“Give Light, O Lord” (A Prayer for Preachers)

lightBryan Chapell tells a story that should convict and encourage the heart of any preacher:

In one of the key debates during the formulation of the Westminster Confession of Faith, one scholar spoke with great skill and persuasiveness for a position that would have mired the church in political debates for many years. As the man spoke, George Gillespie prepared a rebuttal in the same room. As they watched him write furiously on a tablet, all in the assembly knew the pressure on the young man to organize a response while the scholar delivered one telling argument after another. Yet when Gillespie rose, his words were filled with such power and scriptural persuasion that the haste of his persuasion was not discernible. Gillespie’s message so impressed those assembled as the wisdom of God that the opposing scholar conceded that a lifetime of study had just been undone by the younger man’s presentation. When the matter was decided, the friends of Gillespie snatched from his desk the tablet on which he had so hastily collected his thoughts. They expected to find a brilliant summary of the words so masterfully just delivered. Instead, they found only one phrase written over and over again: Da lucem, Domine (Give light, O Lord.)

                Over and over Gillespie had prayed for more light from God. Instead of the genius of his own thought, this valiant Reformer wanted more of the mind of God. His humble prayer for God to shed more light on the Word is the goal of every expositor. We pray that God will shed more light on his Word through us. We know that what we say must be biblically apparent, logically consistent, and unquestionably clear if we are to be the faithful guides God requires. It is not enough for our words to be true or our intentions to be good. To the extent that our words obscure his Word, we fail in our task. To the degree that our words illuminate the pages of Scripture, God answers our and our listeners’ prayers.

–Christ-Centered Preaching: Redeeming the Expository Sermon, pp. 126-127

“Give light, O Lord.” May that be the prayer on the tongues of our people in the pews, and our preachers the pulpit.

Soli Deo Gloria

Three Dangers and One Hope for Pastors

parsonCalvin was nothing if not a theologian in service of the church. As much as he had to say about justification, faith, salvation in Christ, all of that was for the sake of the church and the right worship of God. To that end, he devoted a significant section to the proper calling and role of elders within the Christ’s Church, not only in the Institutes, but within the commentaries. As a careful student of the apostles though, he was not only concerned with right order but faithful pastoral care as we can see by his expansive comments on 1 Peter 5:1-4.

First he lays out the 3-fold structure of Peter’s instructions for pastors:

In exhorting pastors to their duty, he points out especially three vices which are found to prevail much, even sloth, desire of gain, and lust for power. In opposition to the first vice he sets alacrity or a willing attention; to the second, liberality; to the third, moderation and meekness, by which they are to keep themselves in their own rank or station.

Commentary on Catholic Epistles, 1 Peter 5:1-4

He then goes on to comment on the three at length, notably devoting special attention to the issue of pride or power:

  1. Sloth – He then says that pastors ought not to exercise care over the flock of the Lord, as far only as they are constrained; for they who seek to do no more than what constraint compels them, do their work formally and negligently. Hence he would have them to do willingly what they do, as those who are really devoted to their work.
  2. Avarice – To correct avarice, he bids them to perform their office with a ready mind; for whosoever has not this end in view, to spend himself and his labor disinterestedly and gladly in behalf of the Church, is not a minister of Christ, but a slave to his own stomach and his purse.
  3. Lust for Power – The third vice which he condemns is a lust for exercising power or dominion. But it may be asked, what kind of power does he mean? This, as it seems to me, may be gathered from the opposite clause, in which he bids them to be examples to the flock. It is the same as though he had said that they are to preside for this end, to be eminent in holiness, which cannot be, except they humbly subject themselves and their life to the same common rule. What stands opposed to this virtue is tyrannical pride, when the pastor exempts himself from all subjection, and tyrannizes over the Church. It was for this that Ezekiel condemned the false prophets, that is, that . (Ezekiel 34:4.) Christ also condemned the Pharisees, because they laid intolerable burdens on the shoulders of the people which they would not touch, no, not with a finger. (Matthew 23:4.) This imperious rigour, then, which ungodly pastors exercise over the Church, cannot be corrected, except their authority be restrained, so that they may rule in such a way as to afford an example of a godly life.

-ibid., v. 1-3

Far from encouraging an overweening authoritarianism, Calvin exhorts pastors not to keep themselves above the flock. Spiritual leadership does not equal license, or an invitation to “tyrannical pride.” “Imperious rigor” is not what is needed, but the “example of a godly life” in which pastors are chief in pursuit of holiness before anything else. Then, he moves to impress them with the importance of following the Peter’s commands by acknowledging the real obstacles pastors face:

Except pastors retain this end in view, it can by no means be that they will in good earnest proceed in the course of their calling, but will, on the contrary, become often faint; for there are innumerable hindrances which are sufficient to discourage the most prudent. They have often to do with ungrateful men, from whom they receive an unworthy reward; long and great labors are often in vain; Satan sometimes prevails in his wicked devices.

-ibid. v. 4

In fact, there is only “one remedy” for the discouragement they face amidst their many labors:

…to turn his eyes to the coming of Christ. Thus it will be, that he, who seems to derive no encouragement from men, will assiduously go on in his labors, knowing that a great reward is prepared for him by the Lord. And further, lest a protracted expectation should produce languor, he at the same time sets forth the greatness of the reward, which is sufficient to compensate for all delay: An unfading crown of glory, he says, awaits you.

-ibid. v 4

Finally, he calls attention to the fact that in the end Peter “calls Christ the chief Pastor”:

for we are to rule the Church under him and in his name, in no other way but that he should be still really the Pastor. So the word chief here does not only mean the principal, but him whose power all others ought to submit to, as they do not represent him except according to his command and authority.

-ibid, v. 4

This is a warning and a comfort. All pastoral authority is exercised only under the authority of Christ–remembering this will keep us from that tyrannical pride and vice. The comfort comes in knowing that as we pastor and fail, we have an unfailing Pastor who is keeping care over our souls as well.

Soli Deo Gloria