Qualities of an Excellent Minister —part 2 (4:12-16)
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Let no one look down on your youthfulness, but rather in speech, conduct, love, faith and purity, show yourself an example of those who believe. Until I come, give attention to the public reading of Scripture, to exhortation and teaching. Do not neglect the spiritual gift within you, which was bestowed upon you through prophetic utterance with the laying on of hands by the presbytery. Take pains with these things; be absorbed in them, so that your progress may be evident to all. Pay close attention to yourself and to your teaching; persevere in these things; for as you do this you will insure salvation both for yourself and for those who hear you. (4:12-16)
Having discussed the personal qualifications of those in the ministry in chapter 3, Paul turns in 4:6-16 to the standards of excellence relating to the ministry itself. He gives eleven rules by which an excellent minister must be measured. They are based not on his personal life, but on how he functions in the ministry. As noted in chapter 14, the first six convey that an excellent minister warns his people of error, is an expert student of Scripture, avoids the influence of unholy teaching, disciplines himself for godliness, is committed to hard work, and teaches with authority.
AN EXCELLENT MINISTER IS A MODEL OF SPIRITUAL VIRTUE
Let no one look down on your youthfulness, but rather in speech, conduct, love, faith and purity, show yourself an example of those who believe. (4:12)
The single greatest tool of leadership is the power of an exemplary life. The Puritan Thomas Brooks said, “Example is the most powerful rhetoric” (cited in I. D. E. Thomas, A Puritan Golden Treasury [Edinburgh: Banner of Truth, 1977], 96). Setting an example of godly living that others can follow is the sine qua non of excellence in ministry. When a manifest pattern of godliness is missing, the power is drained out of preaching, leaving it a hollow, empty shell. A minister’s life is his most powerful message, and must reinforce what he says or he may as well not say it. Authoritative preaching is undermined if there is not a virtuous life backing it up.
The New Testament has much to say about the crucial role of example. To the Corinthians Paul wrote, “I exhort you therefore, be imitators of me” (1 Cor. 4:16; cf. 11:1). In Philippians 3:17 he said, “Brethren, join in following my example, and observe those who walk according to the pattern you have in us,” while Philippians 4:9 says, “The things you have learned and received and heard and seen in me, practice these things; and the God of peace shall be with you.” He reminded the Thessalonians that
our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake. You also became imitators of us and of the Lord, having received the word in much tribulation with the joy of the Holy Spirit. (1 Thess. 1:5-6; cf. 2 Thess. 3:7-9)
The writer of Hebrews exhorted his readers to “remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith” (Heb. 13:7).
By cautioning Timothy not to allow anyone to look down on his youthfulness, Paul warned him that because he had no long record to establish credibility, he would have to earn the respect of his people. The Greeks, as did most cultures, subordinated youth to age. If a man did not have age, he would have to earn respect.
Paul refers to Timothy as young, although it was now some fifteen years since they first met on the apostle’s second missionary journey. Timothy was probably in his early twenties at that time. Although he was now in his late thirties, he was thirty years the junior of the aged apostle (Philem. 9) and still considered young by the standards of Greek culture. Luke describes Paul as a young man in Acts 7:58, though he must have been over thirty. Neotōs (youthfulness) was used to describe anyone under the age of forty. To offset that youthfulness, Paul exhorted Timothy to be an example of those who believe. Tupos (example) means “pattern,” or “model.” By so doing, he would gain the respect of his people. Paul lists five areas in which Timothy was to make every effort to be an example to the church.
First, Timothy was to be an example in speech. The conversation of an excellent minister must be exemplary. In Matthew 12:34-37, Jesus warned,
For the mouth speaks out of that which fills the heart. The good man out of his good treasure brings forth what is good; and the evil man out of his evil treasure brings forth what is evil. And I say to you, that every careless word that men shall speak, they shall render account for it in the day of judgment. For by your words you shall be justified, and by your words you shall be condemned.
A man’s speech reflects what is in his heart.
All types of sinful speech must be avoided by a man of God. That includes any deviation from truthfulness, as Paul makes clear in Ephesians 4:25 when he says, “Therefore, laying aside falsehood, speak truth, each one of you, with his neighbor.” Nothing more surely reveals a sinful soul and more swiftly destroys a leader’s credibility than lies. Absolute honesty is essential for one who speaks on behalf of the “God who cannot lie” (Titus 1:2; Heb. 6:18), and who hates lying (Prov. 6:16-17; 12:22). Ephesians 4:26 forbids angry speech, verse 29 impure speech, and verse 31 slanderous words. Such speech reflects an impure heart. To be called an excellent minister, one’s speech must be “good for edification according to the need of the moment, that it may give grace to those who hear” (Eph. 4:29).
Second, Timothy was to be an example in conduct. An excellent minister is required to be a model of righteous living who manifests his biblical convictions in every area of his life. A biblical message paired with an ungodly lifestyle is nothing but blatant hypocrisy. Worse, people will tend to follow how the man lives, not what he teaches. On the other hand, a godly life brings power and authority to a man’s message.
Scripture is replete with exhortations to godly living. James writes, “Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom” (James 3:13). Peter had much to say on the subject: “Like the Holy One who called you, be holy yourselves also in all your behavior” (1 Peter 1:15); “Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may on account of your good deeds, as they observe them, glorify God in the day of visitation” (1 Peter 2:12); “Keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ may be put to shame” (1 Peter 3:16).
Third, Timothy was to be an example in love. Biblical love is far different from the emotion our culture calls love. It involves self-sacrificing service on behalf of others regardless of how one feels. In John 15:13 our Lord said, “Greater love has no one than this, that one lay down his life for his friends.” That verse sums up the essence of ministry as self-sacrificial love. The excellent minister gives his time and energy to the people he is called to serve, devoting his whole life to seeing them strengthened and built up in the Lord.
No personal sacrifice is too great, as Paul noted in Philippians 2:17: “But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all.” He could readily say, “I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body (which is the church) in filling up that which is lacking in Christ’s afflictions” (Col. 1:24). His love was so great for those he served that he was willing to love even if that love was not returned. He reminded the Corinthians of his love for them (2 Cor. 2:4; 11:11) and even adds, “I will most gladly spend and be expended for your souls. If I love you the more, am I to be loved the less” (2 Cor. 12:15)? His love for the church made him feel the pains of suffering all the time (cf. 2 Cor. 1:5-11; 6:4-10; 11:23-29; 12:7-10).
Paul reminded the Thessalonians that
we proved to be gentle among you, as a nursing mother tenderly cares for her own children. Having thus a fond affection for you, we were well-pleased to impart to you not only the gospel of God but also our own lives, because you had become very dear to us. For you recall, brethren, our labor and hardship, how working night and day so as not to be a burden to any of you, we proclaimed to you the gospel of God. You are witnesses, and so is God, how devoutly and uprightly and blamelessly we behaved toward you believers; just as you know how we were exhorting and encouraging and imploring each one of you as a father would his own children, so that you may walk in a manner worthy of the God who calls you into His own kingdom and glory. (1 Thess. 2:7-12)
In Philippians 2:25-30, Paul commended Epaphroditus, who, like the apostle himself, had nearly died from his strenuous service in the cause of Christ. And since an excellent minister works with eternity in view, he sees the sacrifices of love he makes as small.
Fourth, Timothy was to be an example in faith. Faith here does not refer to belief, but to faithfulness or unswerving commitment. An excellent minister is consistently faithful. He does not swerve off the track; he does not deviate from his course. “It is required of stewards,” Paul wrote in 1 Corinthians 4:2, “that one be found trustworthy.” This essential virtue of loyalty separates those who succeed in having a powerful influence from those who do not.
Finally, Timothy was to be an example in purity. Hagneia (purity) refers primarily to purity in the area of sexuality, both in actions and in the intentions of the heart. Nothing so ravages a ministry as sexual impurity. That is certainly evident in the list of standards for an overseer who is “above reproach.” Heading that list is the requirement that he be a “one-woman man” (1 Tim. 3:2). Leaders are especially vulnerable in that area, since it is a priority area of qualification, and thus a common avenue of attack by Satan. An excellent minister must heed Paul’s admonishment to Timothy to “flee from youthful lusts” (2 Tim. 2:22).
Anyone who is not able to set a pattern of godly virtue in those areas does not belong in church leadership. Since a leader’s life sets the standard for others to follow, an unqualified leader inevitably lowers the standard of godliness in the church.
AN EXCELLENT MINISTER HAS A THOROUGHLY BIBLICAL MINISTRY
Until I come, give attention to the public reading of Scripture, to exhortation and teaching. (4:13)
Scripture is the material with which an excellent minister builds his ministry. The phrase until I come shows Paul intended to return to Ephesus (cf. 3:14). Until Paul arrived, Timothy was to continue to build with the revelation of God. His task was to give attention to the public reading of Scripture, to exhortation and teaching. Give attention to is the present active indicative form oiprosechō. Timothy was to continually give his attention to those things; it was to be his way of life. Donald Guthrie writes that the verb “implies previous preparation in private” (The Pastoral Epistles, rev. ed. [Grand Rapids: Eerdmans, 1990], 109). It encompasses not just the act of teaching, but all the commitment, study, and preparation associated with it.
An excellent minister is to focus on the public reading of Scripture, to exhortation and teaching. Although the word public does not appear in the Greek text, it is implied by the use of the definite article. The reading was done in the public worship service of the church. Due in part to a lack of manuscripts, the practice of the synagogue had carried over into the early church. Part of every worship service in a synagogue was the reading and explanation of the Old Testament Scriptures (cf. Luke 4:16ff.; Acts 15:21). That custom dates back to the practice of the exiles who returned from the Babylonian captivity (cf. Neh. 8:1-8). To the reading of the Old Testament, the early church added the reading and explanation of the apostles’ doctrine (cf. Acts 2:42; Col. 4:16; 1 Thess. 5:27). As New Testament letters were written and circulated during the early years, they took their place in the public reading.
The reading of the Scriptures was accompanied by an exposition of the passage read so that the hearers could understand it (cf. Neh. 8:1-8; Luke 4:16ff.). Anything that needed to be clarified would be explained. In our day, when we are culturally, geographically, linguistically, philosophically, and historically far removed from biblical times, exposition is essential.
Exhortation challenges people to apply the truths they have been taught. It warns people to obey, in light of the blessing to come on them if they do, and the judgment if they do not. Exhortation may take the form of rebuke, warning, counsel, or comfort, but always involves a binding of the conscience.
Didaskalia (teaching) appears fifteen times in the Pastoral Epistles. It involves the systematic explanation of the Word of God. It could embody developing a means of teaching people individually, or in small groups meeting in homes. The point is that an excellent minister is to disseminate sound teaching to all people at all times through all means. That is the heart and soul of the ministry, since the Word is the only source of life and truth. It is no surprise, then, that an elder was required to be able to teach (1 Tim. 3:2; cf. Titus 1:9).
From its earliest years, the church has been committed to the teaching of God’s Word. Writing in the middle of the second century, the apologist Justin Martyr described a typical worship service of his day:
On the day called Sunday there is a meeting in one place of those who live in cities or the country, and the memoirs of the apostles or the writings of the prophets are read as long as time permits. When the reader has finished, the president in a discourse urges and invites us to the imitation of these noble things. Then we all stand up together and offer prayers. And, as said before, when we have finished the prayer, bread is brought, and wine and water, and the president similarly sends up prayers and thanksgivings to the best of his ability, and the congregation assents, saying the Amen. (Cited in Cyril C. Richardson, ed., Early Christian Fathers [New York: MacMillan, 1978], 287)
The reading and explanation of the Word was central to the worship service.
The fourth-century bishop of Constantinople John Chrysostom was nicknamed “golden-mouthed.” Of him John R. W Stott writes,
He is generally and justly regarded as the greatest pulpit orator of the Greek church. Nor has he any superior or equal among the Latin Fathers. He remains to this day a model for preachers in large cities.
Four chief characteristics of his preaching may be mentioned. First, he was biblical. Not only did he preach systematically through several books, but his sermons are full of biblical quotations and allusions. Secondly, his interpretation of the Scriptures was simple and straightforward. He followed the Antiochene school of “literal” exegesis, in contrast to fanciful Alexandrian allegorizations. Thirdly, his moral applications were down to earth. Reading his sermons today, one can imagine without difficulty the pomp of the imperial court, the luxuries of the aristocracy, the wild races of the hippodrome, in fact the whole life of an oriental city at the end of the fourth century. Fourthly, he was fearless in his condemnations. In fact, “he was a martyr of the pulpit, for it was chiefly his faithful preaching that caused his exile.” (Cited in John R. W. Stott, Between Two Worlds [Grand Rapids: Eerdmans, 1982], 21)
His simple, direct exposition of Scripture, coupled with moral application, is a model for all preachers to imitate.
The Reformers were deeply committed to the exposition of Scripture. Luther often preached four times on Sundays. Every quarter of the year he would teach a two-week series on doctrine using a catechism. Over 2,000 of his sermons are extant. Calvin ministered in Geneva from 1541 until his death in 1564. He preached twice each Sunday, and every other week preached each weeknight. His Sunday sermons covered the New Testament, his weeknight sermons the Old Testament. Those sermons were recorded by a stenographer, and became the basis of his commentaries. He produced commentaries on Genesis, Deuteronomy, Judges, Job, Psalms, 1 and 2 Samuel, 1 Kings, all the major and minor prophets, a harmony of the Gospels, Acts, 1 and 2 Corinthians, Galatians, Ephesians, 1 and 2 Thessalonians, and the Pastoral Epistles.
The nineteenth century saw great preachers like Joseph Parker and Alexander Maclaren, both of whom produced expositions of the entire Bible. They devoted a lifetime of study to the Word of God. They knew the truth expressed by John Huxtable, that a man “does not qualify to be a preacher of the Word by making weekly sallies into the good book to discover some peg on which to hang some scattered observations about men and affairs” (cited in Stott, Between Two Worlds, 182). The harder a man works at teaching the Word, the more honorable he is (cf. 1 Tim. 5:17). Such diligence is necessary because, as John Flavel notes, “It is not with us [preachers], as with other labourers: they find their work as they leave it, so do not we. Sin and Satan unravel almost all we do, the impressions we make on our people’s souls in one sermon, vanish before the next” (cited in Thomas, A Puritan Golden Treasury, 193).
Preaching and teaching is the highest calling of a minister. It is tragic that so many in our day have been diverted from that. They spend their time on nonessentials, and their people end up spiritually impoverished.
AN EXCELLENT MINISTER FULFILLS HIS CALLING
Do not neglect the spiritual gift within you, which was bestowed upon you through prophetic utterance with the laying on of hands by the presbytery. (4:14)
Not all those who enter the ministry stay the course. Some leave because they did not belong in the ministry to begin with. Others, however, defect from the place God intended them to be.
Timothy was not beyond the temptation to do just that. The imperative form of the verb ameleō (do not neglect) indicates Timothy could actually be in danger of abandoning the ministry. In fact, he may have already been feeling such temptation.
In 2 Timothy 1:3-8, 12-15, Paul gives us an insight into the pressures Timothy faced at Ephesus:
I thank God, whom I serve with a clear conscience the way my forefathers did, as I constantly remember you in my prayers night and day, longing to see you, even as I recall your tears, so that I may be filled with joy. For I am mindful of the sincere faith within you, which first dwelt in your grandmother Lois, and your mother Eunice, and I am sure that it is in you as well. And for this reason I remind you to kindle afresh the gift of God which is in you through the laying on of my hands. For God has not given us a spirit of timidity, but of power and love and discipline. Therefore do not be ashamed of the testimony of our Lord, or of me His prisoner; but join with me in suffering for the gospel according to the power of God…For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day. Retain the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus. Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you. You are aware of the fact that all who are in Asia turned away from me, among whom are Phygelus and Hermogenes.
As already noted, Timothy was a young man in the reckoning of his culture. He faced some formidable foes in the Ephesian errorists. Paul reminded Timothy of his constant prayers on his behalf, as he remembered Timothy’s tears. About three years after writing this first epistle to him, Paul had to exhort Timothy to rekindle his spiritual gift. He reminded him that power, not fear, came from God. And it is even possible that Timothy had felt temptation to be ashamed of Paul, or even of the Lord Himself. Paul urges him not to succumb to such evil alluring and turn away, as so many others had.
Apart from such external pressures were the internal temptations to lack of diligence and lust. Accordingly, Paul gave him the following exhortations in 2 Timothy 2:1,3-6, 22:
You therefore, my son, be strong in the grace that is in Christ Jesus…Suffer hardship with me, as a good soldier of Christ Jesus. No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier. And also if anyone competes as an athlete, he does not win the prize unless he competes according to the rules. The hard-working farmer ought to be the first to receive his share of the crops…Now flee from youthful lusts, and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart.
To encourage Timothy to remain faithful, Paul gave him three motives for not abandoning the ministry. First, he reminded him of the spiritual gift within him. Charisma (spiritual gift) refers to the gift given all believers at salvation (Rom. 12:4-8; 1 Cor. 12:1—31; 1 Peter 4:10-11). Each believer’s gift is a God-designed blend of spiritual capabilities, which acts as a channel through which the Spirit of God ministers to others. Timothy’s gift included evangelism, preaching, teaching, and leadership (cf. 4:6, 11, 13, 16; 6:2; 2 Tim. 2:24-25; 4:2, 5).
Second, Timothy’s subjective gift was confirmed objectively. Paul reminded Timothy that his gift was bestowed upon him through prophetic utterance. There was a public affirmation of his gift through direct revelation from God (cf. 1:18), though the circumstances of that utterance are not given in Scripture. It likely took place, however, shortly after Timothy met Paul on the apostle’s second missionary journey (Acts 16:1-3). Timothy’s prophetic call was reminiscent of that of Paul himself (cf. Acts 13:2).
In our day, God’s call comes not through special revelation, but through providence. If God wants a man in the ministry, He will give him that desire and open a door of opportunity for him.
Finally, Timothy’s gift was confirmed through the laying on of hands by the presbytery. That likely took place at the same time the prophecy was made about Timothy. Timothy’s call to the ministry was thus confirmed subjectively, by means of his spiritual gift, objectively, through his prophetic call, and collectively, through the affirmation of the church. For Timothy to bail out of the ministry would be to fly in the face of that clear consensus. Paul urges him to remain faithful to his calling.
AN EXCELLENT MINISTER IS TOTALLY ABSORBED IN HIS WORK
Take pains with these things; be absorbed in them,(4:15a)
A man of God must have a single-minded, consuming devotion to his calling. He is not to be like the double-minded man James characterized as “unstable in all his ways” (James 1:8). Meletaō (take pains with) carries the idea of thinking through beforehand, planning, strategizing, or premeditating. When not involved in ministry, the excellent minister is preparing, praying, or planning for it. Absorbed is not in the Greek text, which literally reads be in them, a phrase emphasizing being totally engulfed. An excellent minister is consumed by his work.
In 2 Timothy 4:2, Paul commanded Timothy to “preach the word; be ready in season and out of season,” when it is convenient, and when it is not. The servant of Jesus Christ is never off duty.
AN EXCELLENT MINISTER IS PROGRESSING IN SPIRITUAL GROWTH
so that your progress may be evident to all. (4:15b)
Lest anyone think that a man must be flawless to be a servant of God, Paul mentions the necessity of spiritual progress. No minister is yet all that he should be. He is both blameless and growing. A spiritual leader must not try to hide his flaws from his people, but rather allow them to see his progress in spiritual knowledge, wisdom, and maturity. Even the apostle Paul admitted his need to grow in grace:
Not that I have already obtained it, or have already become perfect, but I press on in order that I may lay hold of that for which also I was laid hold of by Christ Jesus. Brethren, I do not regard myself as having laid hold of it yet; but one thing I do: forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. (Phil. 3:12-14)
Prokope (progress) was used in military terms to speak of an advancing force. The Stoics used the word to speak of advancing in learning, understanding, or knowledge. It could also refer to the strenuous effort of a pioneer blazing a trail to a new location. An excellent minister is to be advancing to Christlikeness, and his people should be able to mark his progress.
THE CONCLUDING EXHORTATION
Pay close attention to yourself and to your teaching; persevere in these things; for as you do this you will insure salvation both for yourself and for those who hear you. (4:16)
Paul wraps up his charge to Timothy regarding the qualities of a noble servant by commanding him to pay close attention to himself and his teaching. Each of the eleven characteristics of an excellent minister found in verses 6-16 fit into one of these two categories. A true man of God will concentrate totally on personal holiness and public instruction. The benefit of so doing is twofold: it will insure salvation both for the minister himself, and for those who hear him. It will bring about salvation for him in the sense that final salvation, deliverance from sin and entrance into eternal glory, demands perseverance. It is the unmistakable teaching of Scripture that persevering in the faith is a mark of genuine salvation. Jesus said in John 8:31, “If you abide in My word, then you are truly disciples of Mine” (cf. Matt. 10:22; 24:13; Acts 13:43; 14:22; Rom. 2:7; Col. 1:23; Heb. 3:14). Such perseverance is the result of giving careful heed and holding on to one’s own devotion to spiritual virtue. While the perseverance of the saints can only be accomplished by the power of God, it is nonetheless the responsibility of each believer.
An excellent minister’s perseverance will also bring salvation for those who hear his message. He, of course, is not the source of their salvation, but is merely the agent of it. God’s glory is not at all forfeited or diminished because He uses human instruments in the divine work of saving souls. Rather, it is enhanced by His making useful those who are so weak, and ennobling them who are so ignoble. His godly life and faithful teaching of the Word will have a saving impact on those who hear him. The result, which is the true goal of all eleven marks of a godly minister, is that some will be saved. That is the church’s highest calling, and the sole reason she remains in the world. It is the goal of all the noble servant does in the ministry.