Endnotes

Preface

1. John MacArthur, et al., Preaching (Nashville: Thomas Nelson, 2005).

2. John F. MacArthur and Wayne A. Mack, et al., Counseling (Nashville: Thomas Nelson, 2005).

3. This work assumes the presbyterian type of church polity with its plurality of elders in each local church (Acts 14:23; 20:17). For a detailed description of this type of church organization, see John F. MacArthur, Jr., The Master’s Plan for the Church (Chicago: Moody, 1991), 87–94, 179–213, and Alexander Strauch, Biblical Eldership, 2nd ed. (Littleton, CO: Lewis and Roth, 1988).

Introduction

1. Adapted from John MacArthur, Jr., “Wanted: A Few Good Shepherds,” Masterpiece (November-December 1989): 2–3, and John MacArthur, “Ten Reasons I Am a Pastor,” Masterpiece (November-December 1990): 2–3.

Chapter One—Rediscovering Pastoral Ministry

1. John Seel, The Evangelical Forfeit (Grand Rapids: Baker, 1993), 48–65.

2. For example, four of the top five books in Christianity Today’s “Reader’s Choice” Book-of-the-Year survey addressed these issues with a strong call for a return to a God-centered, biblically based ministry (“1994 Book Awards,” Christianity Today 38, no. 4 [April 4, 1994]: 39). These four books are Charles Colson, The Body (Dallas: Word, 1992); David F. Wells, No Place for Truth or Whatever Happened to Evangelical Theology (Grand Rapids: Eerdmans, 1993); John MacArthur, Jr., Ashamed of the Gospel: When the Church Becomes Like the World (Wheaton: Crossway, 1993); Hank Hanegraaff, Christianity In Crisis (Eugene, OR: Harvest House, 1993).

3. This confusion is not as apparent when one reads standard theology offerings or specific volumes dealing with the theology of the church, such as Gene A. Getz, Sharpening the Focus of the Church (Chicago: Moody, 1974); Alfred F. Kuen, I Will Build My Church (Chicago: Moody, 1971); John MacArthur, Jr., Body Dynamics (Wheaton: Victor, 1982); Earl D. Radmacher, What the Church Is All About (Chicago: Moody, 1978). The problem arises in volumes dealing with translating one’s theology into contemporary practices in the church.

4. Jeffery L. Sheler, “Spiritual America,” U.S. News and World Report 116, no. 13 (April 4, 1994): 48.

5. Francis A. Schaeffer, The Great Evangelical Disaster (Westchester, IL: Crossway, 1984), 37. Also see Harold Lindsell, The New Paganism (San Francisco: Harper and Row, 1987), 211–32, where he asserts that the West is now in a post-Christian era of paganism, and then discusses the role of the church in this type of culture. For a decisive analysis of the battle between fundamentalism and liberalism in the early 1900s see J. Gresham Machen, Christianity and Liberalism (reprint, Grand Rapids: Eerdmans, 1992). George Marsden, Understanding Fundamentalism and Evangelicalism (Grand Rapids: Eerdmans, 1991), provides a historical background to Machen’s era. James Davison Hunter, Evangelicalism: The Coming Generation (Chicago: University of Chicago, 1987), discussed the profile of late twentieth century evangelicalism. For further reading consult John Fea, “American Fundementalism and Neo-Evangelicalism: A Bibliographic Survey,” Evangelical Journal 11, no. 1 (spring 1993): 21–30.

6. Wells, No Place, 95.

7. Ibid., 178. It is most interesting that Leith Anderson et al., Who’s in Charge? (Portland, OR: Multnomah, 1992), 100, identified Fosdick as his mentor. Anderson, who is widely read and respected by a large segment of evangelicalism, also pointed to Fosdick as a model in preaching in A Church for the 21st Century (Minneapolis: Bethany, 1992), 213–14.

8. Ibid.

9. Bill Hybels on several occasions has been a prominent speaker at Robert Schuller’s institutes for pastors. Like Fosdick, Hybels has a penchant for needs-based preaching to reach the consumer in the pew as is evident in Bill Hybels et al., Mastering Contemporary Preaching (Portland, OR: Multnomah, 1989), 27. For a thorough critique of the Willow Creek model, read G. A. Pritchard, Willow Creek Seeker Services (Grand Rapids: Baker, 1996).

10. George Marsden, “Secular Humanism Within the Church,” Christianity Today 30, no. 1 (January 17, 1986): 141–51. A Christianity Today Institute included this article under the title of “In the Next Century: Trends Facing the Church.”

11. MacArthur, Ashamed of the Gospel. Almost two decades before this book, MacArthur wrote of the dangers then facing the church in “Church Faces Identity Crisis,” Moody Monthly 79, no. 6 (February 1979): 123–26.

12. Os Guinness, The Gravedigger File (Downers Grove, IL: InterVarsity, 1983); Os Guinness and John Seel, eds., No God but God (Chicago: Moody, 1992); Os Guinness, Dining with the Devil (Grand Rapids: Baker, 1993).

13. Michael G. Maudlin and Edward Gilbreath, “Selling Out the House of God?” Christianity Today 38, no. 8 (July 18, 1994): 20–25. Contrast Hybels’ approach with the far more biblical course recommended by Bill Hull, Can We Save the Evangelical Church (Grand Rapids: Revell, 1993). See note 9.

14. James V. Heidinger II, “Toxic Pluralism,” Christianity Today 37, no. 4 (April 5, 1993): 16–17. A good example of what he is concerned over is George Barna, The Second Coming of the Church (Nashville: Word, 1998) who wrote on the cover that the church “must reinvent itself or face virtual oblivion by mid-21st century.”

15. Philip L. Culbertson and Arthur Bradford Shippee, The Pastor: Readings from the Patristic Period (Minneapolis: Fortress, 1990), xi.

16. H. Richard Niebuhr, The Purpose of the Church and Its Ministry (New York: Harper and Brothers, 1956), 51.

17. Thomas C. Oden, Pastoral Theology: Essentials of Ministry (San Francisco: HarperCollins, 1983).

18. Ibid., x–xii.

19. Ibid., 11.

20. Paul Wilkes, “The Hand That Would Shape Our Souls,” The Atlantic 266, no. 6 (December 1990): 59–88.

21. Carolyn Weese, Standing on the Banks of Tomorrow (Granada Hills, CA: Multi-Staff Ministries, 1993): 3, 53. Other recent pieces include Michael C. Griffith, “Theological Education Need Not Be Irrelevant,” Vox Evangelica XX (1990): 7–19; Richard Carnes Ness, “The Road Less Traveled; Theological Education and the Quest to Fashion the Seminary of the Twenty-First Century,” The Journal of Institute for Christian Leadership 20 (winter 93/94): 27–43; Bruce L. Shelly, “The Seminaries’ Identity Crisis,” Christianity Today 37, no. 6 (May 17, 1993): 42–44.

22. Steven Meyeroff, “Andover Seminary: The Rise and Fall of an Evangelical Institution,” Covenant Seminary Review 8, no. 2 (fall 1982): 13–24, and Mark A. Noll, “The Princeton Theology,” in The Princeton Theology, ed. David F. Wells (Grand Rapids: Baker, 1989), 14–35, present convincing accounts of these two institutions.

23. David Dockery, “Ministry and Seminary in a New Century,” The Tie: Southern Seminary 62, no. 2 (spring 1994): 20–22.

24. John MacArthur, “Building His Church His Way,” Spirit of Revival 24, no. 1 (April 1994): 21–24.

Chapter Two—What Is a Pastor to Be and Do?

1. C. H. Spurgeon, An All-round Ministry (reprint, Pasadena, TX: Pilgrim, 1973), 256–57.

2. Cited by I. D. E. Thomas, A Puritan Golden Treasury (Edinburgh: Banner of Truth, 1977), 148–49.

3. J. Oswald Sanders, Spiritual Leadership, rev. ed. (Chicago: Moody, 1980), 169.

4. C. H. Spurgeon, Lectures to My Students: First Series (reprint, Grand Rapids: Baker, 1972), 168.

5. For a further discussion of this point, see chapter 15, “Preaching.”

6. John R. W. Stott, The Preacher’s Portrait (Grand Rapids: Eerdmans, 1979), 30.

7. Richard Baxter, The Reformed Pastor (Edinburgh: Banner of Truth, 1979), 63–65, 67–68 (emphasis added).

8. Cited by Thomas, Golden Treasury, 192.

9. Charles Jefferson, The Minister as Shepherd (Hong Kong: Living Books For All, 1980), 59, 61.

10. See the discussion of this principle earlier in this chapter and in chapter 16, “Modeling.”

11. W. Phillip Keller, A Shepherd Looks at Psalm 23 (Grand Rapids: Zondervan, 1979), 71.

12. For Paul’s defense of his own right to be paid for his ministry, see 1 Cor. 9:6–14.

13. The following is adapted from John MacArthur, Jr., Ashamed of the Gospel: When the Church Becomes Like the World (Wheaton: Crossway, 1993), 24–27.

Chapter Three—Pastoral Ministry in History

1. Thomas C. Oden noted, “Pastoral theology is a special form of practical theology because it focuses on the practice of ministry, with particular attention to the systematic definition of the pastoral office and its function” (Pastoral Theology, Essentials of Ministry [San Francisco: HarperCollins, 1983], x).

2. In early church history Christians understood tradition as “revelation made by God and delivered by Him to His faithful people through the mouth of His prophets and apostles.” It was something handed over, not something handed down, and was thus in accord with divine revelation. In the period since the early church, “tradition means the continuous stream of explanation and elucidation of the primitive faith, illustrating the way in which Christianity has been presented and understood in past ages. It is, that is, the accumulated wisdom of the past” (“Tradition,” in The Oxford Dictionary of the Christian Church, 2d ed., ed. F. L. Cross and E. A. Livingstone [Oxford: University Press, 1983], 1388). The latter approach to tradition has allowed much deflection from simple, primitive, biblical ministry.

3. In Franklin Hamlin Littell, “The Concept of the Believers’ Church,” in The Concept of the Believers’ Church, ed. James Leo Garrett, Jr. (Scottdale, PA: Herald, 1969), 27–32, the author delineated at least six basic principles or marks of the “Believers’ Church” that represent common themes in various churches. They include (1) the Believers’ Church, although outwardly constituted by volunteers, is Christ’s church and not theirs; (2) membership in the Believers’ Church is voluntary and witting (done deliberately); (3) the principle of separation from the world is basic, although it has often been misinterpreted; (4) mission and witness are key concepts for the Believers’ Church, and all members are involved; (5) internal integrity and church discipline are stressed; and (6) the proper concept of the secular in relationship to the sacred. The primary example of an application of this last theme is to a state church in which government attempts to control all ideology and thinking, thus limiting human liberty.

4. Franklin Hamlin Littell, The Origins of Sectarian Protestantism (New York: Macmillan, 1964), xvii.

5. Littell, “Concept,” 25–26.

6. Useful background material may be found in Horton Davies, Worship and Theology in England (Princeton: Princeton University Press, 1961–70), 5 vols.; Lewis Lupton, A History of the Geneva Bible (London: Fauconberg Press, 1966–1994) 25 vols.; Hughes, Oliphant Old, The Reading and Preaching of the Scripture in the Worship of the Christian Church (Eerdmans, 1998–) 4 vols. of a published projected 7 vols.

7. Derek J. Tidball, Skillful Shepherds: An Introduction to Pastoral Theology (Grand Rapids: Zondervan, 1986), 18.

8. Note the divergence of views as reflected in Louis Berkhof’s development of the doctrine of the church (The History of Christian Doctrines [Edinburgh: Banner of Truth, n.d.], 227–41).

9. Oden, Pastoral Theology, 311.

10. Tidball, Skillful Shepherds, 54.

11. See Leon Morris, Testaments of Love: A Study of Love in the Bible (Grand Rapids: Eerdmans, 1981), 8–100; also Norman Snaith, The Distinctive Ideas of the Old Testament (New York: Schocken, 1964), 131–42.

12. The Hebrew word (ḥesed) has been variously translated with meanings such as “mercy, love, loyal love, unfailing love, constant love, strong, faithful love, lovingkindness” (Morris, Testaments of Love, 66–7). The ḥesed or mercy of God as He covenants with His people to love them and to be faithful to that love always is a rich and profound study that furnishes important insight into true pastoral activity (see Nelson Glueck, Hesed in the Bible [New York: KTAV, 1975]; see also Snaith, Distinctive Ideas, 94–130).

13. J. B. Lightfoot, “The Christian Ministry,” in Saint Paul’s Epistle to the Philippians (reprint, Grand Rapids: Zondervan, 1953), 196–201. Though Lightfoot himself became Bishop of Durham in 1879 and remained strongly committed to the Anglican tradition, his work remains of primary significance in understanding primitive church ministry and subsequent embellishments in church history.

14. Ibid., 95–99, 193–96. Both biblical and early patristic data support this conclusion (see John Gill, Body of Divinity [reprint, Atlanta: Lassetter, 1965], 863–64; A. E. Harvey, “Elders,” Journal of Theological Studies ns 25 [1974]: 326.

15. See Lightfoot, Philippians, 195.

16. Adolph Harnack, History of Dogma (Boston: Roberts, 1897), 2:77.

17. William A. Clebsch and Charles R. Jaekle, Pastoral Care in Historical Perspective (New York: Harper, 1967), 11–31; cf. also Carl A. Volz, “The Pastoral Office in the Early Church,” Word and World 9 (1989): 359–66; Theron D. Price, “The Emergence of the Christian Ministry,” Review and Expositor 46 (1949): 216–38; B. H. Streeter, The Primitive Church (New York: Macmillan, 1929); T. W. Manson, The Church’s Ministry (Philadelphia: Westminster, 1948).

18. Hans Von Campenhausen, Ecclesiastical Authority and Spiritual Power in the Church of the First Three Centuries (Stanford, CA: Stanford Press, 1969), 149–77. He described this process as the apostolic teaching and traditional teaching “taking in more and more material, historical, legal, and dogmatic” (151).

19. The hierarchy of bishop, presbyter, and deacon became known as the “threefold ministry.” As an endorsement of the doctrine of “apostolic succession,” these layers of authority furnished the groundwork for the papacy (see Dom Gregory Dix, “The Ministry in the Early Church,” in The Apostolic Ministry, ed. Kenneth E. Kirk [London: Hodder and Stoughton, 1946], 183–304, esp. 186–91).

20. Ibid., 177. See also Fenton John Anthony Hort, The Christian Ecclesia (London: Macmillan, 1914), 224.

21. See Benjamin B. Warfield, The Plan of Salvation (Grand Rapids: Eerdmans, 1955), 52–68.

22. Polycarp, “Epistle of Polycarp to the Philippians,” paragraph 6, in The Apostolic Fathers, ed. J. B. Lightfoot (London: Macmillan, 1926), 179.

23. Clement of Alexandria, “The Stromata, or Miscellanies,” vi:xiii, vii:vii, in The Ante-Nicene Fathers, ed. Alexander Roberts and James Donaldson (Grand Rapids: Eerdmans, 1983), 2:504, 535.

24. Ibid., vi:xiii, 505. Although Clement mentioned the threefold ministry, he did not emphasize it or call attention to a special authority of bishop.

25. “Origen against Celsus,” v:xxxiii, in The Ante-Nicene Fathers, ed. Alexander Roberts and James Donaldson (Grand Rapids: Eerdmans, 1982), 4:557–58.

26. Cyprian, “The Epistles of Cyprian,” Epistle lxviii: 8, in The Ante-Nicene Fathers, ed. Alexander Roberts and James Donaldson (Grand Rapids: Eerdmans, 1981), 5:374–75; see also Cyprian, “The Treatises of Cyprian,” Treatises, i:5–6, ibid., 5:5–6.

27. St. Chrysostom, “Treaties Concerning the Christian Priesthood,” in A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, ed. Philip Schaff (Grand Rapids: Eerdmans, 1983), FS IX:25–83.

28. Ibid., 64.

29. Ibid., 64–65. See Tidball’s excellent description of John Chrysostom in Skillful Shepherds, 154–63.

30. Note Chrysostom’s statements about reclusion, ibid., 74–77. Monasticism began with Antony of Egypt just before Chrysostom’s time.

31. Augustine, “Letters of Saint Augustine,” Letter xxi:1, A Select Library, ed. Schaff, FS 1:237.

32. See Joseph B. Bernardin, “St. Augustine the Pastor,” in A Companion to the Study of St. Augustine, ed. Roy W. Battenhouse (New York: Oxford, 1955), 57–89.

33. Augustine, The City of God, vol. 1, A Select Library, ed. Schaff, 2:1.

34. Gunnar Westin, The Free Church through the Ages (Nashville: Broadman, 1958), 9.

35. Ibid., 1–8.

36. Jaroslav Pelikan (The Growth of Medieval Theology [600–1300], vol. 3 of The Christian Tradition [Chicago: University of Chicago Press, 1978], 3:17–18) wrote, “The quality that marked Augustine and the other orthodox fathers was their loyalty to the received tradition. The apostolic anathema pronounced against anyone, even ‘an angel from heaven,’ who preached ‘a gospel contrary to that which you have received’ by tradition was, as in the East so also in the West, a prohibition of any kind of theological novelty. . . . One definition of heretics could be ‘those who now take pleasure in making up new terminology for themselves and who are not content with the dogma of the holy fathers.’ ”

37. See the discussion by Westin, Free Church, 9–23; see also, E. H. Broadbent, The Pilgrim Church (London: Pickering and Inglis, 1931), 10–48; Donald F. Durnbaugh, The Believers’ Church (New York: Macmillan, 1968), 3–40.

38. Philip Schaff, “Nicene and Post-Nicene Christianity,” in History of the Christian Church (Grand Rapids: Eerdmans, 1968), 3:365, cf. also 366–70.

39. See W. H. C. Frend, The Donatist Church, A Movement of Protest in Roman North Africa (Oxford: Clarendon, 1952), 315–32.

40. Gregory the Great, “The Book of Pastoral Rule,” in A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, ed. Philip Schaff and Henry Wace (Grand Rapids: Eerdmans, 1983), SS 12.

41. Roland H. Bainton, “The Ministry in the Middle Ages,” in The Ministry in Historical Perspectives, ed. Richard Niebuhr and Daniel D. Williams (New York: Harper, 1956), 98.

42. Ibid., 86.

43. Ernest A. Payne, “The Ministry in Historical Perspective,” The Baptist Quarterly 17 (1958): 260–61.

44. Note the easy use of the term heretic even by evangelical historians, such as, J. D. Douglas, The New International Dictionary of the Christian Church, rev. ed. (Grand Rapids: Zondervan, 1978). The issue of perspective is always relevant when charging someone with being a heretic.

45. Bainton, “Ministry in the Middle Ages,” 108.

46. Fred C. Conybeare, ed., The Key of Truth, a Manual of the Paulican Church of Armenia (Oxford: Clarendon, 1898), 76–77, 106–11.

47. Ibid., 112.

48. Peter Allix, Some Remarks upon the Ecclesiastical History of the Ancient Churches of Piedmont (Oxford: Clarendon, 1891), 238 f.

49. See “Waldenses” in Dictionary of Sects, Heresies, Ecclesiastical Parties and Schools of Religious Thought, ed. John Henry Blunt (London: Longmans, 1891), 616–21.

50. Peter Allix, Remarks upon the Ecclesiastical History of the Ancient Churches of the Albigenses, new ed. (Oxford: Clarendon, 1821), 207.

51. John Wycliffe, cited in Documents of the Christian Church, ed. Henry Bettenson (London: Oxford, 1963), 173–75.

52. Herbert E. Winn, ed. Wyclif, Select English Writings (London: Oxford, 1929), 41, 68.

53. John Wycliff, “On the Pastoral Office,” in The Library of Christian Classics: Advocates of Reform, ed. Matthew Spinka (London: SCM, 1953), 32, 48. In this discussion Wycliffe spoke of the primitive church and its importance on several occasions (such as, 40).

54. John Huss, cited by E. H. Gillett, The Life and Times of John Huss; or the Bohemian Reformation of the Fifteenth Century (Boston: Gould, 1864), 1:285.

55. Ibid., 1:248.

56. Ibid.

57. Matthew Spinka, John Huss, A Biography (Princeton, NJ: Princeton University Press, 1968), 19. See also, Matthew Spinka, John Huss’ Concept of the Church (Princeton, NJ: Princeton University Press, 1966). On Simony (1413), and On the Church (1415) are among Huss’ own works.

58. See S. L. Greenslade, The Works of William Tyndale (London: Blackie, 1938), 181–96. Tyndale’s statements are in sharp contrast to those of his late-medieval contemporaries; see Dennis D. Martin, “Popular and Monastic Pastoral Issues in the Later Middle Ages,” Church History 56 (1987): 320–32.

59. See Steven Ozment, The Age of Reform 1250–1550, an Intellectual and Religious History of Late Medieval and Reformation Europe (New Haven: Yale, 1980), xi–xii, 1–21; Heiko A. Oberman, The Harvest of Medieval Theology (Grand Rapids: Eerdmans, 1967); Oberman, The Dawn of the Reformation (Grand Rapids: Eerdmans, 1992), 1–83.

60. Littell has a good development of this important distinction in Sectarian Protestantism, xvii–xviii, 65–66, 73. Philip Schaff wrote, “The Reformers aimed to reform the old Church by the Bible; the Radicals attempted to build a new Church from the Bible. The former maintained the historic continuity; the latter went directly to the apostolic age, and ignored the intervening centuries as an apostasy. The Reformers founded a popular state-church, including all citizens with their families; the Anabaptists organized on the voluntary principle, select congregations of baptized believers, separated from the world and from the State” (History of the Christian Church, Modern Christianity, The Swiss Reformation [reprint, Grand Rapids: Eerdmans, 1969], 8:71).

61. George Huntston Williams, Spiritual and Anabaptist Writers, vol. XXV of The Library of Christian Classics (London: SCM, 1957), 19.

62. Ibid., 19. This distinguished Harvard scholar further developed the same distinction and the term “Magisterial Reformation” in George Hunston Williams, The Radical Reformation (Philadelphia: Westminster, 1962), xxiii–xxxi. See also Roland Bainton, “The Left Wing of the Reformation,” Journal of Religion 21 (1941): 127.

63. Ibid., 22. See also Philip Schaff, History of the Christian Church, Modern Christianity, The German Reformation (reprint, Grand Rapids: Eerdmans, 1967), 7:607.

64. Williams, Radical Reformation, xxiv; see also, Timothy George, Theology of the Reformers (Nashville: Broadman, 1988), 98.

65. See R. L. Omanson, “The Church,” Evangelical Dictionary of Theology (Grand Rapids: Baker, 1984), 231.

66. Williams noted this regulatory principle in Radical Reformation, xxvii. See also: Francois Wendel, Calvin (New York: Harper and Row, 1963), 301–2.

67. Gordon Rupp, The Righteousness of God, Luther Studies (London: Hodder, 1953), 310–28.

68. Martin Luther, “An Open Letter to the Christian Nobility of the German Nation Concerning the Reform of the Christian Estate,” in Three Treatises (Philadelphia: Muhlenberg, 1947), 9–44, 47, 98.

69. George, Theology, 86–98.

70. Rupp, Righteousness of God, 322.

71. Martin Luther, “Concerning the Ministry” (1523), in Luther’s Works, Church and Ministry, ed. Conrad Bergendoff, gen. ed. Helmut T. Lehmann (Philadelphia: Fortress, 1958), 40:21–29.

72. Martin Luther, “Instructions for the Visitors of Parish Pastors in Electoral Saxony” (1528), in Luther’s Works, Church and Ministry, 40:269–320.

73. Tidball, Skillful Shepherds, 184.

74. Martin Bucer, “De Regno Christi,” Melanchthon and Bucer, in The Library of Christian Classics, ed. Wilhelm Pauck (London: SCM, 1969), 19:232–59.

75. Ibid., 235.

76. For an excellent development of this side of Calvin, see, W. Stanford Reid, “John Calvin, Pastoral Theologian,” The Reformed Theological Review 42 (1982): 65–73. See also Jim van Zyl, “John Calvin the Pastor,” The Way Ahead (a paper read to the 1975 Carey Conference, Haywards Heath: Carey, 1975), 69–78.

77. John Calvin, Institutes of the Christian Religion, in The Library of Christian Classics, vols. 20–21, ed. John T. McNeill, trans. and index. Ford Lewis Battles (Philadelphia: Westminster, 1960), iv:1:1 (21:1011–12).

78. Ibid., iv:1:4 (21:1016).

79. Reid, “John Calvin,” 65–66.

80. See George, Theology, 235–49; see also, John T. McNeill, The History and Character of Calvinism (New York: Oxford, 1954), 214–21; John Calvin, Calvin’s Ecclesiastical Advice, trans. Mary Beaty and Benjamin W. Farley (Louisville: Westminster/John Knox, 1991).

81. John Calvin, The Epistle of Paul to Titus, in Calvin’s New Testament Commentaries, ed. David W. Torrance (Grand Rapids: Eerdmans, 1964), 361.

82. John Calvin, The First and Second Epistles of Paul the Apostle to Timothy, in Calvin’s New Testament Commentaries, ed. Torrance, 314.

83. Note the excellent work of Harro Hopfl, The Christian Polity of John Calvin (Cambridge, England: Cambridge University Press, 1982).

84. Paul Woolley, “Calvin and Toleration,” in The Heritage of John Calvin (Grand Rapids: Calvin College and Seminary, 1973), 138, 156.

85. John Knox, “The Form of Prayers and Ministration of the Sacraments, Used in the English Congregation at Geneva, 1556,” in The Works of John Knox, ed. David Laing (Edinburgh: James Thin, 1895), 4:141–216.

86. W. Stanford Reid, “John Knox, Pastor of Souls,” Westminster Theological Journal 40 (1977): 20–21.

87. Note the classifications of Littell, Sectarian Protestantism, 163, and Williams, Spiritual and Anabaptist Writers, 28–31.

88. Harold S. Bender, “The Anabaptist Theology of Discipleship,” Mennonite Quarterly Review 23 (1950): 26; see also Bender, The Anabaptist Vision (Scottdale, PA: Herald, 1944).

89. Robert Friedmann, The Theology of Anabaptism (Scottdale, PA: Herald, 1973), 122–43.

90. “The Schleitheim Confession, 1527,” in William Lumpkin, Baptist Confessions of Faith (Valley Forge, PA: Judson, 1969), 22–30.

91. Harold S. Bender, Conrad Grebel c. 1498–1526 (Goshen, IN: Mennonite Historical Society, 1950), 204–8.

92. Balthasar Hubmaier, Theologian of Anabaptism, trans. and ed. H. Wayne Pipkin and John H. Yoder (Scottdale, PA: Herald, 1989), 386–425. A careful study of these writings reveals his deep commitment to sound preaching as well as strong pastoral commitment.

93. “Discipline of the Church: How a Christian Ought to Live (October, 1527),” in Anabaptist Beginnings (1523–1533), ed. William R. Estep (Nieuwkoop, Netherlands: De Graaf, 1976), 128.

94. In a letter to Gellius Faber on the church and its ministry, Simons offered the following signs of the church: (1) the unadulterated doctrine of the divine Word, (2) the scriptural use of the sacraments, (3) the obedience to the Word of God, (4) the unfeigned love of one’s neighbor, (5) the confident confession of Christ, and (6) the bearing of Christ’s testimony in persecution (Menno Simons, “Reply to Gellius Faber,” The Complete Writings of Menno Simons [Scottdale, PA: Herald Press, 1956], 739–41).

95. George, Theology, 285.

96. William R. Estep (The Anabaptist Story [Nashville: Broadman, 1963]) gave a fair account of many Anabaptists persecutions.

97. Richard Baxter, The Reformed Pastor (London: Epworth, 1939), 58.

98. Leland Ryken, Worldly Saints, The Puritans As They Really Were (Grand Rapids: Zondervan, 1986), 112.

99. Ibid., 112–13, 115–16, 119, 121–24.

100. Puritans associated theology with spirituality. See J. I. Packer, A Quest for Godliness, the Puritan Vision of the Christian Life (Wheaton: Crossway, 1990), 11–17.

101. William Perkins, The Workes of That Famous and Worthie Minister of Christ in the Universitie of Cambridge, M. W. Perkins, 3 vols. (Cambridge, England: Universitie of Cambridge, 1608–1609), 3:430–31.

102. Ibid., 435–36.

103. Tidball, Skillful Shepherds, 200. See also P. Lewis, The Genius of Puritanism (Haywards Heath: Carey, 1975).

104. See Archibald Alexander, The Log College (reprint, London: Banner of Truth, 1968); Archibald Alexander, comp., Sermons of the Log College (reprint, Ligonier, PA: Soli Deo Gloria, n.d.).

105. Jonathan Edwards, The Works of Jonathan Edwards, 2 vols. (reprint, Edinburgh: Banner of Truth, 1974), 2:19–20.

106. Helen Westra, “Jonathan Edwards and the Scope of Gospel Ministry,” Calvin Theological Journal 22 (1987): 68; see also Edwards, Works, 2:960.

107. Charles Bridges, The Christian Ministry (reprint, London: Banner of Truth, 1959), 8.

108. C. H. Spurgeon, Lectures to My Students (reprint, Grand Rapids: Zondervan, 1954).

109. C. H. Spurgeon, The All Around Ministry (reprint, Edinburgh: Banner of Truth, 1960), 256.

110. Iain H. Murray, The Forgotten Spurgeon (Edinburgh: Banner of Truth, 1966), 45–46, 99–101, 153–65.

111. G. Campbell Morgan, The Ministry of the Word (London: Hodder and Stoughton, 1919), and Jill Morgan, A Man of the Word, Life of G. Campbell Morgan (New York: Revell, 1951).

112. He was especially known for his works on indigenization of missions, see Roland Allen, The Spontaneous Expansion of the Church (London: World Dominion, 1960).

113. Benjamin B. Warfield, “The Indispensableness of Systematic Theology to the Preacher,” in Selected Shorter Writings of Benjamin B. Warfield—II, ed. John E. Meeter (Nutley, NJ: Presbyterian and Reformed, 1973), 280–88. He wrote, “Systematic Theology is, in other words, the preacher’s true text-book” (228).

114. See B. J. Longfield, “Liberalism/Modernism, Protestant (c. 1870s–1930s),” in Dictionary of Christianity in America, ed. Daniel G. Reid (Downers Grove, IL: InterVarsity Press, 1990), 646–48.

115. Edward John Carnell, The Case for Orthodox Theology (Philadelphia: Westminster, 1959), and Roland Nash, The New Evangelicalism (Grand Rapids: Zondervan, 1963), 13–17.

116. See Richard Quebedeaux, The Young Evangelicals, Revolution in Orthodoxy (New York: Harper and Row, 1973), and Quebedeaux, The Worldly Evangelicals (New York: Harper and Row, 1977).

117. See John MacArthur, Jr., Ashamed of the Gospel: When the Church Becomes Like the World (Wheaton: Crossway, 1993). See also MacArthur, Our Sufficiency in Christ (Dallas: Word, 1991).

118. See Ernest A. Payne, Free Churchmen, Unrepentant and Repentant (London: Carey, 1965).

119. Iain H. Murray, David Martyn Lloyd-Jones, The First Forty Years, 1899–1939 (Edinburgh: Banner of Truth, 1982), and Murray, David Martyn Lloyd-Jones, The Fight of Faith, 1939–1981 (Edinburgh: Banner of Truth, 1990).

120. D. Martyn Lloyd-Jones, Preaching and Preachers (Grand Rapids: Zondervan, 1971), 26, 143, 165.

121. Ibid., 697–713.

122. Jay Adams, Competent to Counsel (Grand Rapids: Baker, 1970), 41–50. Behind this approach is a solid theological foundation, xi–xxii. Adams also drew from the presuppositional apologetics of Cornelius Van Til, The Defence of the Faith (Philadelphia: Presbyterian and Reformed, 1955).

123. Jay Adams, Shepherding God’s Flock (Grand Rapids: Zondervan, 1986), 1–2.

124. Jay Adams, Preaching with Purpose (Grand Rapids: Zondervan, 1982), xiii, 114.

125. John MacArthur, Jr., Shepherdology: A Master Plan for Church Leadership (Panorama City, CA: The Master’s Fellowship, 1989), 3–5, rev. ed., The Master’s Plan for the Church (Chicago: Moody, 1991).

126. Ibid., 9–64.

127. MacArthur, Ashamed of the Gospel, xi–xx. See also MacArthur, Our Sufficiency in Christ, 25–43.

Chapter Four—Approaching Pastoral Ministry Scripturally

1. Rex Johnson, “Philosophical Foundations of Ministry,” in Foundations of Ministry, ed. Michael J. Anthony (Wheaton: Victor, 1992), 55–59.

2. Gene Getz, Sharpening the Focus of the Church (Chicago: Moody, 1974), 21.

3. Robert L. Saucy, The Church in God’s Program (Chicago: Moody, 1972), 166.

4. John MacArthur, Jr., The Ultimate Priority (Chicago: Moody, 1983), 14.

5. Ralph R. Martin, The Worship of God (Chicago: Moody, 1982), 4.

6. Saucy, The Church, 166.

7. C. F. D. Moule, Worship in the New Testament (London: Lutherworth, 1961), 85.

8. Getz, Sharpening the Focus, 53

9. John Eadie, Commentary on the Epistle of Paul to the Colossians (reprint, Minneapolis: James and Klock, 1977), 104.

10. Ibid., 103. Eadie also gave an earnest admonition here.

11. “The two words (nouthetein, “to warn”) and (didaskein, “to teach”) present complementary aspects of the preacher’s duty and are related to each other, as (metanoia, “repentance”) is to (pistis, “faith”): “warning to repent, instructing in the faith” (J. B. Lightfoot, Saint Paul’s Epistles to the Colossians and to Philemon (reprint, Grand Rapids: Zondervan, 1968), 170.

12. Paul used (kopiaō, “I labor”) and (agōnizō, “I strive”). “is used especially of the labor undergone by the athlete in his training, and therefore introduces the metaphor of ” (Lightfoot, Colossians, 176).

13. Eadie, Colossians, 104

14. Some regard the office of pastor and teacher as one, namely that of pastor-teacher. See William Hendriksen, New Testament Commentary, Exposition of Ephesians (Grand Rapids: Baker, 1967), 196; see also John Eadie, Commentary on the Epistle to the Ephesians (reprint, Minneapolis: James and Klock, 1977), 304–05.

15. Eadie, Ephesians, 308. See his commentary for the different views on the interpretation of this verse.

16. Ibid., 309.

17. Hendriksen, Ephesians, 200.

18. Charles Hodge, A Commentary on the Epistle to the Ephesians (reprint, Grand Rapids: Eerdmans, n.d.), 240.

19. R. B. Rackham, The Acts of the Apostles (reprint, London: Methuen and Co., 1957), 35.

20. Getz, Sharpening the Focus, 117.

21. John MacArthur, Jr., Shepherdology: A Master Plan for Church Leadership (Panorama City, CA: The Master’s Fellowship, 1989), 54; rev. ed., The Master’s Plan for the Church (Chicago: Moody, 1991).

22. “The marks of the church that follow are the chief outward manifestations of this inner unity, and they may be briefly summed up as—a common life, with common eating (whether of bodily or spiritual food) and common worship” (Rackham, Acts of the Apostles, 35).

23. Thomas M. Lindsay, The Church and the Ministry in the Early Centuries (reprint, Minneapolis: James Family, 1977), 50–52.

24. Ibid., 37.

25. Note the Greek article: ταις προσυχαις (tais proseuchais).

26. F. F. Bruce, Commentary on the Book of the Acts (Grand Rapids: Eerdmans, 1970), 80.

27. Rackham, Acts of the Apostles, 41.

Chapter Five—The Character of a Pastor

1. For example, in Ashamed of the Gospel: When the Church Becomes Like the World (Wheaton: Crossway, 1993); Our Sufficiency in Christ (Dallas: Word, 1991); Reckless Faith (Wheaton: Crossway, 1994); and The Vanishing Conscience (Dallas: Word, 1994).

2. For an in-depth discussion of 1 Tim. 3:1–7, see John F. MacArthur, Jr., The Master’s Plan for the Church (Chicago: Moody, 1991), 215–33.

3. See Alexander Strauch, Biblical Eldership, 2d ed. (Littleton, CO: Lewis and Roth, 1988), 166–206, for an exposition of 1 Tim. 3:1–7 and Titus 1:5–9.

4. H. Währisch, “,” NIDNTT, 3:923–25.

5. The term does refer to ultimate blamelessness when applied to the eternal character of Christians after death (see 1 Cor. 1:8; Col. 1:22).

Chapter Six—The Call to Pastoral Ministry

1. Ernst Käsemann, “Ministry and Community in the New Testament,” Essays on New Testament Themes (Philadelphia: Fortress, 1964), 80–81.

2. C. H. Spurgeon, Lectures to My Students (reprint of 1875 ed., Grand Rapids: Baker, 1980), 22.

3. Ibid., 23.

4. William Gordon Blaikie, For the Work of the Ministry: A Manual of Homiletical and Pastoral Theology (London: J. Nisbet, 1896), 18–25.

5. John Calvin, Institutes of the Christian Religion (reprint, Grand Rapids: Eerdmans, 1962), 2:326.

6. Thomas C. Oden, Pastoral Theology: Essentials of Ministry (San Francisco: HarperCollins, 1983), 25.

7. Charles Bridges, The Christian Ministry (reprint of 1830 ed., London: Banner of Truth, 1967), 101.

8. W. A. Criswell, Criswell’s Guidebook for Pastors (Nashville: Broadman, 1980), 345.

9. Howard F. Sugden and Warren W. Wiersbe, When Pastors Wonder How (Chicago: Moody, 1973), 9.

10. Erwin W. Lutzer, “Still Called to the Ministry,” Moody Monthly 83, no. 7 (March 1983): 133.

11. Spurgeon, Lectures, 29.

12. Ibid., 30.

13. Bridges, Ministry, 100–101.

14. Clifford V. Anderson, Worthy of the Calling (Chicago: Harvest, 1968), 56–57.

15. John Newton, cited by Spurgeon, Lectures, 32.

16. Bridges, Ministry, 98.

17. Spurgeon, Lectures, 28.

18. George Abbott-Smith, A Manual Greek Lexicon of the New Testament, 3d ed. (Edinburgh: T. and T. Clark, 1968), 238.

19. Ray C. Stedman, Body Life (Glendale, CA: Gospel Light, 1972), 82.

20. BAGD, 477.

21. Marvin Edward Mayer, “An Exegetical Study on the New Testament Elder” (Th.D. diss., Dallas Theological Seminary, 1970), 129 (translation added).

22. Homer A. Kent, Jr. The Pastoral Epistles (Chicago: Moody, 1958), 181.

23. Robert H. Mounce, New Testament Preaching (Grand Rapids: Eerdmans, 1960), 41–42.

24. Harvey E. Dana, Manual of Ecclesiology (Kansas City: Central Seminary, 1944), 254.

25. Henry J. Thayer, Greek English Lexicon of the Greek New Testament (reprint of 1868 ed., Edinburg: T. and T. Clark, 1955), 452.

26. Abbott-Smith, Manual Greek Lexicon, 170.

27. H. Schönweiss, “epithumeō,” NIDNTT, ed. Colin Brown (Grand Rapids: Zondervan, 1971), 1:456–58.

28. J. Oswald Sanders, Spiritual Leadership (Chicago: Moody, 1967), 13.

29. Spurgeon, Lectures, 25.

30. Ibid., 23.

31. Zenas J. Bicket, ed., The Effective Pastor (Springfield, MO: Gospel, 1973), 1.

32. Bridges, Ministry, 94.

33. Cited in David Wiersbe and Warren W. Wiersbe, Making Sense of the Ministry (Chicago: Moody, 1983), 32.

34. Ibid., 33.

Chapter Seven—Training for Pastoral Ministry

1. This is not to suggest that the laity should have no influence with the clergy or on the nature of their training. The training process can be a two-way street. But Scripture clearly places the responsibility for guarding and passing on the truth squarely on the shoulders of the spiritual leaders. Else the church falls prey to the dangers enunciated in 2 Timothy 4:3.

2. This is not to advocate an education of the trainee without any consideration of the contemporary scene. But it does contend that the New Testament prescriptions for the functions of the church are timeless principles and must be implemented accordingly. The drift of evangelical churches away from the New Testament model is due, at least in part, to the lack of a biblically defensible philosophy of ministry on the part of its leaders. This deficiency is traceable only to the doorstep of the seminary.

3. B. B. Warfield, “Our Seminary Curriculum,” Selected Shorter Writings, ed. J. E. Meeter (Phillipsburg, NJ: Presbyterian and Reformed, 1970), 1:369.

4. The principles embraced herein are not restricted to either setting. Each setting brings with it certain advantages and disadvantages, but the principles remain unchanged.

5. The order suggested here is not accidental. Scripture clearly marks godly character as the sine qua non of qualification for ministry. Biblical knowledge becomes the foundation of ministry skills, providing the student with the understanding that is then fleshed out in active service.

6. George Liddell, cited by J. Oswald Sanders, Spiritual Leadership (Chicago: Moody, 1986), 23.

7. Sanders, Spiritual Leadership, 37.

8. Literally, the verb means “to long for, to desire” (BAGD, 293). The New Testament employs the term more often in a negative sense than a positive one, but the latter usage is obvious here. When used in a good sense, the verb expresses a particularly strong desire (H. Schönweiss, “Desire, Lust, Pleasure,” NIDNTT, 1:457).

9. Sanders, Spiritual Leadership, 20.

10. William Hendriksen, 1 and 2 Timothy and Titus (London: Banner of Truth, 1957), 118.

11. Andrew A. Bonar, ed., Memoirs of McCheyne (reprint, Chicago: Moody, 1978), 95.

12. Carl F. H. Henry, “The Renewal of Theological Education,” Vocatio 1, no. 2 (summer 1989): 4.

13. Scott J. Hafemann, “Seminary, Subjectivity, and the Centrality of Scripture: Reflections on the Current Crisis in Evangelical Seminary Education,” Journal of the Evangelical Theological Society 31, no. 2 (June 1988): 142.

14. Henry, “Renewal,” 4.

15. The situation is not unlike the intrusion of Greek and Jewish allegorism into the early church. Eagerness to gain acceptance within academic circles induces hermeneutical and thus biblical and theological capitulations with dire consequences.

16. J. I. Packer, Knowing God (Downers Grove, IL: InterVarsity, 1993), 22–23.

17. Hafemann, “Seminary, Subjectivity,” 140–41.

18. D. Martyn Lloyd-Jones, Preaching and Preachers (Grand Rapids: Zondervan, 1971), 117.

19. B. B. Warfield, “The Idea of Systematic Theology,” in The Necessity of Systematic Theology, ed. John Jefferson Davis (Washington D.C.: University Press, 1978), 112–13.

20. Ibid., 113. He added, “It uses the individual data furnished by exegesis, in a word, not crudely, not independently for itself, but only after these data have been worked up into Biblical Theology and have received from it their final coloring and subtlest shades of meaning—in other words, only in their true sense, and after Exegetics has said its last word upon them” (113).

21. Lloyd-Jones, Preaching and Preachers, 117.

22. Charles Hodge, Systematic Theology (Grand Rapids: Eerdmans, 1970 reprint), 1:2–3.

23. Warfield, “Idea of Systematic Theology,” 129.

24. Book reviews in periodicals and journals provide quick access to this type of information.

25. Lloyd-Jones, Preaching and Preachers, 83.

26. John MacArthur, Jr., Shepherdology: A Master Plan for Church Leadership (Panorama, CA: The Master’s Fellowship, 1989), 139; rev. ed., The Master’s Plan for the Church (Chicago: Moody, 1991).

27. Lloyd-Jones, Preaching and Preachers, 87–88.

28. Ibid., 90.

29. Sanders, Spiritual Leadership, 153–54.

30. Lloyd-Jones, Preaching and Preachers, 92.

31. John M. Buchanan, “Basic Issues in Theological Education,” Quarterly Review 13, no. 3 (fall, 1993): 52. “Something less than the desired, holistic pattern of church/seminary relationships will prevail if either church or seminary does not have an integrated program of reflecting upon and developing a vital and mutual interrelationship between church and seminary” (Robert P. Meye, “Toward Holistic Church/Seminary Relations,” Theology, News and Notes, 40, no. 3 (October 1993): 15.

Chapter Eight—Ordination to Pastoral Ministry

1. For additional discussions regarding ordination, consult Robert C. Anderson, The Effective Pastor (Chicago: Moody, 1986), 57–67; D. Miall Edwards, “Ordain, Ordination,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids: Eerdmans, 1939), 4:2199–200; Homer A. Kent, Sr., The Pastor and His Work (Chicago: Moody, 1963), 194–202; Robert L. Saucy, The Church in God’s Program (Chicago: Moody, 1972), 161–65.

2. Author unknown.

3. See note 16 for solution to the riddle.

4. This discussion will assume the biblical teaching that God calls only men as pastors/elders of the church. Therefore, only men should be candidates for ordination. The following treatments carefully outline the biblical basis for this conclusion. Gleason Archer, “Ordination Is Not for Women,” Moody Monthly 87, no. 6 (February 1987): 8; Elisabeth Elliot, “Why I Oppose the Ordination of Women,” Christianity Today 19, no. 6 (June 6, 1975): 12–16; George W. Knight III, “The Ordination of Women: No,” Christianity Today 25, no. 4 (February 20, 1981): 16–19; Douglas Moo, “What Does It Mean Not to Teach or Have Authority over Men?” in Recovering Biblical Manhood and Womanhood, ed. Wayne Grudem and John Piper (Westchester, IL: Crossway, 1991), 179–93; J. I. Packer, “Let’s Stop Making Women Presbyters,” Christianity Today 35, no. 2 (February 11, 1991): 18–21; and Paige Patterson, “The Meaning of Authority in the Local Church,” in Recovering Biblical Manhood and Womanhood, ed. Wayne Gruden and John Piper (Westchester, IL: Crossway, 1991), 248–59.

5. In this discussion, those ordained to Christian ministry are distinguishable from the congregation as a whole by their divine calling and giftedness for ministry, not by any inherent personal superiority to other Christians in the body of Christ. I will avoid using the misleading clergy and lay people terminology.

6. Saucy, Church in God’s Program, 164, defined the two sides succinctly: “Ordination is the recognition by the church of those whom God has called and equipped for a regular ordained ministry in the church.”

7. See chpater 6, “The Call to Pastoral Ministry.”

8. John MacArthur, Jr., The Master’s Plan for the Church (Chicago: Moody, 1991), 192 (emphasis added).

9. The New Testament uses the terms pastor, elder, and overseer interchangeably to denote the ordained man. See MacArthur, Master’s Plan, 183–85, for a full biblical explanation.

10. For an in-depth discussion of 1 Timothy 3:1–7, see MacArthur, Master’s Plan, 215–33. See chapter 5, “The Character of a Pastor,” for a related discussion of Titus 1:5–9.

11. Does a man have to have a seminary degree in order to be ordained? We respond emphatically, “No!” However, he must have a firm grasp of biblical content and theological thought. Normally, but not always, seminary training provides this capability at the highest level of excellence. However, seminary is not the only practical means to reach the goal of being able to teach truth and refute error (Titus 1:9).

12. Paige Patterson, “Meaning of Authority,” 249–51, discussed this observation concerning ordination in more detail.

13. Kent, Pastor, 187–93, thoroughly discussed the concept of licensure. The licensing period serves as a time of testing in the ordination process, during which the church appoints the candidate to perform all of the duties of an ordained man. While ordination is for life (assuming the ordained man does not disqualify himself), licensure lasts only for a given period, usually one year, and is subject to renewal if necessary. If we compare the ordination process to the driving permit process, licensure is comparable to the learner permit and ordination to the final driving permit.

14. Adapted from “Ordination Process” (Sun Valley, CA: Grace Community Church, 1993), 11–24. This manual is available through the Grace Book Shack, 13248 Roscoe Blvd., Sun Valley, CA 91352 (818/909-5555). Since 1993, the process has been modified slightly in procedure, but not in purpose and principal parts.

15. What We Teach is a publication of Grace Community Church and can be obtained from the Grace Book Shack, 13248 Roscoe Blvd., Sun Valley, CA 91352.

16. “Whale” or “a great fish” is the answer to the riddle posed at the beginning of this chapter.

Chapter Nine—The Pastor’s Home

1. H. B. London, Jr. and Neil B. Wiseman, Pastors at Risk (Wheaton: Victor, 1993), 70–94.

2. David Goetz, “Is the Pastor’s Family Safe at Home?” Leadership 13, no. 2 (fall 1992): 39. See Stuart Scott, The Exemplary Husband (Bemidji, MN: Focus, 2000) for a positive view of a pastor’s leadership in his home.

3. Marshall Shelly, Well-Intentioned Dragons (Waco: Word, 1985), described in detail the major stresses that most pastors face at some time in their ministry.

4. The following two volumes contain excellent discussions concerning God’s plan for marriage and the family: John Murray, Principles of Conduct (Grand Rapids: Eerdmans, 1957), 45–81; John Piper and Wayne Grudem, eds. Recovering Biblical Manhood and Womanhood (Westchester, IL: Crossway, 1991).

5. For an in-depth exposition of 1 Timothy 3:4–5, see John F. MacArthur, Jr. The Master’s Plan for the Church (Chicago: Moody, 1991), 215–33. See also chapter 5, “The Character of a Pastor,” earlier in this volume for an exposition of Titus 1:6. Also consult Alexander Strauch, Biblical Eldership, 2d ed. (Littleton, CO: Lewis and Roth, 1988), 166–206.

6. For the range of conservative views on divorce and remarriage in general and particularly for the pastor, consult William A. Heth and Gordon J. Wenham, Jesus and Divorce (Nashville: Thomas Nelson, 1984); J. Carl Laney, The Divorce Myth (Minneapolis: Bethany House, 1981); John MacArthur, Jr., The Family (Chicago: Moody, 1982), 105–28; and John Murray, Divorce (Philadelphia: Presbyterian and Reformed, 1975).

7. Representative periodical articles range from Lester Velie, “The War on the American Family,” Reader’s Digest 102 (January 1973): 106–10, to Barbara Dafoe Whitehead, “Dan Quayle Was Right,” The Atlantic Monthly 271, no. 4 (April 1993): 47–84.

8. See Tim LaHaye, The Battle for the Family (Old Tappan, NJ: Revell, 1982); George Barna, The Future of the American Family (Chicago: Moody, 1993). Barna’s analysis on pages 22–23 fairly represents the current state of families in America in general.

9. Consult Francis Schaeffer, The Great Evangelical Disaster (Westchester, IL: Crossway, 1984); Harold Lindsell, The New Paganism (San Francisco: Harper and Row, 1987); Thomas Oden, “On Not Whoring after the Spirit of the Age,” in No God But God, ed. Os Guinness and John Seel (Chicago: Moody, 1992), 189–203.

10. Background for this assertion occurs in Goetz, “Pastor’s Family,” 38–43; London and Wiseman, Pastors At Risk; Dean Merrill, Clergy Couples in Crisis (Dallas: Word, 1985).

11. Michael Novak, “The American Family: An Embattled Institution,” Human Life Review 6, no. 1 (winter 1980): 40–53.

12. Leland Ryken, Worldly Saints: The Puritans as They Really Were (Grand Rapids: Zondervan, 1986), summarizes the Puritan approach to marriage (pp. 39–55) and the family (pp. 73–89).

13. London and Wiseman, Pastors At Risk, 32–51, list fifteen hazards in the ministry: (1) walk-on-the-water syndrome, (2) dealing with disasters in people’s lives, (3) church member migration, (4) electronic media, (5) fast-paced living, (6) consumer mentality, (7) unrealistic expectations, (8) cultural abandonment of absolutes, (9) money struggles, (10) dwindling public confidence in pastors, (11) dysfunctional people, (12) pastoral defection, (13) pastoral infidelity, (14) lack of leadership strength, and (15) loneliness.

14. Goetz, “Pastor’s Family,” 39.

15. Ibid., 43.

16. Helpful writings for the pastor’s wife include Robert C. Anderson, The Effective Pastor (Chicago: Moody, 1985), 68–85; Joann J. Cairns, Welcome Stranger: Welcome Friend (Springfield, MO: Gospel, 1988); Linda Dillow, Creative Counterpart (Nashville: Thomas Nelson, 1977); Elizabeth George, Loving God With All Your Mind (Eugene, OR: Harvest Home, 1994); London and Wiseman, Pastors At Risk, 135–55; Martha Peace, The Excellent Wife (Bemidji, MN: Focus, 1999); Bonnie Shipely Rice, “Married to the Man and the Ministry,” Leadership 12, no. 1 (Winter 1991): 68–73; Edith Schaeffer, Hidden Art (Wheaton, IL: Tyndale, 1971); Edith Schaeffer, What Is A Family? (Old Tappan, NJ: Revell, 1975); Ruth Senter, So You’re the Pastor’s Wife (Grand Rapids: Zondervan, 1979); Pat Valeriano, “A Survey of Ministers’ Wives,” Leadership 2, no. 4 (fall 1981): 64–73.

17. Proverbs 31:10–31 and Titus 2:4–5 also profile the qualities of a mature godly woman.

18. For the sake of space, this chapter will not deal with parenting. I recommend Wayne Mack, Your Family—God’s Way (Phillipsburg, NJ: Presbyterian and Reformed, 1991) as a starting point for reading.

19. Goetz, “Pastor’s Family,” 43.

20. Taken from Roger C. Smith, “Put Marriage On Your Checkup List,” Ministry 52, no. 11 (November 1979): 18. Whether you have a great marriage or one that falters, this little quiz will test the validity of your previous self-assessment. Also see Wayne Mack, Strengthening Your Marriage (Phillipsburg, NJ: Presbyterian and Reformed, 1977.)

21. Taken from Richard Mayhue, Spiritual Intimacy (Wheaton: Victor, 1990), 102.

22. These personalized actions come from the writer’s own expanded translation of 1 Cor. 13:4–7 from the Greek text.

Chapter Ten—The Pastor’s Prayer Life—the Personal Side

1. See the survey of the place of prayer in Jesus, Paul, and others in Scripture in James E. Rosscup, “The Priority of Prayer and Expository Preaching,” in John MacArthur, Preaching (Nashville: Thomas Nelson, 2005).

2. See the discussion of praying in Jesus’ name in W. Bingham Hunter, The God Who Hears (Downers Grove, IL: InterVarsity, 1986), 191–99.

3. This conclusion makes sense for several reasons: (1) present tenses in John 10:27 point to a continuing action as in 6:56 and 14:21; (2) following is not just in an initial act of coming to salvation, but in a daily commitment as in Luke 9:23; (3) Jesus’ sheep illustration in the context (10:1–9, etc.) refers to sheep following the shepherd all day, not just part of the day.

4. Obedience reflected by continuing in God’s Word is one indicator of the genuineness of a person’s profession as a believer (John 8:31; 1 John 2:3–5, 19).

5. See Michael Horton, ed., Christ the Lord, The Reformation and Lordship Salvation (Grand Rapids: Baker, 1992), 53. The authors of this symposium believe with Calvin that the ground of assurance must finally be in God’s work through the cross, in “a righteousness so steadfast that it can support our soul in the judgment of God . . .” (52).

6. See Donald A. Carson, A Call to Spiritual Reformation (Grand Rapids: Baker, 1991) for an excellent exposition of Paul’s main prayer passages. Also consult the more concise survey in Ray Pritchard, Beyond All You Could Ask or Think (Chicago, Moody, 2004).

7. The root idea of (axioō) in Eph. 4:1 is that of ancient scales with two arms and hence of “having equal weight with.” It developed into the concept of one thing being a match to the other, and therefore means “appropriate, fitting, or consistent.” So it is a term for a Christian life displaying a resemblance to or appropriate reflection of blessings God has given (Col. 2:10; 1 Thess. 2:12).

8. Scripture emphasizes His strength in various ways: believers need it (2 Cor. 12:9–10); God is the believer’s strength and shield (Ps. 28:7; see Ps. 46:1; Is. 40:29; Zech. 4:6); we are to pray for strength (Ps. 31:2) realizing He is our strength (Ps. 31:4); He girds us with strength for battle (2 Sam. 22:40; Ps. 18:39; 61:3); He guides men in His strength (Ex. 15:13; Deut. 8:18); we can celebrate His giving of strength (Ps. 138:3; Phil. 4:13; 2 Tim. 4:17). Strength relates to the main aspects of prayer: praise/thanks (Ps. 59:16–17; 81:1), petition (Ps. 31:2; 86:16; 105:4; 119:28), intercession (Is. 33:2; Eph. 3:16), affirmation of love or trust (Ex. 15:2; Ps. 18:1; 73:26); and confession (Psalm 51).

9. Comparable themes are frequent in Psalm 18; Jesus’ teaching in Matt. 4:1–11 and its parallels resembles the Ephesians passage; and 2 Cor. 6:2, 6–7 does the same. In the last passage, for example, Paul drew together salvation, the Spirit, truth, the Word, God’s power, weapons, and righteousness. He related these to the ministry (2 Cor. 6:7) just as he wanted Pastor Timothy to do in “fight[ing] the good fight” (1 Tim. 1:18; 6:12).

10. Prayer in Ephesians 6:18–20 is not a seventh piece of armor, but a saturating environment for all the pieces of armor, because (1) Paul used no figurative language about armor after verse 17; (2) “and” is used before four of the six pieces but is absent with the introduction of prayer, and the fourth piece, though having no “and,” has three figures before it and two after it; (3) there is no genitival form following mention of a figure such as appears with prayer in five of the six (the first figure being the other exception); (4) no part of the body is used with prayer as with the others.

11. The armor is “the armor of light” (Rom. 13:12), as fruit is “the fruit of light” (Eph. 5:9) and “the fruit of the Spirit” (Gal. 5:22). Light emphasizes the nature of the fruit, and the Spirit the source of it. We might well refer to the armor as the “armor of the Spirit,” who is prominent close by in Ephesians 6:17–18.

12. Various forms of the word “true” are frequent in the Gospel of John.

13. For example, Psalm 119:142; Isaiah 48:1; Zechariah 8:8; Ephesians 5:9.

14. Faith in offensive advances is evident in Ephesians 1:13, 15; 2:8; 3:12, 17; 6:23, and in most of the cases in Hebrews 11.

15. Hudson Taylor celebrated a new joy when John McCarthy shared this concept with him in a letter: “How then to have our faith increased? Only by thinking of all that Jesus is and all He is for us; His life, His death, His work, He Himself as revealed to us in the Word, to be the subject of our constant thoughts. Not a striving to have faith . . . but a looking off to the Faithful One seems all we need” (Dr. and Mrs. Howard Taylor, Hudson Taylor’s Spiritual Secret [Chicago: Moody, n.d.], 156).

16. See James E. Rosscup, “Prayer Relating to Prophecy in Daniel 9,” The Master’s Seminary Journal 3, no. 1 (spring 1992): 47–71. God has a plan, will fulfill it, and “allows men the privilege of laboring together with Him by yearning and praying for the same wonderful ends (Jer. 29:12)” (71).

17. Luke’s Gospel, in sensitivity to Jesus’ humanity, shows that Jesus prayed before several major critical points: before the Spirit’s descent (3:21–22), the naming of the twelve (6:12), the transfiguration (9:18), Peter’s testing (22:31–32), His arrest, trial, and crucifixion (22:41–45).

18. Various times, such as, morning, noon, and night (Ps. 55:17), seven times a day (Ps. 119:164), midnight (Ps. 119:62), before dawn (Ps. 119:147; Mark 1:35), day and night (Neh. 1:6; Ps. 22:1–5; 1 Thess. 3:10), three weeks (Dan. 10:2–3), all night (Luke 6:12) and others.

19. C. H. Spurgeon, The Treasury of David, 6 vols. (reprint, London: Marshall, Morgan and Scott, 1950), 5:429.

20. Paul asked prayer not only for boldness, but for clarity (Col. 4:2–4), rapid spread of the gospel and its being glorified (2 Thess. 3:1), and protection from evil men (2 Thess. 3:2).

Chapter Eleven—The Pastor’s Prayer Life—the Ministry Side

1. Bill Hull, The Disciple Making Pastor (Grand Rapids: Revell, 1993), 143–44.

2. J. Ramsey Michaels, Word Biblical Commentary, I Peter (Waco: Word, 1988), 49:297.

3. Ibid., 297.

4. Merrill F. Unger, Zechariah (Grand Rapids: Zondervan, 1963), 62.

5. Charles Bigg, A Critical and Exegetical Commentary on St. Peter and St. Jude, ICC, ed. S. R. Driver, A. Plummer, and C. A. Briggs (Edinburgh: T. and T. Clark, 1924), 172.

6. Edward Gordon Selwyn, The First Epistle of St. Peter (London: Macmillan, 1964), 216.

7. See the three purposes of the church in chapter 4: worshiping, witnessing, and working. The last of these covers “shepherding” and “spiritual development.”

Chapter Thirteen—The Pastor’s Compassion for People

1. Charles Jefferson, The Minister As Shepherd (Fincastle, VA: Scripture Truth, n.d.), 32, emphasis added.

2. It would be easy to carry over all of the import of God’s shepherdly relationship with His sheep to the pastor’s relationship with and responsibilities to his people. But the same shepherd image could be used to convey any one of a number of points. Only by studying a specific biblical context can an interpreter discover the metaphor’s specific transfer in that particular passage. What makes the present discussion even more challenging is that metaphorical application of the term shepherd to the pastor recurs in many passages by many writers. It is tempting to form a generalization from them all and to apply that generalization in each of the passages (that is, illegitimate totality transfer). This would obscure the distinctive contribution of each passage, however.

3. The import of the metaphors is extended by some beyond the title and role of the pastor to entire systems of local church polity. Such as, J. T. Burtchaell, From Synagogue to Church: Public Services and Offices in the Earliest Christian Communities (Cambridge, England: Cambridge University, 1992).

4. Such as, Paul used the similes of farmer, soldier, and athlete in 2 Timothy 2. The primary difference between a simile and a metaphor is that similes are indirect comparisons and metaphors are direct comparisons. Aristotle disputed this distinction between the two figures (see M. H. McCall, Ancient Rhetorical Theories of Simile and Comparison [Cambridge, MA: Harvard, 1969], 24)

5. Charles Jefferson, in his excellent devotional work The Minister As Shepherd, gave many good thoughts regarding the shepherd’s character and role. However, not only did he downplay the titles bishop and elder (9), but he also forced the shepherd metaphor into a conceptual grid from which he inferred the pastor’s character and role. This method of interpretation risks misunderstanding the true character and role of a pastor, because it confuses the clear teaching of Scripture on these matters. At best, it misreads the clear teaching about the pastor’s role and character taught in passages about bishops and overseers.

6. Logician Max Black warned that “recognition and interpretation of a metaphor may require attention to the particular circumstances of its utterance” (“Metaphor,” in Models and Metaphors [Ithaca, NY: Cornell University, 1962], 29).

7. Add to this the fact that popular usage has taken the term pastor and applied it to all kinds of care. For some, pastoral care applies exclusively to the attention given to hospital patients that is not medical in nature. For them it is compassionate care, but often has very little to do with admonition from Scripture.

8. This continues as an ongoing source of confusion. In a recent article, J. N. Collins surveyed the history of the debate as to whether or not all Christians are called to ministry (“Ministry as a Distinct Category among Charismata [1 Corinthians 12:4–7],” Neotestamentica 27, no. 1 [1993]: 79–91).

9. Anne M. Boylan, Sunday School: The Formation of an American Institution, 1790–1880 (New Haven: Yale University, 1988), 6.

10. Andrew Murray, Key to the Missionary Problem, rev. Leona Choy (Fort Washington, PA: Christian Literature Crusade, 1979), 13.

11. Gene Newman and Joni Eareckson Tada, All God’s Children: Ministry to the Disabled (Grand Rapids: Zondervan, 1987), 33.

12. Richard L. Mayhue, The Healing Promise (Eugene, OR: Harvest House Publishers, 1994), 262.

13. Jefferson, Minister As Shepherd, 66.

14. Perhaps the passage most cited in defense of the “preach and pray only” philosophy of ministry is Acts 6. One must remember, however, that even though Acts 6 contains an accurate account of the division of labor within the church, it is a narrative section and must be studied in conjunction with more clearly didactic passages. The church of today does not imitate indiscriminately all that Acts attributes to the early church. It follows, then, that the church of today must not draw its church leadership practices from Acts without considering the rest of Scripture.

15. Church history is replete with abuses of this sort. In the Middle Ages large houses were built for communities exercising pastoral duties who were called “ministers” (John Blair, ed., Ministers and Parish Churches: The Local Church in Transition 950–1200 [Oxford: Oxford University Committees for Archaeology, 1988], 1).

16. Compare the family emphasis in 1 Tim. 3:5.

17. “The Church Search,” Time, 5 April 1993, 49.

18. Leo, the Bishop, to Rusticus, Bishop of Gallia Narbonensis (Letter 167.1–3, par. 2), cited by Philip L. Culbertson and Arthur Bradford Shippee, eds., The Pastor: Readings from the Patristic Period (Minneapolis: Fortress, 1990), 192–93.

19. Ibid., 15 [emphasis added].

Chapter Fourteen—Worshiping

1. Portions of this chapter are adapted from The Ultimate Priority (Chicago: Moody, 1983) and are used by permission.

2. A. P. Gibbs, Worship (Kansas City: Walterick, n.d.), 13.

Chapter Fifteen—Preaching

1. For a comprehensive discussion of the key elements in expository preaching, see John MacArthur, et al., Preaching (Nashville: Thomas Nelson, 2005).

2. Charles Jefferson, The Minister As Shepherd (Hong Kong: Living Books For All, 1980), 63–64.

3. James F. Stitzinger, “The History of Expository Preaching,” in Preaching, John MacArthur, et al. (Nashville: Thomas Nelson, 2005), 60.

4. Richard L. Mayhue, “Rediscovering Expository Preaching,” The Master’s Seminary Journal 1, no. 2 (fall 1990): 112.

5. John F. MacArthur, Jr., “The Mandate of Biblical Inerrancy: Expository Preaching,” The Master’s Seminary Journal 1, no. 1 (spring 1990): 4 .

6. Jay E. Adams, Preaching With Purpose (Grand Rapids: Zondervan, 1982), 19–20.

7. For a discussion of some of the other factors involved see D. Martyn Lloyd-Jones, Preaching and Preachers (Grand Rapids: Zondervan, 1972), 13–25.

8. C. H. Spurgeon, Lectures to My Students: First Series (reprint, Grand Rapids: Baker, 1972), 72.

9. Ibid., 73, 74.

10. Jefferson, Minister As Shepherd, 43–44.

11. Spurgeon, Lectures, 73.

12. Thomas Cartwright, cited by D. Martyn Lloyd-Jones, The Puritans: Their Origins and Successors (Edinburgh: Banner of Truth, 1987), 376.

13. John R. W. Stott, The Preacher’s Portrait (Grand Rapids: Eerdmans, 1979), 30–31.

14. Jay E. Adams, “Editorial: Good Preaching is Hard Work,” The Journal of Pastoral Practice 4, no. 2 (1980): 1.

15. Richard Baxter, The Reformed Pastor (reprint, Edinburgh: Banner of Truth, 1979), 146–47.

16. Walter C. Kaiser, Jr., Toward An Exegetical Theology (Grand Rapids: Baker, 1985), 7–8.

Chapter Sixteen—Modeling

1. Both the Hebrew terms for image and likeness and the two prepositions used with them, function essentially in a synonymous fashion within the context of the early chapters of Genesis. See John F. A. Sawyer, “The Meaning of (, ‘In the Image of God’) in Genesis I–XI,” Journal of Theological Studies 25 n.s. (October 1974): 418–26 on a technical level; John J. Davis, Paradise to Prison: Studies in Genesis (Winona Lake, IN: BMH, 1975), 81 on a popular level.

2. The Hebrew is (, “made”) in Gen. 1:26 and (bārā, “create”) in 1:27. Both verbs speak of the creation of humanity in Gen. 5:1–2.

3. Carl F. H. Henry, God, Revelation and Authority (Waco: Word, 1976), 2:125. Chapter 10 of his work is particularly worthy of study.

4. Ibid.

5. Millard J. Erickson, Christian Theology (Grand Rapids: Baker, 1984), 495–517.

6. G. C. Berkouwer, Man: The Image of God (Grand Rapids: Eerdmans, 1962), 67–118.

7. Erickson, Christian Theology, 498, 502, 508.

8. Ibid., 510–12.

9. Ibid., 514. He is also right in making a Christological connection: “The character and actions of Jesus will be a particularly helpful guide . . . since he was the perfect example of what human nature is intended to be.”

10. Henry, God, Revelation and Authority, 2:134–35.

11. Charles M. Horne, “A Biblical Apologetic Methodology” (unpublished Th.D. dissertation; Grace Theological Seminary, Winona Lake, IN, 1963), 84.

12. Derek Kidner, Genesis: An Introduction and Commentary (Downers Grove, IL: InterVarsity, 1967), 51; see O. Flender, “,” NIDNTT, 2:287–88.

13. For discussions of Adam theology, that is, the “First Adam” as representative of and in solidarity with the whole race and the “Last Adam” as representative of and in solidarity with God’s elect, see John Murray’s The Imputation of Adam’s Sin (Grand Rapids: Eerdmans, 1959); Principles of Conduct: Aspects of Biblical Ethics (Grand Rapids: Eerdmans, 1957); S. Lewis Johnson, Jr., “Romans 5:12—an Exercise in Exegesis and Theology,” in New Dimensions in NT Study, ed. Richard N. Longenecker and Merrill C. Tenney (Grand Rapids: Zondervan, 1974).

14. A profession without practice constitutes a highly culpable state of pretense. For a discussion of progressive sanctification, see O. Procksch, “,” TDNT, 1:113; George Eldon Ladd, A Theology of the New Testament (Grand Rapids: Eerdmans, 1974), 519–20.

15. Michaelis concluded that “on the whole the idea of imitation is foreign to the OT. In particular, there is no thought that we must imitate God” (W. Michaelis, “,” TDNT, 4:663. In the LXX this word-group appears only in the Apocrypha, where it does not refer to divine emulation. Yet in the pseudepigraphical writings, some occurrences urge the imitation of Old Testament men of renown and even God Himself. Philo exhibited this same pattern of usage. (Ibid., 664–66). Michaelis’s controlling presupposition distorted his interpretation of these data, however.

16. For a general discussion of the most significant of these terms see W. Mundle, O. Flender, J. Gess, R. P. Martin, and F. F. Bruce, “Image, Idol, Imprint, Example,” NIDNTT, 2:284–91. Their opening paragraph on essential synonymity is important, and subsequent discussions of the Christological model are worthy of special attention.

17. L. Goppelt, “,” TDNT, 8:247. Regarding etymology, Müller stated, “The etymology of is disputed. It may be derived from , strike, beat, . . .” (H. Müller, “Type, Pattern,” NIDNTT, 3:903); see Goppelt, who was more impressed with this etymological connection. He suggested the development goes from a blow “to the impress made by the blow,” then “from these basic senses develops an astonishing no. [number] of further meanings which are often hard to define. In virtue of its expressiveness it has made its way as a loan word [that is, “type”] into almost all European languages” (Goppelt, 8:246–47).

18. Müller, “Type,” 3:904.

19. Goppelt, “,” 8:248.

20. This follows the classifications of BAGD, 829–30. The subcategory “copy, image,” has not been cited because it furnishes no New Testament examples; however, two of the extrabiblical references that are cited—that is, a reference to a master being the image of God to a slave and children as copies of their parents—bear illustratively upon the moral references of category 4. This fourth category encompasses the doctrine of modeling in the New Testament. On the history of the hermeneutical significance of subcategory 5, see Goppelt, “,” 8:251–59, and Müller, “Type,” 3:905–6.

21. Müller, “Type,” 3:904–5; see Goppelt: “ is . . . the impress which makes an impress, so that in context the teaching can be described as the mould or norm which shapes the whole personal conduct of the one who is delivered up to it and has become obedient thereto” (“,” 8:250).

22. Goppelt, “,” 8:249–50. Interestingly, two sentences later he commented on 1 Peter 5:3 and 1 Timothy 4:12 wherein he apparently conceded a more direct association with ethical emulation. It would seem that a good share of Goppelt’s reluctance is due to Michaelis’ quite dogmatic conclusions about the word-group; see Michaelis, “,” 4:659 ff.

23. Müller, “Type,” 3:905.

24. For example, W. E. Vine, An Expository Dictionary of New Testament Words (New York: Charles Scribner’s Sons, 1908), 2:248.

25. Michaelis, “,” 4:659.

26. W. Bauder, “,” NIDNTT, 1:490.

27. Ibid.

28. Ibid., 491.

29. Michaelis, “,” 4:661–62.

30. Ibid., 663.

31. Ibid., 4:663.

32. Bauder, “,” 1:491.

33. Ibid.

34. BAGD, 522.

35. James Hope Moulton and George Milligan, The Vocabulary of the Greek Testament (Grand Rapids: Eerdmans, 1930), 412.

36. Bauder, “,” 1:491.

37. Michaelis, “,” 4:666–68, passim.

38. Ibid., 667–74, contains eccentric applications and overstated conclusions based on some glaring examples of totality transfers, which are always hermeneutically counter-productive. Bauder supported the essential thrust of Michaelis’ thesis but was usually much more careful in his expressions of it (see “,” 1:491–92).

39. Bauder, “,” 1:491.

40. Another approach would be to follow canonical order. Still another is a biblical theological approach, that is, modeling in the Pauline corpus, in the Epistle to the Hebrews, in Peter, in 3 John, etc. Though this method has inductive advantages, it does not lend itself to viewing the total New Testament picture through a common lens. Another way of organizing the data is the grammatical, that is, noting the passages that historically exemplify modeling and then examining others that command it. Yet it seems better to employ another organizational category, at the same time calling attention to the indicatives and imperatives.

41. Michaelis, “,” 4:673; Michaelis’ presupposition of utter moral transcendence caused him to reject the implications of the thrust of Paul’s argument in Ephesians 4:25—5:2 (see 4:671–73).

42. See Ladd, Theology of the NT, 493–94, 524–25, for a discussion of the indicative/imperative motif related to sanctification.

43. This treatment will discuss only passages explicitly employing “model” or “type” terminology, omitting the many conceptual allusions to Paul’s own example.

44. Bauder concluded, “Paul never intends to bind the demand for imitation to his own person. It is always ultimately to the One whom he himself follows” (“,” 1:491).

45. Michaelis was quite dogmatic (“,” 4:667–68), and Bauder more subdued (“,” 1:491).

46. Bauder, “,” 1:491.

47. Ibid.

48. This is the only New Testament occurrence of the compounded plural form . Here it stands as the predicate nominative of the now familiar present plural imperative (see Eph. 5:1). The personal pronoun in the genitive refers to Paul.

49. In the context of 3:17 probably included Timothy and possibly Epaphroditus with Paul (see Phil. 2:19, 25).

50. In this context the industry of the apostolic circle (2 Thess. 3:8) is what provided the example for the Thessalonians to follow (2 Thess. 3:9).

51. Moulton and Milligan (Vocabulary, 645) cited an ethical parallel to 1 Timothy 4:12 in an inscription from the first century B.C. It spoke of being a model for godliness ( [eusebeia]), a noun used in 1 Timothy 4:7).

52. The word (anastrophe, “way of life, behavior”) relates to cognates in Hebrews 13:7 (discussed below); 1 Peter 1:15, 17–18; 3:1–2; 2 Peter 3:11. Here it connects with (“godliness”), that is, holiness of life-style. This word-group was also ethically significant in Hellenistic Judaism (see Tobit 4:14; 2 Macc. 5:8; 6:23).

53. Two present imperatives, and , point to a continuing responsibility: “keep on caring for” these things and “be” in them. Robertson suggested that the force of the latter is “give yourself wholly to them,” and added, “It is like our ‘up to his ears’ in work . . . and sticking to his task” (A. T. Robertson, Word Pictures in the NT [Nashville: Broadman, 1931], 4:582).

54. As Stahlin urged, Timothy’s moral and ministerial advancement “is to be visible, for he is to show himself hereby to be a for believers (v. 12) . . .” (G. Stahlin, “, ,” TDNT, 6:714).

55. In secular Greek (prokopē, “progress”) was a nautical term for “making headway in spite of blows,” and was employed in an extended ethical way, especially among the Stoics. Philo picked up the ethical sense and tried to give it a theocentric orientation (see Stahlin, “, ,” 6:704, 706–7, 709–11). The verb form is used of Jesus’ “progress” (Luke 2:52).

56. John Calvin, The Second Epistle of Paul to the Corinthians and the Epistles to Timothy, Titus and Philemon, trans. by T. A. Small, in Calvin’s Commentaries, ed. D. W. and T. F. Torrance (Grand Rapids: Eerdmans, 1964), 248.

57. Donald Guthrie, The Pastoral Epistles, The Tyndale NT Commentaries, ed. R. V. G. Tasker (Grand Rapids: Eerdmans, 1957), 99.

58. Calvin’s theological comments are helpful here (Timothy, 248–49).

59. “Third generation” applies to the passing of the precedent from the “second generation” of Timothy and Titus to the permanent local church leaders (see 2 Tim. 2:2).

60. The participle (anatheōrountes, “consider”) is best taken as imperatival in force in light of its subordination to μιμϵισθϵ (mimeisthe).

61. Compare verse 3b with 1 Timothy 4:12b. See the discussion above, especially in reference to the vocabulary of 1 Timothy 4:12b. Goppelt aptly synthesized the key passages as follows: “Along the same lines as in Paul, the exhortation in 1 Peter 5:3 admonishes those who represent the word to become , ‘examples to the flock.’ The word cannot just be recited; it can be attested only as one’s own word which shapes one’s own conduct. The office-bearer is thus admonished: ‘Be thou an example of the believers, in word (that is, preaching), in conversation,’ 1 Timothy 4:12; see Titus 2:7: ‘In all things shewing thyself a pattern (in the doing) of good works’ ” (Goppelt, “,” 8:250).

62. Michaelis, “,” 4:670. Some of his contextual comments are credible, but his controlling assumption that modeling relates only to authority limits his conclusion about the verses by his presuppositional mold.

63. Michaelis, “,” 4:666 (transliteration and translation added).

Chapter Seventeen—Leading

1. James E. Means, Leadership in Christian Ministry (Grand Rapids: Baker, 1989), 18–22. See John MacArthur, The Book on Leadership (Nashville: Thomas Nelson, 2004) for an excellent treatment on pastoral leadership.

2. Warren Bennis, On Becoming a Leader (Menlo Park, CA: Addison-Wesley, 1989), 14.

3. Harold Myra, ed., Leaders (Waco: Word, 1987), 158.

4. Harris W. Lee, Effective Church Leadership (Minneapolis: Augsburg Fortress, 1989), 27.

5. Carl F. George and Robert E. Logan, Leading and Managing Your Church (Old Tappen, NJ: Revell, 1987), 15.

6. Bennis, Becoming a Leader, 163.

7. Lee, Church Leadership, 153.

8. Means, Leadership in Christian Ministry, 59.

9. Kenneth O. Gangel, Feeding and Leading (Wheaton: Victor, 1989), 31.

10. Charles V. Wagner, The Pastor: His Life and Work (Shaumburg, IL: Regular Baptist Press, 1976), 137.

11. Fred Smith, Learning to Lead (Waco: Word, 1986), 22.

12. The word is (proistamenos), which is from (proistēmi, “I preside, rule, govern” (G. Abbott-Smith, A Manual Greek Lexicon of the New Testament [Edinburgh: T. and T. Clark, 1973], 381).

13. The word is (kybernēseis) which is from (kybernēsis, “steering, pilotage,” then metaphorically “government”) Ibid., 260.

14. The word is (epimelēsetai) from (epimeleomai, “I take care of” Ibid., 171–72).

15. The word in Hebrews 13:7, 17, 24 is from (hēgeomai, “I lead, guide, to go before,” hence “a ruler, leader”) Ibid., 198.

16. Means, Leadership in Christian Ministry, 96.

17. Lee, Church Leadership, 25.

18. Means, Leadership in Christian Ministry, 37–40. See also Michael Medved, Hollywood vs. America (New York: HarperCollins, 1992), 37–70.

19. James E. Means, Effective Pastors for a New Century (Grand Rapids: Baker, 1993), 123.

20. Gangel, Feeding and Leading, 35.

21. J. Oswald Sanders, Spiritual Leadership (Chicago: Moody, 1980), 113–14.

22. Gangel, Feeding and Leading, 50.

23. Means, Leadership in Christian Ministry, 97.

24. Smith, Learning to Lead, 24.

25. Myron Rush, The New Leader (Wheaton: Victor, 1987), 85.

26. See Stephen R. Covey, Principle-centered Leadership (New York: Summit, 1990), 34.

27. Sanders, Spiritual Leadership, 117–18.

28. Bennis, Becoming a Leader, 111.

29. Calvin Miller, Leadership (Colorado Springs: Navpress, 1987), 23.

30. Ibid., 50.

31. Sanders, Spiritual Leadership, 83.

32. Myron Rush, Management: A Biblical Approach (Wheaton: Victor, 1983), 112.

33. Ibid., 98.

34. Ted W. Engstrom and Robert C. Larson, Seizing the Torch (Ventura, CA: Regal, 1988), 140.

35. Sanders, Spiritual Leadership, 88.

36. Rush, Management, 102–6.

37. Ibid., 115.

38. As a tool for improvement in the communication of God’s Word, I recommend to the reader John MacArthur, et al., Preaching (Nashville: Thomas Nelson, 2005).

39. For leadership styles see Gangel, Feeding and Leading, 48–61; Rush, Management, 217–32; Ted W. Engstrom, The Making of a Christian Leader (Grand Rapids: Zondervan, 1976), 67–94.

40. “The research indicates that there is not a style that is best under all circumstances” (Lee, Church Leadership, 45).

41. Smith, Learning to Lead, 40.

42. Miller, Leadership, 113.

43. Means, Effective Pastors, 220.

44. Sanders, Spiritual Leadership, 105.

45. Means, Leadership in Christian Ministry, 65.

46. Rush, Management, 171.

47. Sanders, Spiritual Leadership, 170.

48. Lee, Church Leadership, 131.

49. Stephen R. Covey, The Seven Habits of Highly Effective People (New York: Simon and Schuster, 1989), 101.

50. Ibid.

51. Bennis, Becoming a Leader, 192.

52. Sanders, Spiritual Leadership, 77.

53. Means, Effective Pastors, 143.

54. Tom Peters and Nancy Austen, A Passion for Excellence (New York: Random House, 1985), 284.

55. Lee, Church Leadership, 132.

56. James M. Kouzes and Barry Z. Posner, The Leadership Challenge (San Francisco, CA: Jossey-Bass, 1987), 85.

57. Ibid., 95.

58. Miller, Leadership, 42.

59. Rush, New Leader, 119.

60. Ibid., 125.

61. Gangel, Feeding and Leading, 144.

62. See Gangel’s chapter, “Recruiting Effective Volunteers” in Feeding and Leading, 133–47.

63. Sanders, Spiritual Leadership, 202.

64. See for example, Gangel, Feeding and Leading, 175.

65. Ibid.

66. Rush, Management, 132.

67. Donald H. Weiss, How to Delegate Effectively (New York: American Management Association, 1988), 15–21.

68. Miller, Leadership, 79.

69. I received this acrostic from Professor Jim George of The Master’s Seminary.

70. Sanders, Spiritual Leadership, 203.

71. Rush, Management, 109.

72. Ibid., 108.

73. Engstrom and Larson, Seizing the Torch, 62.

74. Means, Leadership in Christian Ministry, 182.

75. Lee, Church Leadership, 152–53.

Chapter Eighteen—Outreaching

1. J. I. Packer, Evangelism and the Sovereignty of God (Downers Grove, IL: InterVarsity, 1961), 41.

2. John R. Rice, Personal Soul Winning (Murfreesboro, TN: Sword of the Lord, 1971), 11–12.

3. Ibid., 89–90.

4. J. C. Macaulay and Robert H. Benton, Personal Evangelism (Chicago: Moody, 1965), 33–34.

5. C. Peter Wagner, Church Planting for a Greater Harvest (Ventura, CA: Regal, 1990), 11–12.

6. Aubrey Malphurs, Planting Growing Churches for the 21st Century (Grand Rapids: Baker, 1992), 25.

7. Michael Green, Evangelism in the Early Church (Grand Rapids: Eerdmans, 1975), 243, 248.

8. Ibid., 236.

9. Ibid., 249.

10. Packer, Evangelism 75–76.

11. Rice, Personal Soul Winning, 117–18.

12. R. A. Torrey, How to Work for Christ (Old Tappan, NJ: Revell, n.d.), 11.

13. K. S. Latourette, The First Five Centuries (Grand Rapids: Zondervan, 1970), 116–17.

14. Torrey, How to Work, 11. Torrey’s volume is an excellent manual on equipping the saints for the work of evangelism.

15. Robert Coleman, The Master Plan of Evangelism (Grand Rapids: Revell, 1993), 73.

16. C. H. Spurgeon, The Soul Winner (reprint, Grand Rapids: Eerdmans, 1963), 134.

17. Coleman, Master Plan, 11–12.

18. Packer, Evangelism, 87.

19. See George Barna, Marketing the Church (Colorado Springs: Navpress, 1988), 109.

20. See Packer’s criticism of these services, Evangelism, 83–84.

Chapter Ninteen—Discipling

1. Michael Wilkins, Following the Master: Discipleship in the Steps of Jesus (Grand Rapids: Zondervan, 1992), 63.

2. Ibid., 65.

3. Wilkins helps in defining the term disciple. He spoke of general and specific senses of the term: the “specific sense is seen most clearly toward the end of Jesus’ earthly ministry, in the Great Commission, and in the early church”; the general sense is “a committed follower of a great master”; the Christian sense is “one who has come to him for eternal life, has claimed him as Savior and God, and has embarked upon the life of following Him . . . grow[ing] as a Christian in every area of life” (ibid., 39–41).

4. Mark 16:15, 16; Luke 24:44–48; Acts 1:8–11 give similar commands.

5. Proper caution should be taken, however, not to overstate the disciple/ discipler relationship because ultimately everyone is a disciple of Jesus, not of the individual who made him a disciple.

6. Jay Adams, Shepherding God’s Flock (Grand Rapids: Zondervan, 1975), 16, emphasis added.

7. Wilkins, Following the Master, 306.

8. James Stalker, The Example of Jesus Christ (New Canaan, CN: Keats, 1980), 92.

9. It should also be mentioned that not only did Jesus pray for their selection, He prayed for His disciples throughout His earthly ministry (see John 17; Luke 22:31–32), and beyond (see Heb. 7:25).

10. G. Campbell Morgan, The Gospel According to Mark (Tarrytown, NY: Revell, 1927), 66.

11. For a discussion of the call to ministry, please refer to chapter 6 of this book and to John MacArthur’s taped message, GC 55–23, “Marks of the Faithful Preacher, pt. 4,” (Grace To You, P.O. Box 4000, Panorama City, CA 91412). See also John MacArthur, Jr., Ephesians, The MacArthur New Testament Commentary (Chicago: Moody, 1986), 94–95. See also C. H. Spurgeon’s, Lectures to My Students (Grand Rapids: Zondervan, 1954), 22–41.

12. For an in-depth analysis of this and other crucial passages in these contexts, see John MacArthur, Jr., The Gospel According to Jesus, rev. ed. (Grand Rapids: Zondervan, 1994); also MacArthur, Faith Works: The Gospel According to the Apostles (Dallas: Word, 1993).

13. Leroy Eims, The Lost Art of Disciple Making (Grand Rapids: Zondervan, Colorado Springs: Navpress, 1978), 29.

14. Leroy Eims, Disciples in Action (Colorado Springs: Navpress, and Wheaton: Victor, 1981), 40.

15. Bill Hull , Jesus Christ: Disciple Maker (Old Tappan, NJ: Revell, 1984), 22. For two similar works by the same author and publisher, see his The Disciple Making Church, 1990 and The Disciple Making Pastor, 1988.

16. A. B. Bruce, The Training of the Twelve (reprint, Grand Rapids: Kregel, 1988), 37–38.

17. Donald S. Whitney, Spiritual Disciplines for the Christian Life (Colorado Springs: Navpress, 1991), 132.

18. Allen Hadidian, Successful Discipling (Chicago: Moody, 1979), 18.

19. E. M. Bounds, Power Through Prayer (Grand Rapids: Zondervan, n.d.), 11.

20. We must note that the powerful proclamation of the apostles is not repeatable. Since they held a unique office, they had a supernatural power from Christ that is unavailable today. That is why the apostle Paul called their miraculous works “the signs of a true apostle” (2 Cor. 12:12). He also spoke of the apostles’ uniqueness by saying that the church itself has been “built upon the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone” (Eph. 2:20). As pastors/elders in the church today, we cannot claim apostolic authority and power, but our power comes from the Holy Spirit’s power working through us to preach the Word of God. Our task is not to cast out demons by supernatural strength, but to proclaim powerfully the gospel (see Rom. 1:16; Eph. 3:20; Col. 1:29; 2 Tim. 1:7). For a full treatment of the issue of the uniqueness of the apostles, see John MacArthur, Jr., Charismatic Chaos (Grand Rapids: Zondervan, 1992), 120–25, 230–35.

21. Wilkins, Following the Master, 293.

Chapter Twenty—Watching and Warning

1. For a succinct study of the picture of the church as a flock of sheep, see Earl D. Radmacher, What the Church Is All About: A Biblical and Historical Study (Chicago: Moody, 1978), 298–307.

2. The New Testament frequently exposes the false () such as with (1) false apostles (2 Cor. 11:13), (2) false brethren (2 Cor. 11:26; Gal. 2:4), (3) false Christs (Matt. 24:24), (4) false prophets (Matt. 24:11; 2 Pet. 2:1; 1 John 4:1), (5) false teachers (2 Pet. 2:1), and (6) false witnesses (Matt. 26:60; Acts 6:13).

3. For example, see Jeremiah 14, 23; Ezekiel 13, 34; Micah 3; Zechariah 11.

4. For example, see Matthew 23; 2 Corinthians 11; 2 Timothy 3; 4; Titus 1; 2 Peter 2; 1 John 4; 2 John 8–11; Jude; Revelation 2; 3.

5. James Stalker, The Preacher and His Models (New York: George H. Doran, 1891), 128.

6. Charles Jefferson, The Minister As Shepherd (reprint, Hong Kong: Living Books, 1973), 39–66. See also John F. MacArthur, Jr., The Master’s Plan for the Church (Chicago: Moody, 1991), 169–76.

7. Thomas C. Oden, Pastoral Theology: Essentials of Ministry (San Francisco: HarperCollins, 1983), 71.

8. Pastoral oversight of others assumes that the shepherd has first exercised his own “self-watch” of which C. H. Spurgeon wrote in Lectures to My Students, series 1 (reprint, Grand Rapids: Baker, 1977), 1–17. More recently John Stott has observed, “Only if pastors first guard themselves, will they be able to guard the sheep. Only if pastors first tend their own spiritual life, will they be able to tend the flock of God” in “Ideals of Pastoral Ministry,” Bibliotheca Sacra 146, no. 581 (January–March 1989): 11.

9. John Bartlett, Familiar Quotations (reprint, Boston: Little, Brown and Co., 1982), 397.

10. W. Phillip Keller, Predators In Our Pulpits (Eugene, OR: Harvest House, 1988).

11. For a vivid description of the shepherd’s rod and staff, see W. Phillip Keller, A Shepherd Looks at Psalm 23 (Grand Rapids: Zondervan, 1970), 92–103,

12. Jefferson, The Minister, 41–42.

13. Charles Bridges, The Christian Minister (reprint, Edinburgh: Banner of Truth, 1980), 343.

14. Eusebius Pamphilus, Eusebius’ Ecclesiastical History (reprint, Grand Rapids: Guardian, 1955), 141–42.

15. Ireneaus, Against Heresies, volume 2 of The Ante-Nicene Fathers, ed. A. Roberts and J. Donaldson (reprint, Grand Rapids: Eerdmans, 1956), 315.

16. Harry Blamires, The Christian Mind (reprint, Ann Arbor: Servant, 1978), 112–14.

17. David F. Wells, No Place for Truth or Whatever Happened to Evangelical Theology (Grand Rapids: Eerdmans, 1993), 11–12.

18. Doctrinal error does not always appear in its most obvious or despicable form. “Error, indeed, is never set forth in its naked deformity, lest, being thus exposed, it should at once be detected. But it is craftily decked out in an attractive dress, so as, by its outward form, to make it appear to the inexperienced (ridiculous as the expression may seem) more true than the truth itself” (Irenaeus, Against Heresies, 315). For a current discussion of the church’s weakness in discerning truth and doctrine, see John F. MacArthur, Jr., Reckless Faith (Wheaton, IL: Crossway, 1994).

19. Stott, “Ideals of Pastoral Ministry,” 8.

20. Oden, Pastoral Theology, 70. Great church reformers of the past like John Knox (The First Blast of the Trumpet, in On Rebellion, ed. Roger A. Mason [Cambridge, England: Cambridge University, 1994], 7–8) and Martin Luther (Luther’s Works, vol. 39, ed. by Eric W. Gritch [Philadelphia: Fortress, 1957], 249–50) clearly sensed the watchman analogy in Ezekiel 3, 33—a factor that strongly influenced their ministries.

21. See F. F. Bruce, The Book of Acts, in NICNT (Grand Rapids: Eerdmans, 1980), 415; Charles Lee Feinberg, The Prophecy of Ezekiel (Chicago: Moody, 1969), 29; Everett F. Harrison, Acts (Chicago: Moody, 1975), 315; Evald Lövestam, “Paul’s Address at Miletus,” Studia Theologica 41 (1987): 1–10; Walter R. Roehrs, “Watchmen in Israel: Pastoral Guidelines from Ezekiel 1–3,” Concordia Journal 16, no. 1 (January 1990): 6–17; Stott, “Ideals of Pastoral Ministry,” 6–7.

22. A watchman is “fully aware of a situation in order to gain some advantage or keep from being surprised by the enemy” (The Wordbook of the Old Testament, vol. 2, ed. R. Laird Harris, et al. [Chicago: Moody, 1980], 773). “Watchman” is used in a true military sense in 1 Samuel 14:16; 2 Samuel 18:24; 2 Kings 9:17–20; Isaiah 21:6. Watching in a spiritual sense also appears in Jeremiah 6:17; Habakkuk 2:1.

23. John Calvin, Commentaries on Ezekiel, vol. 1 (reprint, Grand Rapids: Eerdmans, n.d.), 148–49, commented, “For we know that the word Bishop means the same as watchman.” The related verb (skopeō) is used in the New Testament of both watching for the positive (Phil. 3:17) and for the dangerous (Rom. 16:17).

24. C. H. Spurgeon proved to be a classic watchman in the nineteenth century in such writings as “How to Meet the Evils of the Age” and “The Evils of the Present Time” (in An All-Round Ministry [reprint, Pasadena, TX: Pilgrim, 1983], 89–127, 282–314).

25. For helpful material on church discipline as a means of dealing with and prayfully restoring a sinning believer, see J. Carl Laney, A Guide to Church Discipline (Minneapolis: Bethany, 1985) and John MacArthur, Jr., Matthew 16–23 (Chicago: Moody, 1988), 123–39.

Chapter Twenty-One—Observing Ordinances

1. I have not addressed some of the secondary questions often raised concerning the Lord’s Table, such as, how frequently a church observes communion, grape juice versus real wine, and unleavened or leavened bread. Since the Bible does not address these issues, I assume there is some liberty regarding them.

Additional Reading

1. The following pastoral resources represent some of the more notable contributions of the nineteenth and early twentieth centuries, which today are either unavailable and/or out of date: Charles R. Erdman, The Work of the Pastor (Philadelphia: Westminster, 1928); Patrick Fairbairn, Pastoral Theology (reprint, Audubon, NJ: Old Paths, 1992); Washington Gladden, The Christian Pastor and the Working Church (New York: Scribner’s Sons, 1907); James M. Hoppin, Pastoral Theology (New York: Funk & Wagnalls, 1895); Daniel P. Kidder, The Christian Pastorate: Its Character, Responsibilities, and Duties (New York: Methodist Book Concern, 1871); J. H. Jowett, The Preacher: His Life and Work (London: Hodder and Stoughton, 1912); William G. T. Shedd, Homiletics and Pastoral Theology (reprint, London: Banner of Truth, 1965).