Paul as Pastor ed. by Brian S. Rosner, Andrew S. Malone and Trevor J. Burke (review)

This edited work considers whether Paul should be regarded as a pastor. In the first chapter, Brian S. Rosner provides an overview of this matter. He points out that Paul never calls himself a pastor, and that the noun ποιμήν ("pastor/shepherd") only occurs in Eph 4:11. Moreover, Paul only uses the verb ποιμαίνω ("to pastor") in 1 Cor 9:7, where it is used in a literal sense (1). Since very little has been published on Paul as pastor (2), this book definitely addresses a niche in Pauline studies. The book considers the way in which Paul addresses specific situations in his writings in order to ascertain his pastoral qualities. Specific areas that are covered in this regard include Paul's use of family metaphors (e.g., father, mother, brother, infant, child, son), their emotive effect, their cultural setting, and their OT context (4–16). The contributors are mostly from an Anglican evangelical background, which sets the tone of their approach.

In chapter two, Alan J. Thompson treats Paul's pastoral qualities in the Acts of the Apostles, which at first glance seems somewhat optimistic, mainly because Paul is presented in Acts as constantly being on the move. Thompson nevertheless argues that Paul is presented in Acts as having "great pastoral concern for believers," which he mainly bases on Paul's speech to the Ephesian elders in Acts 20 (17). Acts 20:18–36 is interpreted as focusing on Paul's past and future ministries (vv. 18–27), his specific exhortations to the Ephesian elders (vv. 28–31), and his final reassurances and application of his own example (vv. 32–36). Paul's pastoral qualities are interpreted by drawing on the example he sets, his preaching of the Word amidst opposition, his love for God's people, and his focus on God's care (24–30).

In chapter three, Colin G. Kruse looks at Paul's pastoral qualities in the letter to the Romans. Romans is interpreted within its specific setting, which involves Paul's intention to preach in Spain via Rome and the aftermath of Caesar Claudius's expulsion of Jews from Rome. For example, the congregation was mainly comprised of gentiles and they had difficulty in their relations with the civic authorities (31–33). After offering some examples, Kruse concludes that "Paul's exhortations were grounded in the gospel itself" (40). In terms of application, Kruse sees it as a remaining challenge to engage in "'the priestly ministry of the gospel,' trusting in the accompanying work of the Holy Spirit to sanctify his people so that they become and continue to be acceptable 'living sacrifices' well pleasing to God" (42).

In chapter four, Matthew R. Malcolm focuses on Paul's pastoral sensitivity in 1 Corinthians. Paul is understood as a shepherd who disciplines the flock (1 Cor 4:21), while also ready to lay down his life for them (9:15; 5:31). A striking element in this equation is the way in which Paul utilises Scripture in order to care for the Christian development of his hearers (43). Paul's pastoral approach in this letter is interpreted as engaging not only in gospel-minded rumination of Scriptures and of the congregation, but also in loving provocation out of jealousy for Christ (44–54).

In chapter five, Paul Barnett considers Paul's pastoral qualities in 2 Corinthians. Barnett points out that the idea that Paul is a pastor "does not sit squarely with the text of the epistle," addressing "a church situation that is dissimilar to that faced by modern pastors" (55). Two overlapping problems are addressed in the epistle: (1) believers were suspicious of Paul and disliked the style of his ministry, including his approach to church discipline; and (2) a counter-mission arrived with a different Christology, whose preachers wanted to win the loyalty of the church and direct it away from Paul (55...