3  The Qualifications of a Pastor—part 2  (1:7-9)

GENERAL CHARACTER

For the overseer must be above reproach as God’s steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, but hospitable, loving what is good, sensible, just, devout, self-controlled, holding fast the faithful word which is in accordance with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict. (1:7-9)

A third specific category of qualification for eldership is that of general character. In these two verses, Paul lists five negative and six positive attributes that are to mark the pastor.

WHAT A PASTOR MUST NOT BE

For the overseer must be above reproach as God’s steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, (1:7)

As explained in the previous chapter, overseer is an alternate title for elder, the term Paul has just used (v. 5) of the same men. Episkopos (overseer) refers literally to one who sees, or watches, over others. In ancient Greek culture the word was often used of pagan gods, who supposedly watched over worshipers and over their nations. It also was used of human priests who represented a deity. Paul uses the term to emphasize the leadership responsibilities that pastors are to fulfill.

In the role of overseer, elders are the spiritual and moral leaders and guardians of the church. They are “to shepherd the church of God which He purchased with His own blood” (Acts 20:28) and, much as in the present text, are to “be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach” (1 Tim. 3:2).

Although he did not use the term episkopos, the writer of Hebrews was obviously speaking of that very pastoral duty in his command to believers to “obey your leaders, and submit to them; for they keep watch over your souls, as those who will give an account” (Heb. 13:17, emphasis added; cf. v. 7). Using the related verb episkopeō, Peter exhorted his “fellow elders” to “shepherd the flock of God among you, exercising oversight, not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness” (1 Pet. 5:2, emphasis added). He also calls the Lord “the Shepherd and Guardian [episkopos] of [our] souls” (1 Pet. 2:25).

Paul again stipulates (see v. 6), this time with an imperative, that the overseer must be above reproach. This qualification is not optional but an absolute necessity, because, as noted several times in the previous chapter, pastors not only must teach truth but also must demonstrably lead lives that are godly examples to their flocks.

The overseer fulfills his leadership role as God’s steward. He is under divine appointment by the Holy Spirit (Acts 20:28) and typically receives affirmation by the church (see Acts 13:2). Oikonomos (steward) is a compound word, formed from oikos (“house”) and nomos (“law”), or nemo (“to arrange,” or “to order”). In ancient Greek and Roman societies, a steward managed a household on behalf of the owner. Although stewards usually were slaves or freedmen (former slaves), many had considerable responsibility and authority. In addition to caring for all the needs of family members, they could be responsible and accountable for household finances and for making sure, for example, that crops were properly planted, cultivated, and harvested. They often had oversight of all other household servants, to provide for them and to assign and supervise their work. They would make sure that those who were sick or wounded were cared for and even dispensed discipline when necessary.

Paul told Timothy, an elder, “In case I am delayed, I write so that you may know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth” (1 Tim. 3:15). The church is God’s household, and elders/overseers/pastors are God’s stewards in that household. The church belongs to God, but He has given human oversight to elders, who, in His behalf and using their particular giftedness, are responsible to spiritually feed, lead, train, counsel, discipline, and encourage church members. A few verses earlier, Paul reminded Timothy of the importance of an elder’s proving himself by properly managing his own family: “If a man does not know how to manage his own household, how will he take care of the church of God?” (1 Tim. 3:5).

As God’s stewards, elders are accountable to Him for all that they do or fail to do in directing and serving “the church of God which [Christ] purchased with His own blood” (Acts 20:28). “As each one has received a special gift, employ it in serving one another,” Peter admonishes, “as good stewards of the manifold grace of God” (1 Pet. 4:10). Elders, like all other believers, do not belong to themselves but “have been bought with a price” (1 Cor. 6:20), but they are uniquely “servants of Christ, and stewards of the mysteries of God” (1 Cor. 4:1); and, Paul goes on to say, “it is required of [them as] stewards that [they] be found trustworthy” (v. 2).

The first specific negative attribute that should characterize the faithful elder is that he is not self-willed. Self-willed translates authadē, an unusually strong adjective that denotes an arrogant self-interest that asserts its own will with utter disregard for how others might be affected. Proud self-interest is, in one way or another, the root of all sin, because it not only disregards the interests and welfare of other people but, even more important, disregards God’s will and replaces His purpose and glory with man’s.

Peter describes the wicked extremes and perilous end to which unbridled self-will inevitably leads, saying that the Lord not only

The world usually looks to the aggressive, self-assertive person for leadership. But those characteristics disqualify a man for leadership in the church, where a self-willed man has no place. Every believer, and certainly every church leader, must continually fight the battle against fleshly self-will, self-fulfillment, and self-glory.

After rebuking James, John, and their mother for seeking the places of highest honor for those two men next to Jesus in His kingdom, the Lord said, “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It is not so among you, but whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matt. 20:25-28).

Second, a qualified elder is not quick-tempered. Orgilos (quick-tempered) does not refer to occasional outbursts, bad as those are, but to a propensity to anger. The quick-tempered person is irascible. He has a “short fuse” and is easily provoked.

“The Lord’s bond-servant,” on the other hand, “must not be quarrelsome, but be kind to all, able to teach, patient when wronged” (2 Tim. 2:24). He is not to be “pugnacious, but gentle, uncontentious” (1 Tim. 3:3). As James points out, “the anger of man does not achieve the righteousness of God” (James 1:20). The qualified pastor must carefully guard against a spirit of hostility, resentment, and anger—even when everything in the church seems to be going the wrong way and the people are critical or indifferent. He is a man who can delegate responsibility to others, who may not fulfill a task in the exact way that he would. He can work with others in kindness, patience, and gratitude. He can allow dedicated but inexperienced people around him to fail until they learn to succeed. His own ego is not tied up in everything that is done in the church. He is as quick to share in others’ failures as in their successes. He joyfully submits to God and serves all.

Third, a qualified elder is not addicted to wine. Paroinos (addicted to wine) is a compound word, from para (“at”) and oinos (wine), and literally means “to be continually alongside, or in the presence of, wine.” Wine is not to be his companion. Paul uses the same word in his first letter to Timothy, in which he declares that overseers must not be “addicted to wine or pugnacious, but gentle, uncontentious, free from the love of money” (1 Tim. 3:3; cf. v. 8; Titus 2:3).

The wine most commonly drunk in Paul’s day, as well as in Old Testament times, was either nonalcoholic or had very low alcohol content. Fermented juice was mixed with water (as much as 8 or 10 parts water to 1 part wine) to lessen its power to intoxicate, particularly when the weather was hot and much fluid was consumed. Because water was frequently contaminated, as it is today in many third world countries, the slight alcohol content of common wine acted as a disinfectant and had certain other health benefits. Later in his first letter to Timothy, Paul advised the young elder: “No longer drink water exclusively, but use a little wine for the sake of your stomach and your frequent ailments” (5:23). (For a detailed discussion of alcoholic beverages mentioned in Scripture, see my Ephesians volume in this New Testament Commentary series, pp. 235-37.)

In the present passage, Paul is obviously speaking of being addicted to wine that was alcoholic enough, or was drunk in sufficient quantity, to cause impaired judgment and even intoxication. Because excessive drinking of wine often led to drunkenness and resultant disorderly behavior, the term paroinos is sometimes translated “brawler” (as in 1 Tim. 3:3 KJV).

Paul’s proscription here doubtless referred to any consumption of wine that would cause an elder to lose mental alertness and good judgment. A person in spiritual leadership is to be clear-headed, in control of his senses and judgment at all times.

An overseer, or elder, should not stay around a place where wine or other intoxicating beverage is easily available and where he might drink to the point of losing self-control. Even at such proper and joyous events as a wedding feast, he would be careful not to linger at the wine table.

Because nonalcoholic wine is virtually unknown today and because pure water and other safe juices and drinks are so readily available, most elders in modern cultures have no justifiable reason for drinking any alcoholic beverages and putting themselves in the way of temptation. They also have a responsibility, even more than other believers, to avoid exercising a Christian liberty that might “somehow become a stumbling block to the weak” and cause a fellow believer to be “ruined, the brother for whose sake Christ died” (1 Cor. 8:9, 11). “It is good not to eat meat or to drink wine, or to do anything by which your brother stumbles” (Rom. 14:21).

God has always called the leaders of His people to higher standards than other believers. He instructed Aaron and the other high priests, “Do not drink wine or strong drink, neither you nor your sons with you, when you come into the tent of meeting, so that you may not die—it is a perpetual statute throughout your generations” (Lev. 10:9). The Lord had similar high standards for political leaders of His people: “It is not for kings to drink wine, or for rulers to desire strong drink, lest they drink and forget what is decreed, and pervert the rights of all the afflicted” (Prov. 31:4-5).

The Nazirite vow—associated with such notable figures as Samson, Samuel, and John the Baptist—was a voluntary commitment of special service to the Lord that required considerable self-denial. God commanded Moses, “Speak to the sons of Israel, and say to them, ‘When a man or woman makes a special vow, the vow of a Nazirite, to dedicate himself to the Lord, he shall abstain from wine and strong drink; he shall drink no vinegar, whether made from wine or strong drink, neither shall he drink any grape juice, nor eat fresh or dried grapes. All the days of his separation he shall not eat anything that is produced by the grape vine, from the seeds even to the skin’” (Num. 6:2-4). In effect, a Nazirite said to himself and to the world, “I willingly forgo comfort, personal recognition, wealth, popularity, and anything else that would hinder my highest level of dedication to the Lord.” Before the birth of John the Baptist, the angel said of him to his father, Zacharias,

The fact that Paul gave Timothy the medical advice to “no longer drink water exclusively, but use a little wine for the sake of your stomach and your frequent ailments” (1 Tim. 5:23) strongly suggests that this young elder normally drank no alcoholic beverages of any sort. Although the water was not purified and led to some illness, Timothy was still reluctant to break that abstinence even for health reasons. He probably feared that even modest amounts of wine might impair his mind and his judgment to some degree and thereby diminish his faithfulness and effectiveness in the Lord’s work.

Fourth, a qualified elder is not pugnacious, not a fistfighter. As unnecessary as that prohibition seems to be, apparently it was not uncommon in New Testament times for even grown men to settle disputes with their fists or with a stick or rock. To the contrary, all Christians, especially those in positions of leadership, “must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth” (2 Tim. 2:24-25).

By extension, pugnacious can refer to verbal as well as physical fighting and quarreling. It is possible to hurt a person more deeply and permanently with cruel words than with a fist or club. An elder should have no part in meanness, abusiveness, or retaliation, no matter how cruelly provoked. When conflicts arise, he must make sure that they are settled peacefully, reasonably, and without animosity. “If possible, so far as it depends on you,” the apostle admonished Roman believers, “be at peace with all men” (Rom. 12:18).

Fifth, a qualified elder is not fond of sordid gain, which translates the single word aischrokerdē, a compound of aischros (“filthy, shameful, base”) and kerdos (“gain, profit, greed”). Paul is referring to a person who, without honesty or integrity, seeks wealth and financial prosperity at any cost.

All Christians, including pastors, have a right to make a living for themselves and for their families. Jesus said that “the laborer is worthy of his wages” (Luke 10:7). Paul wrote believers in Corinth, “If we sowed spiritual things in you, is it too much if we should reap material things from you? … So also the Lord directed those who proclaim the gospel to get their living from the gospel” (1 Cor. 9:11, 14). A pastor not only has a right to earn a living but has a right to be paid by those to whom he ministers. “Let the elders who rule well be considered worthy of double honor,” the apostle said, “especially those who work hard at preaching and teaching” (1 Tim. 5:17). The word timē (honor) was used of monetary value as well as esteem and, in this context, doubtless includes the idea of financial remuneration.

Even during the infancy of the church, false teachers had entered the pastorate simply to make an easy living. They were “men of depraved mind and deprived of the truth, who suppose[d] that godliness is a means of gain” (1 Tim. 6:5). They were in the pastorate for the money, not to serve the Lord or His people. “Godliness actually is a means of great gain, when accompanied by contentment,” Paul went on to say:

Paul used the term “man of God” as a technical term for pastors and elders (see also 2 Tim. 3:17) in much the same way that it was often used in the Old Testament of prophets (see, e.g., 2 Kings 1:9, 11). Just like those in the early church, false prophets and teachers in Old Testament times were “shepherds who [had] no understanding; they … all turned to their own way, each one to his unjust gain, to the last one” (Isa. 56:11). Peter admonished pastors: “Shepherd the flock of God among you,” he said, “exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness” (1 Pet. 5:2).

WHAT A PASTOR MUST BE

but hospitable, loving what is good, sensible, just, devout, self-controlled, (1.8)

Turning to the positive features of general character, first, a pastor must be hospitable. Philoxenos (hospitable) is a compound of philos (“affection”) and xenos (“stranger”). A person who is hospitable gives practical help to anyone who is in need, friend or stranger, believer or unbeliever. He freely offers his time, his resources, and his encouragement to meet the needs of others.

Jesus elevated hospitality by saying, “When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return, and repayment come to you. But when you give a reception, invite the poor, the crippled, the lame, the blind, and you will be blessed, since they do not have the means to repay you; for you will be repaid at the resurrection of the righteous” (Luke 14:12-14). The Lord was not, of course, saying that we are never to invite friends and relatives over for a meal. He was pointing out that the true test of godly, self-giving hospitality is not what we do for those that we like to be around or who are likely to repay us in some way, but is what we do for others solely out of sincere concern for their welfare.

Paul admonished Christians in Galatia: “While we have opportunity, let us do good to all men, and especially to those who are of the household of the faith” (Gal. 6:10). By showing “hospitality to strangers, … some have entertained angels without knowing it” (Heb. 13:2). Every Christian should practice hospitality (Rom. 12:13), especially “to one another” (1 Pet. 4:9). And, as in other ways, church leaders are to set examples for other Christians to follow (cf. 1 Tim. 3:2).

Second, a faithful pastor should be characterized by loving what is good. That phrase translates the single Greek word philagathos, which carries the idea of having strong affection for that which is intrinsically good. A pastor should love those things and those people who are genuinely good. “Finally, brethren,” Paul told Philippian believers, “whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, let your mind dwell on these things” (Phil. 4:8). Those who lead the church should be known as friends of the godly and virtuous.

Third, a pastor is to be sensible. Sōphrōn (sensible) is another compound word, formed from sōzō (“to save”) and phrēn (“mind”) and describes a person who is sober minded and coolheaded. In Paul’s parallel list of pastoral qualifications, the word is translated “prudent” (1 Tim. 3:2).

The sensible person is in command of his mind. He has control of the things he thinks about and does. He does not allow circumstances or the immorality or foolishness of others to distract him and gain his attention and interest. He not only does not become involved in things that are outright immoral and unspiritual but also avoids things that are trivial, foolish, and unproductive. He knows his priorities and is devoted to them.

Fourth, a pastor is to be just, from dikaios, a common word in the New Testament. It denotes that which is proper, right, and fitting, and is frequently rendered “righteous.” Since it could refer to general righteousness, which would make it seem out of place in this list of specifics, it may be best to see it as meaning “fairness,” a commitment to and understanding of that which is just and equitable. That quality is crucial to the credibility of a leader. It is used of God Himself. In His high priestly prayer, Jesus addressed His heavenly Father as “0 righteous [dikaios] Father” (John 17:25). Paul spoke of God as “just [dikaios] and the justifier of the one who has faith in Jesus” (Rom. 3:26). John gives us the divine promise that “if we confess our sins, He is faithful and righteous [dikaios] to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9; cf. 2:29; 3:7). The pastor who is just, or righteous, is a man who reflects the just and fair character of God Himself.

The pastor must also be devout. Hosios (devout) is not the most common Greek word (hagios) in the New Testament meaning “holy” but is closely related to it and has the same general meaning. It was used to refer to that which was true to divine direction and purpose, to genuine obedience to God’s will. In every area of his life, the pastor is to be above reproach.

Like dikaios and hagios, the term hosios is often used of God in the New Testament. Just before the bowl judgments begin, “those who had come off victorious from the beast and from his image and from the number of his name” will sing, “Who will not fear, O Lord, and glorify Thy name? For Thou alone art holy,” and “the angel of the waters [will say], ‘Righteous art Thou, who art and who wast, O Holy One’” (Rev. 15:2, 4; 16:5, emphasis added). Quoting Psalm 16:10, Peter spoke at Pentecost of Christ as God’s “Holy One” (Acts 2:27; cf. 13:35). The writer of Hebrews speaks of Him as our “high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens” (Heb. 7:26).

In 1 Thessalonians, Paul again connects just and devout. Using the adverb forms, he testified that his own life exhibited those virtues: “You are witnesses, and so is God, how devoutly [hosiōs, ‘holily’] and uprightly [dikaiōs, ‘justly, fairly’] and blamelessly we behaved toward you believers” (1 Thess. 2:10).

A Christian cannot achieve sinless perfection in this life, but every sin is to be confessed. “If we say that we have no sin, we are deceiving ourselves, and the truth is not in us” John declares. But, “if we confess our sins, [the Lord] is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:8-9). By God’s grace, mercy, and power, not only pastors but all believers can be cleansed “from all unrighteousness.” Like Paul, they can live “devoutly and uprightly,” thereby pleasing the Lord, being an example to others, and removing cause for scandal in the church.

The sixth and last positive qualification of a pastor is that of being self-controlled. He lives an exemplary life on the outside because he submits to the Holy Spirit’s control on the inside.

Accountability to other believers is of great importance in the church, including the accountability of pastors to their congregations. Although Paul cautions that the church should “not receive an accusation against an elder except on the basis of two or three witnesses,” any who are found to be guilty and who “continue in sin” are to be rebuked “in the presence of all, so that the rest also may be fearful of sinning” (1 Tim. 5:19-20).

But accountability to the church is not Paul’s point here. Other believers do not, of course, know about hidden sins. Yet those sins may be more destructive of character and of effective service than many outward sins. A pastor who is not self-controlled, who does not continually monitor his own life, submitting his sin to the Lord’s cleansing and keeping a clear conscience, is not fit to lead God’s people, no matter how outwardly righteous his life may appear to be. If he acts right only when others are looking, he is doing just that—acting.

The self-controlled pastor walks with God in the integrity of his heart. He has the continuing grace of God working in his life to the degree that he is spiritually mature and morally pure. He should be able to say with Paul, “Our proud confidence is this, the testimony of our conscience, that in holiness and godly sincerity, not in fleshly wisdom but in the grace of God, we have conducted ourselves in the world, and especially toward you” (2 Cor. 1:12).

It is not that God’s basic standards are higher for pastors and elders than for other believers. Every believer is “to be perfect, as [their] heavenly Father is perfect” (Matt. 5:48). A Christian who lives a careless, impure life does not forfeit salvation. But Paul’s point here is that a Christian man who lives that way does forfeit his right to lead God’s people. In that sense, God’s standards for pastors are higher.

In his Lectures to My Students, Charles Spurgeon writes,

TEACHING SKILL

holding fast the faithful word which is in accordance with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict. (1:9)

All of the qualifications Paul has mentioned so far (w. 6-8) have to do with spiritual character and attitudes, with the kind of person a faithful elder is called to be. In verse 9 he deals with the primary ministry of a faithful elder, namely, that of teacher, what a faithful elder is called to do. Throughout the pastoral epistles (1 & 2 Timothy, and Titus), the apostle repeatedly emphasizes the critical importance of elders, or overseers, carefully and consistently preaching, teaching, and guarding God’s truth.

Preaching and teaching are much alike in content and are distinguished primarily by the nature of presentation. Preaching is the public proclamation of the truth, intended primarily to move the will of the hearers to respond. Teaching is directed more at causing the mind to understand. Preaching involves admonition and exhortation, whereas teaching involves illumination and explanation. Often the two functions overlap and are indistinguishable, as they are in many passages of Paul’s letters, as well as in other parts of the New Testament. All good preaching has elements of explanation, and all good teaching includes some exhortation. Some elders clearly have only one of the gifts, whereas others just as clearly have both. Though different in some ways, however, both gifts are crucial to the church and have the common purpose of disseminating God’s Word.

Because preaching and teaching of Scripture are spiritual gifts, bestowed sovereignly on servants of God through the Holy Spirit (Rom. 12:7; 1 Cor. 12:28), and because pastors must be “able to teach” (1 Tim. 3:2; 2 Tim. 2:24), it clearly follows that every elder is so gifted in some way and so commissioned by the Holy Spirit. The sine qua non of ministry is preaching and teaching. Giftedness in this area varies, of course, just as the other spiritual gifts vary in degree from believer to believer. But Scripture is unambiguous that every true elder is divinely equipped to preach and teach God’s Word.

As already noted, “elders who rule well [should] be considered worthy of double honor, especially those who work hard at preaching and teaching” (1 Tim. 5:17). Paul’s qualifying phrase “especially those” indicates that, although every elder ought to “work hard at preaching and teaching,” some of them do not. From the context, it seems obvious that some elders in the early church fell short in this regard. “Work hard” translates kopiaō, which carries the idea of diligent effort, of toiling with maximum self-sacrifice in order to fully accomplish a task, to the point of exhaustion if necessary. It has as much to do with the quality of the work as with the quantity. It is important to understand, however, that this quality has nothing to do with the size or influence of a pastor’s congregation. Nor is it determined by natural ability or spiritual giftedness. A pastor with limited capabilities who works devotedly without reserve is just as worthy of double honor as an equally hard-working pastor with much greater endowments.

THE NECESSARY FOUNDATION

holding fast the faithful word which is in accordance with the teaching, (1:9a)

The foundation for effective teaching of the Word is the pastor’s own understanding of and obedience to that revelation. He must be unwaveringly loyal to Scripture.

Antechō (holding fast) means “to strongly cling or adhere to something or someone.” Speaking of spiritual allegiance, Jesus said, “No servant can serve two masters; for either he will hate the one, and love the other, or else he will hold to [antechō] one, and despise the other. You cannot serve God and mammon” (Luke 16:13; cf. Matt. 6:24). God’s preachers and teachers are to cling to the faithful word with fervent devotion and unflagging diligence.

Word translates logos, which refers to the expression of a concept, thought, or truth. It is frequently used of the revealed truth and will of God. Speaking of the enemies of God, Jesus said, “They have done this in order that the word may be fulfilled that is written in their Law, ‘They hated Me without a cause’” (John 15:25). Paul spoke of God’s “word of promise” to Abraham: “At this time I will come, and Sarah shall have a son” (Rom. 9:9) and of His judgment: “The Lord will execute His word upon the earth, thoroughly and quickly” (v. 28).

Logos is often used as a synonym for Scripture, the written Word of God. Jesus accused the Pharisees of “invalidating the word of God by [their] tradition which [they had] handed down” (Mark 7:13). To unbelieving Jews in Jerusalem, our Lord clearly identified the Word of God with Scripture, saying, “Has it not been written in your Law, ‘I said, you are gods’? If he called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him, whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?” (John 10:34-36, emphasis added).

In the prologue to the book of Revelation, John spoke of himself as one “who bore witness to the word of God and to the testimony of Jesus Christ” (Rev. 1:2; cf. v. 9; cf. 1 Thess. 1:8; 2 Thess. 3:1). In the prologue to his gospel, the same apostle speaks of Jesus as the living Word of God: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being by Him, and apart from Him nothing came into being that has come into being. In Him was life, and the life was the light of men. … And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:1-4, 14; cf. 1 John 1:1; Rev. 19:13).

Paul spoke of Scripture as “the treasure which [had] been entrusted to” Timothy (2 Tim. 1:14) and as “the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus. All Scripture is inspired by God,” he continues, “and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work” (2 Tim. 3:15-17). Paul commended the Ephesian elders to “the word of [God’s] grace, which is able to build you up and to give you the inheritance among all those who are sanctified” (Acts 20:32). Peter called Scripture “the pure milk of the word,” by which believers “grow in respect to salvation” (1 Pet. 2:2).

Pastors, therefore, are to love the faithful word of God, respect it, study it, believe it, and obey it. It is their spiritual nourishment. They are to be “constantly nourished on the words of the faith and of the sound doctrine” (1 Tim. 4:6). That involves more than mere commitment to the inspiration and inerrancy of Scripture, essential as that is. It is commitment to the authority and sufficiency of God’s Word as the only source of moral and spiritual truth.

An elder’s spiritual leadership in the church is not built on his natural abilities, his education, his common sense, or his human wisdom. It is built on his knowledge and understanding of Scripture, his holding fast the faithful word, and on his submission to the Holy Spirit’s applying the truths of that word in his heart and life. A man who is not himself holding fast to God’s faithful word and committed to live it is not prepared to preach it or teach it. The truth of the Word must be woven into the very fabric of his thinking and living. Like the apostles in the early church, spiritually effective pastors must devote themselves “to prayer, and to the ministry of the word” (Acts 6:4).

It is through the Word that an elder grows in knowledge and understanding of the character of God, the will and purpose of God, the power and glory of God, the love and mercy of God, the principles and the promises of God. It is through the Word that he comes to understand justification, sanctification, and glorification. It is through the Word that he comes to understand the enemy and his powers of darkness, and his own helplessness, even as a pastor, to resist and overcome sin apart from God. It is through the Word that he comes to understand the nature and the purpose of the church and his own role of ministry in the church. All this he teaches his people.

It is failure in the area of holding fast the faithful word that is largely responsible for the superficial, self-elevating preaching and teaching in many evangelical churches. Here is the real culprit in the weak, shallow, insipid “sermonettes for Christianettes” that are such common church fare today. Here is the real villain that has led so many to be converted to what they consider relevancy and therefore to preach a pampering psychology or become stand-up comics, storytellers, clever speech-makers or entertainers who turn churches into what John Piper in his most excellent book The Supremacy of God in Preaching has called “the slapstick of evangelical worship” ([Grand Rapids: Baker, 1990], p. 21).

Timothy had been “constantly nourished on the words of the faith” and had followed “the sound doctrine” that he learned in Scripture (1 Tim. 4:6). Based on that preparation, he was to prescribe and teach these things” (v. 11), “show [himself] an example of those who believe” (v. 12), “give attention to the public reading of Scripture, to exhortation and teaching” (v. 13), “not neglect the spiritual gift within [him], which was bestowed upon [him] through prophetic utterance with the laying on of hands by the presbytery” (v. 14), “take pains with these things; be absorbed in them, so that your progress may be evident to all” (v. 15), “pay close attention to [himself] and to [his] teaching,” and “persevere in these things” (v. 16). The nine emphasized verbs in verses 11-16 all translate Greek imperatives. (As indicated by italics in the NASB, the predicate adjective “absorbed,” v. 15, is not in the Greek text but is implied.) Paul was not giving Timothy suggestions or simply personal advice, but divinely revealed apostolic orders.

Later in that letter Paul said, “Let the elders who rule well be considered worthy of double honor, especially those who work hard at preaching and teaching” (1 Tim. 5:17). Preaching and teaching are the primary responsibilities of elders. Timothy was to “teach and preach these principles” that Paul laid out (1 Tim. 6:2), to “instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God,” and to “instruct them to do good, to be rich in good works, to be generous and ready to share” (w. 17-18).

The apostle spoke of himself as “a preacher and an apostle and a teacher,” (2 Tim. 1:11; cf. v. 8); and he charged Timothy: “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. … And the things which you have heard from me in the presence of many witnesses [that is, his apostolic teaching of divinely revealed truths], these entrust to faithful men, who will be able to teach others also” (w. 13-14; 2:2). Timothy was to carefully safeguard and uphold the things he had been taught and then was to teach them to other elders, who, in turn, would teach them to still other elders, and so on. That is the Lord’s plan for teaching and preaching in His church.

Paul went on to remind Timothy, “All Scripture is inspired by God and profitable for teaching,” as well as “for reproof, for correction, for training in righteousness” (2 Tim. 3:16). It is God’s Word, under the guidance and illumination of the Holy Spirit, that makes “the man of God”—the spiritual leader, in particular the pastor-teacher—“adequate, equipped for every good work” (v. 17). He is divinely commissioned to “preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction” (4:2). He is to “speak the things which are fitting for sound doctrine” (Titus 2:1).

This duty to Scripture is in accord with the teaching (didaskalia), which refers to the content of that which is taught, to doctrine, divinely revealed truth.

Believers in the early church “were continually devoting themselves to the apostles’ teaching” (Acts 2:42). After God’s revelation was completed through their teaching, it was recorded in what we now know as the New Testament. That truth is absolutely trustworthy and sufficient. It is not to be redacted, edited, updated, or modified.

THE NECESSARY DUTY

that he may be able both to exhort in sound doctrine and to refute those who contradict. (1:9b)

Because he personally knows deeply and is exclusively loyal to God’s Word, the pastor becomes qualified, under the direction and power of the Holy Spirit, to exercise his gift of preaching and teaching that Word in the church.

Positively, the pastor is to exhort believers in sound doctrine. He is to strengthen God’s people in their knowledge of and obedience to the Word. Parakaleō (to exhort) means “to urge, beseech, and encourage.” Literally, it means “to call alongside of” for the purpose of giving strength and help. The term was used of defense counsel in a court of law, the advocate who pleaded the cause of the accused.

In the Upper Room discourse, Jesus refers to the Holy Spirit as “another Helper [paraklētos]” or Advocate, who would stand beside the Twelve after Jesus ascended to His Father. This “Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things,” the Lord promised, “and [will] bring to your remembrance all that I said to you” (John 14:16, 26; cf. 15:26; 16:7; cf. 1 John 2:1). That promise was fulfilled in a unique way in regard to the apostles, who authoritatively taught and established God’s New Testament Word. But every pastor who is genuinely called by the Lord is to become able … to exhort in sound doctrine.

Sound translates hugiainō, from which we derive the English hygienic. It has the basic meaning of being healthy and wholesome, referring to that which protects and preserves life. In his preaching and teaching, it should be the pastor’s sole objective to enlighten his congregation in doctrine that protects and preserves their spiritual health. It is an awesome and demanding task, and for that reason James warns, “Let not many of you become teachers, my brethren, knowing that as such we shall incur a stricter judgment” (James 3:1). Speaking to those under the pastor’s care, the writer of Hebrews says, “Obey your leaders, and submit to them; for they keep watch over your souls, as those who will give an account” (Heb. 13:17). No reasonable, sensible Christian man would presume to take the role of pastor-teacher on himself without the Lord’s calling. Nor would he attempt, when divinely called, to fulfill that calling by preaching and teaching whatever ideas might come to his own mind. He will preach and teach nothing but sound doctrine.

It is for that reason that preaching and teaching must be expositional, setting forth as clearly, systematically, and completely as possible the truths of God’s Word and only those truths. Like Ezra, the faithful pastor will “set his heart to study the law of the Lord, and to practice it, and to teach His statutes and ordinances” (Ezra 7:10). Like Apollos, he will be “mighty in the Scriptures” (Acts 18:24). The pastor who recognizes that Scripture alone is inerrant and is our sole, complete, and sufficient authority knows exactly what he is called to preach and teach. He will “preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction” (2 Tim. 4:2). He will “fully carry out the preaching of the word of God” (Col. 1:25). That is the commission of every preacher and teacher.

Contrary to what is offered in much popular preaching today, the Bible is not a resource for truth but is the divinely revealed source of truth. It is not a supplementary text but the only text. Its truths are not optional but mandatory. The pastor’s purpose is not to make Scripture relevant to his people but to enable them to understand doctrine, which becomes the foundation of their spiritual living. The Bible is “user friendly” to those who humbly submit to its profound truth.

Sinners will be intolerant of the uncomfortable truths. That is to be expected. On the other hand, they will want to hear comfortable lies. They may seek what is sensational, entertaining, ego-building, non-threatening, and popular. But what we preach is dictated by God, not by the crowds we face. Psychiatrist and Christian writer John White has penned some compelling words that need to be heard:

About that same problem, John Stott writes,

The second duty of the pastor who teaches faithfully is negative. Not only is he to exhort believers in sound doctrine but he is also to refute those—especially those within the church—who contradict healthy, life-protecting, life-preserving doctrine.

Pastors have an obligation to God to give their people an understanding of the truth that will create the discernment necessary to protect them from the ubiquitous error that incessantly assaults them. Antilegō (to refute) means literally “to speak against.” The Lord’s preachers and teachers are to be polemicists against unsound doctrine that goes under the guise of biblical truth. Not long after Paul himself ministered in Crete, “many rebellious men, empty talkers and deceivers, especially those of the circumcision,” were causing trouble and confusion in the churches there (Titus 1:10). They were not to be ignored, much less tolerated, but were to “be silenced because they [were] up-setting whole families, teaching things they should not teach, for the sake of sordid gain” (v. 11). They were particularly dangerous because they arose from within the congregations. “They profess to know God,” Paul said, “but by their deeds they deny Him, being detestable and disobedient, and worthless for any good deed” (v. 16).

Even the spiritually mature church at Ephesus was not immune to false teaching. “I know that after my departure,” Paul warned elders from that church, “savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them” (Acts 20:29-30).

Although false teachers in the church exist under many guises, they all, in one way or another, contradict biblical truth. They are the enemies of sound doctrine and therefore of God and His people. Simply to accept Scripture as the inerrant Word of God does not protect against its being misunderstood or even perverted. To give certain personal insights and decisions of church councils equal authority beside Scripture is to contradict God’s Word—just as surely as is denying the deity of Christ or the historicity of His resurrection. The final warning of Scripture is: “I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God shall add to him the plagues which are written in this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the tree of life and from the holy city, which are written in this book” (Rev. 22:18-19, emphasis added).

The dual role of the godly preacher and teacher is to proclaim and to defend God’s Word. In the eyes of the world and, tragically, in the eyes of many genuine but untaught believers, to denounce false doctrine, especially if that doctrine is given under the guise of evangelicalism, is to be unloving, judgmental, and divisive. But compromising Scripture in order to make it more palatable and acceptable—whether to believers or to unbelievers—is not “speaking the truth in love” (Eph. 4:15). It is speaking falsehood and is the farthest thing from godly love. It is a subtle, deceptive, and dangerous way to contradict God’s own Word. The faithful pastor must have no part in it. He himself tolerates, and he teaches his people to tolerate, only sound doctrine.