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22). He does obviously mention "self-control" (v. 25), however it remains in relation to training. This does not omit any consideration of defending against sexual immorality, obviously, however the "disqualification" referred to in v. 27 doesn't appear to be connected to an ethical failing but a missional one.

This is why he spills a lot of ink earlier in the passage on payment for ministry and the like. He then goes on to discuss his discipline in relation to the ceremonial law as a missional factor to consider.

I take the instant context to be of more guidance in understanding 9:27 than I do a verse three chapters previous. All of that said, we clearly understand sexual immorality is disqualifying for pastors due to the fact that of the more direct referrals that provide us the biblical qualifications for ministry. Among these is found, as MacArthur points out, in 1 Timothy 3:2.

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Even if we take 1 Corinthians 9:27 to refer to a moral stopping working, it states absolutely nothing about the permanence of such a disqualification. MacArthur adds the word "completely" to his exposition, however it is not found in the text. What we can settle on, I assume, is that those who seek certification for pastoral ministryaccording to 1 Timothy 3, Titus 1, and 1 Peter 5must have a well-established reputation for and extensive affirmation of the qualities noted therein.

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But given that I should, I should. Eventually, I think the answer is yes. A pastor who has sinned sexually can be a pastor again. And I say that just due to the fact that of the grace of God and the fact that "above reproach" can be restored, most likely. I concur with Piper on this, and I believe there is a lot required in the "probably" we should tease out.

Let's be clear here that we are not talking about relational disputes or a ministerial "falling-out." Some speak in this manner about Peter's rejection of Christ and the subsequent reunion with his Lord, but this does underestimate to the terrible sin Peter has dedicated. On the other hand, we have a couple of examples in Acts and in some of Paul's epistles referring to intramural arguments and relational conflicts that prompt the parting of ways between ministers of the gospel, however Paul does not describe those males as being disqualified from ministry.

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Jesus has actually cautioned, "But whoever denies me before others, I will likewise reject him before my Father in paradise" (Matthew 10:33). This makes the general public rejection of Jesus (by any follower) a denial of eternal effect. Compounding this, Peter was even told by Jesus he would do this, and Peter offered his word he would not (Matthew 26:35), so now we have actually a betrayed trust on top of a betrayed witness.

"Shepherd my sheep," he told him. "Feed my sheep," Jesus said.

However when you age, you will stretch out your hands and somebody else will tie you and bring you where you don't desire to go." He said this to indicate by what kind of death Peter would glorify God. After stating this, he informed him, "Follow me." (vv. 15-19) Is this scene instructive in any method for the consideration of pastoral restoration? Even though it is not a didactic passage but rather a narrative, I think so.

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Why did Jesus duplicate the question three times? There is no significance in the linguistic difference in the "likes" (agape, phileo), as that appears to be a literary fondness of John's, but rather Jesus is echoing and consequently covering Peter's threefold denial.

Second, it seems apparent to me that the remediation in view here is not just to the fellowship but also to leadership. Some proponents of irreversible disqualification miss the gravity of what is taking location in this beautiful minute. The interjection between each concern and answer of "Feed/tend my lambs" would appear to show that Peter is not just being restored to "excellent beautifies" with Jesus but likewise to the ministerial workplace.