“Nay, but 70 times 7

‘Nay, but 70 times 7.’ So they chopped her down 490 times and she burst asunder in their midst. And they picked up 12 baskets of the fragments that remained. Tell me, in the resurrection whose wife shall she be?”

To this the Chairman said,

“Fellows, I believe we ought to call this man. I know that he is young and inexperienced. But, boy, he really knows the Bible!”

This humorous tale underscores for us the need for truly qualified spiritual leaders in the church who not only have firmly grasped the content of the Bible, but who have had the truths of the Bible firmly grasp them.

In this last installment on “The Qualifications For Spiritual Leader-ship,” I want to again stimulate your mental juices to consider further implications and practical applications based on our previous exposition of 1 Timothy 3:1-7.

This is a true saying, If a man desire the office of a bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; One that ruleth well his own house, having his children in subjection with all gravity; if a man know not how to rule his own house, how shall he take care of the church of God? Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil. (1 Timothy 3:1-7)

Last time we begin examining some…

SERIOUS IMPLICATIONS AND PRACTICAL APPLICATIONS…

1. Regarding these PASTORAL QUALIFICATIONS.

2. Regarding the PASTORAL CANDIDATING PROCESS.

3. Regarding the NUMBER OF ELDERS.

4. Regarding the TRAINING OF PASTORS.

As the previous anecdote highlights, effective pastoral training requires that every student acquire a firm understanding of the content and doctrines of the Word of God. This is certainly enhanced by a working knowledge of the original languages of Hebrew (O.T.) and Greek (N.T.), or at least access to the numerous linguistic resources available today. For though exposition in the pulpit should not become a duplication of the pastor’s Greek 3 class, an assured comprehension of the biblical text is essential if his teaching is going to be scripturally accurate and preached with confidence.

Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. (2 Timothy 2:15)

Yet, these exegetical necessities may lead us to wrongly conclude that “knowing” doctrine alone qualifies a man for pastoral ministry. This imbalance makes the learning or communicating of biblical truth an end in itself, instead of a means to a greater objective. Any man being trained for pastoral work must remember the biblical end-in-view of learning the Scriptures which the apostle Paul highlighted:

But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith. (1 Timothy 1:5, NASB)

In that ministry skills need to be honed for effective ministry, where better to learn and be prepared for pastoral service for Jesus Christ in a local church than within a local church itself? In this practical context, biblical truth shifts from the classroom blackboard to the personal blacktop of real people ministry. In the local church, a person’s spiritual maturity (or lack of it) will become manifested and his giftedness can be observably demonstrated and developed. Since we are all prone to self-deception, pastoral supervision and congregational input can be used by the Lord to also surface one’s blind spots and correct deficiencies. Pity the church whose pastor has never learned to function under biblical authority, but is now serving over them in the Lord. (Hebrews 13:7, 17; 1 Thess. 5:12). And if deacons are to “first be proved; then let them use the office of a deacon, being found blameless” (1 Timothy 3:10), could the divine standard for pastoral ministry somehow be lower?

In answer to a frustrated man’s question who felt called by God to preach, though without preparation or an audience to do so, the late Harry Ironside remarked,

“I remember hearing Dr. A. T. Robertson say that one of the most pathetic cases he knew was that of a man who felt called to preach and could not find anyone who felt called upon to listen to him. There is a great deal of nonsense taught about the call to preach. Often it is simply an inward urge expressive of one’s own desires. When God calls a man to preach, He qualifies him, and whether educated or uneducated he will find his sphere of testimony. Scripture says, “A man’s gift maketh room for him.” It also says, “Whoso boasteth himself of a false gift is like clouds and wind without rain” (Prov. 25:14). We have heard many of these windy, cloudy preachers, from whom we failed to get any refreshment whatever.”[1]

Driving down the same alley, Vance Havner has written,

“I’ve never heard a sermon from which I didn’t get something, but I’ve had some mighty close calls.”[2]

Thus, the local church again serves the purpose of both preparing and proving future church leaders. Aspiring spiritual leader, if it doesn’t work in your own local church, don’t export it elsewhere!

5. Regarding MISSIONARIES.

While I have a great passion for spreading the Gospel and fulfilling our Lord’s commission to “make disciples of all the nations” (Mt. 28:19), I am deeply concerned that urgency and zeal have replaced a walk of faith and spiritual growth on too many mission fields. Perhaps this is why there is such a large dropout rate among missionaries. And if personal conflicts among fellow-missionaries are the largest contributors to this dropout rate, does not this sad reality scream out for greater spiritual maturity for those entering the work? Furthermore, does this not once again underscore the critical importance of practical experience and exposure in a doctrinally sound local church? This is where these problems can surface and be addressed, and where aspiring missionaries can learn valuable lessons on a personal basis.

The story has been told of a young Christian man who earnestly desired to be a missionary. But despite his devotion and zeal, he was plagued with the problems of being headstrong and independent. He repeatedly seemed to have trouble and conflict with those in authority over him, though he always seemed to justify his rebellion (at least, in his own mind).

Then one day this young man sought out a wise, old pastor. “I believe it’s God’s will for me to be a missionary” he said, “but I’m not sure whether God wants me to be a home missionary or a foreign missionary.”

The mature pastor then looked him squarely in the eyes and startled him by saying, “What you need first of all, young man, is not to be a missionary, but to be ‘submissionary.’ You need to learn what submission means.”

Hard words? Perhaps – but extremely important in any sphere of ministry. Otherwise, God’s work is stymied and paralyzed by bucking-bronco believers who hide under the guise of the priesthood of the believer.

Unlike many modern missions, Paul and Barnabas had been saved by God’s grace, under sound teaching, given time to spiritually grow for years, and were serving in their local church when the Holy Spirit sent them initially to the mission field (Acts 13:1-5). Ironically, it was the youngest and probably physically strongest of that mission team that later dropped out and went home to momma. (Acts 13:13) So much for youthfulness and zeal without spiritual maturity on the mission field! Commenting on 1 Timothy 3 as it relates to missions, Robert Milliman writes,

One should also note that several years of development on the part of the potential bishop and a lengthy period of observation by the congregation are implied in these verses (cf. 1 Tim. 3: 10; 5:22). This would add up to and correspond to the usual age for matriculation into leadership roles in New Testament times. Jesus was about thirty when he began His ministry (Luke 3:23). Similarly, the Levites entered into full service at thirty (Num. 4:47; cf. vv. 3, 23, 30); Joseph became prime minister of Egypt at thirty (Gen. 41:46); and David became king over Israel at thirty (2 Sam. 5:4; cf. Ezek. 1:1). It seems that "about thirty" was a generally recognized minimum age for the assumption of a leadership position in New Testament culture. In our society, which delays maturity by the youth-oriented cultures of high school, college, and graduate school and then prolongs it further by postponing marriage and child-rearing, one wonders if thirty years is a realistic age to expect the type of maturity required by these lists. Furthermore, one may ask if our contemporary practice of supporting missionaries known to a church only through a few hours of observation is not only contrary to the practice assumed in this passage but is responsible for many of the problems that exist in the mission field. One of these problems is what to do with missionaries whose children do not “turn out.” This contrasts with the New Testament pattern of selecting elders from the older, spiritually mature men of the local congregation.[3]

In addition, Milliman states regarding the qualifications of “one that ruleth well his own house, having his children in subjection with all gravity” (1 Timothy 3:4) the following practical remarks.

These observations suppose that missionaries assume the primary responsibility for rearing their own children. Even missionaries, however, who employ the services of boarding schools cannot escape the demands of the "children qualification." Better alternatives may be home education or delaying missionary service until children have completed secondary education. Indeed, this latter option seems to correspond best to the biblical pattern.

The most pressing need of any Christian family, whether here or abroad, is direction in developing and maintaining proper family relationships. Common sense dictates that missionaries should have demonstrated success in bringing up their children. The apostle Paul agrees.[4]

The same could be said for successful involvement in their local church. The Lord deeply impressed this upon me through a conversation with a couple who were days away from leaving for the mission field. They had plans to be involved in church planting and training church leaders. Through our discussion it surfaced that neither had any significant past involvement in a local church, nor had the man ever served in church leadership. I then raised the question,

“How do you expect to be involved in church planting and the training of church leaders when this has never been true of you?”

They immediately perceived the dilemma, but nevertheless proceeded to go to the mission field. Sad to say, their hopes and plans never materialized as they were unable to finish even their first term.

6. Regarding the PASTOR’S WIFE.

Though a single man may be involved in spiritual leadership in the church, most pastors are married. How does the walk, testimony, and maturity of the pastor’s wife factor into his ministry?

“In addition to the pastor taking this priority seriously, his wife must take the ministry just as seriously. She must be unreservedly supportive, or pressures of the ministry will eventually impact the home.”[5]

Most Bible teachers would agree that while the Scriptures do not give a list of qualities for pastors’ wives, the divine requirements of a deacon’s wife are probably a good starting place. 1 Timothy 3:11 states,

Even so must their wives be grave, not slanderers, sober, faithful in all things. (1 Timothy 3:11)

When these qualities are missing, a pastor’s wife may be guilty of breaking confidences and gossiping about others, being frivolous in her priorities and pursuits, operating by her feelings instead of God’s Word, and of being unfaithful to her Lord, family and church. How many congregations would testify that their pastor’s wife has discredited and rendered ineffective his leadership ministry? For if a pastor cannot martially lead his wife (1 Corinthians 9:5), how can he spiritually lead a church? While he may claim to be the head of the home, difficult problems arise when an unsubmissive wife is actually the neck that turns the head. As some bossy women have challengingly declared to their husbands, “Are you a man or a mouse? Squeak up!”

Homer Kent insightfully comments,

It is difficult to estimate the importance of the pastor’s wife. She can contribute to the success of his ministry if she is a dedicated servant of God, or she can detract from his ministry if she is not what she ought to be. In other words, she can either make or break his ministry.[6]

Blessed is the pastor whose wife intimately loves and joyfully serves the Lord Jesus Christ. She can be her husband’s greatest supporter, prayer warrior, and most honest critic. Pastors, how many in your church will feel free to tell you, “that was a bad sermon.” They may just leave the church. But your wife could prayerfully tell you this if you allow her to. And if your wife cannot tell you that you have bad breath and b.o., who will? What a valuable ministry to her husband and godly example to the church a pastor’s wife can be by God’s grace.

Single men and women, prayerfully and deeply consider these matters when considering your choice for a lifetime partner. You will be glad that you did!

7. Regarding the CONGREGATION.

The Scriptural qualifications for pastoral ministry set forth in 1 Timothy chapter 3 challenge every local church to be b.c. (biblically-correct) instead of p.c. (politically-correct). This is especially applicable to the “male-only” qualifications for elders which we considered in the November/ December, 2000 edition of the Grace Family Journal. It also seems wise and prudent that every Bible-believing church should make sure to include 1 Timothy 3 and Titus 1 under the qualifications for “spiritual leader-ship” in their church constitutions.

Furthermore, it is imperative that believers within a local church reject the tendency to operate with a double standard on these matters – one set of qualifications for the pastor, and a different criteria for the rest of the congregation. Are not these character qualities what God wants to produce in every believer’s life? A search of the New Testament bears out that many of these qualities are stated elsewhere as God’s will for every believer. Yet they “must” be true in a pastor’s life (1 Timothy 3:2). But even this ministerial evaluation must be viewed through the lenses of God’s grace, acknowledging that all saved pastors are still sinners (1 Timothy 1:15), experiencing and in need of further transformation into Christ-likeness (2 Corinthians 3:18). Thus, I exhort congregations to be realistic and not rigid in their evaluations, viewing the pattern of your pastor’s life and not a rare exception (unless it is an event that is morally reprehensible). And remember that while you may be quick to point a finger at your pastor, three fingers on the same hand may be pointing back at you.

Erwin Lutzer, as a pastor and cognizant of the fishbowl many other pastors live in, writes…

Recently a pastor told me about a parishioner who opposed his ministry. The critic would approach a member of the congregation and throw him some bait. "You know, I've met people within the congregation who question whether the pastor should…" If the person said he strongly supported the pastor, the man would back off. Because he claimed to be speaking for others in the congregation, he faced no personal risk. But if there was some agreement, the critic would sow bitter seeds of discord. He was a garbage collector. He went from person to person gathering grievances. Eventually he stirred up enough trouble to force the pastor's resignation. Ironically, sometimes the person who befriends the pastor when he first arrives is the one who later turns against him. The man is attracted to the pastor because he wants to brief him on the way things really are. But if the pastor doesn't agree with him right down the line, he will soon become his adversary. To see the pastor succeed would be his greatest disappointment. The problem person doesn't see himself as difficult to live with but as a loyal member of the congregation just doing his duty. Many a person like that has sent a pastor to an early grave – either unaware of his destructive influence or sincerely thinking that the pastor deserved to be punished.[7]

Pastors, can you relate? Congregations, let’s not only preach the grace of God, but let’s also practice it toward our pastors and each the other.

On the other hand, I have heard of more than one Bible-believing church that has overlooked the sexual infidelity of their pastor because “he is such a gifted teacher.” This is inexcusable and deplorable.

Church leaders are not only special targets of Satan in the angelic conflict, but they also constantly live under supernatural demands and tremendous pressures. Therefore, it behooves every believer in Christ in every local church to faithfully and daily pray for his/her spiritual leaders. No wonder the author of Hebrews writes,

Pray for us. (Hebrews 13:18a)

8. Regarding PRESENT PASTORS.

While 1 Timothy 3 is a list of qualifications for those who “aspire to the office of overseer” (3:1, NASB), it certainly also remains true for those of us who are presently serving our Lord in this capacity. This challenges each of us in pastoral ministry to personally continue to “grow in grace and the knowledge of our Lord and Saviour, Jesus Christ” (2 Peter 3:18). Furthermore, spiritual vigilance over our lives is of daily necessity as the apostle Paul wrote,

But I buffet my body and make it my slave, lest possibly, after I have preached to others, I myself should be disqualified. (1 Cor. 9:27, NASB)

Fellow-pastors, those last five words have been a practical hell-on-earth for some former pastors. Sensing the great privilege and awesome responsibilities of pastoral ministry, may God deeply brand the following words into each of our heart of hearts:

Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. (2 Corinthians 3:5-6) ¢

In the next edition of the GFJ, we will begin considering the various scriptural responsibilities of the pastor-teacher. So look for it!

Dennis Rokser has been involved with the Duluth Bible Church for the last 20 years, serving as pastor-teacher for the last sixteen year.

[1] Harry A. Ironside, What’s The Answer, (Zondervan Publishing House, Grand Rapids, MI), 64-65.

[2] Erwin W. Lutzer, Pastor to Pastor, (Moody Press, Chicago, IL, 1987), 37.

[3] W. Edward Glenny and William H. Smallman, Missions in a New Millennnium, (Kregel Publications, Grand Rapids, MI, 2000), 354-355.

[4] W. Edward Glenny and William H. Smallman, Missions in a New Millennnium, (Kregel Publications, Grand Rapids, MI, 2000), 356.

[5] John MacArthur, Jr, Rediscovering Pastoral Ministry, (Word Publishing, Dallas, TX, 1995), 157.

[6] Homer A. Kent. Sr., The Pastor and His Work, (Moody Press, Chicago, IL, 1963), 68.

[7] Erwin W. Lutzer, Pastor to Pastor, (Moody Press, Chicago, IL, 1987), 37.