8

Ordination to Pastoral Ministry

Richard L. Mayhue

Ordination describes the biblical concept of God’s appointment of men to full-time ministry.1 Today, the church recognizes ordained men when their ministerial desires, godly life, and giftedness for ministry match the biblical standards (both subjective and objective) that identify a man whom God has called to ministry. Scripture does not specify the detailed procedure by which a man qualifies for ordination; therefore, liberty prevails when outlining a practical plan. One proven method used effectively by a local church illustrates how to carry out the ordination process according to biblical milestones.

Adam, God made out of dust
But thought it best to make me first
So I was made before man.
To answer God’s most holy plan

A living being I became—
And Adam gave me my name.
I from his presence then withdrew
And more of Adam never knew.

I did my maker’s law obey
Nor ever went from it astray.
Thousands of miles I go in fear
But seldom on earth appear.

For purpose wise which God did see
He put a living soul in me.
A soul from me God did claim
And took from me the soul again.

So when from me the soul had fled,
I was the same as when first made.
I am without hands or feet or soul;
I travel on from pole to pole.

I labor hard by day, by night
To fallen man give great light.
Thousands of people, young and old,
Will by my death great light behold.

No right or wrong can I conceive;
The Scripture I cannot believe.
Although my name therein is found,
They are to me an empty sound.

No fear of death doth trouble me;
Real happiness I’ll never see.
To heaven I shall never go
Or to hell below.

Now when these lines you slowly read,
Go search your Bible with all speed.
For that my name is written there
I do honestly to you declare.

If my kind you can identify,
You for ministry will qualify.
Who am I?2

Ordination candidates frequently fear embarrassment when facing obscure, Gordian-knot type questions, like the riddle just cited,3 from mean-spirited pastors and seminary professors. Congregations often perceive ordination as nothing more than a postseminary inquisition inflicted through irrelevant questions, designed to make the prospective pastor squirm just one more time.

Does ordination equate to a final moment of ecclesiastical hazing just prior to a man’s admission to the ministry? Or, does it entail more noble, biblical purposes? What is ordination? Why should a man4 be ordained? Who needs ordination?5 How should ordination be conducted? These and other questions need solid biblical answers to make the ordination process stand for something more than a mere torturous final exam.

THE BIBLICAL CONCEPT OF ORDINATION

The overarching concept of ordination to ministry appears in both the Old and New Testaments. Ordination is the process of godly leaders affirming the call, equipping, and maturity of new leaders to serve God’s purposes in the next generation. Ordination validates/authenticates God’s will for a fully qualified man to serve God and His people.

Old Testament

Moses “ordained” (images/nec-122-1.jpg, ml <yd, “filled the hand of”) Aaron and his sons to the priesthood of Israel (Ex. 29:9, 29, 35). He symbolically represented God’s will for Aaron to serve as high priest by laying hands on him, thus authenticating or ordaining Aaron for priestly ministry. This same procedure appears also in Leviticus 16:32 and Numbers 3:3.

Put another way, ordination recognizes God’s appointment of a man to ministry and is the leadership’s way of commending him to the congregation. For example, the high priest of Israel was appointed (images/aa8.jpg, kathistatai, “put in place”) by God to minister on behalf of men in the things pertaining to God (Heb. 5:1; 8:3). Moses recognized this fact and communicated it to Israel by laying his hands on Aaron.

New Testament

The divine side of appointment to ministry comes first. Paul was “ordained” (images/aa9.jpg, etethēn) by God to the ministry (1 Tim. 2:7). Paul told the Ephesian elders that the Holy Spirit had “made” (images/aa10.jpg, etheto) them overseers to shepherd the church of God (Acts 20:28). Yet God used godly human leaders to communicate to the people His appointment of these men. Both the divine and the human side of the process are necessary.6 God sets leaders apart so that the current leadership can assimilate new leaders into the developing order of leadership.

Humanly speaking, Jesus “appointed” (images/aa11.jpg, ethēka, “set/placed”) His disciples (John 15:16). He “appointed” (images/aa12.jpg, epoiēsen, “made”) the twelve to be with Himself to preach (Mark 3:14).

The apostles affirmed a new group of leaders in ministry at Jerusalem by laying hands on them (Acts 6:6). On Paul’s first missionary journey, he and Barnabas “appointed” (images/aa13.jpg, cheirotonēsantes, “stretching out the hand to”) elders in every church (14:23). Paul also instructed Titus to “appoint” (images/aa14.jpg, katastēsēs, “put in place”) elders in every city (Titus 1:5).

Understanding the biblical idea of ordination is a partial answer to the question, “Who should be added to existing ministry leadership?” But it also raises a related question: “How do we recognize God’s appointed leaders?”

THE PRACTICAL ESSENCE OF ORDINATION

From the biblical examples cited, it is obvious that ordination involves God’s appointment of men to ministry, which appointment godly men who are already leaders subsequently recognize and authenticate according to God’s Word. Appointment to ordained ministry in the church does not come by way of family inheritance, apostolic succession, or some sacerdotal investiture of authority by men. Rather, each generation of leadership receives its appointment from God through godly leaders, on the basis of whose recommendation the church can then verify the appointment.

Ordination is to church leadership as the bar exam is to the legal profession, the C.P.A. exam to accounting, or state board examinations to medical practice. All these examinations serve to verify genuine qualifications for service in the respective fields. More specifically, the ordination process serves to:

  1. identify and certify men truly called and equipped by God for full-time pastoral ministry
  2. eliminate men seeking ministry credentials who are not called by God
  3. give a congregation great confidence that their leaders are genuinely appointed by God
  4. furnish a standard of accountability for the church concerning a man’s ministry
  5. commend a man publicly to the ministry wherever God’s will takes him

One of the most explicit aspects of the ordination process is the determination of the humanly discernible biblical qualifications in the life and abilities of a man whom God has appointed to ministry. These identifying elements are both subjective and objective. The subjective or internal aspect relates to the ordination candidate’s self-perspective of God’s will for him to be in the ministry. The balancing external or objective side looks at the possibility of ordination in relation to the standards of Scripture.

The Internal/Subjective Aspect

What a man desires and what he believes about the ministry God intends for him begins the ordination process at the subjective level: “It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do” (1 Tim. 3:1, emphasis added). This initial step, humanly speaking, begins with the one who believes it to be God’s will for him to engage in full-time ministry. This call presupposes a man’s genuine conversion to Christ and God’s subsequent call in his life to the ministry.7

MacArthur explained the intent of 1 Timothy 3:1 regarding this subjective phase of the ordination process:

In other words, we are not to go out and recruit men to become elders. One who is qualified to be an elder will be eager to teach the Word of God and lead the flock of God, without any thought of gain at all. He will desire the office, pursue being set apart, and devote himself to the Word. No one will have to talk him into it; it is his heart’s passion.

Furthermore, he serves “voluntarily, according to the will of God.” His service as an elder is a calling from God. The desire to serve as an elder is in his heart because God put it there.8

Let the reader be warned. Many a man has falsely claimed a call to the ministry. Frequently, a counterfeit desire has come from human pride, the aspirations of others, misunderstanding God’s will, or substituting formal education only for God’s complete ordination process. That is why the objective or external part of the ordination process is indispensable in confirming God’s will for a man’s life. The objective process will affirm or negate the less measurable subjective side.

The External/Objective Aspect

Paul wrote, “And let these also first be tested; then let them serve as deacons if they are beyond reproach” (1 Tim. 3:10). The immediate context of this instruction to Timothy deals with deacons (vv. 8–9). But the also refers back to the qualifications of overseers9 in verses 1–7. Overseers “also” need testing. This allows the church to validate the subjective impressions of the one seeking ordination by using God’s criteria as a basis for testing.

Scripture gives five major testing grounds: character, conduct, capabilities, creed, and commitment. First, a man’s character must be consistent with his call in that he models the message he preaches. First Timothy 3:2–7 lists ten features that fall into four major categories according to the following grouping:10

  1. his devotion/dedication (3:2)
    “husband of one wife”
  2. his personal discipline (3:2)
    “temperate”
    “prudent”
    “respectable”
  3. his direction in life (3:2)
    “hospitable”—toward people
    “able to teach”—toward God’s Word
  4. his desires (3:3)
    “not addicted to wine”
    “not . . . pugnacious, but gentle”
    “uncontentious”
    “free from the love of money”

Second, a man’s conduct must be consistent with his character. Three elements of life are proving grounds for his conduct:

  1. his domestic excellence (1 Tim. 3:4–5)
  2. his spiritual maturity (3:6)
  3. his community reputation (3:7)

Third, his capabilities must be in accord with his call. First Timothy 3:2 clarifies that he must be “able to teach.” Titus 1:9 amplifies this: “Holding fast the faithful word which is in accordance with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict.” As a result of a man’s understanding of and ability to teach the Word, including the refutation of error, he is to:

  1. shepherd the flock of God (Acts 20:28; 1 Pet. 5:2)
  2. provide spiritual oversight (Acts 20:28; Titus 1:7)
  3. lead as a mature man of God (Acts 20:17; Titus 1:5; 1 Pet. 5:1)
  4. be faithful as a steward of God’s ministry (Titus 1:7)

Fourth, his creed must join with his capabilities as God’s Word says it should. He is to minister in accord with sound doctrine (Titus 1:9).11

Fifth, his commitment must demonstrate consistency in all four of the above categories by being tested over a sufficient period (1 Tim. 3:10). This allows the objective aspect of ordination to verify the subjective side as being real and not staged. Thus a man’s overarching quality of life is to be “blameless.” This does not equate with sinless perfection in the life of a pastor. Yet it does presuppose that his life is at such a high level of spiritual maturity that he is exempt from any valid charge of persistent sin.

MOVING FROM ESSENCE TO PRACTICE

The biblical grounds treated thus far have been fairly specific. The Bible speaks clearly about men appointing or ordaining other men to ministry according to God’s will. God has provided both subjective and objective features to help the church determine God’s will for a man’s life. The basic criteria for objective testing in 1 Timothy 3:1–7 and Titus 1:5–9 are beyond debate. Apart from these basics, however, Scripture says little else to explain the how-to’s of ordination.12 Therefore, the church has a God-given liberty to design a practical process leading to ordination, so long as the process includes what the Scripture does dictate.

Some reject formal ordination altogether, because they believe that God, not man, ordains. Insofar as they have their life and ministry validated by the biblical standard, Scripture does not fault this approach, if it includes the biblical basis for testing/certification.

With equal liberty, others focus only on a direct ordination process. Still others follow a more indirect route, using the licensure13 period as part of the process leading to ordination. Scripture allows for either, assuming it incorporates the essence of ordination into the process.

Therefore, the remainder of this chapter will not lay out an exclusive ordination process. Rather, it will explain how one church, with a matured and proven process developed over the past twenty years, integrates the scriptural elements into an ordination procedure.

OVERVIEW OF THE ORDINATION PROCESS OF GRACE COMMUNITY CHURCH14

I. Constitution

Ordination by Grace Community Church constitutes the formal, local church affirmation of a man’s call, his biblical qualifications, and his recognized capabilities for Christian ministry. The latter includes the ability to preach and teach. Our ordination is recognized by most independent, evangelical churches. The State of California and the Internal Revenue Service also accept our ordination.

II. Definitions

The following definitions differentiate between ordination, licensure, and commissioning.

  1. Ordination. Ordination refers to the unanimous recognition by the Board of Elders of a man’s call to the ministry, preparation as a shepherd, and qualification to serve. Ordination shall be conferred for life, so long as the man continues to manifest the qualifications of the office.
  2. Licensing. The license is issued by the Board of Elders and is given in recognition of a man’s admission to the ordination process. Its aim is to allow a man to perform the ecclesiastical duties and functions of the church. Licenses will be evaluated and issued on a yearly basis.
  3. Licensing/Commissioning. When local church certification is required for ministry where ordination would be unnecessary or inappropriate, a person may be either licensed or commissioned by the Board of Elders to minister. This authorization continues as long as the opportunity to minister remains in effect and as long as the person maintains the qualifications for ministry.

III. Oversight

The ordination process will be overseen by a lay elder and an ordained pastoral elder who comprise the Ordination Facilitating Group (OFG). OFG will be selected by the Board of Elders.

IV. Applicants

Applicants for ordination by Grace Community Church will be limited to men who:

  1. Currently are members of Grace Community Church.
  2. Currently minister at Grace Community Church with at least two previous years of ministry experience at Grace Community Church. The most recent year should be, under normal circumstances, in the ministry overseen by the elder and staff pastor who recommend the applicant to be considered.
  3. Believe that God has called and gifted them for a ministry of the Word under the authority of the local church.

V. Preliminary Steps

The ordination process (illustrated in figure 1) begins with these preliminary steps:

  1. An elder and his staff counterpart recommend the candidate to OFG for consideration of admission to the ordination process. This assumes that the applicant has been reviewed by the pastoral staff with comment.
  2. The applicant has read What We Teach15 and has signed the “Affirmation of Doctrinal Convictions” and submitted it to the OFG. The applicant will also identify/clarify any disagreements.
  3. The “Ordination Applicant Profile” has been completed and submitted to the OFG.
  4. Three elders have been selected by OFG to serve on the first council to consider the applicant for possible ordination candidacy.

VI. First Council

The first council reviews the candidate’s conversion, giftedness, call to the ministry, character, conduct, former/current ministries, biblical qualification relative to an elder in 1 Timothy 3:1–7 and Titus 1:5–9, and marital/parenting history. Prior to this first council, the first council elders must hear the candidate in a preaching/teaching situation either by tape or in person, as well as have an intimate knowledge of his personal character and ministry.

If the candidate is affirmed by the first council, he will be recommended to the Board of Elders by the first council elders as a candidate for the ordination process and formal licensure at a regular Board of Elders’ meeting. When the applicant is affirmed for admission to ordination candidacy, then the three elders on his first council will become the elders serving on the second and ordination councils.

At this point, the request could also be denied. If denied, appropriate steps leading to further pursuit of ordination by the applicant shall be given.

VII. Second Council

When approved, the second council must be completed within one calendar year. The one-year licensure can be extended upon request if unusual circumstances prevent timely progress. However, the candidate must successfully complete the second council within two years after the first council. If he fails to do so, then he must drop out of the ordination process and start again fresh at a later date.

Application Phase Licensure Phase
(usually one year, not more than two years)		 Ordination Phase
(lifetime or until biblically disqualified)
Preliminaries Second Council Examination in: Elders’ Affirmation
First Council Public Recognition
Review: • General Bible
• Pastoral Ministries
• Conversion • Theology
• Call
• Character Ordination Council Questioning in and Affirmation of:
• Conduct
• Capabilities
Elders’ Approval • Theology
• Bible
• Ministry
• Personal Life

Figure 8–1

The second council is primarily focused on the doctrinal preparation of the candidate for ministry and is designed to assess the candidate’s strengths and weaknesses. The three elders overseeing the candidate’s ordination process will also continue to review the candidate’s progress in ministry capabilities, especially in his teaching/preaching and leading. The candidate will be expected to initiate and maintain close contact with those elders on his council.

The doctrinal areas in which the candidate will be quizzed are presented in the “Ordination Comprehensive Questions.”

If the second council is not satisfied with the current progress of the licensee and cannot recommend that he continue as a candidate for ordination, the licensee will be given appropriate instructions to correct the situation, and the council will report back to the Board of Elders. The candidate may: (1) be removed from the process, (2) be required to repeat the second council, or (3) receive a directed study assignment as a prelude to repeating the second council.

If the second council concurs that the ordination candidate should progress to an ordination council, they will recommend to the Board of Elders that an ordination council be held within one to three months.

VIII. Ordination Council

The ordination council, to be held during a regularly scheduled elders’ meeting, will follow a questioning and affirming format relative to all pertinent areas of theology, biblical knowledge, church ministry, and spiritual life. The three ordination council elders will report on the candidate’s progress. Questioning and affirming will then be received from all the elders on his life, his ministry, and his doctrine. The council session can be open to non-elders including the candidate’s family members unless otherwise requested by the candidate. The purpose of this council is to finalize confirmation of the licensee’s readiness for the work of the ministry.

The ordination council will, after careful consideration, recommend to the Board of Elders whether the licensee should be ordained. If approval is not granted, the licensee will be instructed as to why he was refused ordination and what steps he needs to take to remedy the situation.

IX. Approval

When ordination is approved, the candidate will receive a certificate of ordination. He will also receive “the laying on of hands” by the elders in a subsequent public service.

DEMANDING BUT ATTAINABLE

The Grace Community Church “Ordination Process” manual begins with the following letter from pastor-teacher John MacArthur. It eloquently exalts the noble nature of the process that leads to an ordination appointment of God’s man by the church to the gospel ministry for a lifetime of sacred service as a steward of God’s ministry (Titus 1:7).16

Dear Ordination Candidate,

You are about to enter the arena of preparation for the highest calling in the world—a minister of the Lord Jesus Christ, a steward of the household of God, a special agent of the King to advance His glorious Kingdom, a colaborer with Christ in building His church. It is not your choice to so serve; it is God’s.

It was said of John Knox, prince of Scottish preachers, that when he was called to this holy task he was broken in his spirit and continually in tears over the awesomeness of such a calling and his unworthiness. And God used him to influence his nation and beyond.

If you sense the calling of God, if you feel a strong desire to pursue this life, and if you desire the affirmation of the church, then when you give evidence of that calling and readiness, it will be our high privilege to examine you for ordination.

Ordination is a confirmation by the church of a man’s call, spiritual preparedness, ministry proficiency, and Bible knowledge. It allows a man to earn the full support of the Grace Community Church elders as he embarks on ministry. Grace Church certifies the man’s suitability for ministry to the church at large.

Because we believe that the calling is holy and the task challenging, we desire that men be fully readied before they are ordained. Thus, the preparation is demanding but attainable. Our Lord is to be given the best we have to offer.

May God bless you as you pursue this most eminent calling.

Yours for the Master,

John MacArthur
Pastor-Teacher