Missionaries as Provisional Pastors

“We send missionaries and not pastors. Missionaries should not serve as pastors, on the field.” These two statements heard by Luke, a newly appointed missionary at his orientation, created confusion. He knows that his field supervisor serves as a pastor in his local church, and a major portion of Luke’s first term will be spent in a church planting pastoral apprenticeship.

The confusion is not, though, about the phrase, “We send missionaries and not pastors.” There is broad agreement that the church sends out missionaries. The confusion is about the church planting missionary’s role once he lands. Within the scope of this article, we are not saying that every missionary sent to serve on a church planting team should serve as a pastor in a local church. However, we will argue that missionaries serving provisionally in the office of pastor is a biblical model for healthy church formation.¹ As an implication, some elder qualified missionaries must be sent out to form new churches, serving as pastors temporarily.

Types of Missionaries

Is it biblically accurate to say that missionaries cannot or should not fulfill a pastoral role? This question requires us to think about what we mean by missionary. Certainly, the term has been used in a plethora of ways depending on one’s historical and cultural context. The English word missionary comes from the Latin translation of the New Testament word ἀπόστολος, or apostle, meaning “delegate, envoy, messenger.”² The Greek word ἀπόστολος finds its root in the verb αποστέλλω meaning “send out.”³

The New Testament demonstrates two uses of “apostle(s).”⁴ The first use of apostle is the technical sense with reference to those commissioned as Christ’s authorized delegates or witnesses.⁵ Paul’s own defense for his apostolic authority serves as a key for understanding apostleship. The biblical criteria for authoritative apostolic identity appear to be 1) the Lord’s selection (Matt 10:1–7; Luke 6:13; Acts 1:2, 24; 1 Cor 1:1; Gal 1:1); 2) eyewitness of the resurrected Christ (Acts 1:3, 21–22; 1 Cor 9:1–2; 15:8); and 3) authoritative gospel preaching and teaching confirmed by miracles (Mark 3:14–15; Acts 2:19, 43; 5:12, 29, 14:3; 2 Cor 12:12).

What was the role of the Apostles?⁶ The Apostles established the authoritative message of the universal church. When Jesus told the Apostles, “you will be my witnesses” (1:8), he indicates a sense of authoritative teaching as those who will “affirm, guarantee, and interpret the facts about Jesus.”⁷ In other words, the apostles’ witness was not merely evangelizing or teaching, but their own personal verbal endorsement of the correct teaching and interpretation of the gospel, which served as the foundation of the church (Eph 2:20).⁸ God vindicated the apostolic witness through signs and wonders.⁹

The second New Testament use of apostle is in the generic sense of someone sent for a specific task. In this case, ἀπόστολος would best be translated as missionaries and gives credence to churches sending a variety of missionaries contributing to the body of Christ and the mission in different ways.¹⁰ For example, in Philippians 2:19–30, Paul told the Philippians about his desire to deploy other missionaries to the church in Philippi and informed them that he planned to send their missionary (ὑμῶν δὲ ἀπόστολον), Epaphroditus, back to them (2:25). The rest of the letter fills in some details about Epaphroditus’ missionary service. The Philippians sent him to pass on an offering to Paul in support of his mission (4:17–18). Epaphroditus determined to stay and minister to Paul (2:25).¹¹ He had apparently been away in this support role for enough time that he had “been longing” to see his sending church (2:26). He had suffered on the mission field (2:26, 30) and deserved honor for his ministry (2:29).

Some argue that there are two types of missionaries—the Paul-Type and the Timothy-Type. The idea is that the Paul-type goes to pioneer places and establishes new works then quickly moves on, but the Timothy-type works in a more pastoral role where the church is already established.¹² However, the Scriptures do not support these categories. Timothy was active in pioneer ministry with Paul and served itinerantly in various locations. Timothy’s first appearance in the New Testament shows him traveling with Paul to plant churches in Macedonia (Acts 16:15). Also, Paul faithfully served in a church when he was in a location with an established-church.¹³ The Scriptures do not record missionaries as solely focusing on pioneer church planting. Paul made it his “ambition to preach the gospel not where Christ has already been named” (Rom 15:20). At the same time, Paul had an equal ambition to strengthen local churches. He had a deep concern for putting a church in order which would help secure health in that local church (Acts 14:22–23; 15:36, 41; 14:22–23; 16:5; 18:23; 20:2). And like Paul, Timothy also was heavily engaged in itinerantly strengthening existing churches. 

Furthermore, Scripture gives no indication that Timothy settled in Ephesus as a permanent pastor.¹⁴ Rather, he fulfilled the itinerant work of a missionary. The immediate context of 2 Timothy 4 makes this clear: “Do your best to come to me soon….When you come, bring the cloak that I left with Carpus at Troas, also the books, and above all the parchments” (2 Tim 4:9-13). Luke consistently portrayed Timothy’s ministry as itinerant.¹⁵ Therefore, when Paul tells Timothy “fulfill your ministry” (τὴν διακονίαν σου πληροφόρησον), Paul was urging Timothy to begin wrapping up his ministry in Ephesus, so that he could rejoin Paul as was his custom.¹⁶ More will be said below to support the view that Paul and Timothy both served in a similar manner.

Epaphroditus’ missionary role was of no less value than that of Paul’s as the church planter, but it was different. Paul, like Timothy and others, labored as an elder. Epaphroditus aimed to support the work of the elder-qualified missionary that fruit might increase (Phil 4:17). This example provides a biblical precedent for the need of missionary support roles in organizational leadership, finance, logistics, member care, and other spheres.

One could see this to mirror a pastor–deacon relationship. Churches may send short-term, mid-term, long-term, male, and female missionaries that fill gaps which missionaries serving as pastors may not have the capacity to fill. Examples include outreach and disciple-making to women, students, or employees in the workplace. However, if we want to effectively plant churches and see the gospel take root among the nations, we must send missionaries who have the qualifications and abilities to lead a church.

Goal of the Missionary as Pastor

Paul himself asserted that “he [Timothy] is doing the work of the Lord, as I [Paul] am” (1 Cor 16:10).¹⁷ So, in his letters to Timothy, Paul was not only describing the expectation for Timothy’s ministry, but he was also describing the substance of his own work in the local church. What did this ministry of Paul and Timothy entail? Paul’s first letter to Timothy depicted his expectations for how Timothy should fulfil his task. In 1 Timothy, Paul told the young missionary, “I hope to come to you soon, but I am writing these things to you so that, if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth” (3:14–15). With these verses, Paul made a clear statement indicating missional instruction: he expected to find Timothy serving—in the household of God, which is the church of the living God (ἐν οἴκῳ θεοῦ…, ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος). This missionary would carry out his mission in and through a local congregation.

Since Timothy had the duty to preserve sound doctrine in Ephesus, he would most effectively do so by investing his energies into the church, which God designed to display and support the truth of the gospel.¹⁸ Even a face-value reading of Paul’s letters to Timothy make it inescapably clear that these missionaries were shepherding the flock. The first three chapters of 1 Timothy appear to lay out the blueprint of how Timothy should “behave in the household of God” (3:15) to form a healthy church by turning his attention to the church’s doctrine, the church’s worship, and the church’s leadership.¹⁹

Forming Sound Doctrine in the Church

Paul’s instruction to Timothy greatly emphasized the importance of sound doctrine in a church (1 Tim 1:3; 1:10; 6:3; 2 Tim 1:13; 4:3). In 1 Timothy 1:3-11 Paul addresses how false teachers (which seem to include Hymenaeus and Alexander [1:20]), had led the church astray – “contrary to sound doctrine” (1:10) – with speculative teaching about the law as opposed to using it “lawfully” (1:8). In 1 Timothy 4, Paul again returned to the subject of false teachers, then exhorts Timothy with a series of mandates: “If you put these things before the brothers, you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed” (4:6); “train yourself” (4:7); “Command and teach these things” (4:11); “devote yourself to the public reading of Scripture, to exhortation, to teaching” (4:13); “Do not neglect the gift you have” (4:14); “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 Tim 4:6-16); and “Do not rebuke…harshly but exhort” (5:1). In both letters combined, Paul used approximately thirty imperatives dealing with Timothy’s study and preaching responsibilities.²⁰ Paul and Timothy prioritized preaching and teaching sound doctrine to form healthy churches. 

Forming Right Worship in the Church

After the establishment of the church in Jerusalem, Luke described them as a worshiping community (Acts 2:41­–47). In matters of corporate worship, Baptists traditionally for the most part have adhered to the Protestant regulative principle which holds that, “worship should only include those elements that Scripture explicitly or implicitly endorses.”²¹ The elements of worship on which the missionary should focus may vary depending upon a church’s weaknesses. Paul and Timothy instructed and modeled how God glorifying corporate worship forms healthy churches. For example, in 1 Timothy 2:1–15, Paul provided instructions for the Ephesian church when he charged Timothy to strengthen their corporate prayer (1–7)—which would spur on the missional vision—and correct matters of personal conduct in worship (8–15). Paul sent Timothy because this young missionary possessed a level of theological aptitude to help this congregation comprehend the substance of the apostolic teachings and to apply that teaching to their corporate worship practices.

A similar task stands before some missionaries sent today. Churches will need missionaries with the competency to identify distorted elements of worship and guide them to gospel-reflecting practices. As Mark Dever reminds us, “Christians and congregations are transformed into Jesus’ likeness by looking at his glory as we find it in Scripture. The implication for our corporate worship services is that every element and form of our gathered worship should show people from Scripture God’s glory in Christ so that we can all be transformed together into an ever more faithful reflection of that glory.”²² Dever highlights the practical implications of what occurs when a missionary is skilled in handling the Word of truth to lead others in worship: Christ-centered worship changes lives.

Forming Qualified Leadership in the Church

Having established God’s design for male eldership in 1 Timothy 2, Paul then sets forth the qualifications of church officers in chapter 3. Both elders and deacons should exhibit a godly moral character that would be an example to all members of the church. However, elders should have the ability to teach (3:2). Through their congregational teaching ministry, the elders instruct the church which supports the growth of sound doctrine, and deacons meet the felt needs of the congregation which allows overseers to focus on the ministry of teaching and prayer (Acts 6:1-7). Cultivating a doctrinally sound church requires both officers to fulfill their roles.

In 2 Timothy, Paul vividly illustrates the correlation between sound doctrine and elders. Paul told Timothy, “Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus. By the Holy Spirit who dwells within us, guard the good deposit entrusted to you” (1:13–14). Then, he continued with this admonition, “what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also” (2:2). Paul indicated that these “faithful men” would be those who serve as elders and, therefore, should carry out the teaching duties before the church.²³

The missionary must possess the competency and a plan for raising up church leaders, but a missionary also must heed Paul’s warning not to “be hasty in the laying on of hands” (1 Tim 5:22). Paul encouraged his apprentice to exercise patience in the election of church leaders because the church cannot always discern the character requirements for overseers quickly (3:2-13). Some men disqualify themselves early on because their character flaws are obviously present, but others’ may become apparent only with time (5:24).²⁴ On the other hand, while some men markedly stand out as potential leaders, some may exhibit necessary qualifications only after a season of growth (5:25).²⁵ Therefore, Paul and Timothy exhibited patience in the formation of qualified elders.

Practicalities of the Missionary as Pastor

As God’s image bearers (Imago Dei), humans are imitators. We learn virtually everything by imitation. Indeed, to master any virtue or skill, one must start by imitating a person who portrays those desired characteristics. Imagine various family roles such as motherhood or fatherhood, or vocations like a farmer, a teacher, or a truck-driver. To become skillful in any of these roles or vocations, one must learn first from other experts what faithfulness and excellence look like. For example, the idea of a man taking over a farm without first serving as an apprentice under a competent farmer is foolish. Learning by imitation has been the standard and proven way to teach since the Old Testament times (e.g. Exod 23:24; Prov 4:14). The tradition at the time of Jesus was for disciples to choose a rabbi and follow him with the goal being mastery of the Torah.²⁶ Additionally, Paul encourages believers to imitate him as he imitates God and Christ (1 Cor 4:16; 11:1; Phil 3:17; Eph 5:1–2). Furthermore, even Socrates and the consequent school of pedagogy–the Socratic method–recognize the value of this type of learning.²⁷ 

Missionary Pastor Models Faithful Eldering

Jesus modeled his servant leadership among the apostles for three years. His mimetic way of teaching is worthy of imitation. For three years Jesus taught, demonstrated, and lived in the presence of his Father and his followers. He prepared the apostles to exegete faithfully the Hebrew Scriptures in light of his own life, teaching, death and resurrection, and consequently to write New Covenant Scriptures, to witness boldly amid persecution, and to live sacrificially without holding anything back.  

It is the regular pattern we see that churches appoint pastor-teachers to shepherd newly founded churches. These new pastors need to be trained alongside mature, tested, and qualified pastors. This is exactly what Paul expected Timothy to do in his missionary service. How does the missionary train pastors unless he is modeling the role of a pastor? How does the missionary model handling the Scriptures soundly and faithful teaching and preaching apart from faithfully teaching and preaching? Until local men are trained, qualified and appointed, it is the church planting missionary’s responsibility to model the character and teaching of an elder, and he does so by pastoring faithfully the sheep and training, formally and informally, other men to do the same.²⁸

Missionary Pastor Encourages Local Leadership

We know Paul stayed only a brief time in Thessalonica before installing elders,²⁹ and one could use this example as the model for missionary church planting.³⁰ At the same time, Paul warns Timothy not to lay hands too hastily on anyone. A missionary serving as a pastor is called to labor intentionally to train other pastors. Therefore, as soon as possible he is to bring pastoral trainees and candidates to his side. While the missionary carries the main responsibility to shepherd, he intentionally shares pastoral leadership early on. From day one, his intention is to pass on his role to local pastors. However, this takes time.

Tom walked into a church plant on its second public gathering.³¹ He had recently been baptized and married to Maria. Sixteen years later, he still walks to the same church every Sunday, now having served as a faithful pastor for the past nine years. It took seven years to see this faithful young man mature to take responsibility in his marriage, with his children, and in his ability to faithfully handle the Scriptures. 

Thomas was a 21-year-old young man, who showed early in his Christian life that he possessed a gift of teaching.³² He was quickly asked to lead a Bible study and preach his first sermon after he had joined a church plant. His teaching and preaching were solid, and his communication skills were notable for his age. Yet, in his daily living and in his ability to carry responsibility, he showed significant immaturity. He served as a pastoral candidate in the church for almost ten years before Thomas himself, and the church body, mutually recognized him to be qualified to pastor. He is now married with three beautiful daughters and has faithfully pastored four years together with Tom. The church is growing and in the process of planting another church. 

No child grows into adulthood in a few months. It takes years of faithful parenting under God’s grace. Yet, the day eventually comes for most parents when they must release their children into adulthood.  The same applies for missionaries. While parenting takes well over a decade, we are suggesting that it takes several years in the local church context to train a man to be a pastor/elder. Our experience demonstrates that if the man is a recent convert, the training time will be significantly longer. 

Conclusion

The Creator of the world is on mission to redeem the entire creation out of chaos, rebellion, and idolatry and to glorify Himself by calling and gathering all the elect, from all the nations, under the lordship of Christ. Jesus Christ is both the perfect Apostle (Heb 3:1) and the Good Shepherd (John 10:11, 14). The Lord has appointed missionaries to proclaim the Good News of Jesus Christ to rebellious sinners and to gather the converted people into local churches. The Lord shepherds His people under His own appointed under-shepherds, pastors.³³

In this article we have argued that missionaries serving in the office of pastor in a local church (plant) is a biblical model for healthy church formation. Building healthy churches without modeling faithful pastoring is inherently problematic, and not the model given in the New Testament. Qualified pastors, like Luke, the newly appointed missionary in the introduction to this article, must be raised up in their home churches and sent out as missionaries to do the work of forming new churches by pastoring. At the same time, missionary church planters must intentionally raise up other men to shepherd the new congregations, first alongside the missionary and eventually to entrust qualified men to pastor the church. The church sends missionaries, and at least some of them must be sent to do the work of a pastor.

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