Reading the New Testament Luke's Gospel

As author of both the third Gospel and Acts, Luke is author of more than half the New Testament. He is, it would seem, the Bible’s only Gentile writer. We know little about his background but he was a medical doctor by training, probably from Syrian Antioch where he no doubt heard the gospel and became a fellow worker of the Apostle Paul. He travelled with Paul and seems to have ministered in the church in Philippi that Paul founded. He was possibly Titus’s brother but we cannot know for sure. There is a tradition that as well as being a doctor, he was an artist. There is no certainty. He certainly was an artistic writer. His vocabulary is rich and varied, with many beautiful word-pictures. Books in the Bible do not always have an explanatory introduction but Luke’s does. He begins with a helpful explanation of what he is writing and why. We can see these as five arguments for paying close attention to what Luke has to say. Because he is …

Dealing with fulfilled prophecy

He begins, Many have undertaken to draw up an account of the things that have been fulfilled among us …. It would seem that in the earliest days little was written down about Jesus’s ministry, partly because this was a less literate culture; partly because everyone knew about what had happened as it was in living memory. There may also have been a sense that as Jesus would soon return there was no need to write. As the years passed, however, and as people like Luke, who never knew Jesus while on earth, were converted, several began to think about writing things down. Luke says many had undertaken to draw up an account. This includes perhaps Mark and Matthew and other attempts unknown to us or incorporated in Luke. Luke refers to the things he has in mind as the things that have been fulfilled among us. What he writes about then is not certain things from the past or even interesting things from the past but things that fulfilled prophecy. This is history but not just any history. It is the fulfilment of prophecy.

Accurate

It is based on first hand accounts of what happened by servants of the Word. Luke himself was not an eye witness of the events he describes. Rather, he has recorded what eye witnesses saw. Other accounts have concentrated on what Luke says was handed down to us by those who from the first were eye-witnesses and servants of the word. Not being an eye witness may seem a disadvantage at first but it means to say that Luke is in the position that we are – of being removed from the events. However, what was written and what Luke includes here is based on eye witness accounts and is completely reliable and trustworthy. Quite apart from the fact that this is Scripture and so utterly trustworthy anyway we can say that this is an accurately written account. You can trust it implicitly.

Well researched

It is the result of careful and thorough investigation. Luke goes on to explain how he felt that he could write a reliable account, since I myself have carefully investigated everything from the beginning. To write as he did, Luke engaged in meticulous, wide ranging research. He was both careful and thorough in his examination of the subject, going right back to the beginnings of the story. This comes out in many places. At times archaeologists and others have accused Luke of inaccuracy but again and again his research has been shown to be correct. He is historically accurate and entirely reliable. He may not always be precise according to modern criteria but according to the standards of the time, he was exceptionally precise. This guarantee of accuracy should encourage our confidence in what is written.

Orderly

Luke continues, it seemed good also to me to write an orderly account for you, most excellent Theophilus. We do not know who Theophilus might have been or if he was converted. He was probably a Roman official or an aristocrat (most excellent). Luke has written for him, whoever he was, an orderly account. It attempts to cover the whole story from beginning to end and that in an ordered (usually although not always chronological) manner. Luke does not throw bits and bobs at us but attempts to give us a methodical, coherent presentation that sets out the basic series of events in a way that is true to history and that will impress itself on our minds. Suited to strengthen faith.

It is intended to enable readers to know the certainty of the things they have been taught. Luke says that he has written so that you may know the certainty of the things you have been taught. Theophilus had clearly had some Christian teaching but he had his questions, his doubts. Luke’s purpose is to deal with them.

Outline

Following the introduction in 1:1-4, we have

1. 3:1-4:13 The introduction of the Son of Man

2. 4:14-9:50 The ministration of the Son of Man

3. 9:51-18:30 The mission of the Son of Man

4. 18:31-23:56 The passion of the Son of Man

5. 24:1-53 The resurrection of the Son of Man

Distinctives

Bearing in mind what has been said, it seems that Luke was written around 60 AD or shortly before. By then, Luke would have been a believer around 10 years, and would have had opportunity to carry out the researches he mentions, probably while Paul was in prison at Caesarea. From there he could easily have travelled around Palestine to meet those who had witnessed the events he was to record. Among the distinctive features of Luke are these

The use of songs or poems of praise in the early chapters. 

The careful use of historical dating to set the scene.

Extensive treatment of Christ’s life, going from before his birth and beyond his resurrection.

If Matthew portrays Christ as the Promised King and Mark shows the Lord to be the Servant, Luke presents him as the perfect man, the Son of Man. In that sense Luke can be said to be writing for the human race in general, without distinction.

Another emphasis is doctrine. This is no surprise when we consider that he travelled with Paul and ministered as a pastor and evangelist.

Salvation is a further prominent theme. In 19:10 there is a key phrase, The Son of Man has come to seek and to save that which was lost.

Some of the parables (see Chapter 15) illustrate the meaning of salvation.

He uses the word justify seven times in his two volumes.

The doctrine of the Holy Spirit is prominent. We find more references to the Spirit in Luke than in Matthew and Mark combined.

One writer describes Luke as infatuated with parables. There are 22 in all, 17 not found elsewhere. 

Another emphasis is that on women. He refers to women 43 times, Matthew and Mark together only 49 times.

Prayer is yet another focus in Luke, including the prayer life of the Lord Jesus. This fits in with his emphasis on the Saviour’s humanity.

In many ways, Luke is the obvious Gospel for interested people in the west today. His approach chimes in very much with some of the most prevalent attitudes of our times. Is there someone you could pass a copy to?

This article first appeared in Grace Magazine

Reading the New Testament Mark's Gospel

Guided by the Spirit, each Evangelist selected from the historical material available with distinct purposes in mind. Human intentions and circumstances combine to give us a true picture of Christ and his work. It is generally accepted that Mark depicts Christ chiefly as Servant and Redeemer. The shortest Gospel, it is often the first people read.

Author

Like the other Gospels, the second bore no name at first but Mark’s soon began to appear on it. In the 4th Century Eusebius, quotes Papias (c AD 115) saying that Mark interpreted Peter, recording what he remembered, "yet not in order, the things which were either said or done by the Lord" and Clement of Alexandria (c AD 180) writing of how Mark was urged to record Peter’s preaching, Peter authorising the account to be read in churches. Other early church fathers agree. 2 Peter 1:15 possibly refers to this, I will be diligent that after my departure you may be able to call these things to mind. Another interesting pointer is the way Acts 10:34-43 follows the outline of Mark.

Younger than other New Testament writers, Mark was perhaps 20 years old when Christ died. He possibly witnessed Christ’s arrest. 14:51, 52 mentions a young man who followed Jesus and the disciples, wearing only a linen sheet. When the soldiers tried to seize him, he escaped naked. Not mentioned by others, it hardly adds to the narrative flow. It is likely that it was Mark, modestly refraining from identifying himself. Perhaps he observed the Lord’s final hours.

Bearing the names Yohanan (Jewish) and Marcus (Latin), John Mark was from a wealthy, Jerusalem family. Mary was his mother (Acts 12:12), Barnabas his cousin (Colossians 4:10). Perhaps he was converted after the events he records. Acts 12 reveals that the disciples were praying for Peter at Mary’s house. Perhaps it was a regular venue, as Peter went straight there. It is suggested that the Last Supper was held there. If so, Mark was well acquainted with early church leaders.

Later we read how Paul and Barnabas came from Antioch to Jerusalem (c 46 AD). On returning they took Mark. It must have been quite something to go to that great city. Later they were called to be missionaries (Acts 13:5) and Mark became their helper. Presumably they had recognised his potential when staying at Mary’s. Things seem to have gone well as far as Perga, where Mark left them (13:13). Nothing is spelled out as to why, but two years later, when preparing for a second journey (15:37-39), although Barnabas wanted to take Mark … Paul was not keen … because he had deserted them … They had such a sharp disagreement that they parted company. We learn that Barnabas took Mark to Cyprus.

We hear nothing of Mark until about 60 AD, when Paul’s prison epistles were probably written from Rome. Philemon 24 refers to him as a fellow-worker and Colossians 4:10 includes his greetings. Paul adds You have received instructions about him; if he comes to you, welcome him. He says (4:11) that Mark has proved a comfort to me. Whether or not he went to Colosse, he helped Paul and was a trusted worker. Later in 2 Timothy 4:11 Paul says Mark is helpful to me in my ministry.

Date and place of writing

Mark must have been written within a generation of the events recorded. In 15:21 Simon of Cyrene is said to be father of Alexander and Rufus. These two play no part in the story and are probably not mentioned elsewhere (see Romans 16:13). This must mean that Mark and his first readers knew them. This is clearly in the first generation after Simon. As noted, Peter probably provided the raw material, which puts the origin before the mid-sixties, perhaps as early as AD 45. Irenaeus disagrees with others in stating that it appeared after Peter’s death, possibly AD 65-68. It must have been written before 70 AD at the latest, with its substance in common circulation some time earlier, even if it had not appeared in its final form. The otherwise unexplained mention of Rufus, who was possibly connected with Rome, suggests that Mark may have written from Rome or for believers there. Tradition supports this view.

Characteristics

Concise and clear in style and language, appealing to practical Roman minds, interested in and impressed by power. While Jews would be interested in a Messiah’s background (hence Matthew’s genealogy) Romans would be more interested in his actions. The word euthus (straightaway, immediately) occurs 42 times, more than in all the rest of the New Testament. Mark is interested in deeds not speculation and commentary. Jesus is an action man, one who got things done.

Christ’s deity is revealed through miracles, culminating in the greatest of these – the resurrection. Much space is given to miracles.

Of 70 parables or similar items in the Gospels, Mark records only 18. Some say there are really only four parables. Matthew has 19, Luke 27.

Of 35 miracles in total, Mark has 18. Luke has 20 in 91 pages of Greek text, Mark 18 in only 53.

Matthew records six discourses, Mark just one (13). Matthew is 60% words of Jesus, Luke 51%, Mark only 42%.

Ignored in most modern translations, as it makes for poor English, Mark is fond of beginning sentences with And. Twelve of 16 chapters begin with it, giving a sense of momentum.

The frequent use of the present continuous tense (some 150 times) is similar.

Few references to Jewish laws and customs occur. When given, they are explained more fully than in the other Synoptics. Many Latin terms occur (bushel (4:21), tribute (12:14), executioner (6:27), etc). In most cases equivalent Greek expressions existed. Were Latin terms chosen with the first readers in mind?

Crowd reaction is emphasised. They were amazed (1:27), critical (2:7), afraid (4:41), puzzled (6:14), astonished (7:37). Around 23 reactions are recorded, indicating Christ’s impact on people, favourable and unfavourable.

Though brief, Mark often has unique details. When the man with the withered hand is healed, only Mark records how Jesus looked at the crowd with anger, grieved at their hardness of heart (3:5). In 5:41 he records the Aramaic words spoken to Jairus’s daughter Talitha cum, which means Little girl, I say to you arise. Such touches add great vividness.

Purpose

Verse 1 states the subject, The beginning of the gospel of the Lord Jesus Christ, the Son of God. Perhaps it is an ancient heading added to the work. The abrupt opening is followed by Jesus’s first public appearance – at his baptism. The book is obviously not like modern biography. Christ’s ancestry, birth, parentage and early life are ignored. We have a succession of episodes from his life, probably in approximate chronological order. The Gospels emphasise Christ’s death and resurrection. Like the others, Mark gives more detail for the final week.

Jesus’s Person dominates the narrative. His miracles stand out, being performed for immediate human need not only to exhibit Christ to the crowds. There is steady progress toward the end purpose for which he came. Mark presents Christ as he was in daily life, living among men, the Servant come to serve. A key verse is 10:45. Jesus came not to be served, but to serve, and to give his life as a ransom for many.

We can divide the book thus:

1-10 Serving: teaching and healing

11-16 Ransom being given: death and resurrection.

Mark is evangelistic, assuming little previous knowledge of God’s dealings with men. He sets the Saviour vividly before us as one able to save, one full of compassion for those coming to him in need. Over 90% of this Gospel duplicates material found in Matthew and Luke. Only three passages are unique

Parable, seed growing secretly 4:26-29

Healing, blind man at Bethsaida 8:22-26

Young man’s flight at Jesus’s arrest 14:43-52

Ending

Controversy surrounds 16:9-20. Did the earliest manuscripts end at 16:8? If so, was that where Mark (abruptly) finished or was the original ending lost? Are 16:9-20 genuine or an attempt to finish what seemed incomplete? Available Greek manuscripts offer three options

Long, including verses 9-20; short, ending one verse after verse 8; shortest, finishing at verse 8.

This is a textual question, not one imposed by liberals wanting to remove awkward verses. Evangelical scholars differ but reputable men, such as Hendriksen and Stonehouse, reject 16:9-20. Firm conclusions are difficult without the required expertise. Some question whether God would allow an erroneous addition to remain so long. The argument has force but raises unanswerable questions about the workings of providence in relation to Scripture preservation. Many evangelicals would say that it is best not to base a doctrine or practice solely on these verses, perhaps observing the excesses of snake-handling cults. Unless we consider such practices essential to Christian faith, that may well be the safest course.

Reading the New Testament Matthew's Gospel

Which is your favourite Gospel? Meaning good news, we use the word both for the Christian message and the first four New Testament books. In different ways, the Gospels combine to teach one unified gospel. In our Bibles, Matthew is first. It focuses on Jesus as divine Son of God and Messianic King. In the early church it was a liturgical favourite, perhaps because, in comparison with Mark, its narrative style is generally more concise. It is also perhaps the most orderly Gospel. Today we more readily turn to John or Mark. Perhaps we ought to give more attention to Matthew. 

Whether Matthew wrote first, we cannot be sure. In light of Chapter 24, he undoubtedly wrote before 70 AD, perhaps as early as 45 or may be 63-67. Now divided into 28 chapters, only Luke is longer. Some 68% of Matthew is replicated in other Gospels but the material has its own particular shape with unique material at either end. In 1:20-2:16 is Joseph’s vision, the Magi, flight to Egypt and Herod’s massacre. In Chapters 27 and 28 are the dream of Pilate’s wife, Judas’s death, the resurrection of Jerusalem saints, bribing the guards and the Great Commission. There are also 10 unique parables (tares, hidden treasure, costly pearl, dragnet, unmerciful servant, labourers in the vineyard, two sons, marriage of the King’s son, 10 virgins, talents) and three unique miracles (two blind men, mute demoniac, coin in a fish’s mouth). Matthew uses miracles more to prove Christ’s Messiahship than to advance narrative, even when duplicating Mark and Luke. 

Author and readers

A long and ancient tradition says that our first Gospel is by customs officer and apostle, Matthew Levi. The name Levi is not in Matthew and when it refers to his banquet, it simply says it was in the house not his house. It is the only Gospel to refer to Jesus paying the Temple tax, which may be significant. It was believed that Matthew wrote first in Hebrew or Aramaic. If so, what we have is a re-write rather than a translation.

The opening phrase, The book of the generation of Jesus Christ, the Son of David, the Son of Abraham is similar to the repeated phrase in Genesis the generations of ..... Christ’s genealogy follows. Matthew wants to show that all he relates about Jesus of Nazareth goes back to God’s covenants with Abraham and David of a great nation and an eternal house. These are fulfilled in him. Matthew portrays Christ as teacher but especially as king. The phrase kingdom of heaven occurs 33 times, kingdom of God five times and the royal, messianic title Son of David nine times. Because he had Jews in mind, Matthew often speaks of the fulfilment of Old Testament prophecy, frequently quoting it or alluding to it. There are some 53 quotations, easily more than in any other Gospel.

Structure

In 4:17 and 16:21 we have the phrase From that time …. Seemingly insignificant, on both occasions it marks a major turning point. In 4:17, the opening of the Lord’s public teaching ministry. Having established the Lord’s identity from Scripture, Matthew relates that when the Lord heard that his forerunner John was in prison, from that time he began to teach and preach, saying Repent for the kingdom of heaven is at hand. In 16:21, after Peter’s confession, we read From that time Jesus Christ began to show his disciples that he must go to Jerusalem and suffer, etc.

Another distinctive of Matthew is the way major blocks of teaching occur, including the largest such block in all the Gospels, the Sermon on the Mount. As much as 60% of the work is teaching. To some extent the placing of these blocks gives the book its structure. Matthew obviously wanted to stress the content of the Lord’s teaching, especially in regard to his relationship with God’s Law, so that the full implications of the long awaited coming of Messiah might be clarified. These significant blocks of teaching are marked by a recurring concluding phrase When Jesus had finished these words …. It marks the close of the five sermons Matthew records. The five major blocks are located thus

Chapters 5-7 The Sermon on the Mount

Chapter 10 Commissioning the disciples

Chapter 13 Parables of the Kingdom

Chapter 18 Humility and forgiveness

Chapter 24, 25 The last things (Chapter 23 could also be included here)

Characteristics

Some have seen in these five major sections a parallel to the Five Books of Moses, the Torah. A new Moses gives a new Law for his disciples, a law written on the heart not tablets of stone. Certainly a theme in Matthew is that of fulfilment and it could be said that the New Testament people of God, Christ’s followers, are to fulfil what the Old Testament people failed to do. The Lord fulfils all that Scripture foretells. He also makes clear, in Chapters 5-7 for instance, their true meaning, which had been obscured by Pharisaic legalism. But Jesus does more than simply complete the old ways, he inaugurates a new way, with new and distinctive teaching. Some see 13:52 as a key verse Every scribe who has become a disciple of the kingdom of heaven is like a head of a household, who brings forth out of his treasure things old and new. First Century Teachers of the Law never said anything new. They always went back to the traditions for their teachings. The Lord himself had authority to build on what was given, not rejecting it but bringing out what was old and developing it and taking it consistently further to the fulfilment of God’s purposes. This is one reason why his teaching came to the people with authority and freshness.

Another feature is an apparent love for the number three. Examples include the threefold division of the genealogy (Chapter 1), three temptations (Chapter 4), three illustrations of righteousness, three prohibitions and three commands (Chapters 6, 7), three groupings of three types of miracle (Chapters 8, 9). It is unlikely that Matthew attached symbolic significance to the number. It is more likely that he had in mind the Jewish requirement that truth be established by testimony from two or three witnesses. It is suggestive of how his mind worked.

In summary, Matthew shows Jesus to be the one the prophets foretold, the Messiah. He shows that he came to his own but his own would not receive him. He also shows from the start, with the account of the Magi, that Gentiles would be drawn to him. The Gospel contains biting denunciations of the Jews for rejecting Messiah. For instance, the woes on the cities that rejected him (11:20-24), including a statement that must have staggered the Teachers of the Law and priests - they would be shown up at the Judgement by the Gentiles. Also note the lengthy discourse in Chapters 24, 25 on the overthrow of Jerusalem.

When did you last read Matthew’s Gospel? Perhaps it is time to get reading it again.

This article first appeared in Grace Magazine and is similar to the previous Guide to Matthew Article

What is an assistant pastor?

Towards the end of his life the great eighteenth century Baptist preacher John Gill became rather weak and unwell. It was suggested to him by his deacons that he might benefit from the help of an assistant pastor. He did not take kindly to the suggestion. ‘I’ve read plenty in the Bible’ he is reported to have said ‘about pastors but I don’t recall reading anything about assistant pastors’. It is true that you will not find the phrase ‘assistant pastor’ in the Bible.

There is plenty about pastors (shepherds). The elders or overseers of the churches were to look after their flocks like shepherds look after sheep. See Acts 20:28, Ephesians 4:11, 1 Peter 5:1-3 for example. Although there is no direct mention of assistant pastors we ought not to be too quick to assume that the Bible says nothing on the subject. Just because a word is absent from the Bible does not prove it says nothing about the subject. In his day Gill was a great defender of the biblical doctrine of the Trinity, a doctrine very much under attack at the time. The word Trinity appears nowhere in Holy Writ; indeed it was not invented until some time later. But it was a word that Gill used because it sums up the Bible’s teaching that God is one and yet three; a tri-une being; Father, Son and Holy Spirit – three equal persons but one God. ‘God in three persons, blesséd trinity’. In a similar way, though the phrase assistant pastor is not in the Bible we have good reason to believe that nevertheless the idea certainly is. In this, as in everything, the Bible must be our guide.

Is the idea biblical? General models

We have the idea of assistants or helpers in general and in both the Old and New Testaments in the cases of certain individuals.

First we consider three general models. We take these from the spheres of family, state and church.

• A model from family government - wives. At the very beginning the idea of a helper is introduced with the description of how Adam was alone and needed a helper suitable for him. That is why God created Eve and this is the model for marriage. One of the strengths of families is that we are able to help one another.
• An example from civil government – officials. Then in Exodus 18 we learn how Moses’s father-in–law came to meet him and the Israelites in the desert. Seeing Moses’ heavy workload he warned him that he was likely to wear himself and the people out and suggested that if it was God’s will Moses should select capable men from all the people - men who fear God, trustworthy men who hate dishonest gain - and appoint them as officials over thousands, hundreds, fifties and tens. There would then be a structure in which easier cases could be dealt with by them so that Moses would need only to deal with difficult ones. And that is what was done. This principle goes on to this day in every well run state.
• An example from church government – Levites. Similarly, when the priestly system was introduced though the sons of Aaron were to do the main work the other Levites were to help (Numbers 3:6,7; 8:26; 18:3). In 2 Chronicles 29:34 we read how when there were too few priests to skin all the burnt offerings; so their kinsmen the Levites helped them until the task was finished and until other priests had been consecrated, for the Levites had been more conscientious in consecrating themselves than the priests had been. Temple servants (Ezra 8:20) are a further extension of this idea.

Is the idea biblical? Specific Old Testament models

As for more specific examples of men in a role like that of assistant pastor two or three again come to mind. There were no pastors as such in those days but they had leaders. The key ones were Moses and Elijah. Both had assistants who later lead God’s people themselves.

• Joshua. In Exodus we learn that Moses’ successor started off as his assistant (24:13, 33:11 young assistant). Numbers 11:28 refers to Joshua son of Nun, who had been Moses’ assistant since youth.
• Elisha. In 1 Kings 19:19-21 we read how the prophet Elijah found Elisha son of Shaphat … ploughing with 12 yoke of oxen …. He went up to him and threw his cloak around him. Elisha said goodbye to his parents and took his yoke of oxen and slaughtered them then burned the ploughing equipment to cook the meat. He gave it to the people to eat then set out to follow Elijah and became his attendant. Elisha also had a servant, Gehazi. His relationship to his master may have been similar to Elisha’s to Elijah. Sadly, his greed led him astray for which he was punished.
• Baruch. Another possible model is Baruch who served the prophet Jeremiah as a scribe, writing out some of his prophecies and on occasions reading them out. At the fall of Jerusalem Jeremiah said to him (45:5) Should you then seek great things for yourself? Seek them not. For I will bring disaster on all people, declares the LORD, but wherever you go I will let you escape with your life.

Is the idea biblical? Specific New Testament models.

In the New Testament we have no examples of assistant pastors as such but we do have three examples of assistant apostles.

• John Mark. In Acts 13 we read how, led by the Spirit, the church at Antioch set apart two leaders, Paul and Barnabas, for missionary work. In verse 5 we read John was with them as their helper or servant. John Mark was Barnabas’s cousin. He grew up in Jerusalem and it was in his mother’s house that the early church there met. This childhood home was probably where the upper room was, scene of the last supper. When Paul and Barnabas came with a gift to Jerusalem he was invited to join them, accompanying them to Antioch. Sadly, on the first missionary journey, after the period in Cyprus and at the beginning of their journey into the interior of Asia Minor Mark left the apostles. This eventually caused a division between Paul and Barnabas as when they began planning the second missionary journey two years later (15:37-39) Paul did not think it wise … to take Mark because he had deserted them in Pamphylia and had not continued with them in the work. Happily, we know that Paul later had a better opinion of him. In Colossians 4:10 he sends greetings from My fellow-prisoner Aristarchus and from Mark, the cousin of Barnabas. He adds (11) referring to Mark and others These are the only Jews among my fellow-workers for the kingdom of God, and they have proved a comfort to me. In 2 Timothy 4:11 he writes Get Mark and bring him with you, because he is helpful to me in my ministry.

• Timothy. It appears that Timothy was from the backwater of Lystra in Lycaonia, part of the Province of Galatia (today central Turkey), a wild and mountainous district. Shortly after Mark had left them Paul and Barnabas came to Lystra and Timothy appears to have been converted through Paul’s preaching then, when still pretty young (early twenties?). We also know that he was brought up in the faith. In 1 Timothy 1:5 Paul refers to his sincere faith, which first lived in your grandmother Lois and in your mother Eunice. They were probably also converted through Paul. We know Timothy’s father, however, was a Greek and not a believer, though not necessarily hostile to the faith. It was on Paul’s return journey to Lystra that he decided on Timothy as a replacement for young John Mark. Because he would be preaching chiefly in synagogues on the journey Paul decided to have Timothy circumcised. They all knew that Timothy’s father was a Greek and so could accuse Paul of consorting with a heretic. It was better, therefore, to have that objection removed. Circumcision is something indifferent - it can’t affect salvation but like anything ‘indifferent’ it can interfere with the gospel so Timothy was circumcised. It cannot have been pleasant for him but he willingly bore it. He was willing too to leave family and friends and the scenes of his upbringing to go who knew where. He knew his journey probably meant persecution and trouble (he had seen Paul nearly stoned to death by his fellow Lystrans) but he was willing to go for the sake of Christ.

• Erastus. In Acts 19:22 we read that Paul sent two of his helpers, Timothy and Erastus, to Macedonia, while he stayed in the province of Asia (at Ephesus) a little longer. We know almost nothing about Erastus. He is mentioned in 1 Timothy 4:20. It is possibly the same Erastus as the one in Romans 16:23 referred to as the city’s director of public works (ie of Corinth). No doubt there were many faithful workers in New Testament days about whom we know nothing or very little. They were faithful nevertheless.

How is one appointed?

• With a measure of informality. It is clear this is so from the way Mark and Timothy were appointed. Even the appointment of Elisha is a very private thing. It is interesting that although the appointment of Paul and Barnabas was done with fasting and praying and the laying on of hands the decision to take Mark was quite different. The laying on of hands should not normally accompany the appointment of an assistant. He may attend church officers meetings but he would not be made an elder.
• But with great care. Informality should not suggest lack of care. Do not appoint just anyone. John Mark was well known to Barnabas and had grown up at the heart of the church. He undoubtedly showed qualities that drew Barnabas and Paul to him. We read of Timothy (Acts 16:2) that The brothers at Lystra and Iconium spoke well of him. No doubt their recommendation was important in commending Timothy to Paul.

What does it take?

Obviously, as in any spiritual work, one looks for someone who is godly. He also has to have certain skills of leadership and initiative. There is also the need for a measure of courage and self-sacrifice. John Mark showed a certain amount of character in being willing first to leave his family and friends in Jerusalem for Antioch and then to leave for Cyprus with Paul and Barnabas at the start of the first missionary journey. Sea travel in those days was perilous and Mark cannot have known what he was going to meet with. Sadly, when they reached Pamphylia, however, he was just not up to it and returned home, much to Paul’s sadness. Timothy showed a similar courage in being willing to leave his home and loved ones in Lystra. This included undergoing the painful operation of circumcision for the sake of the gospel. He showed even more courage when later Paul began to send him on trips on his behalf such as that into Macedonia (Acts 19:22). We sometimes think of Timothy as Timid Timothy but I think we will find that was not his temperament after all. Being a twenty first century assistant pastor in the west probably does not demand the same level of self-sacrifice and courage as being a first century assistant apostle but it does call for such things. Pray for such people.

What does he do?

Bearing in mind the above data I think that we can list some three possible roles that we can expect an assistant pastor to fulfil.

• Apprentice. In Philippians 2:22 Paul refers to Timothy and says as a son with his father he has served with me in the work of the gospel. In days gone by it was the pattern far more than now for sons to follow the same trade as their fathers. Conveniently this meant they learned their trade directly from their own fathers. No doubt Jesus learned from his earthly father Joseph in just this way, serving an apprenticeship in the little workshop next to the house in Nazareth. Paul refers to Timothy elsewhere as his true son in the faith and here he seems to have in mind the apprenticeship idea. It was an apprenticeship in the work of the gospel. We do not know how long Timothy’s apprenticeship lasted but in that time he had opportunity to observe Paul and learn from him what preaching and ministering the gospel was all about. Apprenticeships can be of varying lengths. A year is rather short, five years rather long. Perhaps three years is best. Whether the minister is old enough to be his assistant’s father that is the sort of relationship that should be cultivated in the Lord. They are to be master and apprentice, teacher and student, father and son. The role is very much a learning one.

• Helper. Elisha is referred to as Elijah’s attendant and John Mark, Timothy and Erastus are spoken of in similar but different terms. Clearly these men were involved in a certain amount of labour on behalf of those who they were under, though we have no details of what they did. We make jokes about apprentices brewing cups of tea and assistants carrying the minister’s bag and so on and certainly we do not want to suggest that an assistant is to act as skivvy to the minister. However, there is bound to be a certain amount of menial work – work for the minister. Even the Son of Man came not to be served but to serve.

The idea of help also emphasises that the assistant’s role is not to do anything hugely different to what the pastor does. Rather, his role is to supplement and strengthen, to assist and augment what is already being done – preaching and teaching, counselling and evangelising. This is to be done not in competition with the minister but in order to develop and extend what he has already begun. The assistant is to be a loyal supporter of what the minister is trying to do, making up for him, perhaps, in areas where he is less strong.

• Deputy. There were clearly times when at least some of the men we mention acted as deputies for those they served. We mentioned how at one time a lack of consecrated priests meant a need for more Levites than would otherwise have been necessary. There are times when assistant pastors act in a stopgap role. If the minister falls ill it is to the assistant that the deacons will turn first to carry on the work. Again, it is clear that when Paul sent Timothy and Erastus to Macedonia it was because he himself could not leave Ephesus. For the same reason, along with others, Paul also later sent Timothy to Corinth. He wanted the Corinthians, he says, to imitate him. Unable to go himself he did the next best thing and sent Timothy. Clearly this takes time but Paul could say of Timothy (Philippians 2:23) I have no-one else like him, who takes a genuine interest in your welfare. He was glad to have such a person as deputy.

One hears of instances where a minister sends his assistant to deputise and there are complaints – not because of any incompetence on the assistant’s part but because ‘it’s not the minister’. Paul seeks to nip this attitude in the bud in 1 Corinthians 16:10, 11 If Timothy comes, see to it that he has nothing to fear while he is with you, for he is carrying on the work of the Lord, just as I am. No-one, then, should refuse to accept him. Send him on his way in peace …. Congregations and others need to know that if an assistant deputises for the minister they should make him feel quite at home with them for he is carrying on the work of the Lord, just as the minister. No-one, then, should refuse to accept him.

To sum up, an assistant does very much the things that the minister does, though hopefully with fresh insight and initiative. Sometimes he will do things with the minister, sometimes instead of him. All the while he is learning the ropes, training for his future work in pastoral ministry.

What can be expected?

• Assistants must expect temptations. Three obvious examples come to mind.

Pride. We quoted Jeremiah 45:5 Should you then seek great things for yourself? Seek them not. It is unclear exactly why Jeremiah spoke to Baruch as he did and what the great things are. No doubt having been so closely associated with the great prophet and reading his words to kings and princes it was tempting for Baruch to be proud. There is a temptation for an assistant to imagine that anything his teacher achieves is his achievement. I remember once hearing that a certain man had been Dr Lloyd-Jones assistant – suddenly he shot up in my estimation. However, it does not automatically follow that because a man has served as a great preacher’s assistant he is a great preacher himself. Nothing will be gained by osmosis. Being appointed assistant pastor does not mean a man has ‘arrived’. None of us has arrived – pastors, assistant pastors, people. We all need to humble ourselves daily.

Discouragement and fear. No doubt the reason Mark abandoned Paul and Barnabas was because he was discouraged and fearful. Such emotions can come in very easily. We must all pray against them.

Coveting. Think of Gehazi for a moment who out of greed tried to get something by deceiving others. It is worth saying that although few assistants are paid much it may be more than they have had before. Such things must not steal their hearts. Again, we all need to take warning.

• Assistants either prove themselves or fail. What happened with Mark was a tragedy and it stands as a warning that there’s no guarantee that everything’s bound to work out fine. It may not. A work can suffer a real set back. On the other hand, think of those wonderful words in Philippians 2:22 But you know that Timothy has proved himself …. The best end is for a man to prove himself to be a preacher and pastor who does not need to be ashamed and who correctly handles the word of truth (2 Timothy 2:15).

• People may disagree on their success. Of course, at the end of an assistantship there may be disagreement over how successful the exercise has been. If godly men like Paul and Barnabas could disagree so sharply on their opinion of a man it should not surprise when such things happen to us. We pray against division but to be forewarned is to be forearmed.

• Failure here though undesirable is not the story’s end. Perhaps we should make the point finally that failure in an assistantship is not necessarily an unmitigated disaster. John Mark’s story convinces us that failure to live up to early promise does not mean an end to all future usefulness. John Mark went on, do nto forget, not only to write his Gospel but also to be Paul’s fellow-worker and comfort and one who was helpful to him.

• What follows an assistantship cannot be determined for certain. Lastly, note that though men like John Mark and Timothy certainly did go on to great things, as did Joshua and Elijah, with Erastus and Baruch we know almost nothing about what happened subsequently. In everything, we are in God’s hands. He does as he pleases. We must not forget that.