W. Jackson Watts
One of the striking qualities of the New Testament is how practical it is concerning the office of elder/overseer/pastor.
This claim of practicality may seem strange. After all, we regularly have about the pastorate which the Bible leaves unanswered: how much should we pay a pastor? Should they be full-time or part-time? What role should they have in hiring or firing staff? Our practical questions are many.
(As an aside, there are several reasons why I think the Bible doesn’t spell out the answers to such questions, but I’ll leave that for another time.)
On the other hand, when we focus on the biblical calling, characteristics, and functions of the New Testament pastor, the Bible has quite a lot to say, both directly and by implication.
One way to appreciate the Bible’s teaching on the pastorate is to examine all the relevant verbs. Verbs, after all, describe actions which are commanded and undertaken. I have in mind the wide array of related but distinct verbs found especially in the Pastoral Epistles. This includes words like preach, convince, rebuke, exhort, admonish, and oversee.
To be sure, this list isn’t comprehensive. Various Bible translations render certain Greek words differently. Sometimes, what older translations mean by some words skew slightly in different semantic directions when heard in a modern setting. However, the overall picture is clear: pastors are told to use the Word to perform many different spiritual tasks in the lives of congregants.
In 2016 I taught through the book of Titus at my church. In 2020 I preached through 1 Timothy. Most recently in 2024, I preached through 2 Timothy. These were rewarding experiences for me personally. I also sensed that they were helpful to my congregation, especially the teaching from 1 Timothy. After all, how often are congregations taught how to discern faithful pastors? Seriously, when was the last time you heard (or delivered) a lesson or sermon on what an elder/overseer/pastor should be or do?
Nevertheless, such exercises in preaching and teaching leave one both challenged and wanting. You always know there is more to be said about the passage. Some passages’ meanings aren’t easily discerned; some of them are clear, but difficult to obey. But one of the secondary benefits of working through these texts was encountering some ancient voices on some of the more familiar verses.
I had this experience especially with 2 Timothy 4:2: “Preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching.” As a pastor who has been in many educational and professional settings, I cannot count how many times I’ve been exposed to this verse. I dare say most laymen know it quite well also. It reads similarly in the various English translations.
There are five commands, all oriented around the committed effort of pastors to bring the Word of God to bear on people in many times, ways, and circumstances.
Among my favorite comments on this verse are from John Chrysostom, the ancient preacher known as the “golden-mouthed one.” I encountered Chrysostom’s thoughts on this verse by way of a wonderful, unique commentary series, The Ancient Christian Commentary on Scripture. I don’t know if it is as widely used as it should be, but it contains a wealth of ancient insight into Scripture.
On the volume which includes commentary on 1-2 Timothy, Chrysostom speaks of the overall, complementary nature of the tasks pastors perform with the Word:
Whether you are in danger, in prison, in chains or going to your death, at that very time do not hesitate to admonish. Do not withhold your admonition. For it is then most seasonable, when your rebuke will be most successful, when the circumstance is at hand. “Exhort,” he says.” After the manner of physicians, having shown the wound, he makes the incision, he applies the remedy. If you omit either of these, the other becomes useless. If you rebuke without convincing, you will seem to be rash, and no one will tolerate it. After the matter is proved, one will submit to rebuke. But before this, he will be headstrong. If you convict and rebuke, but vehemently, but do not apply exhortation, all your labor will be lost. For conviction is intolerable in itself if consolation is not mingled with it.
I love Chrysostom’s careful, wise exposition of 2 Timothy 4:2. He sees that bare explanation, warning, or exhortation cannot stand individually. We need them all, in proper measure. You might say that he is emphasizing the need to hold grace and truth together in the course of applying God’s Word to rebellious hearts.
Chrysostom reminds us that God’s Word must be deployed like a wise surgeon. There is a time for the Word to cut, open, probe, remove, stitch up, and then let lie.
Naturally, the medical-surgical metaphor doesn’t explain all the subtleties of tone, posture, setting, and the like. However, it is a well-established image for pastoral work. It’s why we’ve historically seen the language of “care of souls” or “soul-care” in discussions of pastoral ministry. (Harold Senkbeil’s excellent book on the topic was commended in a past post at fwbtheology.com.)
While fallen human beings are always able to resist the efforts of teachers and preachers, we should expect that using Scripture to perform the full scope of spiritual tasks will yield spiritual change. But to use Chrysostom’s word, we must not “omit” any of the things the Bible tells us to use the Word to do.