“Their wives likewise must be dignified, not slanderers, but sober-minded, faithful in all things.” (1 Timothy 3:11 (ESV)
Today’s text ushers in the frequently debated subject regarding whether the Apostle Paul was speaking just of the wives of deacons, or the possibility of women serving as deaconesses. God calls all believers in Christ into service (I Peter 4:10-11), but does I Timothy 3:11 allow for service in the office of deaconesses?
A key component to this discussion is the word Paul used in referring to these women (γυναῖκας; gynaikas). This plural noun means an unmarried adult women or an adult female wife of an adult male in the immediate context of I Timothy 3:8-10.
“In the requirements for those who would serve on the diaconate, Paul in today’s passage comments on the deacons’ “wives,” as the English Standard Version translates the Greek word gynaikas in 1 Timothy 3:11. But this word can also be rendered as “women,” which would make this passage have a significantly different meaning. If the passage is to be read as talking about the wives of male deacons, then the office of deacon, like the office of elder, is limited to men alone. Yet if gynaikas means “women,” then Paul is talking about female servants or deaconesses, opening up the diaconate to women as well as men. Unfortunately, it is hard to determine the apostle’s meaning because the contextual details provide little help in choosing the most appropriate translation,” explains one commentator.
What are the arguments “for” the office of deaconess? The following positive opinions are offered for consideration.
First, Paul gave no qualifications for elders’ wives (I Tim. 3:1-7). As such, there is no parallel for deacons’ wives. This at least suggests the office of deaconess is in view.
Second, an argument for deaconesses are the requirements given in verse 11, which will be examined later on in this essay. These requirements are the same as those mandated of male deacons (see vv. 8–10).
Third, supporters of deaconesses cite Romans 16:1. The Apostle Paul called Phoebe a diakonon, a version of the Greek word often translated as “deacon” (diakonos). Since Scripture interprets Scripture, this lends credence for the existence of deaconesses in the early church.
Finally, there is no specific command for women not having authority. What Paul wrote preventing women serving as church elders (1 Tim. 2:12–15; 3:1-7), he does refer to in 1 Timothy 3:8–13 barring women from the diaconate.
“The Greek word gynē can mean either “wife” or “woman. Paul likely here refers not to deacons’ wives, but to the women who serve as deacons. The use of the word “likewise” (cf. v. 8) suggests a third group in addition to elders and deacons. Also, since Paul gave no requirements for elders’ wives, there is no reason to assume these would be qualifications for deacons’ wives,” explains Dr. John MacArthur.
What are the alternative arguments against women serving as deaconesses? Opponents of women serving as deaconesses give several reasons why Paul would give qualifications for deacons’ wives and not those of elders’ wives.
First, deacons serve in ministries of mercy. They often have close contact with people on occasions when a woman’s assistance is needed. It would be awkward for male deacons to aid sick women in many instances. However, their wives could help bathe, dress, or even care for women with such needs.
Second, those opposed to Paul allowing for female deacons do not think it is significant the apostle called Phoebe a diakonon. The term can simply mean “servant,” not an ordained office.
While the debate continues as to whether the Scriptures support deaconesses, the qualifications for these wives was clearly stated. There are four highlighted behavioral qualities these women were to possess.
First, they were to be dignified as their husbands (I Tim. 3:8). To be dignified (σεμνάς; semnas) means a woman who was serious and worthy of respect.
Third, they must be sober-minded (νηφαλίους; nephalious). To be sober-minded means temperate and not one associated with wine or alcohol.
Fourth, they must be faithful in all things. To be faithful (πιστὰς; pistas) means to be committed to, dependent upon, trusting in and honoring the Lord Jesus Christ. These women were to be trustworthy in their lives and ministries.
“Reformed Christians who affirm Scripture’s final authority continue to differ over whether women may be ordained as deacons. What is not up for debate is that the traits Paul lists in 1 Timothy 3:11 should be true of all Christian women, regardless of one’s position on deaconesses,” concludes Dr. R. C. Sproul.
If you are a Christian woman, are you making a concerted effort to be dignified, to avoid slander, to be seriously minded about godliness, and to be faithful? If you are a man, are you encouraging the women in your life in these qualities?
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
8 Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. 9 They must hold the mystery of the faith with a clear conscience. 10 And let them also be tested first; then let them serve as deacons if they prove themselves blameless.” (1 Timothy 3:8–10 (ESV)
Today’s text strongly indicates deacons are to have the same character as elders (Acts 6:3; I Tim. 3:1-7). Deacons are also to evidence their godly character by their godly behavior. What is true for all believers in Christ (Gal. 5:22-23; Eph. 2:10) is especially so for these servant leaders. In carrying out their practical servant duties on behalf of believers in Christ, how are deacons to behave?
First, they must be dignified (σεμνούς; semnous). This means deacons are to be worthy of respect. In other words, they are to be honorable, gracious, and respectable men. They are to view their lives in Christ, as well as their deaconship before Christ on behalf of believers in Christ, as an honorable calling.
Second, deacons are not to be double-tongued (διλόγους; dilogous). To be double-tongued is to be insincere in what you say. It refers to saying one thing and meaning another. Or, it refers to saying something but not being truthful in what you said.
“To be dignified is to be serious in mind and character; not silly or flippant about important matters. To not be double-tongued means deacons must not say one thing to some people and something else to others; their speech must not be hypocritical, but honest and consistent,” explains Dr. John MacArthur.
Thirdly, deacons must not be addicted to much wine (οἴνῳ πολλῷ προσέχοντας; oino pollo prosechontas). This phrase refers to being presently and actively attentive to drinking alcohol.
Fourth, they are not to be greedy for dishonest gain (αἰσχροκερδεῖς; aischrokerdeis). The Authorized Version translation uses the phrase “guilty of filthy lucre.” This means deacons are not to be men who have an insatiable appetite for wealth and ready to procure it by disgraceful means.[1]
“Like elders (see I Tim. 3:3), deacons must not abuse their office to make money. Such a qualification was especially important in the early church, where deacons routinely handled money, distributing it to those in need,” continues Dr. MacArthur.
Fifth, Paul stated deacons “must hold the mystery of the faith with a clear conscience.” In Paul’s epistles, mystery (μυστήριον; mysterion) refers to the mysteries of God, of his will, of Christ, of the gospel, of iniquity, the mystery kept secret or hidden away. To have a clear conscience (καθαρᾷ συνειδήσει; kithara syneidesei) means to have an ethically clean understanding and awareness of the Gospel. It is the Gospel for which the deacon must presently and actively hold (ἔχοντας; echontas). He can never depart from the truth of the Gospel of Christ.
“Although the deacon is tasked primarily not with teaching the people of God but with mercy ministries such as caring for widows and orphans (Acts 6:1–6), there are many occasions in which deacons will offer instruction. Assisting a family who is suffering a severe budget crisis involves the distribution of funds and advice in how to wisely use the family’s finances. In this case, the deacon will undoubtedly rely on the wisdom and principles of Scripture to help the family learn how to manage their money. When the opportunity comes to help non-Christians, the deacon may very well be called upon to explain the Christian faith and the motivation it provides for doing “good to everyone” (Gal. 6:10). These situations and many others that can possibly arise require deacons to be solidly grounded in the truths of the Bible,” explains Dr. R. C. Sproul.
“Deacons must hold the mystery of faith “with a clear conscience” (1 Tim. 3:9). In other words, their consciences should not accuse them of lying when they profess the Christian faith. A deacon’s confession must not be mere lip service but something that he embraces with both mind and heart. The deacon without a clear conscience lacks the integrity needed to do his job well. More importantly, he lacks saving knowledge of the One whom he claims to serve.”
Sixth, deacons must finally be tested (δοκιμαζέσθωσαν; dokimazesthosan). This means God commands elders to continually examine and approve active, and potential, deacons.
It should be clearly evident men who serve as deacons must meet these qualifications. If they do not, they cannot serve in this office.
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
The following article is by Rev. Kevin Dr. Gardner. He is associate editor of Tabletalk magazine, resident adjunct professor at Reformation Bible College in Sanford, Fla., and a teaching elder in the Presbyterian Church in America. This essay, entitled Defining our Terms, appeared in the March 2015 issue of Tabletalk.
The doctrine of Scripture is foundational to the Christian faith. But there is more to say about Scripture than simply, “The Bible says it. I believe it. That settles it.” If you don’t grasp what the Bible is and how it came to be, you’ll never fully grasp its meaning. Since the meaning of the Bible is vitally important to our faith and life, we will here briefly define a few key terms that relate to the doctrine of Scripture as the study of God’s Word written.
Authority: The power the Bible possesses, having been issued from God, for which it “ought to be believed and obeyed” (Westminster Confession 1:4). Because of its divine author, the Bible is “the source and norm for such elements as belief, conduct, and the experience of God” (Westminster Dictionary of Theological Terms).
Autographs: The original texts of the biblical books as they issued from the hands of the human authors.
Canon: The authoritative list of inspired biblical books. Within a short time after Jesus’ death, the New Testament canon was affirmed by evaluating the Apostolicity, reception, and teachings of books, but ultimately, the canon is self-authenticating, as the voice of Christ is heard in it (John 10:27; WCF 1:5).
Inerrancy: The position that the Bible affirms no falsehood of any sort; that is, “it is without fault or error in all that it teaches,” in matters of history and science as well as faith (Chicago Statement on Biblical Inerrancy). Inerrancy allows for literary devices, such as metaphors, hyperbole, round numbers, and colloquial expressions.
Infallibility: The position that the Bible cannot err or make mistakes, and that it “is completely trustworthy as a guide to salvation and the life of faith and will not fail to accomplish its purpose” (Westminster Dictionary). As the Christian church has traditionally taught, this doctrine is based on the perfection of the divine author, who cannot speak error.
Inspiration: The process by which God worked through the human authors of the Bible to communicate His revelation. The term derives from the Greek theopneustos, meaning “God-breathed” (2 Tim. 3:16), and refers to God as the ultimate source of the Scriptures.
Organic inspiration: The process by which God guided the human authors of Scripture, working in and through their particular styles and life experiences, so that what they produced was exactly what He wanted them to produce. The text is truly the work of the human authors—God did not typically dictate to them as to a stenographer—and yet the Lord stands behind it as the ultimate source.
Necessity: Refers to mankind’s need for God’s special revelation in the Scriptures in order to obtain knowledge of the gospel and the plan of salvation, which cannot be learned through the general revelation of nature and conscience.
Perspicuity: The clarity of the Bible; that is, that which is necessary to know and believe regarding life and salvation is “so clearly propounded, and opened in some place of Scripture or the other,” that anyone may understand them (WCF 1:7).
Scripture: From the Latin scriptura, meaning “writings”; refers to sacred texts, but more specifically, the Bible as the Word of God written.
Special revelation: The things that God makes known about Himself apart from nature and conscience (general revelation; cf. Rom. 1:19–21). These things, having to do with Christ and the plan of salvation, are found only in the Bible.
Sufficiency: All that is needed to know and believe regarding salvation and what pleases God is found in the Bible.
Verbal, plenary inspiration: The extending of God’s superintendence of the writing of Scripture down to the very choice of words, not merely to overarching themes or concepts; that is, “the whole of Scripture and all of its parts, down to the very words of the original,” were inspired (Chicago Statement).
May the Lord’s truth and grace be found here. Have a blessed Lord’s Day.
8 Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. 9 They must hold the mystery of the faith with a clear conscience. 10 And let them also be tested first; then let them serve as deacons if they prove themselves blameless.” (1 Timothy 3:8–10 (ESV)
As surprised as we might be by divisiveness in the church, and as uncomfortable and maddening as it may feel at times, such cracks in the walls have dogged us from the beginning.
The kinds of cracks have varied from age to age and culture to culture, but give any congregation enough time — even the best of them — and cracks will emerge. They’re side effects of making covenants with fellow sinners — as unpleasant as they are unavoidable. It’s just part of keeping a home in a fallen world.
Many have tried hard to diagnose and treat the current cracks in our walls — politics and elections, mask mandates and rebellions, racial disparity and superiority, men’s and women’s roles in the home and beyond, domestic abuse and other moral failures, and so on — but many of them have overlooked or marginalized a missing ingredient to harmony. In fact, I can’t help but wonder if the wildfires in some pews are as fierce and contagious as they are because this piece seems so small in many of our eyes.
When God planted the first churches, he knew the cracks he’d find. He wrote them into our stories, in fact, because he knew that cracked but loving churches served his purposes better than ones with brand-new walls and pristine floors. He had planned the cracks, and he had plans for the cracks, and one of those plans was called deacons.
Strong Enough to Help
We first encounter deacons during a meal (which, as any normal family knows, is when fights often break out). As the early church began to meet and grow, Greek-speaking Jews who had been scattered outside of Israel (“Hellenists”) returned to Jerusalem to join the church and follow Jesus. After a while, though, they came and complained to the Hebrew-speaking apostles because Greek widows were not receiving the food they needed (Acts 6:1).
Urgent needs like this, as any church knows, require time and attention, pastoral sensitivity, and careful follow-through. This meant the leaders would have less time and attention for teaching and prayer, and they knew the church would suffer even more if that were the case (Acts 6:2). So, the apostles called the church to appoint seven men to make sure all were fed well. And because they did, “the word of God continued to increase, and the number of the disciples multiplied greatly in Jerusalem” (Acts 6:7).
How much or little we think of diaconal ministry today rests, in significant measure, on what problem we think those first proto-deacons were solving. Was this merely a matter of entrées and sides for some lonely and vulnerable women, or was the church facing a deeper, more sensitive threat?
Matt Smethurst, in his introduction to deacons, draws our attention to the greater dangers hiding beneath the dining tables:
How our churches react to conflict can make all the difference in whether our gospel witness is obstructed or accelerated. Acts 6 is a story of church conflict handled well. The seven weren’t merely deployed to solve a food problem. Food was the occasion, sure, but it wasn’t the deepest problem. The deepest problem was a sudden threat to church unity. (Deacons, 44, 52)
“How could the church win the war for souls if there were wars within her walls?”
Cracks were suddenly surfacing and spreading. How could the church win the war for souls if there were wars within her walls? How could the word run if its people were mired in swamps of bitterness? The church didn’t merely need better waiters; it needed peace and healing. It needed men strong and wise enough to help mend fractures in the family.
Giants Bowing Low
Many might hear deacon and immediately think of dull or menial tasks that few people want to do — building maintaining, budget crunching, nursery cleaning, furnace repairing, meal serving. They might imagine a sort of junior-varsity team that relieves the pastors of lesser work. When the apostles saw those seven men, however, they saw something different in them — a stronger and more vibrant force for good, a noble and vital ministry.
We know how much they thought of diaconal work because of the kind of men they appointed: “Pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty” (Acts 6:3). They weren’t content with someone who was handy around the house or good with spreadsheets; they wanted men filled with the Spirit and abounding in wisdom. These were remarkable men doing difficult and precious work. “The apostles did not delegate this problem to others because it wasn’t important,” Smethurst observes, “but because it was” (53).
Because they knew how much food could poison fellowship, they set spiritual giants-in-the-making like Stephen over the tables. “And Stephen, full of grace and power, was doing great wonders and signs among the people” (Acts 6:8). The Jewish leaders “could not withstand the wisdom and the Spirit with which he was speaking” (Acts 6:10). And yet feeding widows was not beneath him. In fact, the faith and humility that freed him to quietly serve tables was the same faith and humility that freed him to boldly die for Jesus (Acts 7:58). Like Jesus, he knew that those who bow down lowest get to see more of God and his glory.
Diaconal ministry is not merely about checking boxes next to tasks, but about helping to maintain a home where a family not only lives but thrives.
Office of Tedious?
What do deacons do? In short, they assist the elders by meeting needs in the life of the church. They unleash the word of God by allowing the elders to focus on praying, teaching, and governing. And in doing so, the deacons guard and encourage the church’s love for one another. For the church of Acts 6, that meant making sure everyone was fed. In our day, it might still be feeding the hungry in our congregation, or it might be maintaining the church budget, or overseeing ministry to children, or taking care of the building, or leading a small group.
The tasks may seem tedious to the untrained eye, but imagine how much our churches would be crippled if no one stepped up to do them well. Imagine how horribly distracted and worn out our pastors would be, trying to cover all those bases themselves. Imagine how the preaching and teaching would inevitably suffer, leaving the church starving in far worse ways.
“The apostles recognize a fundamental truth,” Smethurst writes.
A church whose ministers are chained to the tyranny of the urgent — which so often shows up in “tangible problems” — is a church removing its heart to strengthen its arm. It’s a kind of slow-motion suicide. A church without deacons may lack health, but a church without biblical preaching cannot exist. There is, in fact, no such thing. (47)
Sent into the Cracks
What should churches look for in a deacon? I believe both men and women can serve as deacons (though I don’t have space to argue for that here). Scripture is not as clear on that question as we might like, so I understand why others come down differently. Whether we ordain women as deacons or not, though, Scripture does give us a clear picture of what marks a good deacon: dignity and honesty, self-control and generosity, conviction and faithfulness (1 Timothy 3:8–10). The men must also be devoted husbands and fathers, raising their families in the discipline and instruction of the Lord (1 Timothy 3:12; Ephesians 6:4).
“When they see something that needs to be done, deacons love to help see that it gets done.”
Beyond the biblical qualifications, Smethurst shares some practical counsel for recognizing good deacons in the wild: “Pastor, when eyeing future deacons, look for godly saints who see and meet needs discreetly (they don’t need or want credit), at their own expense (they sacrifice), and without being asked (they take the initiative to solve problems)” (76). These qualities prepare a man (or woman) to anticipate and heal cracks in the church by meeting practical needs.
Sincere Humility
First, good deacons serve discreetly because of their deep-seated humility. The public nature of preaching and teaching means pastors get greater amounts of attention and encouragement (and criticism, with it). Doing diaconal work well requires a kind of humility, ready to forfeit the attention and affirmation others may receive. By all means, we should regularly encourage our deacons, but the very nature of their ministry means that many will not see or fully appreciate what they do.
Generous Sacrifice
Second, good deacons are strangely quick to sacrifice. I say strangely because all Christians should be quick to sacrifice. To follow Jesus Christ at all is to lay down our lives and pick up a cross (Matthew 16:24). Deacons, however, are examples in cross-bearing. Sacrifice is not an occasional blip on the radar of their decisions, but woven deeply into their lifestyle. They rejoice to spend and be spent for the sake of others (2 Corinthians 12:15), and especially for the church (Galatians 6:10).
Creative Initiative
Third, good deacons are creative problem-solvers. They’re solution-initiators. While others in the church might walk past problems (or even fail to notice them), deacons are drawn to these opportunities. How might that need be met? What might resolve this tension? What would it take to repair that wall or appliance? What is keeping my pastors from their most important work? When they see something that needs to be done, deacons love to help see that it gets done. When possible, they resist the impulse to leave a need at someone else’s feet, and they’re especially sensitive to how much pastors already have on their plates.
Durable Happiness
Good deacons are humble, and sacrificial, and creatively constructive — and they’re also deeply happy. Their humility is a happy humility. Their sacrifices are glad sacrifices. Their initiative is not just willing, but cheerful and eager. They have found, like the Servant they follow, that joy not only fuels ministry to others, but blossoms from that ministry. Jesus, after all, was betrayed, mocked, beaten, and slaughtered “for the joy set before him” (Hebrews 12:2). Likewise, as 1 Timothy 3:13 promises, “Those who serve well as deacons gain a good standing for themselves and also great confidence in the faith that is in Christ Jesus.”
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
8 Deacons likewise must be dignified, not double-tongued, not addicted to much wine, not greedy for dishonest gain. 9 They must hold the mystery of the faith with a clear conscience. 10 And let them also be tested first; then let them serve as deacons if they prove themselves blameless.” (1 Timothy 3:8–10 (ESV)
The Apostle Paul transitioned from the character and qualifications of elders/pastors (I Tim. 3:1-7) to the character and qualifications of deacons. The office of deacon is the second ministerial office of the church.
“Scripture actually says very little about the duties of a deacon, but the office finds its origin in Acts 6:1–7, even though none of the seven men chosen for service were ever officially called diakonos, which is the Greek term we translate as “deacon.” But it is appropriate to refer to these men as deacons since the Greek verb for service in verse 2 (diakone ō) is a cognate (a similar word) for diakonos. In any case, it is clear from Acts that the deacons are to focus mainly on mercy ministries, such as the assistance of widows, while elders are tasked primarily with “prayer” and “the ministry of the word” (vv. 2–4),” explains one commentator.
A widow, who is a member of the church where I serve as an elder, recently invited my wife and I to her home for dinner. It was a delightful time of good food and even better fellowship. During our delightful conversation, she mentioned the name of one of our church’s deacons. She also remarked this man was the deacon assigned to her by the church’s deacon board.
It was this one, of the church’s twenty deacons, who particularly ministered to her how and when necessary; regarding any practical needs she may have. Oner such recent need was the replacement of a dining room window of her home. While she purchased the window, it was this deacon who oversaw the replacement of it. Such is an example of God’s calling for a church’s deacons.
Paul began today’s text with the masculine, plural noun deacons (Διακόνους; diakonous). The word means a servant, minister or one who helps believers in Christ. It refers to men who serve, without necessarily having the office of deacon (Matt. 20:26; Rom. 16:1; Eph. 6:21; 1Thess. 3:2. It literally means a waiter of tables.
The apostle then used the word likewise (ὡσαύτως; hosautos), which means in like manner or in the same way. Within the immediate context, deacons are to serve and be like the church’s elders and pastors. In other words, the deacon’s character is to be just like the church’s pastor’s and elders.
“From the account of Stephen’s teaching in Acts 6:8–7:60 and the fact that even Jesus can be described as a diakonos (Mark 10:43–45), it is clear that deacons are not barred from teaching. But since an aptitude for teaching is the only qualification for eldership that does not overlap with the things to look for in deacons, we know that deacons do not direct their attention to the formal instruction of God’s people. Instead, they are to allocate wisely the church’s resources, feeding and sheltering the needy in the congregation, helping them to get back on their feet and making sure the local assembly never neglects the pure and undefiled religion of visiting widows and orphans (James 1:27).”
For the next several days, we will examine the qualifications set forth in Scripture concerning deacons. While they are to be like elders in character, there are also other behavioral qualities deacons must possess, distinguishing them from the church’s congregation. Therefore, men within a church are not qualified to be deacons just because they know how to use a cordless nail gun, replace a window, or mow a lawn and trim hedges. They are to be men of godly character and behavior as they live for the Lord and perform practical tasks benefiting those within the church congregation.
The “Son of Man came not to be served but to serve” (Matt. 20:28) and so to be called to serve the church as a deacon is one of the highest callings Christ can give to us. But even those of us who are not ordained as deacons must always be looking for ways we can serve the people of God and our neighbors if we are to imitate Jesus. What is one need in your church that you are uniquely equipped to meet? Are you seeking to meet this need?”
Are you such an individual? Does your church possess such qualified deacons? I am grateful to God the church where I serve has such men.
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
The following excerpted essay was written by English Puritan theologian John Owen (1616-1683). It is entitled The Special Duty of Pastor of Churches. The concerns and challenges he observed in the 17th century apply to pastors of churches in the 21st century.
The following thoughts by Owen concludes this Top Ten List by the Puritan theologian and pastor.
Seventh, a pastor must have a compassionate suffering with all the members of the church in all their trials and troubles, whether internal or external, belongs to them in the discharge of their office; nothing renders them more like Jesus Christ, whom it is their principal duty to represent to the church.
The view and consideration, by faith, of the glory of Christ in his compassion with his suffering members, is the principal spring of consolation to the church in all its distresses. And the same spirit, the same mind in this, according to their measure, ought to be in all who have the pastoral office committed to them. So, the apostle expresses it in himself, “Who is weak, and I am not weak? who is offended, and I do not burn?” (2Cor 11:29).
Unless this compassion and goodness runs through the discharge of their whole office, men cannot be said to be evangelical shepherds; nor can the sheep be said in any sense to be their own. There are those who perhaps pretend to the pastoral office, to live in wealth and pleasure, regardless of the sufferings and temptations of their flock, or of the poor of it, or who are related to churches in which it is impossible for them to even be acquainted with the state of the greatest part of them; this does not correspond to the institution of their office, nor to Christ’s design in it.
Eighth, the pastor must take care of the poor and visitation of the sick. These are parts of this duty, commonly known, though commonly neglected.
Ninth, principal care of the rule of the church is incumbent on its pastors. This is the second general head of the power and duty of this office, to which many things in particular belong. But because I will treat the rule of the church by itself distinctly later, I will not insist upon it here.
Tenth, there is a communion to be observed among all the churches of the same faith and profession in any nation. What it consists in, and what is required for it, will be declared afterward. The principal care of this communion, for the edification of the churches, is incumbent on their pastors. Whether it is exercised by letters of mutual advice, of congratulation or consolation, or in testimony of communion with those called to office in those churches, or whether it is by convening in synods for consultation of their joint concerns (which things made up a great part of the primitive ecclesiastical polity), it is their duty to attend to it and to take care of it.
Pray for your pastor to be such a man of God and to faithfully continue in the work which God has called Him. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
The following excerpted essay was written by English Puritan theologian John Owen (1616-1683). It is entitled The Special Duty of Pastor of Churches. The concerns and challenges he observed in the 17th century apply to pastors of churches in the 21st century.
The sixth task for pastors is to be ready, willing, and able, to comfort, relieve, and refresh, those that are tempted, tossed, wearied with fears and grounds of disconsolation, in times of trial and desertion. “The tongue of the learned” is required in them, “that they should know how to speak a word in season to him that is weary,” (Isa 50.4).
One excellent qualification of our Lord Jesus Christ, in the discharge of his priestly office now in heaven, is that he is touched with a sense of our infirmities, and he knows how to succor those that are tempted. His whole flock in this world is a company of tempted ones; his own life on the earth he calls “the time of his temptation;” and those who have charge of his flock under him ought to have a sense of their infirmities, and endeavor in a special way to succor those that are tempted.
But there are always some among them that are cast under darkness and disconsolations in a peculiar manner: some are at the entrance of their conversion to God, while they have a deep sense of the terror of the Lord, the sharpness of conviction, and the uncertainty of their condition; some are relapsed into sin or omissions of duties; some under great, sore, and lasting afflictions; some upon pressing, urgent, particular occurrences; some on sovereign, divine desertions; some through the buffetings of Satan and the injection of blasphemous thoughts into their minds, with many other occasions of a similar nature.
Now, the troubles, disconsolations, dejections, and fears, that arise in the minds of persons in these exercises and temptations are various, oftentimes urged and fortified with subtle arguments and fair pretenses, perplexing the souls of men almost to despair and death.
Therefore, it belongs to the office and duty of pastors:
First, to be able to rightly understand the various cases that will occur of this kind, from such principles and grounds of truth and experience as will bear a just confidence in their prudent application to relieve those concerned – to have “the tongue of the learned, to know how to speak a word in season to him that is weary,” (Isa 50.4).
It will not be done by a collection and determination of cases, which is still useful in its place; for we will hardly meet with two cases of this kind that can be exactly determined by the same rule, for all manner of circumstances give them variety. But what is required for this are skill, understanding, and experience in the whole nature of the work of the Spirit of God on the souls of men; of the conflict that exists between the flesh and the Spirit; of the methods and wiles of Satan; of the wiles of the principalities and powers or wicked spirits that are in high places; of the nature, effects, and ends of divine desertions – along with wisdom to apply such principles, or to make appropriate medicines and remedies for every sore and distemper.
These things are despised by some, neglected by some, and looked after by some only in cases of conscience where it is known that some have horribly debauched their own consciences and those of others, to the scandal and ruin of religion so far as they have prevailed. This is not to dispute how far helps such as books written on cases of conscience may be useful in this; they may be greatly useful to those who know how to use them rightly.
But the proper ways by which pastors and teachers must obtain this skill and understanding are by diligent study of the Scriptures, meditation on it, fervent prayer, experience of spiritual things, and temptations in their own souls – with a prudent observation of the way God has dealt with others, and the ways in which opposition is made to the work of his grace in them. Without these things, all pretenses to this ability and duty of the pastoral office are vain; which is why the whole work of it is much neglected.
Second, pastors are to be ready and willing to attend to the special cases that may be brought to them, and not to look at them as unnecessary diversions; rather, a due application to them is a principal part of their office and duty. To discountenance, to discourage anyone from seeking relief in perplexities of this nature, to bring it to them with a seeming moroseness and unconcern, is to turn away the lame, to push away the diseased, and not at all express the care of Christ for his flock, (Isaiah 40:11). Indeed, it is their duty to hearken after those who may be so troubled, to seek them out, and to give them their counsel and direction on all occasions.
Thirdly, pas tors are to bear patiently and tenderly with the weakness, ignorance, dullness, slowness to believe and to receive satisfaction, yes, maybe impertinence in those who are so tempted. These things will abound among them, partly from their natural infirmities, many being weak and perhaps forward, but especially from the nature of their temptations, which are suited to disorder and disquiet their minds, to fill them with perplexed thoughts, and to make them jealous of everything in which they are spiritually concerned. If much patience, meekness, and condescension is not exercised towards them, they are quickly turned out of the way.
In the discharge of the whole pastoral office, there is no duty of more importance, nor in which the Lord Jesus Christ is more concerned, nor more eminently suited to the nature of the office itself, than this. But it is a work or duty which, for the reasons mentioned, must be accompanied with the exercise of humility, patience, self-denial, and spiritual wisdom – having experience with the wearisome diversions on other occasions.
Pray for your pastor to be such a man of God and to faithfully continue in the work which God has called Him. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
The following excerpted essay was written by English Puritan theologian John Owen (1616-1683). It is entitled The Special Duty of Pastor of Churches. The concerns and challenges he observed in the 17th century apply to pastors of churches in the 21st century.
The fifth task of the pastor, which belongs to their charge and their office, is to diligently labor for the conversion of souls to God. The ordinary means of conversion is left to the church, and the church’s duty it is to attend to it. Indeed, one of the principal ends of the institution and preservation of churches is the conversion of souls. When there are no more to be converted, there shall be no more church on the earth.
To enlarge the kingdom of Christ, to diffuse the light and savor of the gospel, to be subservient to the calling of the elect, and to gather all the sheep of Christ into his fold, are things that God designs by his churches in this world. Now, the principal and instrumental cause of all these things is the preaching of the word; and this is committed to the pastors of the churches. It is true, men may be (and often are) converted to God through the occasional dispensation of the word by those who are not called to office. For it is the gospel itself that is the “power of God for salvation,” (Rom 1.16) whoever it is administered by. It has been effectual to that end even in the necessary and occasional teaching of women. But frequently it is effective in the exercise of spiritual gifts by those who are not stated officers of the church, yet this does not hinder its dispensation (I Cor. 14:24; Phil. 1:14-18; I Peter 4:10-11).
But the administration of the glorious gospel of the blessed God, as to all its ends, is committed to the pastors of the church; and the first object of the preaching of the gospel is the conversion of the world, or its men. And this is true in the preaching of all those to whom that work is committed by Christ.
The work of the apostles and evangelists had this order in it: First, they were to make disciples of men by the preaching of the gospel for conversion; and this was their principal work, as Paul testifies (I Cor. 1:17). In this, they were gloriously instrumental in laying the foundation of the kingdom of Christ all over the world. The second part of their work was to teach those who were converted, and make disciples who would do and observe all that Christ commanded them. In the pursuit of this part of their commission, they gathered the disciples of Christ into churches under ordinary officers of their own. Although the work of these ordinary officers, pastors, and teachers is of the same nature as the apostles and evangelists, yet the method of it is changed in them.
For their first ordinary work is to conduct and teach all the disciples of Christ to do and observe all things appointed by him – that is, to preach and watch over the particular flocks to whom they are related. But they are not discharged by that from an interest in the other part of the work – in preaching the word for the conversion of souls.
They are not bound to the method of the apostles and evangelists; indeed, by virtue of their office, they are ordinarily excluded from it. After a man is called to be a pastor of a particular church, it is not his duty to leave that church, and go up and down to preach for the conversion of strangers. It is not, I say, ordinarily so. For many cases may occur in which the edification of any particular church should give way to the glory of Christ with respect to calling the members of the church universal. But in the discharge of the pastoral office, there are many occasions for preaching the word for the conversion of souls, such as:
When any unconverted persons come into the church assemblies, and are worked on by the power of the word. We experience this every day. A man, preaching to one congregation, at the same time and in the same place, cannot preach with ministerial authority to those that are of the church to which he is related, and preach to the others only by virtue of a spiritual gift which he has received. No man can distinguish those in his own conscience – and there is no rule or reason for it.
Pastors, with respect to their whole office and all its duties, of which many can have only the church for their object, are ministers in office to the church; and so, they are ministers of the church. Yet they are also ministers of Christ; and it is by him, and not by the church, that the preaching of the gospel is committed to them. And it is so committed to them, by virtue of their office, that they are to use it for all its ends in Christ’s way and method – of which the conversion of sinners is one. No man can conceive of himself as having a double capacity while he is preaching to the same congregation, and no man’s experience can reach it.
In occasional preaching in other places, to which a pastor of a church may be called and directed by divine providence. Although we have no concern in the figment of an indelible character accompanying sacred orders, we do not think that the pastoral office is such that a man must leave it behind him every time he goes from home; nor is it in his own power, or in the power of all men in the world, to divest him of it, unless he is dismissed or deposed from it by Christ himself, through the rule of his word.
Wherever a true minister preaches, he preaches as a minister; for as a minister, the administration of the gospel is committed to him as to all its ends, of which the chief end, as was said, is the conversion of souls. Indeed, it is of such weight that the convenience and edification of particular churches ought to give way to it.
When, therefore, there are great opportunities and providential calls to preach the gospel for the conversion of souls, and the harvest being so great that there are insufficient laborers for it, it is lawful, indeed, it is the duty of pastors of particular churches to leave their constant attendance on their pastoral charge in those churches, at least for a season, to apply themselves to the more public preaching of the word for the conversion of the souls of men. Nor will any particular church be unwilling, if it understands that the whole end of particular churches is but the edification of the church universal, and that their good and advantage is to give way to the glory of Christ in the whole. The good shepherd will leave the ninety and nine sheep, to seek after one that wanders; and we may certainly leave a few for a season, to seek after a great multitude of wanderers, when we are called to this by divine providence – and I could heartily wish that we might have a trial of it at this time.
The ministers who have been most celebrated, and deservedly so in the last ages, in this and in neighboring nations, have been such that God made their ministry eminently successful for the conversion of souls. To affirm that they did not do their work as ministers, by virtue of their ministerial office, is to throw away the crown and destroy the principal glory of the ministry. For my own part, if I did not think myself bound to preach as a minister, and as a minister authorized in all places and on all occasions, when I am called to it,
I think I would not preach much more in this world. Nor do I know at all what rule they walk by who continue constant public preaching for many years, and yet neither desire nor intend to be called to any pastoral office in the church. But I must not insist on the debate of these things here.
Pray for your pastor to be such a man of God and to faithfully continue in the work which God has called Him. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
The following excerpted essay was written by English Puritan theologian John Owen (1616-1683). It is entitled The Special Duty of Pastor of Churches. The concerns and challenges he observed in the 17th century apply to pastors of churches in the 21st century.
The fourth task of the pastor is to preserve the truth or doctrine of the gospel received and professed in the church, and to defend it against all opposition. This is one principal end of the ministry, and one principal means of the preservation of the faith once delivered to the saints. This is committed especially to the pastors of the churches, as the apostle frequently and emphatically repeats its charge to Timothy, and through him to all to whom the dispensation of the word is committed (I Tim. 1:3; 4:6, 16, 20; 2 Tim. 1:14; 2:25; 3:14).
He gives the same charge to the elders of the church at Ephesus (Acts 20:28-31). What he says of himself, that the “glorious gospel of the blessed God was committed to his trust” (1Tim. 1:11) is true of all pastors of churches, according to their measure and call; and they should all aim at the account which he gives of his ministry in this: “I have fought a good fight, I have finished my course, I have kept the faith” (2 Tim. 4:7). The church is the “pillar and ground of the truth;” (I Tim. 3.15) and it is principally so in its ministry. The sinful neglect of this duty was the cause of most of the pernicious heresies and errors that have infested and ruined the church. Those whose duty it was to preserve the doctrine of the gospel entire in its public profession, have (many of them) “spoken perverse things to draw away disciples after them” (Acts 20:30). Bishops, presbyters, public teachers, have been the ringleaders in heresies. Which is why this duty is especially to be attended to at this time, when the fundamental truths of the gospel are impugned on all sides, by all sorts of adversaries.
A number of things are required for this, such as:
(1.) A clear, sound, comprehensive knowledge of the entire doctrine of the gospel, attained by all means that are useful and commonly prescribed for that end, especially by diligent study of the Scripture, with fervent prayer for illumination and understanding. Men cannot preserve for others what they are ignorant of themselves. Truth may be lost by weakness as well as by wickedness. And the defect in this, in many, is deplorable.
(2.) Love of the truth which they have so learned and comprehended. Unless we look at truth as a pearl, as what is valued at any rate, bought with any price, as what is better than all the world, we will not endeavor to preserve it with the required diligence. Some are ready to part with truth at an easy rate, or to grow indifferent about it; we have multitudes of examples in the days in which we live. It would be easy to give instances of various important evangelical truths, which our forefathers in the faith contended for with all earnestness, and were ready to seal with their blood, which are now utterly disregarded and opposed by some who pretend to succeed them in their profession. If ministers do not have a sense of that power of truth in their own souls, and a taste of its goodness, then the discharge of this duty is not to be expected from them.
(3.) A conscientious care and fear of giving countenance or encouragement to novel opinions, especially those that oppose any truth whose power and efficacy has been experienced among those who believe. Vain curiosity, boldness in conjectures, and readiness to vent their own conceits, have caused no small trouble and damage to the church.
(4.) Learning and ability of mind to discern and disprove the oppositions of the adversaries of the truth, and thereby to stop their mouths and convince those who question it.
(5.) The solid confirmation of the most important truths of the gospel, into which all other truths are resolved, in their teaching and ministry. Men may and often do prejudice, indeed, betray the truth by the weakness of their pleas for it.
(6.) Keeping a diligent watch over their own flocks against the craft of outside seducers, and against any bitter root of error springing up among themselves.
(7.) Concurrent assistance with the elders and messengers of other churches with whom they are in communion, in declaring the faith which they all profess; we must talk more at large about this later. It is evident what learning, labor, study, pains, ability, and exercise of the rational faculties, are ordinarily required for the right discharge of these duties. Where men may be useful to the church in other things, but are defective in these things, it becomes them to walk and act both circumspectly and humbly, frequently desiring and adhering to the advice of those whom God has entrusted with more talents and greater abilities.
Pray for your pastor to be such a man of God and to faithfully continue in the work which God has called Him. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
16 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God may be complete, equipped for every good work.” (2 Timothy 3:16–17 (ESV)
What is the result of God’s Word in the lives of believers in Christ. The benefits of Scripture include teaching, or doctrine, reproof, correction, and training in righteousness. What are the results of these biblical benefits? Do these benefits have any practical and positive consequences or outcomes?
The Apostle Paul indicated there are practical effects from the causal benefits of Scripture. If so, then what are they?
First, Paul wrote, “that the man of God may be complete.” When Paul used the phrase the man of God, he certainly meant his protégé Timothy to whom he was writing. However, it may also refer to an individual human being solely belonging to God alone. The text could correctly be translated person of God. To be complete (ἄρτιος; artios) means to be capable, proficient, and qualified to perform some function.
“The man of God (see 1 Tim. 6:11) is the believer. Every believer, viewed as belonging to God, and as invested with the threefold office of prophet, priest, and king, is here given this title,” explains Dr. William Hendriksen.[1]
Second, Paul stated “equipped for every good work.” To be equipped (ἐξηρτισμένος; exertismenos) means to be completely furnished and fully qualified. This equipping from God is for every good work. Every (πᾶν; pan) means all or the whole. Good (ἀγαθὸν; agathon) refers to what God determines is morally good. Work (ἔργον; ergon) means a task of deed.
“To function properly in this threefold office the believer must become equipped (note the emphasis of the original; literally, “… that equipped may be the man of God”); yes, once for all thoroughly equipped (cf. Luke 6:40) “for every good work” (1 Tim. 5:10; 2 Tim. 2:21; Titus 3:1). Paul (and the Holy Spirit speaking through him) is not satisfied until the Word of God has fully accomplished its mission, and the believer has reached “the measure of the stature of the fulness of Christ” (Eph. 4:12, 13).[2]
“Passages such as 2 Timothy 3:17 affirm the sufficiency of Scripture. Having affirmed that God’s Word is profitable for “teaching, for reproof, for correction, and for training in righteousness” (v. 16), Paul explains that Scripture is enough to make us “complete, equipped for every good work,” explains Dr. R. C. Sproul.
“Scripture in its totality is all that is needed so that we will be completely prepared to serve the Lord. A good work is anything that is pleasing to God, so this text covers everything from determining sound doctrine to knowing the deeds the Lord requires of us as proof of our faith in Him (see James 2:14–26). Being equipped for every good work requires understanding the doctrinal foundations of God-pleasing actions and the actions themselves, as is seen in how the New Testament Epistles typically move from presenting doctrine that must be believed to practical application and moral instruction.”
John Calvin comments on today’s passage that to be complete means to be “one in whom there is nothing defective.” To avoid being defective regarding faith and life, we must daily study Scripture and apply its teachings.
“We are tempted to look for God’s will in places other than the one place He has revealed it—His Word. As we ponder the will of God for our lives, we must be careful to follow the guidance of Scripture. It is sufficient to give us the principles we need to know to please God wherever we are and whatever we are called to do,” concludes Dr. Sproul.
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
Soli deo Gloria!
[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 303.
His Word Today 