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MORE THAN A
JOB: THE QUALIFICATIONS AND RESPONSIBILITIES OF THE LOCAL CHURCH PASTOR
A long-debated biblical
topic is that of the biblical qualifications of a pastor. The role of a pastor
exceeds occupation, for a pastor must be called, and where God calls one to
serve him, he also qualifies such a person. This paper will examine the biblical
qualifications and broad responsibilities of a pastor and subsequently survey
the notable duties of both teaching by way of expository preaching and
counseling, as such are foundational to pastoral responsibilities.
The
biblical qualifications of a pastor are primarily found in Paul’s letters to
both Timothy and Titus. Moreover, the specific responsibilities of a pastor are
found and modeled throughout the scriptures with Jesus being the ultimate
example of a good leader, as a pastor should strive to be. With special
attention given to the ministry of the word and counseling, the pastor holds a
myriad of obligations as a part of his calling that should not be taken for
granted. By examining first the qualifications and second the responsibilities
(with exceptional consideration given to expository preaching and counseling)
of a pastor, one’s understanding of the immense position a pastor holds should
be enhanced.
Qualifications
In his first letter to
Timothy, the Apostle Paul attests to the noble aspiration of an overseer—a
pastor or an elder (1 Tim 3:1). “As numerous passages in the New Testament
indicate, the words elder (presbuteros), overseer (episkopos),
and pastor (poim¯en) all refer to the same office. In other words,
overseers and pastors are not distinct from elders; the terms are simply
different ways of identifying the same people.”[1]
Paul then consequently discusses the qualifications for pastors (vv.1-7). In
his letter written to another church leader, Titus, Paul also further discusses
the qualifications for pastors (Titus 1:6-9). The two passages comprise the
most commonly referenced scriptures regarding biblical qualifications for
pastors.
Understanding such
qualifications is vital to a properly functioning local church. There are two
major considerations in Paul’s explanation of pastoral qualifications. First,
local churches need pastors. “God
intends his church to have pastors. Even though church history has oscillated
between the equally unbiblical extremes of ‘clericalism’ (the clergy
domineering over the laity) and ‘anticlericalism’ (the laity rebelling against
the clergy), the basic conviction has persisted that some kind of pastoral oversight
is God’s will for his people.”[2]
Secondly, the form and role of the pastor has not been specified but only the
qualifications[3]—indicating
that the governance of local churches should be autonomous, contextual, and
cultural.
A helpful method of understanding the biblical qualifications for pastors is to survey a parallel list comparing those in Timothy’s letter and those in Titus’. The following parallels the two passages and their qualifications as Paul has listed them:
|
1 Timothy |
Titus |
Analysis |
||
|
3:1 |
Aspiration |
|
|
Initial
desire; perhaps, he is even sought out |
|
3:2 |
Above
reproach |
1:6-7 |
Above
reproach |
Lives
life in a manner that cannot be questioned |
|
3:2 |
Husband
of one wife |
1:6 |
Husband
of one wife |
The
Greek context implies having the character of a one-woman man rather than an
indictment on one who is divorced or even single; the aspect of a husband
also indicates that the pastor should be a male |
|
3:2 |
Sober-minded |
1:8 |
Disciplined |
Exercises
self-control; outside substances do not have control over his life in any way |
|
3:3 |
Not
a drunkard |
1:7 |
Not
a drunkard |
|
|
3:2 |
Self-controlled |
1:8 |
Self-controlled |
Patient,
sensible, merciful, firm grip of reality |
|
3:2 |
Hospitable |
1:8 |
Hospitable |
Giving;
compassionate; kind |
|
3:2 |
Able
to teach |
1:9 |
Able
to give instruction |
The
primary difference in qualifications for pastors and that of deacons, he must
be able to teach the body of Christ |
|
3:3 |
Not
violent |
1:7 |
Not
violent |
Has
a grip on his emotions; slow to anger; exceeding in kindness |
|
3:3 |
Not
quarrelsome |
1:7 |
Not
quick-tempered |
Not
easily provoked; not giving in easily to anger |
|
3:3 |
Not
a lover of money |
1:7 |
Not
greedy |
Has
a kingdom mindset and pursues God's glory above all; giving; personal decisions
do not revolve around his financial situation |
|
3:4-5 |
Good
manager of his household; submissive children |
1:6-7 |
Faithful
children |
Good
leader of his family; if he has children, although imperfect, they walk in
the ways of the Lord |
|
3:6 |
Not
a recent convert |
|
|
Has
been a believer and active part of the local church for a lengthy period of
time; has been tested, tried, and proven |
|
3:7 |
High
reputation by others |
|
|
Meets
the world's standards as a decent person; the church's standards should be
higher |
|
|
|
1:8 |
Lover
of good |
Loves
doing good; it is a part of his character; does good to everyone |
|
|
|
1:8 |
Upright |
Stands
for justice |
|
|
|
1:8 |
Holy |
The
pattern of his life exemplifies a man who reflects Christ, loves his people,
and seeks to honor the Lord |
Figure 1 Timothy and Titus parallel
of pastoral qualifications (modified from the ESV Study Bible)[4]
The topic of pastoral
qualifications “remains a vital topic in every place and
generation. For the health of the church depends very largely on the quality,
faithfulness and teaching of its ordained ministers.”[5]
Perhaps, the most evident theme of biblical qualifications for pastors is that
he is to be above reproach. The pastor is to live in a manner that exhibits the
love and actions of Christ, for that is who he represents to the world and to
the people he leads. “Dibelius-Conzelmann and others, particularly those of the
history of religions school, have asked whether the lists of qualifications of
bishops and deacons in this chapter might represent a common stylized list that
was used in the non-Christian world to describe all sorts of leaders and that
was not drafted by Paul with the particular offices in mind.”[6] The
assumption, therefore, is that whatever qualities subsist of the world’s
standards, the pastor is to exceed such criteria, for leading the local church
holds a more important eternal role.[7]
Thus, as an especially vital role,
the biblical qualifications for the pastor, must be sufficiently scrutinized
and considered.
The overarching concept
of being above reproach resonates throughout Paul’s instructive lists.
Moreover, three significant qualifications should be deliberated as a matter of
clarity:
1) the issue of gender,
2) the ability to teach, and
3) the calling of the pastor.
As
Paul subsequently lists the qualifications for deacons, perhaps, the most
striking difference (between qualifications for pastors and deacons) are that
of gender and the ability to teach. Additionally, local churches should
consider not only the desire of one to become a pastor (indeed, a noble feat)
but whether he is, in fact, called as evidenced not only by his gifts and
abilities but his character.
First, the language Paul
employs indicates that the pastor must be a man since only a man may be a
husband. By not including women, Paul’s instruction is not to be taken as an
indictment on ability but rather on polity (i.e. certainly, a woman could be
capable of the same tasks as a man but the disqualification centers around a
woman’s role rather than her skill). Paul’s submission that a pastor should be
the husband of one wife (1 Tim 3:2) subsists among a larger list of
qualifications. Thus, it should be assumed that such a qualification does not
exist alone but as part of a larger category of stipulations.
Such an instructive
notion (the husband of one wife) holds a plurality of contentions. First, an
assumption that Paul excludes those who have never been or are not married from
the pastorate.[8]
Doubtlessly, however, many (most) of the Apostles and New Testament elders were
married so Paul surely does not have this in mind.
Secondly, there is an
assumption that Paul excludes polygamists.[9]
Polygamy was prevalent in New Testament society so this notion is likely, as
Paul’s language elsewhere in the New Testament, emphasizes his respect for
monogamous marriage between a man and a woman.
Another common argument
is that Paul seems to exclude those who have been divorced or remarried from
the pastorate.[10]
Nonetheless, it seems that Paul’s instructions stem from an example that is
above reproach (i.e. pastors should hold a higher standard than what is normal
and expected even in society—divorce was common in Graeco-Roman society, much
as it is in modern society).[11]
“If, as here, church leaders only are in mind,
they would themselves be worthy examples for monogamous marriage and would
serve as patterns for all new converts. Further acts of polygamy would be
prevented among church members.”[12] If Paul
was excluding those who have been divorced or remarried from the pastorate, a
range of contradictions subsists with what Paul has otherwise stated elsewhere
in his letters (e.g. whether the divorce was biblical—no fault of the pastoral
candidate—whether one was a believer before his divorce, whether the marriage
had been terminated by death, and whether the pastoral candidate’s remarriage,
if applicable, was biblical and not in sin). Contrarily, although God hates
divorce, there are surely instances where it is allowed (Matt 19:9, 1 Cor 7:15)
so Paul would be refuting biblical permissions if he was contending to exclude
a divorcee or one who is remarried from the pastorate. The Greek context of
being the husband of one wife implies having the character of a one-women man
rather than the number of times one has been married. Consequently, there is
the issue of marital infidelity. Paul seems to exclude those who have not been
faithful to one woman in their marriages. Therefore, this interpretation would
be correct.
A third element that is vital to comprehend in
the qualifications of a pastor is that of calling. Anecdotally, while some
pastors were sought by God’s people to pursue the role of a pastor, many
pastors experienced a clear calling on their lives to the gospel ministry. In
fact, some might describe such an experience as memorable and unique in their
own lives: a clear moment when they knew the Lord was calling them to the
gospel ministry. Local churches then should assess whether one shows evidence
of his call to the pastorate.
There are two disparate types of calling as the
New Testament would indicate. There is first a broad call (i.e. the call of
preaching) that everyone hears. Said another way, the gospel message, in some
form, is conveyed to every person. Jesus says, “Many are called, but few are
chosen” (Matt 22:14). Call here is κλητός
(kletos). It is a broad invitation to salvation. When Jesus clarifies
that few are chosen, however, the word is ἐκλεκτός (eklektos), which
implies a more specific calling—that of the elect. The latter here would be the
call of salvation.
Moreover, there is not
only a soteriological calling, there is also a directional calling (i.e. the
call to a vocation or task). Paul attests, “The gifts and callings of God are
irrevocable” (Rom 11:29). Calling here is κλῆσις (klesis), which
although can mean an invitation to salvation, also implies a calling to a task
or vocation. The church and her leaders must know pastors are called by God to
their roles.
Paul’s
list of qualifications is purposely broad, as each local church’s methods and
polity must be determined in an autonomous manner, for no two churches are the
same. Fortunately, the callings of God upon the lives of his servants (pastors)
do not hold an expiration date. Local churches should scrutinize pastoral
candidates in light of Paul’s instructive list and determine not only if a
pastoral candidate is qualified but indeed if he is called. Before a pastor may
fulfill his biblical responsibilities, a foundational decision must be made
regarding his qualifications and call.
Responsibilities
Upon the establishment
of pastoral calling, the responsibilities of the pastor must be considered. I
will examine eight primary biblical responsibilities of the pastor that should
be cogitated when considering the role of the pastor. All eight
responsibilities hold biblical foundations. Therefore, their bases are solid
and may be trusted. Further, one who aspires to be a pastor should consider his
capability of handling the biblical responsibilities in a neffective manner,
for the work of the Lord is not only vital but is also difficult.
First, perhaps, the most
evident and crucial responsibilities of the pastor are payer and the ministry
of the word (through teaching).[13]
Unfortunately, local churches often place responsibilities on their pastors
other than what are prescribed or modeled in Scripture. The Apostles chose
seven servants of the church for benevolence care so that they could devote themselves
to prayer and the ministry of the word (Acts 6:4). By alleviating the
responsibility of benevolence (i.e. caring for the widows, orphans, and the
poor), the Apostles were able to fulfill their God-given task of equipping the
saints for the work of ministry (Eph 4:11).[14]
Anecdotally, pastors who focus primarily on their duties of prayer and
preaching often experience tension from congregants who possess disparate ideas
of what a pastor should do. Nonetheless, according to the Apostles, prayer and
the ministry of the word is designated as a God-given task of the pastor.
The pastoral
responsibility of teaching is stalwartly connected to prayer. Paul writes to
Timothy, “First of all, then, I urge that supplications,
prayers, intercessions, and thanksgivings be made for all people, for kings and
all who are in high positions, that we may lead a peaceful and quiet life,
godly and dignified in every way” (1 Tim 2:1-2).[15] Prayer is vital to pastoral ministry, as it is the source of power
for his preaching. Charles H. Spurgeon (1834-1892 AD) knew well that the power
of prayer is realistic and necessary; prayer is foundational to preaching. In explaining the
source for his success, Spurgeon would often take people “to a basement prayer
room where people were always on their knees interceding for the church. Then
the pastor would declare, ‘Here is the powerhouse of this church.’ Perhaps this
best explains the success of Charles Spurgeon.”[16] Prayer then is a key element
to the biblical responsibilities of a pastor.
Another responsibility
of the pastor is that of counseling.[17]
Certainly, pastors, as some of the most influential spiritual mentors in
congregants’ lives, hold a great responsibility in the way of spiritual
formation.[18]
Inevitably, the pastoral role includes counseling as a conspicuous
responsibility whether expected or not. While the Biblical Counseling Movement
contends that all Christians should mutually care for each other through the
ministry of the word (Rom 12:15), Jay Adams asserts that only Christ-appointed
pastors are qualified to exercise private ministry of the word through
counseling.[19] As
the spiritual leader of a local church, the pastor often gives spiritual
direction in the most extreme circumstances for the lives of his congregants.
Those moments, however, represent some of the most formative times in
congregants’ lives so the pastor surely has a vital role in such formation.
A fourth responsibility
of the pastor is leading the local church (i.e. shepherding the flock). The
Apostle Peter writes:
So I exhort
the elders among you, as a fellow elder and a witness of the
sufferings of Christ, as well as a partaker in the glory that is going to be
revealed: shepherd the flock of God that is among you, exercising oversight,
not under compulsion, but willingly, as God would have you; not for shameful
gain, but eagerly; not domineering over those in your charge,
but being examples to the flock” (1 Pet 5:1-3).
Jesus models the perfect shepherd and often illustrates
his relationship with his followers as the shepherd of his sheep (John
10:10-16, 1 Pet 2:25, Ps 23:1, Heb 13:20-21, Matt 26:31, Mark 14:27, Jer
31:10). A pastor, in view of the Lord’s leadership, therefore, should lead the
people of God as Jesus would. Peter specifically speaks to Pastors in verses
1-3 and classes himself as a fellow pastor (or elder).[20] Peter offers a model and its
contrast for how the pastor is to lead God’s people. Pastors are to exercise
biblical leadership not under compulsion but willingly (v. 2), not for shameful
gain but eagerly (v. 2), and not in a domineering manner but as an example for
the flock to whom God has called him (v. 3). The overarching concept is that
the pastor is to exercise humble leadership through serving, as Christ does for
his people, for the local church is part of the body of Christ, for whom Jesus
died.
A
fifth responsibility of the pastor is outreach. Outreach includes actions such
as benevolence, caring for widows and orphans, and caring for the sick.[21] Jesus demands such an action
from all his followers, for he says:
For I
was hungry and you gave me food, I was thirsty and you gave me
drink, I was a stranger and you welcomed me, I was naked and you clothed
me, I was sick and you visited me, I was in prison and you came
to me.’ Then the righteous will answer him, saying, ‘Lord, when did we see you
hungry and feed you, or thirsty and give you drink? And when did we see you a
stranger and welcome you, or naked and clothe you? And when did we see you sick
or in prison and visit you?’ And the King will answer them, ‘Truly, I
say to you, as you did it to one of the least of these my brothers, you
did it to me’ (Matt 25:35-40).
Christ, therefore, beckons his people to service in
loving the least of these. A pastor then should be an exemplary model of
serving other people to the people he leads. “…it is only
as the leaders themselves remain faithful to God that they can expect the
church to do so likewise.”[22] A pastor is to lead through serving
others and model for his people the epitome of such service.
Another
responsibility of the pastor is mentoring and discipleship. Paul, in mentoring
a young Timothy, writes, “You then, my child, be strengthened by the
grace that is in Christ Jesus, and what you have heard from me in the
presence of many witnesses entrust to faithful men, who will be able to
teach others also” (2 Tim 2:1-2). Even in his guidance, Paul commends the
Church at Corinth for heeding his spiritual direction (1 Cor 11:1). Moreover,
Jesus himself tells his people to go and make disciples. The call to
discipleship, therefore, should be of utmost importance in the local church
body. Conversion is merely a beginning step, for discipleship should start and
continue after such an experience. The pastor is to lead his people in being
disciples and making disciples.
A
seventh responsibility of the local church pastor is stewardship, which is
surely connected to financial responsibility but is also broader than a mere
estate manager.
The…NIV recognizes that today steward is too often associated with
waiters on board ships and translates those
entrusted with (secret things)… This office [of an estate manager] normally
included responsibility for overseeing
a household budget, purchasing, accounts, resource allocation, collection of
debts, and general running of the establishment, but only as instructed within guidelines agreed by the employer or
the head of the house.[23]
Perhaps,
the most apparent example of the stewarding role of a pastor is that of
financial governance in the local church. Nevertheless, stewardship
incorporates the care of God’s people on both an individual and a communal
level (i.e. the pastor is a steward of the spirituality of God’s people). The
pastor is to care for God’s people because they are a precious and beloved
gift, for that is what the church is to the Lord Jesus Christ.
A final responsibility of a pastor is administration.
Paul instructs, “Pay
careful attention to yourselves and to all the flock, in which the
Holy Spirit has made you overseers, to care for the church of
God, which he obtained with his own blood” (Acts 20:28). In referring
to overseers, “the term which Paul uses here is guardians (rsv). This is the meaning of the word elsewhere translated as
‘bishops’ (Greek episkopos), a word
which was used for leaders in at least some of Paul’s churches (Phil 1:1; 1 Tim
3:1–7; Titus 1:7).[24]
Believers exist who hold the spiritual gift of administration (1 Cor 12:28), but
the local church pastor is called to exercise administration as a part of his
responsibilities.[25]
Paul attests to the call of pastors to be administrators in caring for the
flock of God.
The
biblical responsibilities of a pastor are purposely broad but applied within
the context of the pastor’s unique gifts. No one church is the same, for all
believers hold far-reaching differences. Each local church pastor, therefore,
is called to specific people, at a specific time, for a specific purpose and
must treat their role as such. Once biblical qualifications for pastoral
ministry are established, the responsibilities must be understood by both the
pastor and the local church he serves. If one lacks qualifications or cannot
fulfill the responsibilities, he should graciously remove himself as a
candidate from leading the people of God. These eight responsibilities are
vital to pastoral ministry and, thus, should be considered with utmost importance.
The Prominence of Preaching and Counseling in
Pastoral Ministry
Of the
eight responsibilities mentioned here, two of the most prominent are preaching
and counseling. It should be clarified further that preaching should be
employed in the way of expository preaching so as to fulfill the role of the
pastor as a teacher (1 Tim 3:2).[26]
Inevitably, counseling takes a considerable role in the work of a pastor as
well, for leadership in the spiritual formation of a pastor’s congregants is
significant. A pastor who leads his church well will inexorably experience the
need to counsel the people with whom God has entrusted him. Therefore, of all
responsibilities discussed here, those concerning expository preaching and
counseling hold supreme importance.
Teaching
Makes the Difference
Expository preaching is an important to the role
of a pastor, as it is linked to the pastoral role of teaching (i.e. unpacking
the Scripture and helping God’s people understand and apply it to their lives).
Preaching should be understood as “the act of proclaiming a theological
message. [It] generally involves the conveyance of some truth related to God or
Scripture with inherent significance to the audience for whom the act is being
done.”[27] While
preaching in the Old Testament involved the heralding of news to God’s people
in a prophetic manner, preaching transitioned in the New Testament to not only
proclaiming news but explaining (or teaching) it.[28]
New Testament worship, therefore, includes declaring the story of God through
Scripture. Since the early church, the pattern of corporate worship gatherings
has primarily comprised a fourfold order.
1)
Gathering
2)
Word
3)
Table
4)
Sending[29]
Therefore,
the ministry of the word has been a substantial part of Christian worship for
centuries and a part of the dialogue between God and his people for centuries.
The word of God through Scripture is a
substantial part of worship. God’s people are formed by and through the word.
The author of Hebrews writes, “For the
word of God is living and active, sharper than any two-edged
sword, piercing to the division of soul and of spirit, of joints and of marrow,
and discerning the thoughts and intentions of the heart” (Heb 4:12). To
understand such a truth is to acknowledge the authority of Scripture is its
complete canon. The word has been essential to Christian worship since days of
the Apostles. Those who might argue that the New Testament texts are not
Scripture[30]
oppose the practice of the New Testament church herself. Peter testifies that
the letters of Paul are a part of the inspired word of God (2 Pet 3:15-16);
Paul referred to his own message as the word of God; and again, Paul refers to
the Gospel of Luke as inspired scripture (1 Tim 5:18). Therefore, the New
Testament believers unapologetically included the New Testament writings as
sacred Scripture.
Worship in the New Testament also regards all texts of the
Bible to be authoritative. Whether in the New Testament or the Old Testament,
the church has historically regarded what texts to include as the full canon of
the Bible. Thus, every part of Scripture should be trusted, used for teaching,
rebuking, and reproving, and every part of Scripture should be read and
understood through the lens of faith, for without faith, one’s knowledge might
as well be that of a fool. On the task of pastoral preaching, I will highlight
four imperatives as they correspond to the duties of a pastor.
1)
Preaching is worship,
2)
preaching is trinitarian,
3)
preaching is formative, and
4)
preaching is supernatural.
First, preaching is worship. A pastor should be skilled in
the practice of preaching, for it is a primary duty for him. John Stott
contends that all true Christian preaching is expository preaching (or a
verse-by-verse explanation of Scripture).[31] One
skilled in the practice of preaching should view preaching as worship.[32] That is the pastor should exult in preaching,
for the word is a part of formation and of worship. John Piper writes, “…exposition,
as making clear what the Scripture really means, and exultation, as
openly treasuring the divine glories of that meaning—they combine to make
preaching what it is.”[33]
Gordon Hugenberger argues that the Greek use of kerysso and euangelizomai
to describe preaching as primarily to evangelical activity directed to the
faithfully gathered, but John Piper contends that the Apostle Paul models and
commands “the kinds of speech implicit in kerysso and euangelizomai
in the context of the gathered church.”[34]
Paul, therefore submits that heralding the word of God is a vital element in
the Christian worship gathering. The pastor must view expository preaching
through the lens of worship, for the word is vital to the worship gathering of
God’s people. Such a concept is not new, for the early church and the Apostles
employed the oral act of preaching as a form of worship and foundational to the
worship gathering.
Secondly, preaching is trinitarian. Worshipers
should experience formation (change) in their lives as they are affected by the
word of God and the teaching thereof. Tony Merida asks a set of relevant
questions regarding the experience of the presence of God.
·
“Am I
affected by the glory of God?
·
Does God
impress me?
·
Do I strut
into God’s presence? Do I understand his greatness and my smallness?
·
Have I
gotten so used to handling the holy things that I fail to personally consider
the stunning reality of his greatness?
·
Do I want
others to see his greatness?”[35]
For these
questions to be answered in a positive way, preaching must have an impact on
believers’ lives, which may only be accomplished through the trinitarian work
of God (i.e. preaching must be done in the power of the Holy Spirit, through
Jesus Christ’s mediation, and to the glory of the Father). All three persons of
the Godhead must work through preaching for God’s people to be changed. In an
overarching manner, therefore, the preacher must have a quest to see God’s
glory. “Perhaps, one of the reasons that God is not declared with great clarity
and beauty is that many pastors have lost their vision of God’s majesty
personally.”[36]
Proverbs 29:18 teaches that where there is no vision [of God], there people
perish. Thus, for preaching to be a legitimate worship experience, the pastor
must find joy in heralding the word of God and rightly dividing the Scripture
before the people of God.
Such exultation requires the pastor’s joy and
satisfaction in God. In the power of the Holy Spirit, the pastor must have a
personal experience in his preaching and preparation. Often, the mind is given
emphasis so pastors preach with a knowledge-based focus but without the
underpinning of the Holy Spirit. Surely, knowledge is vital to expository
preaching, but so also is the subject of the Holy Spirit (i.e. if the Holy
Spirit does not work in the pastor’s preaching and preparation, it might be
assumed to be difficult for him to move in the people of God through
preaching). Said another way, preaching includes logos and eros,
but also heavily involves pathos. The beginning point of expository
preaching, therefore, is the Holy Spirit’s empowerment.
Preaching is accomplished in the power of the
Holy Spirit but is mediated by Jesus Christ. Worship tells the story of God.[37]
“The story of God is the story of the triune God, and therefore always the
story of God the Father, God the Son, and God the Holy Spirit.”[38]
Since Scripture is the story of God centered around Jesus Christ, when God’s
people hear and understand the biblical narrative, they should effectively live
in the reality of Christ and his work in their lives, which requires impactful
and accurate teaching of Scripture. The pastor holds the most impacting
position as teacher in the lives of God’s people (i.e. what the pastor preaches
has a lasting impact on the lives of God’s people so the pastor should ensure
that preaching is done rightly). Pastoral preaching then should point to Jesus,
for Jesus is repletely present in the narrative of the Bible. In Genesis, he is
foretold; in the prophets, he is emphasized as the Messiah; in the gospels, his
life and story is proclaimed, in the Epistles, Jesus’ life and work is
remembered and declared; and in Revelation, Jesus’ Second Coming in assured.
Expository preaching, therefore, looks to Christ. Expository preaching does not
just tell a story about Christ; rather, expository preaching preaches Christ
himself and impacts the church in such a way that God’s people live in the
reality of Jesus’ life and work. Preaching is christocentric but also
trinitarian as all three persons of the Godhead work through the foolishness of
preaching (1 Cor 1:21).
Thirdly, preaching is formative. James K.A.
Smith writes, “…there is no formation without repetition.”[39]
Part of a pastor’s responsibility as a teacher is as a catalyst to the
spiritual formation of the church, which cannot occur without repetition (i.e.
teaching the scriptures in such a way that God’s people are affected by it and
experience change through it). Preaching must be more than a mere oratory
exercise, for the power of preaching is accomplished by the Holy Spirit’s work
in the words offered by mere men. When pastors devoted to God’s call (i.e. the
task of preaching) willingly endeavor to know and teach God’s word in a way
that changes his people, God is glorified because his people are formed.
Preaching requires hard truths (i.e. declaring the gospel truth no matter the
response). Christians, in hearing the word of God, must respond in obedience.
When believers obey God’s word by applying its teaching to their individual
lives, they are formed, albeit sometimes in challenging ways. The formative
nature of expository preaching should not be neglected or overlooked, for
pastoral duties require it. Whether there is tension in hearing and responding
to preaching or not, the pastor must fervently declare the truth of God without
any concern of consequence, for his service is to the Lord.
Lastly, preaching is supernatural. Said another
way, the power of preaching is greater than mere human strength, for the one
who preaches must rely on God’s supernatural strength for the efficacy of
preaching. The gospel is foolishness to those who have not been changed by its
power (1 Cor 1:18). For the teaching of Scripture to be effective, therefore,
preaching must be received in a supernatural way. That means that the words of
the pastor must be employed through the power of the Holy Spirit. Moreover, the
Spirit must awaken the hearts of unbelievers and believers to the truth taught
through Scripture. In that case, the pastor must remove himself from the impact
of preaching (i.e. he must allow God to use him as a conduit of his message,
for apart from Scripture, he has nothing to say). Preaching is not for the
purpose of entertainment, self-motivation, or knowledge; rather, preaching is
the task of the pastor for the formation of God’s people and may only have its
full effect by the power of God, as preaching is supernatural and relies on a
supernatural God rather than the capabilities of humankind.
While
God’s people are all called to being ready to give an account of the gospel and
the Christian faith (1 Pet 3:15), the pastor, in particular, is called to the
task of teaching (1 Tim 3:2), which is disparate from even the task of a
deacon. Teaching, therefore, is the primary difference between the office of a
pastor and other roles within the local church. The pastor must find joy in
rightly dividing the text of Scripture for the people of God to see its
formative impact in the lives of God’s people. The trinitarian work in
preaching is evident and abundant among the people of God. The task of
expository preaching is surely a joy and an honor for the pastor, for he is
uniquely involved in the spiritual formation of God’s people in the local
church.
Participation
in Formation: The Pastoral Duty of Counseling
Another substantial responsibility of the pastor
is counseling. Counseling is inevitable for one who serves in the gospel
ministry, for often, the pastor is sought for spiritual wisdom, direction, and
advice. Pastoral counseling is biblical, however, and is disparate from general
counseling. On biblical counseling, Ed Welch writes, “My present perspective is that biblical counseling is a hybrid of
discipleship and biblical friendship, neither of which can be mistaken for a
passing fad. Instead, biblical counseling is as old as human history and will
flourish throughout the generations to come.”[40] The
pastor holds the privilege to play an integral role in the spiritual formation
of the people God has called him to lead—the pastor may participate in the
spiritual formation of God’s people. Furthermore, as an inescapability, biblical counseling should be
understood as a pastoral duty. Regarding the role of the pastor as a biblical
counselor, three substantial imperatives subsist:
1)
formation
belongs to the church,
2)
pastors
often find their closest moments with congregants in their deepest times of
need, and
3)
many
issues are too big for people but not for God.
As a vital participant in a church’s spiritual
formation, the pastor is also a part of individual spiritual formation (i.e.
the spiritual growth of individual congregants). As a body and a living
organism, the church should grow—not only in number but in depth and formation.
“An organism that is not experiencing growth is certainly
malfunctioning and this may be the result of mal-nutrition, diseases or
inherent biological disorder or unfavorable environmental circumstances.”[41] As an
active ingredient to spiritual growth, therefore, it should be understood (by
both the pastor and the local church) that formation belongs to the church.
While counseling has taken a broadly secular approach,
Christians, regarding the Bible as not only authoritative but the sole
authority and guide to Christian living, must realize that the Lord has given
the church everything necessary for life and for godliness (2 Pet 1:3).
Godliness is seemingly an apparent offering, but Peter is clear that all that
is necessary for life also comes from God himself and from no other source.
Unfortunately, the church seems to have given the responsibility of formation,
however, to secular sources (e.g. counselors—those trained specifically in the
science of counseling—physicians, teachers, etc.). By allowing the methods of
the world to overtake the biblical responsibility of spiritual formation, the
church has effectively given one of
the greatest opportunities for ministry to a world that despises Jesus Christ
(John 15:18). “Counseling is about
understanding the human condition and problems and helping to resolve these,”[42]
which is precisely that to which the Bible speaks. To improve the biblical
responsibility of the pastor’s duty, the church must reclaim the rightful
ownership of counseling as a significant part of formation, for it belongs
solely to the church.
Secondly, the special
relationship that exists between pastors and congregants should be realized.
Matchless opportunities for ministry are often found in congregants’ deepest
times of need—opportunities that should not be neglected or go overlooked by
pastors. “God designed us as humans to be in relationships,
both with him and with others,”[43]
which is specifically why the church is
crucial to one’s sanctification process.[44]
God has not intended for people to live life alone; it is not good to do so.
Pastors often help their congregants in the most devastating and painful parts
of their lives because people tend to trust their pastors and look to them for
spiritual guidance and advice, especially during times of difficulty. Such a
relationship provides not only a unique relationship between pastors and
parishioners but a pastoral responsibility to rightly offer biblical counsel to
those the pastor leads.
Thirdly, as part of the
counseling responsibility, the pastor may assuredly encounter situations which
seem too difficult to handle, as the pastor may feel ill-equipped to rightly
offer counsel in such circumstances. The pastor, however, should not avoid
those situations but should rather rely on the counsel of the Holy Spirit, for
in the weakness of his people, God is made strong (2 Cor 12:9). The Prophet
Isaiah refers to the coming Jesus Christ as wonderful counselor (Isa 6:9). The
Hebrew word implies one who urges directions of actions or thought. Moreover,
the Holy Spirit is translated as counselor (John 14:26), and the Greek implies
an encourager. The power in the ministry of counseling, therefore, must be
supernatural: from the Lord. Numerous circumstances are too big and delicate
for humankind, but nothing is so for God. The pastor must claim that all things
may be accomplished in the strength of the Lord (Phil 4:13). While worldly
wisdom submits proper training, certification, and qualification, biblical
wisdom transcends such thought and realizes that God qualifies those called to
serve him in the pastorate.[45]
The
role of counseling is sizeable to the biblical duty of a pastor. Further, as a
teacher, counseling might be viewed as a chance for the pastor to provide
practical application to what he teaches, for through biblical counseling,
spiritual formation occurs in the people he leads. Through the joys and
difficulties of God’s people, the pastor walks and talks to offer spiritual
direction that must only come from the Holy Spirit. As wisdom would suggest
then, congregants may listen to the wisdom of the pastor as a representative of
the Lord as direction is sought and heeded. Thus, the role of counseling for
the pastor is imperative and must be held to a position of highest
responsibility. Subsequent to expository preaching, the praxis of pastoral
ministry may be most evident in the biblical role of the pastor as a counselor.
Apart from Scripture, the Pastor Has Nothing to Say
The authority of
pastoral ministry rests solely on the word of God. Apart from Scripture, a
pastor offers nothing of value (i.e. what a pastor teaches and the counsel he
gives should be derived from the authority of God’s word). Jesus is the model
for all ministry, and his ministry was about people. Without people, there
would be no ministry. Dr. H. Norman Wright writes, “One important observation
we can make about Jesus’ approach to counseling is that his work with people
was a process. He did not see them for just a few minutes during an appointment
and then forget about them. He spent time helping them work through life’s
difficulties in an in-depth manner.”[46]
Pastoral ministry is a significant part of the journey for God’s people, as
pastors have been given to the church to equip the saints for the work of
ministry (Eph 4:12).
This paper has navigated the biblical qualifications and responsibilities of the pastor and focused largely on that of teaching through expository preaching and the ministry of biblical counseling, both of which rest on the foundation of Scripture. Scripture is sufficient for pastoral ministry and indeed all of life (2 Tim 3:16-17). A pastor who operates in his realized weakness is a pastor who relies on the strength of the Lord, thus, ensuring a successful ministry. The Apostles preached Christ and him crucified (1 Cor 12:23). Phillip opened his mouth to the Ethiopian Eunuch and preached Jesus (Acts 8:35). The pastor’s inadequacies then are resolved when he preaches Jesus. In weakness, preach Jesus; in trepidation, preach Jesus; in teaching, preach Jesus; and certainly, in counseling, preach Jesus, for without exaggeration, Jesus is the answer in all of life.
[1] “Biblical Eldership,” Grace Church,
n.d.,
https://www.gracechurch.org/about/distinctives/biblical-eldership#:~:text=The%20Office%20of%20Elder,of%20identifying%20the%20same%20people.
[2] John R. W. Stott, Guard the Truth: The Message of 1
Timothy & Titus, The Bible
Speaks Today (Downers Grove, IL: InterVarsity Press, 1996), 89.
[3] Stott, Guard the Truth, 89.
[4] ESV Study Bible (Wheaton, IL:
Crossway, 2008), loc. 336628.
[5] Stott, Guard the Truth, 89.
[6] George W. Knight, The Pastoral Epistles: A Commentary
on the Greek Text, New
International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England:
W.B. Eerdmans; Paternoster Press, 1992), 151.
[7] This is not to imply that the saints of God
are not called to specific roles other than that of a pastor but that God has
given greater responsibility to pastors so they hold a greater level of
accountability, especially as it relates to the leadership of the local church.
[8] Stott, Guard the Truth, 98.
[11] Stott, Guard the Truth, 93.
[12] Donald Guthrie, Pastoral Epistles: An Introduction
and Commentary, vol. 14, Tyndale
New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1990), 95.
[13] The ministry of the word here should be
understood as expository preaching as it is the most beneficial way to teach
the people of God.
[14] This is not to suggest that pastors do not
also hold the responsibility of Spirit-indwelled believer in the work of
ministry and exercising the Fruit of the Spirit in their lives (love, joy,
peace, patience, kindness, goodness, faithfulness, gentleness, and
self-control). Certainly, they hold the same responsibilities as the rest of
God’s people and, in fact, to a greater degree, but in the role of pastor, the
prayer and the ministry of the word is of utmost importance, as it relates to
equipping the saints.
[15] Unless otherwise noted, all Scripture
quotations are from the English Standard Version Bible.
While many of the responsibilities of the pastor are
magnified as responsibilities of every Christian, they are distinctively related to the pastoral role as
an equipper.
[16] C.H. Spurgeon, The Power of
Prayer in a Believer’s Life, ed. Robert Hall (Lynnwood, WA: Emerald Books,
1993), 12.
[17] The responsibilities of expository preaching
and counseling will be further discussed as preeminent among pastoral tasks
later in this paper.
[18] H.
Harvey, The Pastor: His Qualifications and Duties (Philadelphia, PA:
American Baptist Publication Society, 1904), 136.
[19] Daniel
Sung Gu Kim, “The Pastor as a Biblical Counselor and Equipper of Biblical
Counselors within the Church” (PhD diss., The Southern Baptist Theological
Seminary, Louisville, KY, 2024), 12.
[20] Wayne A. Grudem, 1 Peter: An Introduction and Commentary,
vol. 17, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity
Press, 1988), 193.
[21] Although such actions are the responsibility
of deacons, believers (and especially pastors) are not exempt from such care,
as it reflects the love of Jesus Christ.
[22] I. Howard Marshall, Acts: An Introduction and Commentary, vol. 5, Tyndale New Testament Commentaries (Downers
Grove, IL: InterVarsity Press, 1980), 352.
[23] Anthony C.
Thiselton, The First Epistle to the Corinthians: A Commentary on the
Greek Text, New International Greek Testament
Commentary (Grand Rapids, MI: W.B. Eerdmans, 2000), 336.
[24] Marshall, Acts: An
Introduction and Commentary,
352.
[25] Although a pastor may not hold the spiritual
gift of administration, he is expected to exercise it as a part of his role,
which could be accomplished in manifold ways (e.g. employing a fellow believer
who holds the gift of administration, partnering with people who are gifted in
administration, etc.). In other words, the pastor does not have to exercise
administration alone and, in fact, would be unwise to do so.
[26] A substantial difference between
qualifications for pastors and deacons is that of teaching (i.e. the deacon
does not have to possess the ability to teach, but the pastor does).
[27] Charles Meeks, “Preaching,” ed. John D. Barry
et al., The Lexham Bible Dictionary
(Bellingham, WA: Lexham Press, 2016).
[28] Meeks, “Preaching.”
[29] Robert
E. Webber, Planning Blended Worship: The Creative Mixture of Old and New
(Nashville, TN: Abingdon Press, 1998), 21.
[30] This
is that only the words of the Torah are relevant because that is what even the
New Testament Apostles meant in referring to Scripture.
[31] John Stott, Between Two Worlds: The Art of Preaching in the
Twentieth Century (Grand Rapids, MI: Eerdmans, 1982), 125-126.
[32] John Piper, Expository Exultation: Christian Preaching as Worship
(Wheaton, IL: Crossway, 2018), 53.
[34] Piper, Expository Exultation, 54.
[35] Tony Merida, Faithful Preaching: Declaring Scripture with
Responsibility, Passion, and Authority (Nashville, TN: B&H Publishing
Group, 2009), 19.
[36] Merida, Faithful Preaching, 21.
[37] Robert E. Webber, Ancient-Future Worship: Proclaiming and Enacting
God’s Narrative (Grand Rapids, MI: Baker Publishing, 2008), 29.
[38] Webber, Ancient-Future Worship, 29.
[39] James K.A. Smith, Imagining the Kingdom: How Worship Works
(Minneapolis, MN: Baker Publishing, 2013), 183.
[40] Ed
Welch, “What Is Biblical Counseling Anyway?” The Journal of Biblical
Counseling, vol. 16, no. 1 (Fall 1997): 2.
[41] Godfried
Asamoah, “Impact of Pastoral Care and Counseling on Church Growth: A Literature
Review and Conceptual Framework Development,” Interdisciplinary Research
Journal of Theology, Apologetics, Natural, and Social Sciences, vol. 1, no.
1 & 2 (March 2018): 1-33.
[42] David R. Penley, “Counseling and the Church,” Biblical Counseling
Institute, August 31, 2009, accessed November 28, 2024,
https://bcinstitute.com/counseling-and-the-church/.
[43] Scott Floyd, Crisis Counseling: A Guide for
Pastors and Professionals (Grand Rapids, MI: Kregel Publications, 2008), loc
1174-1175.
[44] Whether known or not, a time will come for
every person when he or she needs to church.
[45] This notion is not to neglect the importance
is biblical education and even training in counseling but rather to highlight
the necessity of relying on the Holy Spirit in the ministry of counseling, as
he is vital to a well-functioning counseling ministry. In fact, counseling
without the Holy Spirit is an exercise of futility.
[46] H. Norman Wright, The Complete Guide to Crisis and Trauma Counseling (Minneapolis, MN: Bethany House Publishing, 2014), 17.
