A short address on Worship

It’s probably not a good idea to let your imagination run riot, but as I thought about this subject I found that this was what was happening. I imagined a girl coming up to her pastor one Sunday and saying, ‘Do you mind if I give up playing the flute in the music group? I feel I must join with everyone else in singing God’s praises. Last week when everyone was singing, “Praise God from whom all blessings flow” my heart was so moved, and I want to be able to praise God myself.’ And I imagined someone else also coming up to the pastor and saying, ‘I’ve been thinking. God has given us a whole Bible and yet we often don’t read more than ten verses or so in our services. Can’t we have two readings and read both from the Old Testament and New Testament?’ My imaginings didn’t stop there, but that’s enough to make the point.

Let me give you three reasons why I believe this is such an important subject. I recognise that the New Testament applies the language of worship to the whole of our Christian lives. But what we are thinking about today is drawing near to God himself in worship. A wife may do a great deal for her husband – in the home, out at the shops – and a husband may do a great deal for his wife – do-it-yourself jobs, cutting the lawn. But that is not the same as spending time together, and expressing their appreciation of each other and the love they feel. Whether we eat or drink or whatever we do, all should be done for the glory of God, but that is not the same as coming into his presence as congregations and engaging directly with him in praise and prayer, in the reading and hearing of his Word. Worship is directed to God himself. It needs to be acceptable to him, pleasing to him, for his honour and glory.

Secondly, in 1 Corinthians 14 Paul says of God, ‘He is not a God of disorder but of peace’, and Gordon Fee comments, ‘The theological point is crucial: the character of one’s deity is reflected in the character of one’s worship’. The way we worship shows the sort of God we believe God to be. I am not at all sure that today’s worship always reflects the glorious sovereign God of holiness and grace which the Bible shows him to be.

Thirdly, our worship services are often our showcase to unbelievers. It is true that they learn from our personal witness, both by conduct and word. But when they come into a service they see us worshipping our God. What do they see? What impression do they gain? Our worship is likely to be strange to them, and so it should be, because there is no other human activity like it, and the worship of other religions is quite different. Paul, again in 1 Corinthians 14, speaks of the unbeliever or unlearned person who comes into a service of worship falling down on his face, worshipping God and declaring that God is among you of a truth. It will not always be like that today – just as it wasn’t always like that in those days, as Paul knew by experience. But I believe that unbelievers and those who don’t understand the Christian faith who come into our services – and they do from time to time – should at least be able to say, ‘They believe that God is among them of a truth.’ They may think we are fools or out of date or overly pious, but they should be able to discern that we are absolutely serious in our worship of God, it is great thing to us, it is real and heartfelt.

Let me at this point add a sentence or two from the Banner of Truth magazine, which arrived after I had prepared most of what I’m saying today. Here’s the testimony of a prodigal who after six years in the far country went back to church:

I was very thankful that I walked into a church that was different, a church where the otherness of God was sensed immediately… I was observing the people of God honouring God as God, and I was drawn in by the glorious mystery of it all. I was being evangelized, not by a man-centred show, but by a God-centred atmosphere. I was experiencing what Dr Ed Clowney calls ‘Doxological Evangelism’. It was, quite literally, out of this world.

What does the Bible have to say about the way in which we worship? Many of you will at least have heard of what is called ‘the regulative principle of the Word’: nothing must be introduced into worship which is not commanded or authorised in the Word of God. I personally have some difficulty with this principle. On the one hand it can seem overly restrictive and too concerned with externals, on the other it is interpreted in quite different ways. Moreover, it does not seem itself to be commanded or authorised by a plain verse of Scripture. But I am prepared to say that Scripture must regulate our worship. We can find valuable principles for worship from the Old Testament, but new covenant worship must take its primary guidelines from the New Testament. There is no set procedure for worship laid down in the New Testament, but there are more than enough principles to guide us to what is God-glorifying and to keep us from what it is harmful or inadequate. A verse I’ve always found significant is Colossians 3:16: Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. If worship arises from a church in which the word of Christ dwells richly it is not likely to go very far wrong.

Let me mention two more points from 1 Corinthians 14. Firstly, the whole thrust of that chapter is that only what is intelligible is edifying. The church cannot be built up if people do not understand what they are hearing. Paul is his usual outspoken self in verse 9, Unless you utter by the tongue words easy to understand how will it be known what is spoken? The operative word is eushmoV. My little Souter dictionary gives the translation ‘with clear meaning’: ‘a message with clear meaning’. So I am not in favour of using archaic language in Bible translation, praying, preaching or hymnody because the Bible itself tells us that for edifying the church we need to speak ‘with clear meaning’. And worship must be edifying or else our coming together will be a waste of time. Truth must be presented to the mind, the mind must understand the truth, and then the church is built up.

The second point is this. In verse 33 Paul not only says, For God is not a God of confusion but of peace, he also goes on to say, as in all the churches of the saints. I know that some scholars believe that the last clause begins the next sentence rather than ending this one, but that doesn’t affect the issue. The point is that Paul is telling the Corinthians that they are out of line, they have departed from the way things are done in all the churches of the saints. If there is one thing that is clear today it is that we have no concept at all of all the churches of the saints worshipping in anything like a similar fashion. It is almost a matter of principle with us that churches are quite free to order their worship in any way which they believe is right for them. Quite often it is a matter of which pressure group exerts the strongest influence in the church, whether it is the young people, whom the church doesn’t want to lose, or the older traditionalists who happen to be in the majority.

I believe we need to think about this far more seriously than we have done. At present there is a continual movement of people between churches. Some leaving to go to ‘freer and livelier’ churches, others moving to churches where the worship is more reverent and orderly – at least those are the terms in which this is often expressed. I believe if we were more serious about following out the principles we find in Scripture; if we paid more attention to how worship has been conducted throughout Christian history; if we were really concerned to put God first; we would find our churches coming closer to each other rather than diverging as they often do.

I recognise there is the whole question of culture, and I believe it is important for worship to be the authentic expression of our hearts. There will always be some differences. I would not want the imposition of any prayer book or directory for worship, though perhaps some fairly representative and authoritative guide to worship might prove to be helpful. But I do long for a greater measure of agreement.

What should our worship services be like? Let me get a few things off my chest. Firstly there should be balance and proportion about them. I remember once going to a well-known church. We sang for more than an hour, the prayer lasted for about three minutes and the only reading of the word of God came right at the beginning of the sermon which lasted about half an hour. Whatever else might be said about that service things were right out of proportion. I remember another service. There was quiet organ music beforehand, and an atmosphere conducive to worship. The notices came at the very beginning, but lasted for twenty minutes and included inter-action with the congregation. Notices can be a bit of a problem anyway, but twenty minutes is out of all proportion. If people had been quietly preparing themselves by prayer beforehand that was quite lost by the time the first hymn was announced.

Proportion is important. If the praying regularly only lasts for three minutes out of an hour or an hour and a quarter, that is saying something about our belief in the importance of prayer. If the reading is never more than a short passage that shows the place we give to the word of God. I believe in the importance of preaching, but I only preach for about thirty five to forty minutes because our morning service is timed for an hour and a quarter. You have probably heard that terrible expression, ‘the preliminaries’. There are no preliminaries; it is all worship.

Although the format of worship services can vary, I think that generally over the centuries churches have developed what could be called the responsive principle. Our worship is to be responsive. We approach God and he responds to us. He speaks to us through his Word and we respond to him. This is why generally speaking we don’t have a block of singing, a block of praying, a block of reading the Scriptures, and then preaching – though I’ve been in a church where the pattern was not far from that. So we might begin with a short appropriate passage of the Word of God to which we respond in sung praise. Then God speaks through his Word again and we respond with prayer. His Word is preached and we express our thanks or perhaps commitment as we sing and conclude perhaps with a blessing from the Word to take home in our hearts. The pattern of hymn and reading, preaching and hymn and so on, turns out to be a thoughtful, intelligible, spiritual, time-honoured responsive form of worship.

You will expect me to say something about singing the praise of God. The most obvious feature of the New Testament is that it says very little about this. If you compare what it says about singing with what it says about praying, you have to acknowledge that there is a great contrast – a contrast that is by no means always reflected in our churches today. Acts 2:42 tells us that the early Christians in Jerusalem devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and prayers. If we are honest we have to say that in some churches today we would need to include singing, and possibly exclude one or two items that Luke lists as features of early church life. But, of course, though the New Testament doesn’t say much it does say something and there can be no doubt that there was singing and thanksgiving to God. Indeed this is one of the features of Christian worship which distinguishes it from the worship of other religions. Some of you may be familiar with the words that John Stott quotes in his book, The Cross of Christ: A Buddhist temple never resounds with a cry of praise. Mohammedan worshippers never sing. Their prayers are, at the highest, prayers of submission and of request. They seldom reach the gladder note of thanksgiving. They are never jubilant with the songs of the forgiven (p.257/8).

I wish our services were more jubilant with the songs of the forgiven than they are. It is my experience that, all-too-often, praise is sung in a half-hearted way. It is not only a joy, it is also a responsibility to sing to the Lord, making melody from our hearts. Hymn singing is not an option; it doesn’t simply provide a suitable toilet break, it should be part of our response to God’s grace, and we should sing to the best of our ability. A minister I know recently went into a well-known London church. Afterwards he spoke to the minister about the worship in song, which he found very disappointing. It was not that it was way out. The congregation was very young, mainly people in their twenties. They lounged about during the singing with their hands in their pockets. Sometimes they sang and sometimes they didn’t. I was reminded of another telling phrase from John Stott’s book, he says: We saunter up to God to claim his patronage and friendship.

I think the trouble is partly that many people are not accustomed to congregational singing today. Some of the more recent music is not so suitable or straightforward enough for a congregation; its cultural background is the group or solo artist. Sometimes it is those of us who are ministers who are to blame because we ourselves do not join heartily in the singing. I remember years ago one very well-known minister who used to look around at his congregation, beaming upon them during the hymns – at least he did when I was present. The fact is, though, that if we are singing our praises to God then we should all be doing so together, and whoever leads the service and all those who are at the front should set an example. There is something glorious, in a small way anticipatory of heaven, about a congregation singing from their hearts ‘lost in wonder, love and praise’.

For this reason, even though I think accompaniment is a good thing, I don’t want it to prevent people singing. Last week I was at a church in London, and the organist was singing lustily as well as playing. Not everyone can do that, nor am I making a plea for organs, though I think they are versatile instruments that give depth to the music. I look upon those who cannot join in the singing as being deprived of a great privilege and joy. The present desire to multiply instruments, which often results in the most odd assortments, is neither useful nor spiritual. A suitable accompaniment with the maximum number of people singing together to the best of their ability is what we should be aiming at.

It goes without saying that the words we sing are of the greatest importance. I think that in these confused days theologically we had better be pretty careful about what we sing. If the teaching known as the ‘Openness of God’ gains a foothold in our churches it is my belief it will do so primarily by means of songs. Or perhaps it would be better to say that songs are likely to prepare a receptive soil for the books and teaching which are circulating more and more.

One more point about singing, though it extends beyond that. Joyfulness is important because worship is the response of the redeemed people of God to his grace. But there are many other emotions which need expression. The book of Psalms caters for the whole range of spiritual experience and all the different conditions of soul and emotion which God’s people know. In most congregations there are the sad, the depressed, the lonely, the bereaved, perhaps the broken hearted. If our worship doesn’t recognize this and allow them to express what is on their hearts and minister to their souls, then it has certainly failed – proportion, balance, once again.

Worship depends greatly on the spirituality, prayerfulness, understanding and manner of those who lead it. It also depends on the spirituality, preparedness and right attitude of the majority of worshippers. Worship can never be casual if that means careless, negligent, off-hand, slapdash or perfunctory. Nor can it be informal if that means lax, slack, disorganised, indulgent or disorderly. Nor should it be formal if that means pompous, stuffy, ritualistic, affected, unnatural or mere appearance. However, worship should be structured, orderly, fitting, and appropriate to the God who is worshipped and the way he has saved us in Christ, and the way we approach him.

Easter Sunday forty-six years ago found me on the United States Air Force base on the island of Bermuda. Going to the evening service at the base chapel I was handed The Old-Fashioned Revival Hour Songbook, which paradoxically meant the latest and greatest gospel songs of the time. I thought, ‘Wow, this is going to be great!’ But it wasn’t. As far as I was concerned the service was a damp squib and a great disappointment. A few weeks earlier, reading John chapter 6 in my billet back in the UK, I had come to realise that God is the sole author of salvation in a way I had not understood before. I was 19 years old; those two events were, I think, defining moments in my spiritual pilgrimage. The latest and trendiest worship can prove empty and spiritually unsatisfying. So, of course, does a dead traditionalism. We need worship that is grounded in biblical truth, guided by biblical principles, God-honouring and Christ-centred, arising from the living experience of the worshippers, in the power, grace and blessing of the Holy Spirit.

A Good Minister of Jesus Christ

A good minister of Jesus Christ

(The substance of a sermon preached at the recognition service of Ivan Watson to the pastorate of Dunstable Baptist Church on Saturday, 5^th July, 2003.)

1 Timothy 4:6 says, If you instruct the brethren in these things, you will be a good minister of Jesus Christ, nourished in the words of faith and of the good doctrine which you have carefully followed. I simply want to extract the words a good minister of Jesus Christ from this verse and use them as a heading for the things I want to say. Not that I intend to try and picture for you exactly what a good minister is like; just to speak about some aspects of the life and work of a minister of the gospel of Jesus Christ. This verse shows us what every minister ought to aspire to be.

My task is a delight, but also, in certain respects, burdensome. For instance, I shall have to restrain myself. I can’t say everything I would like to say. I do need to try and say those things that are necessary and relevant. I’ve got to be careful and not keep introducing anecdotes about myself or from my own experience – but I expect one or two may creep in! It is also burdensome because the word of the Lord is in certain respects a burden, or heavy responsibility, on the heart of the person who delivers it. The Old Testament prophets spoke about the burden of the Lord. For example, the little book of Malachi begins like this: The burden of the word of the Lord to Israel by Malachi. Joyce Baldwin comments: ‘To the rather neutral term “oracle”, therefore, must be added the idea of compulsion, urgency, dread; the prophet would escape if he could from what may understandably be called his “burden”’ (Commentary on Haggai, Zechariah and Malachi, TOTC, IVP; p.163). Preaching the word of God is always a great responsibility. In my experience it never gets any easier, there is always that concern to be faithful, humble and to speak, as far as possible by God’s grace, in the power of the Holy Spirit.

1 The minister and the elders

It is not my intention to expound what the New Testament says about elders. I am preaching in a church which already has them. I know, of course, that sometimes the introduction of elders into a church has not worked out for the good. I know, too, that adequate pastoral oversight and good leadership relationships are more important than what leaders are called. But having had fourteen years of ministry with other elders, and twenty-eight years without them, there is one point I would like to make.

I was reading recently in the book of Numbers. In chapter 11 we find Moses speaking to the Lord like this: Why have you afflicted your servant? And why I have I not found favour in your sight, that you have laid the burden of all these people on me? Did I conceive all these people? Did I beget them, that you should say to me, ‘Carry them in your bosom, as a guardian carries a nursing child,’ to the land which you swore to their fathers?… I am not able to bear all these people alone, because the burden is too heavy for me (v.11,12,14). You may well say, ‘It’s not surprising that Moses felt burdened, he had possibly as many as two million people to look after.’ But we need to remember that there had been a considerable sharing out of responsibility for the people. Already, as recorded in Exodus 18, Moses’ father-in-law had expressed his surprise at the way Moses sat judging the people all day, and had said to him, ‘The thing that you do is not good. Both you and these people will surely wear yourselves out. For this thing is too much for you; you are not able to perform it by yourself’ (v.17,18).

As a result of this, rulers had been appointed over thousands, over hundreds, over fifties, and over tens. This means that a considerable load had been taken from Moses’ shoulders, and everyone had someone they could easily get to know and go to when necessary. But Moses’ concern in Numbers is different as we can see from God’s remedy. So the Lord said to Moses, ‘Gather to me seventy men of the elders of Israel, whom you know to be the elders of the people and officers over them; bring them to the tabernacle of meeting, that they may stand there with you. Then I will come down and talk with you there. I will take of the Spirit that is upon you and will put the same upon them: and they shall bear the burden of the people with you, that you may not bear it yourself alone’ (11:16,17). These men were elders, experienced and wise. They had seen the great works of God. They were appointed to the work in the tabernacle of meeting, and God put the same Spirit on them as Moses had received.

My wife and I were at London Bible College when Dr Kevan was the college principal. At one point in our Pastoral Theology lectures, he said to those who were going into pastoral ministry, ‘I commit you to a life of loneliness.’ Not a particularly encouraging prospect! His words need to be understood against the background of the existing situation in nonconformist churches where the general rule was pastor and deacons. Also we were taught that the pastor should not make special friends within the church – no favouritism, in other words. As far as possible he should be on good terms with everyone in the church. A life of loneliness was the expectation. It was the experience of many ministers then and has continued to be the experience of many since.

Ministers have to bear the overall responsibility for the work of a church. They also share in the pain and distress of those under their care. Frequently they have to deal with sensitive issues, give advice in complicated family situations and take very difficult decisions. It is not unknown for them to experience criticism, sometimes severe criticism. Even when they don’t, they often criticise themselves and are apt to blame themselves for every difficulty and problem that arises in the church. Like Moses they feel the burden of the people, and the responsibility of watching for their souls as they carry them towards the promised land. In this situation to have perhaps two or three others set apart by the church to assist, support and work with the pastor, is of the greatest possible value. These will be men who are spiritual and prayerful, with wisdom, experience, and a good knowledge of the Bible and Christian truth.

Those who bore the burden with Moses were publicly appointed at the tabernacle, so elders can only function properly when they have the confidence and authority of the church. This is seen in their being set apart by the church. I know that there will nearly always be some occasions when a minister has to maintain complete confidence – and, of course, he must do so. But when the church has appointed elders then everyone knows that in the general run of things even problems and spiritual needs which are private and personal, will have the combined wisdom and prayer of a small group of godly men brought to bear on them.

2 The minister himself

Most of you know that Ivan has a medical background, and that he was a general practitioner before his call to the work of ministry. If he had been an anaesthetist I would never have allowed him into the pulpit – there’s enough of us around who can send people to sleep, as it is! I’ve been using the word ‘minister’ because of the text I began with, otherwise I would probably have used the word ‘pastor’. In some ways I think the term ‘general practitioner’ very much fits the work of the minister. Not that I believe in the model of the omni-competent pastor who initiates everything, leads everything and gets involved in everything. I think ministers need to take conscious steps to avoid acting like that. It stifles initiative and encourages dependence rather than giving responsibility and setting members free to find their own gifts and use them. Nevertheless, Ivan, like every minister, will have to be a general practitioner. He has to preach and teach, to visit, to give pastoral counsel and advice, to evangelise, he needs to be able to engage in an all-round ministry. But having said that, I want to focus in more closely and consider what I believe to be essential to the work of a minister of the gospel.

What is it that is essential for a general practitioner? When you go to the doctor what is it you want to be sure about? Is it that he has a friendly manner, that he is approachable and kind, that he puts you at your ease? Is it that the waiting room is pleasantly decorated, and the consulting room is tidy and attractive with a chair for you to sit down comfortably? Those things may not be unimportant, but supremely you want to be sure that he knows his stuff. It’s your body, and your life. You want to know that he knows his anatomy and physiology (though you may not know the words), that he is able to diagnose accurately, that he is abreast of new treatments. Many years ago there was a pastor of this church called Francis Hews. In order to earn himself some money, so it seems, he set himself up as a doctor. What qualifications he had for this I don’t know. His own account, which is all we have to go on, doesn’t reveal any. Most of us wouldn’t go to a doctor like that.

What I like about the word ‘minister’ is that it is frequently expanded to ‘minister of the word’. This I think is the essential calling, it is the heart of what he is called to do. You can use the words pastor/teacher, and this is quite popular today, but the essence of ministry or pastoring is ministering the word. The word ‘pastor’ indicates spiritual oversight and care, but a pastor pastors by the word and counsels by the word. The word ‘teacher’ indicates his role as a public teacher, but it is the word he teaches, and the manner of teaching is by preaching, that is, as a herald and ambassador of the God whose word it is. Just as with a general practitioner, the essential qualification for a minister is that he knows his stuff. Why should a person follow the instructions of a minister concerning his eternal soul unless he has confidence that the minister knows the word of God and ministers it faithfully? Why should he listen to guidance for daily living – in the home, at work, in the church, in society – unless he is quite sure that the minister knows what he is talking about?

The self-image of the pastor, then, is that he is supremely a minister of God’s word. What he aims to be and strives to be, is a good minister of Jesus Christ. He is not primarily a good friend, or a social worker, or a wise counsellor, or an organiser, or a people manager, or a promoter of new ventures, or an ecclesiastical entrepreneur. He may be all of those things up to a point, and his own particular gifts are bound to become evident in his ministry. But for all that – and because it is so easy to get side-tracked – he must keep his eye on the main thing.

This means that the minister must be a constant student of the Bible and of the theology expressed in it. Let me remind you of some verses from Paul’s letters to Timothy and Titus. In this I am quoting from the English Standard Version: Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching. Practice these things, devote yourself to them, so that all may see your progress. Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers (1 Timothy 4:13,14-16). Then from 2 Timothy 2. First v.15: Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. Then v.24,25: And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth. These last two verses show that the minister must be able to help people who oppose the truth to come to a right knowledge by his ability to teach and the gentle manner he exhibits (though, of course, with God’s blessing). A similar emphasis is found in Titus 1:9-11: He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it. For there are many who are insubordinate, empty talkers and deceivers, especially those of the circumcision party. They must be silenced, since they are upsetting whole families by teaching for shameful gain what they ought not to teach. How are such talkers and deceivers to be silenced? Surely not simply by shutting them up, but by such a clear demonstration of the truth and refutation of what they say that the members of the church are no longer influenced or confused by them or interested in listening to them.

The fact is that to be a faithful, relevant minister of God’s word is enormously demanding in these days. Ivan is well aware of both the importance and difficulty of the application of biblical principles to the ever-increasing number of medical-ethical issues. Just to try and keep abreast of what is happening is difficult enough, without then assessing it and trying to see what might be legitimate and what might not from a biblical point of view. The recent war with Iraq has raised again the question of the Christian attitude to war. There are the increasing moral problems of the day, with their impact on society, and inevitably on the churches. There is so much practical teaching which needs to be thought through and then sensitively given.

Some may think that all that the minister has to do is preach the gospel, and then give some teaching about holiness. But that is far too restricted a view. God has given us a whole Bible, sixty-six books, and God’s people need the whole of his word. Christ said to his apostles, Go therefore and make disciples of all the nations, baptising them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you. Those all things are not just a few general principles but ultimately a whole range of instruction, example, principle, law, warning, and guidance. These are expressed in narrative, poetry, prophecy, legislation, letter and what is known as apocalyptic – the book of Revelation is an example. This word has to be ministered to people with a whole variety of problems and difficulties, known and hidden. It has to be ministered to unconverted and converted, to young and old, to recent converts and experienced believers. It has to be applied sensitively and appropriately. It has to be applied relevantly, in light of the culture of the day in which we live. I am not going to elaborate this point. I simply want to say that the task of the minister is an enormous one. I want all of you to appreciate this. In a sense no one person can ever do all that could be done and ideally should be done. But this is what a minister of the word has to give himself to do, and congregations need to understand this and prayerfully support him in it.

Let me add three further points about the minister himself. The first is this – and it follows from what I have been saying. I believe that a minister must look upon himself as a teacher, facilitator and encourager of others. A minister might, especially for a while, teach a Sunday School class or lead a young people’s meeting. However, I believe his primary job is to give others the biblical knowledge which will enable them to perform this type of service for the Lord. Of course, in this he co-operates with other elders and with those in the church who have gifts and abilities that can be used. For example, the minister is able to give Bible knowledge but a teacher in the congregation is likely to be much better placed to speak about the actual process of teaching. It is good for the minister to meet regularly with those who serve in different ways in the church in order to encourage them in the work they are doing. I’m not setting out any blueprint here, I’m simply saying that as the minister of the word, he ministers to those who are working in the church. His involvement is not direct, in the sense that he tries to be involved in everything that goes on. His involvement is as minister to, and encourager of, those who are serving in the church.

I also want to say something about the pastoral side of ministry. Where there are elders then visiting will be shared out, and it is perfectly appropriate for others, too, to be involved in visitation. But, except where there are others with particular qualifications which make them more suitable, it is the minister, the pastor, who will deal with the hard cases, with the most difficult and intractable problems. I have had had to do things, and say things, which I would have much rather avoided. I had only been a matter of weeks – perhaps days – in my previous pastorate when the Billy Graham Association arranged, at short notice, a large gathering of local ministers from all denominations at a hotel. The local evangelical fellowship had already decided to discuss the possibility of having the evangelistic services that were going to take place relayed to our area. This discussion was at its next meeting, which was to be held, as usual, on our premises. It was announced to those at the hotel that a meeting to discuss a relay had been arranged and an invitation was given to everyone to attend. At which point I stood to my feet and said that this was a meeting of the evangelical fellowship. It was for this reason that we were very happy for it to take place in our church building. I did not, however, think we would have agreed to host a much wider ecumenical gathering with no definite commitment to the biblical gospel. You can imagine that this did not go down very well, and another meeting had to be hastily arranged to discuss a relay. This could easily have been a calamitous start – and perhaps finish – to the pastorate. It certainly did not make me popular in the area, and I’m not sure that everyone in the church was very happy about it either. I have not chosen to speak of a personal confrontation, these are private and it is inappropriate to give specific examples. Nevertheless every minister has to speak directly to individuals at times. On looking back I am amazed I was given the courage to say and do some of the things that were necessary – though I’m sure there were omissions and failures also.

My third comment is that a minister has to set an example. Verse 12 of 1 Timothy 4: Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in faith, in spirit, in purity. This is a challenging standard indeed. We are sometimes very surprised at the way Paul speaks of himself, Imitate me, just as I also imitate Christ. Brethren, join in following my example. And he says to Timothy, But you have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love, perseverance. The point of course is this. In Paul’s day there were very few Christians around. The people in Corinth or Philippi had never seen a Christian before Paul and his colleagues came to their towns. The young converts had no idea what living the Christian life meant in practical terms. So Paul modelled it for them. Whether we like it or not people will look especially at the minister to see what the Christian life is like. It is an awful thing to realise this, but it must be faced and every minister needs to seek grace to set a worthy example.

3 The minister’s wife

Just for a moment now, I want to go off at a tangent. This is not about the minister himself – it is about the minister’s wife. Let me make myself clear. I am speaking about ministers’ wives at this point not to those who are here. Years ago a visiting preacher prayed fervently in his public prayer for the ‘queen of the manse’ to the great embarrassment of my wife. I have no intention or wish to embarrass anyone. This does provide, however, one of the few occasions when it is possible, and appropriate, to speak about some of the difficulties and needs of the pastor’s wife. First of all there is no such church office as a pastor's wife. I know, of course, that many pastor’s wives have been very glad to serve in the church in a variety of ways, and that is fine. But the first calling of a pastor’s wife is to be a wife, and if the Lord blesses them with children, to be a mother. Her second calling, which perhaps is part of being a wife, is to be a support and strength, a critic and corrector, a comforter and challenger, of her husband. Her primary work in the church is not done in the women’s meeting, or at mothers and toddlers, but in the home alone with her husband. She can say things that no one else will – and sometimes needs to! So I say to churches – for not a few are represented here this afternoon – let the minister’s wife be free either to serve or not to serve in the church according to her gifts, her time and her inclination. Make sure, especially when the children are small, that she doesn’t feel pressured in such a way that she takes on responsibilities which will prevent her fulfilling her primary responsibilities towards her own husband and family.

But I must say more than that. This is an occasion when it is right to face facts and consider some of the things that are involved when a man takes up the pastoral ministry. If there is a burden upon the minister then there will be a burden on his wife, and she may feel it more deeply than he or anyone else realises. If he can be lonely, she can be even more lonely. Until the children reach a certain age, unless the church members help with baby sitters, she will be at home for every Sunday evening service and every midweek Bible Study and Prayer Meeting. She has to be careful what she says, because she will know things that are private and confidential. She will not be able to chat freely about members and church life in the way some may do, yet she especially needs the friendship and fellowship of others.

It is likely that at times she will feel neglected. I read this in some minutes I received recently. ‘A meeting of pastor’s wives had been held at Pwllheli on Thursday 24 April and one of the concerns that had been raised was the pressure of the busyness of the pastorate, which often resulted in the exclusion of time being spent with wives and families.’ Although I understand that, I am going to sound a little bit cruel. Beware of perfectionism. There is no such thing as perfect family life in an imperfect world. If a wife’s husband is in the army there will be times, sometimes long times, when they are apart. It will be the same if he is in the navy, or if he is a Member of Parliament or, for that matter, if he is a tennis player! There is no way a husband can be involved in pastoring a church without sacrifice on the part both of himself and his wife. This has to be understood, worked out prayerfully together, strategies of mitigation put in place, and then gladly accepted for Christ’s sake. And remember, the Lord is no one’s debtor, those who honour him, he will honour. But the church needs to understand all this and be prayerfully sympathetic too. This brings me conveniently to my last main point:

3 The minister and the church

There are so many things that could be said under this heading. I could speak about the responsibilities of the church towards the minister, but I would prefer to phrase it slightly differently.

Firstly, the minister needs the prayers of God’s people. Some of you will have heard, I’m sure, of Spurgeon’s reply when someone asked him what was the secret of his ministry, ‘My people pray for me’. You can see from his letters how much Paul coveted and valued the prayers of others for him. Praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints – and for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel. Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in your prayers to God for me. You also helping together in prayer for us. Of course, in the fellowship of the church we are all to pray one for the other. It is in particular the responsibility of the elders to pray for the flock. As the apostles in Jerusalem said, We will give ourselves continually to prayer and to the ministry of the word. In actual fact this is probably the hardest part of the ministry, certainly I found it to be so. Regular prayer for the whole flock and ensuring that all the ministry of the word flows out of a prayerful study and preparation of that word is demanding, and a part of the ministry that I think Satan particularly attacks. So pray for ministers, even as they also pray for you.

Secondly, the minister needs the fellowship of God’s people. One of the great gains of the days in which we live compared, I think, with forty or fifty years ago, is that churches more often have times when informal fellowship is possible. Pastors and members need to be able to get to know each other and talk to each other as people and Christians. There are many ways in which fellowship can be developed and they should be. We need each other and we need to be able to support and strengthen each other. In particular, I think ministers need feedback from the congregation, even criticism provided it is spoken in love. And the critic needs to remember that a minister has the right to disregard the criticism if he believes it is mistaken or unjustified. Ask questions of the minister; ask him what he meant in a sermon, or by a word, if you aren’t sure about it. We live in days when there is often a desire for discussion, and I am not at all against suitable times for open discussion around the word of God. But discussion times can often be dominated by the vocal few, and some people are never going to say very much or unburden their hearts when others are there. So opportunities for open, frank, personal conversation are important both for members and ministers.

Thirdly, it is right to respect the minister of God’s word because of the important and responsible task which he undertakes. And we urge you, brethren, to recognise those who labour among you, and are over you in the Lord and admonish you, and to esteem them very highly in love for their work’s sake. As always it is Paul who makes this point perfectly. There was a time when ministers were recognised in society and automatically afforded a position of respect. Those days have gone and I think that’s a good thing. Sometimes a type of respect has been gained and maintained by artificial means – ministers keeping aloof and projecting a certain image. We certainly don’t want that. From one point of view a minister is like John the Baptist, just a voice crying out, Behold, the Lamb of God. If you are on a journey and not sure of your way you will value a signpost very highly, and it is in that way that ministers are to be esteemed in love for their work’s sake. Of course respect and appreciation will depend on the minister himself to some extent, a faithless, careless minister cannot expect to be respected. We live in days when respect for authority and people in responsible positions who are working for the good of others is at a low. Christians are to be different: Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honour to whom honour. Owe no one anything except to love one another.

Finally, the minister needs the commitment of God’s people. A church is a worshipping and serving organism. It is like a body, every member has a place and function and when all are healthy and functioning together under the control of the head, then it is acting as it should. The minister is not like an Egyptian taskmaster, whipping the people to get them building up the church. He is like Joseph in Egypt, opening up the storehouse of Scripture, feeding them on the finest of the wheat so that even in a day of famine of hearing the words of the Lord they are healthy, strong and fit for service. And so the members worship and work together. Minister, elders, deacons, Sunday School teachers, open-air preachers, visitors to old people’s homes, stewards, cleaners and those whose days of active service are over but who nevertheless contribute in other ways, all one living, loving organism for the praise and glory of God. So, just as the minister needs to be committed to his task, all the members too are to be committed to Jesus Christ and to the welfare and growth of the church.

This brings me to the end. I don’t want anyone to think I have tried to say everything that could be said about the ministry. There are many things I haven’t said. I have had to be selective and I have chosen something of what I believe to be important. Others might have concentrated on other things and given a different emphasis. So we come back to where we started – a good minister of Jesus Christ. You will never find a perfect minister of Jesus Christ this side of heaven, but you can find good ones, and you can find ones that are getting better by the grace of God. I’m sure the prayer of us all is that Ivan will grow more and more into this New Testament description, serving the Lord and serving the people for the Lord’s sake.