the young believer to “fall into the condemnation of the devil.” One commentator writes, “Lest being proud of his degree he be likewise condemned as the devil was for lifting up himself by pride.^[1]

In his book Biblical Eldership, author Alexander Strauch writes, “Scripture prohibits a ‘new convert’ from serving as an elder. A new convert is a beginner in the faith, a baby Christian, a recent convert. No matter how spiritual, zealous, knowledgeable, or talented a new convert may be, he is not spiritually mature. Maturity requires time and experience for which there is no substitute, so a new convert is simply not ready for the arduous task of shepherding God’s flock.”

“The position of elder (especially in a large, well-established church such as the one in Ephesus) carries considerable honor and authority. For a recent convert, the temptation of pride would be too great. Pride would destroy the man, causing personal disgrace, loss, exposure, divine chastisement, and possibly wrecking his faith. It would also hurt the church. So, Paul warns against appointing a new convert as an elder.”

“Today’s passage warns the church not to ordain new converts as elders (1 Tim. 3:6). Without seasoning and maturation, men are ill-equipped to deal with the complexities that confront the church and the discipline of its members. Overestimating their own wisdom, they may deal poorly with people, lording their authority over God’s flock instead of shepherding with lovingkindness (1 Peter 5:1–5),” explains Dr. R. C. Sproul.

“Not having faced the Christian’s unique trials and temptations, they can split churches when they value their way over “the unity of the Spirit in the bond of peace” (Eph. 4:3), refusing to compromise when Scripture permits it. Lacking knowledge of the church’s history and confessions, they can in their pride wander after heresies long ago refuted. New converts may exalt themselves and if so, may also endure the casting down that the Devil experienced, revealing their profession of faith to be false (1 Tim. 3:6).”

Much care is to be taken when a church calls a man to be an overseer, elder, and/or pastor. Popularity, presence, and persuasiveness must not be the characteristics the church looks for in the man who ministers from the pulpit.

^“He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Micah 6:8 (ESV)

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] Geneva Bible: Notes, vol. 2 (Geneva: Rovland Hall, 1560), 98.

⁴ He must manage his own household well, with all dignity keeping his children submissive, ⁵ for if someone does not know how to manage his own household, how will he care for God’s church?” (1 Timothy 3:4–5 (ESV)

“Eli was a priest when the judges governed Israel, and as such he was supposed to be an example to the people as their worship leader. Yet his homelife made it impossible for him to be a model for those under his care. Scripture minces no words in describing his sons as “worthless,” men who “did not know the Lord” (1 Sam. 2:12). We would not ordinarily blame Eli for his sons’ adult transgressions, especially since Eli did rebuke them for their sins (vv. 22–26). Apparently, however, Eli’s admonitions were half-hearted because God charged the priest with exalting his sons above the Almighty (vv. 27–29), something that Eli likely did from their youth. Eli’s disordered, undisciplined, sinful family revealed that his heart was not wholly devoted to the Lord. Being unfit for leadership, Eli was finally removed from his position (vv. 30–36; 4:12–18),” explains Dr. R. C. Sproul.

“Ancient peoples believed that private behavior was indicative of effective leadership and, consequently, that a family’s conduct determined whether the father would be a skilled leader. Well-behaved kids revealed consistent, caring discipline at home, which proved that a man could govern a group larger than his family. Many people today reject this premise, but Scripture sides with the ancients on this matter, telling the church to choose for elders only those men who manage their homes in dignity, with submissive children (1 Tim. 3:4).”

The Apostle Paul emphasized to Timothy the importance of an elder’s family life. Since leadership is all about character, the elder’s true character is most often displayed in his home and among his family. A man who is ungodly at home, while pretending to be godly at church gatherings, is not fit for the office of overseer. Much too often an individual is selected to be an elder because of his status in the community, his wealth and/or influence.

Paul said an elder must manage his own household well with all dignity. The phrase He must manage (προϊστάμενον; proistamenon) means to presently and personally lead, help and guide his own household. Household (οἴκου; oikou) refers to his family. This household management must be done well (καλῶς; kalos), meaning to be done rightly, correct, and in excellence. All dignity (πάσης σεμνότητος; pases semnotetos) refers to personally possessing every kind of proper and respectful behavior.

The apostle continued by stating keeping his children submissive. Keeping (ἔχοντα; echonta) means to presently and actively possess submissive children. Submissive (ὑποταγῇ; hypotage) not only means obedient but also responsible to and responsible for one’s family. This is what the elder’s children (τέκνα; tekna), offspring or underage son or daughter must demonstrate.

The logical reason for such a requirement is explained in vs. 5. “For if someone does not know how to manage his own household, how will he care for God’s church?” Leadership in the home must precede leadership in the church. In other words, leadership in a public forum of one’s church must be based upon a prior leadership in the private setting of one’s home.   

“The submission that qualifies a man to be an elder is not instilled through a harshness or legalism that requires perfection or that the children be something other than what they are, both of which will provoke the child to anger. Instead, it results when a father raises his kids in “the discipline and instruction of the Lord” (Eph. 6:4), which, one commentator says, manifests itself in a firmness that makes it advisable for children to obey, a wisdom that makes it natural for them to obey, and a love that makes it a pleasure for them to obey,” continues Dr. Sproul.

“Ruling the church well requires the same sort of nurture, courage, and thoughtfulness that make discipline effective. This is a common-sense observation that the Lord Himself approves in today’s passage. If a man cannot lead his own family, how can we expect him to lead the family of God (1 Tim. 3:5)?”

John Calvin states an elder is an individual “who has learned to govern a family by wholesome discipline.” For those who read this essay and who serve as an elder in a local church, may this be true of each of us.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

…³ not a drunkard, not violent but gentle, not quarrelsome, not a lover of money.” (1 Timothy 3:3 (ESV)

“In the first set of seven requirements the subdivision is as follows: under the caption “above reproach” we find first a set of four requirements having to do with the man’s attitude to Christian morality in general: he must be maritally pure, temperate, sensible, virtuous. Then, two requirements describing the man’s attitude toward (and influence upon) people who stand in some definite relation to the church. How does he treat guests from other churches, etc.? Is he hospitable? What influence for good does he exert on those who require guidance or instruction? Is he qualified to teach? In the second set of seven requirements, we see the man in his daily life, rubbing elbows with his fellow-men at work and everywhere.”^[1]

In this article, we examine the first four of seven requirements regarding the elder and his daily life and living. These initial four characteristics are found in today’s featured text.

First, the elder is not to be a drunkard. A drunkard (πάροινον; paroinon) is a heavy drinker and addicted to wine. In other words, he is an alcoholic. See I Cor. 6:10; Titus 1:7. A parallel word is μέθαι (methai), which is also translated drunkenness in Galatians 5:21. Drunkenness is identified as a work of the flesh.

Any man who senses God’s call to the office of a pastor/elder must not overlook this qualification. Too many aspiring pastors and overseers do not give a second thought to this admonition. Neither do congregations who approve their position.

Second, and elder is not to be violent but gentle. Not violent (μὴ πλήκτην; me plekten) means a brawler, striker, or a bully. An elder cannot be a pugnacious person. He cannot be an individual who is aggressive, confrontational, argumentative, and belligerent.

Pastors who publicly state from the pulpit that if anyone disagrees with them to meet them in the church parking lot and to settle their disagreement with their fists violate this qualification. Such an attitude must not be tolerated.

On the contrary, an elder is to be gentle (ἐπιεικῆ; epieke). This means a tolerant, kind and forgiving individual. He is one who is moderate in personality and fair in dealing with people. He is mild, calm, placid, and peaceful.

Third, an elder is not to be quarrelsome. The phrase not quarrelsome (ἄμαχον; amachon) means to be peaceable, to abstain from fighting, and to be a non-combatant. Perhaps, this was a problem within the Ephesian church which warranted Paul to mention it twice.

Fourth, an elder is not to be lover of money. The phrase not a lover of money (ἀφιλάργυρον; aphilargyron) refers to not being avaricious, greedy, grasping and materialistic.

The behavior of many in ministry who stress their need for vast amounts of money is in conflict with the previous admonition. When big houses, private planes, expensive clothing, and brand new cars, among other items, are viewed as necessities of service, it  is evidence of violating this command from the Lord.

“Such an office needs the right kind of people to fit it. It must be remembered that the early Christians came from numerous different backgrounds, and this accounts for the seemingly elementary character of some of the requirements, especially the negative ones in v 3. There are conditions about the personal life of prospective candidates. They must be temperate, self-controlled, respectable. They must be above reproach. All these qualities are to be expected in any serious Christian person but especially so in Christian leaders, for anyone whose moral and spiritual qualities do not commend them to their contemporaries are not going to have much influence as Christian ministers, and if they do, it is likely to be destructive.”^[2]

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 120.

^[2] Donald Guthrie, “1 Timothy,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1298.

“The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. ² Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach,” (1 Timothy 3:1–2 (ESV)

The following excerpt is by Rev. E.J. Alexander of an address given at a Rutherford House conference in 2009. The entire essay is available at monergism.com under the topic of Leaders and Elders.

The clear implication (from I Timothy 3) is that elders are called to take care of the church of God. Not, you will notice, their church but God’s church. They are to be caretakers. We use the word of someone who is taking care of another’s property and in that sense the caretaker is self-evidently not the owner; the place he is looking after doesn’t belong to him. It is God’s church in that he has a particular love for it having purchased it with the blood of His Son.

We are to understand that he has ordained and appointed elders in order to express through them the profound care he has for the church. It is as though God is taking this extraordinarily precious possession of his and saying, “Care for this for me.” Can you imagine the Crown Jewels being entrusted to you and some high officer of state saying, “Will you look after these for me?” Imagine it – you would drop everything you were doing and you would do all you possibly could in order to discharge such a commission faithfully. Do we not realise that the living God has presented to us what are going to be the jewels in his crown on the Last Day? For the church of his only begotten Son is nothing less than his “crown jewels”. And he says to you and me, “Care for that for me!”

We should not therefore be surprised that God gives to us extraordinary qualifications for the eldership. We would expect him to be exceedingly careful about this when he has bought this church with the blood of Christ. He is continuing to build his church through the work of Christ in our generation and he is beautifying it by the work of the Holy Spirit so that one day it may appear in all its glory. Can you understand why the qualifications of the church’s “caretakers” are of such a profoundly challenging nature? Qualifications I want to consider these qualifications under six areas of living. Please don’t think I am trying to compartmentalize them; simply identifying them under six headings for the sake of clarity

The Elder’s Personal Life

Paul comes to the elder’s personal life as the first priority in v 2 where he says, “Now the overseer must be above reproach”. That simply means that the primary qualification for Christian leadership in the church is not that we are greatly gifted or well educated but that we have a consistent personal character. That is the first and the last thing that Paul writes about. Notice in v 7, “He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap”. So the primary emphasis is on the elder’s personal life, “above reproach” amongst those who are around him within the fellowship and of “good reputation” amongst those who are outside the church of Christ, that is in the world.

Paul spells that out in a little more detail in v 2, for example, where he speaks about the need to be “temperate, self-controlled, respectable” or (orderly) and so on. And one of the places where that self-control will reveal itself, says Paul (v 3), is in the use of alcohol – “…not given to drunkenness”. (Cf v 8 where the same standard is set forth for deacons).

The whole of this interest in the Christian character is quite fundamental. It is for this reason that the general testimony of Scripture is that my usefulness in the service of God is closely tied with my personal character, so that what I am matters more to God than what I do. Inner consistency in my own life is therefore going to be the crucial thing in my usefulness.

That is why when Peter is speaking about the task of the shepherd, he says elders must be examples to the flock of God (1 Peter 5.3). That is why when writing to young Timothy, Paul tells him not to mind about his age but to be an example: “Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in life, in love, in faith and in purity” (1 Tim. 4.12). The point is that men and women are going to be far more impressed by what we are than by what we say or do. That is why the primary area in this study must be our personal lives.

The Elder’s Domestic World

“The overseer must be … the husband of but one wife” (v 2). Much discussion has arisen about what is intended by this requirement. However, I think the most obvious meaning is likely to be the most accurate, namely, that the one who is being called to the eldership will need to be an example in the realm of the biblical norm of absolute faithfulness within the marriage bond. I believe that is what Paul has in mind here. He is referring to an exclusive, permanent, loving relationship between one man and one woman.

Paul goes on to elaborate on this domestic issue. A leader in the church of God must first prove himself to be a leader in his home who has gained the respect of his own family. “He must manage his own family well and see that his children obey him with proper respect. If anyone does not know how to manage his own family, how can he take care of God’s church?” (vv 4-5).

Quite simply, Paul is saying that our family life ought to be a microcosm of the church of Jesus Christ. The children of such an elder should obey him because they respect his wisdom, his selfless care for his family and the quality of leadership and example which he is providing. This is a qualification for the eldership because that ought to be how he will act within the church of God. Paul’s point is that if he is not living like that within his own home there is very little likelihood that he will suddenly start to live like that within the church.

May the Lord’s Truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

“Therefore, an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach,” (1 Timothy 3:2 (ESV)

Having considered the importance of the office of an overseer, what qualifications must a godly man possess in order to be considered to be a church elder or pastor? Money, popularity, social standing, vocation, or political persuasion have nothing to do with an elder’s or pastor’s qualifications. Then what does?

First, an elder must be a man who is above reproach (ἀνεπίλημπτον; anepilempton). This means irreproachable, blameless, impeccable, unimpeachable, and impossible to fault. This is the foremost trait. It is displayed in all the remaining qualities.

Second, an elder must be the husband of one wife. The statement literally means a one-woman man. The elder must focus his thoughts, speech and behavior upon his wife and no other woman. This involves the spiritual, the relational, the social and the physical.

Third, and elder is to be sober-minded. He is “not mixed with wine.” The Greek word lit. means “wineless,” but here used metaphorically to mean “alert,” “watchful,” “vigilant,” or “clear-headed.” Elders must think clearly about life and living according to the Word of God.  

Fourth, an elder is to be self-controlled. This means to be prudent, sensible, and of sound mind (Gal. 5:22-23). A self-controlled elder is a man of temperance and wisdom. Temperance refers to restraint from anything resembling a lack of restraint. Wisdom is the practical application of God’s Word in the elder’s life. An elder is to disciplined, having biblical priorities, and one who is serious about biblical truth and its application in the believer’s life.

Fifth, and elder is to be hospitable (φιλόξενον; philoxenon) which means a friendliness towards strangers (Titus 1:8; I Peter 4:9). It is caring for people you do not know. Hospitality may be demonstrated in myriads of ways. It can be demonstrated by the classic Boy Scout example of helping little, old ladies cross the street. Hospitality is helping those who have a legitimate need for assistance and encouragement.

Dr. William Hendriksen writes, “A hospitable person is literally a friend of strangers (φιλόξενος). He “communicates to their necessities.” We can well imagine how deeply appreciated was such hospitality in a day when organized social welfare on any large scale was virtually non-existent; when widows and orphans were dependent on the kindness of relatives and friends; when persecutions with their imprisonments raged fiercely; when poverty and hunger were far more in evidence than they are today in the countries of the West; when messages from one section of Christendom to another had to be delivered by personal messenger, necessitating a great deal of travel; and when lodging with unbelievers was less than desirable. Hence, if hospitality was a requirement for every Christian according to his ability and opportunity to furnish it, it was all the more a requirement for the overseer.” ^[1]

Sixth, an elder must be able to teach (διδακτικόν; didaktikon). This refers to an elder’s skillfulness in teaching God’s Word. The characteristic does not refer to someone who has the ability to speak before a crowd. Many people have this aptitude, but are not godly individuals qualified to lead a church. An overseer must have the skills and training to accurately instruct people from the Scriptures (2 Tim. 2:15). See also 1 Tim. 5:17; 2 Tim. 2:2; 2:24; 3:14;

“Every overseer or elder should possess this gift to some extent. No one, moreover, will be able to teach (διδακτικός) unless he himself is taught (διδακτός). Having been instructed by “faithful witnesses” one imparts this instruction to others, who in turn must teach still others,” explains Dr. Hendriksen. ^[2]

The Apostle Paul emphasized the importance of preaching and teaching in his second letter to Timothy. He wrote in 2 Timothy 4:1–4 (ESV) the following words.

“I charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom: ² preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. ³ For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, ⁴ and will turn away from listening to the truth and wander off into myths.”  

In the book Nine Marks of a Healthy Church, author and pastor Mark Dever set forth the importance of expository preaching.

“The first mark of a healthy church is expositional preaching. It is not only the first mar; it is far and away the most important of them all, because of you get this one right, all of the others should follow. If you get the priority of the Word established, then you have in place the single most important aspect of the church’s life, and growing health is virtually assured, because God has decided to act by His Spirit through Hid Word.”

Expositional preaching is that preaching which takes for the point of a sermon the point of a particular passage of Scripture. That’s it. The preacher opens the Word and unfolds for the people of God. Expositional preaching is preaching in service of the Word. As loquacious as some preachers may be, preachers are not commanded simply to go and preach. They are commanded specifically to go and preach the Word. That’s what preachers are command to preach,” concludes Dever.”

John Calvin concludes, “In the epistle to Titus, doctrine is expressly mentioned; here he only speaks briefly about skill in communicating instruction. It is not enough to have profound learning, if it be not accompanied by talent for teaching. There are many who, either because their utterance is defective, or because they have not good mental abilities, or because they do not employ that familiar language which is adapted to the common people, keep within their own minds the knowledge which they possess. Such persons, as the phrase is, ought to Sing to themselves and to the muses. They who have the charge of governing the people, ought to be qualified for teaching. And here he does not demand volubility of tongue, for we see many persons whose fluent talk is not fitted for edification; but he rather commends wisdom in applying the word of God judiciously to the advantage of the people.”

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!  

---

^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 123.

^[2] Ibid. 124.

 “Therefore, an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach,” (1 Timothy 3:2 (ESV)

Having considered the importance of the office of an overseer, what qualifications must a godly man possess in order to be considered to be a church elder or pastor? Money, popularity, social standing, vocation, or political persuasion have nothing to do with an elder’s or pastor’s qualifications. Then what does?

First, an elder must be a man who is above reproach (ἀνεπίλημπτον; anepilempton). This means irreproachable, blameless, impeccable, unimpeachable, and impossible to fault. This is the foremost trait. It is displayed in all the remaining qualities. An elder lives a consistent, godly life.

Second, an elder must be the husband of one wife. The statement literally means a one-woman man. The elder must focus his thoughts, speech and behavior upon his wife and no other woman. This involves the spiritual, the relational, the social and the physical.

The Apostle Paul then stated an overseer must be sober-minded, self-controlled, and respectable. Respectively, what did Paul mean by these three characteristics?

To be sober-minded (νηφάλιον; nephalion) literally means “not mixed with wine.” The Greek word lit. means “wineless,” but here used metaphorically to mean “alert,” “watchful,” “vigilant,” or “clear-headed.” Elders must think clearly about life and living according to the Word of God.  

This is a sober man. It is a man who is not given to intoxication or the influence of alcohol or other stimulants. While the Scriptures do not command total abstinence from alcohol, any influence leading to eventual drunkenness is strictly forbidden (Eph. 5:18; Prov. 20:1; 23:20-21, 29-35).

To be self-controlled (νηφάλιον; sophrona) means to be prudent, sensible, and of sound mind (Gal. 5:22-23). A self-controlled elder is a man of temperance and wisdom. Temperance refers to restraint from anything resembling a lack of restraint. Wisdom is the practical application of God’s Word in the elder’s life. An elder is to disciplined, having biblical priorities, and one who is serious about biblical truth and its application in the believer’s life.

“Such a person lives deeply. His pleasures are not primarily of the senses, like the pleasures of a drunkard for instance, but those of the soul. He is filled with spiritual and moral earnestness. He is not given to excess (in the use of wine, etc.), but moderate, well-balanced, calm, careful, steady, and sane. This pertains to his physical, moral, and mental states and habits,” explains Dr. William Hendriksen.

To be respectable (κόσμιον; kosmion) refers to modesty, appropriateness, and decency. The elder does not live a chaotic life. It is well-ordered.

“What should strike every leader about this list of leader qualities, the thing that jumps off the page, is that above everything else you could want in a leader, God values character. I must say that I am not sure that we always do. I think there are times when we are more attracted to big personality, powerful communicating, and result-producing leaders than to persons of beautiful character,” explains Paul David Tripp.

“There’s another thing that impresses me here: the list tells us that in God’s eyes, character trumps performance. Leaders who have character, lead with character, model what is truly important and encourage the same in others.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

 “Therefore, an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach,” (1 Timothy 3:2 (ESV)

Having considered the importance of the office of an overseer, what qualifications must a godly man possess in order to be considered to be a church elder or pastor? Money, popularity, social standing, vocation, or political persuasion have nothing to do with an elder’s or pastor’s qualifications. Then what does?

First, an elder must be a man who is above reproach (ἀνεπίλημπτον; anepilempton). This means irreproachable, blameless, impeccable, unimpeachable, and impossible to fault. This is the foremost trait. It is displayed in all the remaining qualities. This does intend to mean an elder will ever be perfect and without sin. Rather, the direction of his life is one of consistent obedience to Christ, even though it will never be perfect obedience before Christ.

Second, an elder must be the husband of one wife. There has been a lot of confusion and discussion regarding what this phrase meant to the Apostle Paul and means to the church today. Hopefully, the true meaning of this statement the husband of one wife is clearly presented in this essay.

The husband (ἄνδρα; andra) is a man who is married to a woman. The woman is his wife (γυναικὸς; gynaikos). She is the only wife the husband has. The word one (μιᾶς; mias) means single one. The statement literally means a one-woman man.

There are those who teach a divorced man can never serve as an elder. This position is based upon this phrase from today’s featured text. However, the phrase refers to a man who is singularly focused upon his wife. He literally is a one-woman man who does not fantasize about other women: past or present. When tempted, he immediately rejects the solicitation and repents if there are ungodly thoughts and emotions. He is careful to guard his heart (Prov. 4:23-27).  

“The elder is to be “the husband of one wife” (1 Tim. 3:2), literally, “a man of one woman.” This certainly cannot mean that only married men are qualified to be elders because Paul and probably Timothy as well were single men who ruled over the Lord’s church. It also does not prohibit divorced men from holding the office — if their divorce had biblical warrant (Matt. 19:1–9; 1 Cor. 7:12–16). Otherwise, we make divorce a sin even in cases where God permits it,” explains Dr. R. C. Sproul.

“The husband of one wife. Lit., in Greek a “one-woman man.” This says nothing about marriage or divorce. The issue is not the elder’s marital status, but his moral and sexual purity. This qualification heads the list, because it is in this area that leaders are most prone to fail,” states Dr. John MacArthur.

“Various interpretations of this qualification have been offered. Some see it as a prohibition against polygamy—an unnecessary injunction since polygamy was not common in Roman society and clearly forbidden by Scripture (Gen. 2:24), the teaching of Jesus (Matt. 19:5–6; Mark 10:6–9), and Paul (Eph. 5:31). A polygamist could not even have been a church member, let alone a church leader. Others see this requirement as barring those who remarried after the death of their wives. But, as already noted, the issue is sexual purity, not marital status.”

“Further, the Bible encourages remarriage after widowhood (1 Tim. 5:14; 1 Cor. 7:39). Some believe that Paul here excludes divorced men from church leadership. That again ignores the fact that this qualification does not deal with marital status. Nor does the Bible prohibit all remarriage after divorce (Matt. 5:31–32; 19:9; 1 Cor. 7:15).”

“Finally, some think that this requirement excludes single men from church leadership. But if that were Paul’s intent, he would have disqualified himself (1 Cor. 7:8). A “one-woman man” is one totally devoted to his wife, maintaining singular devotion, affection, and sexual purity in both thought and deed. To violate this is to forfeit blamelessness and no longer be “above reproach” (Titus 1:6–7). Cf. Prov. 6:32–33,” concludes Dr. MacArthur.

Finally, Dr. William Hendriksen states, “The meaning of our present passage is simply this, that an overseer or elder must be a man of unquestioned morality, one who is entirely true and faithful to his one and only wife; one who being married does not in pagan fashion enter into an immoral relationship with another woman.”

The standard for elders is high and lofty. The standards cannot be compromised. The qualifications cannot be ignored. Therefore, the position of elder or overseer is only for the few, godly men in the church and not the many.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!  

 “Therefore, an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach,” (1 Timothy 3:2 (ESV)

Having considered the importance of the office of an overseer, what qualifications must a godly man possess in order to be considered to be a church elder or pastor? Money, popularity, social standing, vocation, or political persuasion have nothing to do with an elder’s or pastor’s qualifications. Then what does?

“It is immediately clear that according to Paul’s inspired teaching the prospective overseer must have a favorable testimony from two groups: (a) insiders or church members and (b) outsiders or those outside the church,” states Dr. William Hendriksen.

The Apostle Paul began with church-members. The various items the believing community are to examine when choosing an elder are divided into two sets of seven items each. Today’s text possesses the first set of seven.

Paul wrote an overseer, or elder, must be something within, as opposed to possessing something outside of himself; like those items previously mentioned. The phrase must be (δεῖ; dei) refers to something absolutely necessary. In other words, an elder must possess something that is seen as an example to imitate and follow. The context reveals this so called “something” an elder must have are inner qualities of godly character. More than focusing on what an elder does, these inner qualities display who an elder is.

“Since the work of an elder is noble (1 Tim. 3:1), one that must be performed according to the highest standards, only select men may be chosen for the office. The kind of man who is fit to be an elder is described in the New Testament in other places besides 1 Timothy 3:1–7, particularly in Titus 1:5–9, and the qualities in each passage overlap,” states Dr. R. C. Sproul.

“Paul is more concerned with who an elder is than with what he does. We are not given a list of duties but qualifications in 1 Timothy 3:1–7, all of which can be observed by other people. A man is ordained not only because he senses the call of the Lord, he is appointed to the office because the church recognizes that God has chosen him for leadership, which is clear from his manner of life.”

To begin with, an elder must be above reproach (ἀνεπίλημπτον; anepilempton). This means irreproachable, blameless, impeccable, unimpeachable, and impossible to fault. This is the foremost trait. It is displayed in all the remaining qualities.

Wow, what a standard from which to begin.

To be above reproach does not refer to perfection, because no man, except Jesus, is sinless (1 John 1:8–9). On the contrary, an elder is to be a man of repentance, guilty of no heinous evil since his conversion. Puritan and biblical commentator Matthew Henry states such a man ‘must not be under any scandal.’

“Above reproach Lit. means, ‘“not able to be held’ in a criminal sense; there is no valid accusation of wrongdoing that can be made against him. No overt, flagrant sin can mar the life of one who must be an example for his people to follow (cf. v. 10; 4:16; 5:7; Ps. 101:6; Phil. 3:17; 2 Thess. 3:9; Heb. 13:7; 1 Pet. 5:3). This is the overarching requirement for elders; the rest of the qualifications elaborate on what it means to be blameless,” explains Dr. John MacArthur.

The biblical standard for a man to be a church elder is high. It is supposed to be. There is no room for compromise or concession.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

“The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task.” (1 Timothy 3:1 (ESV)

The Apostle Paul addressed the issue of the role of women in the church, and God’s directive they not serve as pastor/teachers or elders (I Tim. 2:9-15). He then wrote about those qualified men who God does call to serve as pastor/teachers and elders. The qualifications for men to serve in such a position of leadership are moral in nature and center on the issue of their character. The LORD wanted believers in Christ to know church leadership is all about godly character.

Paul began this section (3:1-7) with a brief introduction containing a phrase “The saying is trustworthy.” The word saying (λόγος; logos) refers to a message, a statement, or a declaration. What kind of message, statement, or declaration does Paul refer? It is trustworthy (Πιστὸς; pistos). It is a saying which is dependable, honorable, faithful and true. The trustworthy saying is, “If anyone aspires to the office of overseer, he desires a noble task.”

If anyone (εἴ τις; ei tis) introduces a cause and effect, or an if/then, statement. The individual the Holy Spirit has in mind (2 Tim. 3:16-17; 2 Peter 1:20-21) is a male, because the word “anyone” is a masculine gender pronoun.

What further information does Paul provide about this male individual? He aspires for something. Aspires (ὀρέγεται; oregetai) is a present, middle, indicative verb. The action is continual, personal, and actual. It means to desire and to reach out for an object. What is the object to which the individual in question aspires or wants?

The aspired object is the office of overseer (ἐπισκοπῆς; episkopes). It refers to conduct oversight, supervision and overseership of a church or congregation. If a man desires (ἐπιθυμεῖ; epithymei) or passionately wants such a position, this is a noble task (καλοῦ ἔργου; kalou ergou). In other words, it is a good work to possess and not a position in order to lord over the flock (I Peter 5:1-4).

Within the framework of this opening statement, several biblical observations are necessary.

1. Jesus Christ is the Head of the Church. (Eph. 4:15-16; 5:23; Col. 1:18). The church is not a human organization but rather a spiritual organism, in which Jesus Christ is its leader and sustainer.
2. All believers in Christ are priests and ministers (I Peter 2:9; Rev. 1:5-6). All believers are to minister and serve (Eph. 4:12; I Peter 4:10-11).  
3. The local church congregation possesses authority (Matt. 18:15-17; I Cor. 5:1-5). The congregation is the final authority in the church under the Word of God and the Holy Spirit.
4. God calls certain members of a local congregation to serve as leaders (Acts 20:28; I Thess. 5:12; Heb. 13:7, 17).
5. The Bible affirms church leaders to be a plurality of elders (Acts 14:23; 15:22; 20:17; Titus 1:5; James 5:14; I Peter 5:1).
6. The responsibility of the church elders is to feed, lead, and protect the church (Acts 20:17-35; I Tim. 5:17; 2 Tim. 4:1-5; Titus 1:9).

“The word (overseer) identifies the men who are responsible to lead the church (cf. 5:17; 1 Thess. 5:12; Heb. 13:7). In the NT the words “overseer,” “elder,” and “pastor” are used interchangeably to describe the same men (Acts 20:17, 28; Titus 1:5–9; 1 Pet. 5:1–2). Overseers (pastors, elders) are responsible to lead (1 Tim. 5:17), preach and teach (5:17), help the spiritually weak (1 Thess. 5:12–14), care for the church (1 Pet. 5:1–2), and ordain other leaders (1 Tim. 4:14),” explains Dr. John MacArthur.

“It takes more than just being a male Christian to be an elder, as Paul begins to reveal in 1 Timothy 3:1. First, note that the term overseer here does not translate presbyteros, the normal Greek word for elder, but episkopos, from which we also get the term episcopal. An episcopal form of church government puts final decision-making for one or more geographic areas into one overseer’s hands,” states Dr. R. C. Sproul.

“The terms episkopos and presbyteros are actually used of the same office in 1 Timothy 3:2 and 5:17 and in Titus 1:5, 7, and the Bible pictures a council or session of several episkopoi or presbyteroi governing each local church (Acts 20:17). John Calvin says the word bishop [overseer] is merely another title for a minister, pastor, or elder.”

“Paul calls the work of an elder a “noble task,” probably for several reasons. In the early church, being an elder made a man a more visible Christian and more apt to be persecuted. A reminder of the nobility of eldership could assuage any fears a man might have about being ordained. More importantly, elders shepherd the flock of the Lord, leading them in the way of salvation through prayer, teaching, and counsel (1 Peter 5:1–3). What could be more noble than that?” concludes Dr. Sproul.

Pray for those who serve in your church as elders. Encourage them in their work of faith, labor of love, and steadfastness of hope (I Thess. 1:2-3). May the Lord’s truth and grace be found here. Have a God honoring day.

Soli deo Gloria!