What Should a Pastor Be and How Long Should a Sermon Be?

Introduction

Preaching and pastoral ministry stand at the heart of the life of the church. This is true for all biblically sound churches and especially within the Reformed Baptist tradition, as shaped by the Second London Baptist Confession of Faith, the pastor is understood primarily as a shepherd of Christ’s flock and a minister of the Word of God.

His task is not simply organisational leadership or public speaking, but the faithful proclamation of Scripture, the care of souls, and the spiritual oversight of the congregation entrusted to him by Christ.

The New Testament presents a clear picture of pastoral ministry. Passages such as 1 Timothy 3:1–7 and Titus 1:5–9 emphasise the moral and spiritual qualifications required of those who serve as elders or pastors. These texts show that the pastor must first be a godly man whose life reflects the character of Christ. At the same time, he must also be “able to teach,” because preaching and teaching the Scriptures are central to the work of pastoral ministry.

Throughout church history, the faithful preaching of Scripture has been regarded as one of the primary means by which God builds and strengthens His church.

From the Puritan preachers of the seventeenth century to later figures such as Charles Haddon Spurgeon and Martyn Lloyd-Jones, the Reformed tradition has placed great emphasis on expository preaching—that is, preaching that carefully explains the meaning of the biblical text and applies its truths to the lives of the hearers.

In this tradition, sermons are not merely inspirational talks, entertaining stories or religious reflections. Rather, they are intended to open the Scriptures, reveal the character and purposes of God, and call people to repentance, faith, and obedience. For this reason, historic Reformed preaching often follows a clear structure:

The explanation of the text
The presentation of doctrinal truth
The practical application of that truth to the lives of believers and unbelievers alike.

The information below has been provided to answer questions that both believers and unbelievers may ask such as:

What does Scripture teach about the character and calling of a pastor?
How have influential preachers within the church and specifically the Reformed tradition approached the task of preaching?
What structure has historically guided Reformed sermons, and why has it proven effective?

Finally, what dangers can weaken preaching even within churches that are committed to sound doctrine?

By examining these questions through Scripture, confessional theology, and the insights of historic Reformed pastors and theologians, the aim is to provide a clear and practical guide to the nature and purpose of pastoral preaching. Such reflection is not merely academic. At its heart lies the conviction expressed in 2 Timothy 4:2: the pastor is called to “preach the word,” faithfully declaring the truth of God so that the church may be built up and sinners may be brought to Christ.

So we start with the following question:

What should a pastor be?

From a Reformed Baptist perspective shaped by the 1689 Second London Baptist Confession of Faith, the pastor is fundamentally a shepherd of Christ’s flock whose central task is the faithful ministry of the Word.

1. Scripture is clear regarding what a Pastor Should Be?

1.1 A Man Called and Gifted by Christ

The church does not create pastors; Christ gives them to His church.

Ephesians 4:11 teaches that Christ “gave some as pastors and teachers” for the building up of the body.

A Reformed Baptist pastor therefore must:

Have an internal call (a genuine desire and conviction from God).
Have an external call (recognition by the church).
Be biblically qualified.

The qualifications are found primarily in:

1 Timothy 3:1–7 (LSB)

1 It is a trustworthy saying: if any man aspires to the office of overseer, he desires a good work.

2 An overseer, then, must be above reproach, the husband of one wife, temperate, s sensible, respectable, hospitable, able to teach,

3 not addicted to wine or pugnacious, but considerate, peaceable, free from the love of money;

4 leading his own household well, having his children in submission with all dignity

5 (but if a man does not know how to lead his own household, how will he take care of the church of God?),

6 and not a new convert, so that he will not become conceited and fall into the

condemnation of the devil.

7 And he must have a good reputation with those outside the church, so that he will not f fall into reproach and the snare of the devil.

Titus 1:5–9 (LSB)

5 For this reason I left you in Crete, that you would set in order what remains

and appoint elders in every city as I directed you,

6 namely, if any man is beyond reproach, the husband of one wife, having

faithful children, who are not accused of dissipation, or rebellious.

7 For the overseer must be beyond reproach as God’s steward, not self-willed,

not quick-tempered, not addicted to wine, not pugnacious, not fond of

dishonest gain,

8 but hospitable, loving what is good, sensible, righteous, holy, self-controlled,

9 holding fast the faithful word which is in accordance with the teaching, so that

he will be able both to exhort in sound doctrine and to reprove those who

contradict.

These emphasise character before gifting.

Key qualities include:

Above reproach
Faithful husband
Self-controlled and disciplined
Hospitable
Able to teach
Not greedy or domineering

In the Reformed Baptist understanding, the pastor is first a godly man before he is a skilled preacher.

1.2 A Shepherd of Souls

The pastoral office is primarily shepherding, not management.

1 Peter 5:2–3 “Shepherd the flock of God among you… not under compulsion, but willingly… nor yet as lording it over those allotted to your charge.”

This shepherding involves:

Feeding the flock with the Word (Preaching and Teaching)
Guarding the church from error
Praying for the people
Caring for souls
Leading by example

Historically, Reformed Baptists emphasise that the pastor’s primary tool is Scripture, not programmes.

1.3 A Man Devoted to the Ministry of the Word

The New Testament pattern emphasises preaching and prayer.

Acts 6:4 “We will devote ourselves to prayer and to the ministry of the word.”

For this reason, many historic Reformed Baptists describe the pastor as:

A theologian
An expositor
A shepherd

All three belong together.

1.4 A Watchman Accountable to God

Pastors carry a solemn responsibility.

Hebrews 13:17 “They keep watch over your souls as those who will give an account.”

This verse has always shaped Reformed pastoral seriousness. The pastor answers to Christ for the souls entrusted to him.

What about Sermons?

Q: Our Pastor preaches long sermons. How long should a sermon be?

A: The Bible does not prescribe a fixed time, but the Reformed Baptist tradition emphasises substantial exposition of Scripture.

Q: What has been the Historical Practice of the church in regards to sermon length?

A: In many historic Reformed churches:

45–60 minutes for a sermon was common.
Sometimes longer when necessary.

The reason is theological: preaching is the Central Act of Worship because God speaks through His Word.

1. Biblical Principle

The question is not “How short can it be?” but “Has the text been faithfully explained and applied?”

For example:

2 Timothy 4:2 “Preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and teaching.”

This implies:

Explanation
Application
Instruction

That takes time!

2. Practical Guide to Sermon Length

Setting Typical Length

Sunday morning exposition 40–60 minutes

Sunday Evening teaching 40–50 minutes

Midweek study 30–45 minutes

But Remember:

The guiding rule is clarity and faithfulness, not the clock.

3. The Spirit of Reformed Baptist Preaching

A sermon should aim to:

Explain the text (exegesis)
Proclaim Christ
Apply the truth to the heart
Call for repentance and faith
Edify believers

In Summary

A Pastor is:

A called and qualified shepherd
A man of prayer and Scripture
A faithful expositor of God’s Word
A watchman accountable to Christ

And sermons are typically around 45–60 minutes, long enough for serious exposition but not unnecessarily prolonged.

Here is an example of how the great Reformed Baptist preachers like Charles Spurgeon, Martin Lloyd-Jones and the Puritans approached sermon length and structure which is very informative.

The great preachers in the Reformed and Puritan tradition were deeply concerned with faithful exposition rather than brevity, yet they also recognised the pastoral need to hold the attention of the congregation and apply truth to the heart. Looking at several influential figures gives a helpful picture of how sermon length and structure developed in the tradition.

1. Charles Haddon Spurgeon (1834–1892)

Spurgeon, the most famous Baptist preacher in history, typically preached approximately 45 minutes.

He believed sermons should be full of substance.

Spurgeon’s typical sermon structure

Opening introduction
- Capture attention
- Introduce the text
Explanation of the text
- Historical and theological meaning
Doctrinal truths
- What the passage teaches about God, man, salvation
Practical application
- Address believers and unbelievers
Gospel appeal
- Call sinners to Christ

Despite being shorter than Puritan sermons, his preaching was dense with Scripture, theology, and pastoral application.

He believed energy and clarity mattered.

2. Martyn Lloyd-Jones (1899–1981)

Lloyd-Jones usually preached 50–60 minutes, sometimes slightly longer.

He believed preaching was the primary means God uses to awaken and build the church.

His sermons typically followed an expository method:

Reading the passage
Careful explanation of the text
Logical doctrinal development
Application to the conscience

His famous sermons through:

Romans
Ephesians

Sometimes he spent weeks on a single verse.

He argued:

“Preaching is theology coming through a man who is on fire.”

For Lloyd-Jones, depth of exposition justified the time taken.

3. Puritans (16th–17th century)

Puritan preaching was often much longer.

Typical sermon length:

60–90 minutes
Sometimes two hours

Their structure was extremely systematic.

A classic Puritan sermon had three main parts:

1. The Text (Exegesis)

The preacher explained:

words
context
doctrine

2. The Doctrine

A theological principle drawn from the passage.

Example:

“Doctrine: God is sovereign in salvation.”

3. The Uses (Applications)

Applications were called “uses.”

Examples:

Use of instruction
Use of reproof
Use of exhortation
Use of comfort

The Puritans believed application was as important as explanation.

4.The Key Reformed Principle

Across all these preachers one principle remained constant:

Preaching must feed the soul.

2 Timothy 4:2 “Preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and teaching.”

Thus the guiding question is not:

“How long should the sermon be?”

but rather:

“Has the Word of God been faithfully explained and pressed upon the heart?”

5. A Wise Pastoral Balance

Most Reformed Baptist churches today settle into something like:

45–55 minutes for the main sermon

This allows time for:

exposition
doctrinal clarity
application
gospel proclamation

But the real aim of preaching remains what the Reformers called:

“The faithful exposition of Scripture for the glory of God and the salvation of souls.”

The classic Puritan sermon structure that many Reformed pastors still follow today.

The classic Puritan sermon structure became very influential in Reformed preaching and still shapes how many Reformed Baptist pastors organise sermons today, even if they do not consciously follow it step-by-step.

The goal was simple:

Open the Scriptures clearly,

Establish doctrine firmly, and

Apply truth powerfully to the conscience.

1. The Text

Every sermon began with the reading and brief introduction of the passage.

This involved:

Reading the Scripture
Identifying the context
Explaining key words or phrases

For example, if preaching from Malachi or Romans, the preacher would first situate the passage within the broader argument of the book.

This stage answers the question:

“What does the text actually say?”

The Puritans were careful not to rush here. They believed preaching must begin with faithful exegesis, NOT with stories or opinions.

2. The Doctrine

From the text the preacher would derive one central doctrinal truth.

For example:

From Ephesians 2:8–9
Doctrine: Salvation is entirely by grace and not by human works.
From Hebrews 12:14
Doctrine: Holiness is necessary for those who belong to Christ.

The doctrine was usually stated in one clear sentence.

The preacher would then prove it by:

Other Scriptures
Logical explanation
Theological reasoning

This ensured the sermon was rooted in biblical theology rather than personal opinion.

3. The Reasons (or Explanation)

After stating the doctrine, Puritan preachers often explained why the doctrine is true.

This might include:

God’s character
The nature of sin
The work of Christ
The purpose of redemption

This stage strengthened the congregation’s understanding and confidence in the truth.

4. The Uses (Applications)

This was the heart of Puritan preaching.

They believed truth must be pressed upon the conscience.

Applications were called “uses.”

Common categories included:

Use of Instruction

Teaching believers what is true.

For Example:

Explaining the nature of justification
Clarifying the holiness of God

Use of Reproof

Correcting sin and false beliefs.

For Example:

Rebuking worldliness
Warning against spiritual compromise

Use of Exhortation

Encouraging obedience.

For Example:

Calling believers to holiness
Urging prayer or repentance

Use of Comfort

Encouraging struggling believers.

For Example:

Reminding them of Christ’s promises
Strengthening assurance

For example, from Romans 8:1:

“Therefore there is now no condemnation for those who are in Christ Jesus.”

A Puritan preacher might comfort believers struggling with guilt and assurance.

5. The Gospel Call

Most sermons ended by pointing clearly to Christ.

The Puritans believed every sermon should:

Exalt Christ
Warn sinners
Invite repentance and faith

This reflects the apostolic pattern seen in Acts 20:27:

“For I did not shrink from declaring to you the whole counsel of God.”

6. Why This Structure Was So Powerful

The Puritan sermon structure worked because it addressed the whole person:

Part Purpose

Text Understand Scripture

Doctrine Establish truth

Explanation Strengthen Conviction

Uses Apply Truth to Life

Gospel Call Lead to Christ

Thus preaching engaged:

The mind (understanding truth)
The conscience (conviction of sin)
The heart (love for Christ)
The will (obedience)

7. How Many Reformed Baptist Pastors Use This Today

Most modern Reformed Baptist sermons follow a simplified version:

Introduction
Explanation of the text
Main doctrinal points
Application
Christ-centred conclusion

The terminology has changed, but the basic DNA is still Puritan.

A Pastoral Insight

One of the Puritan writers, Richard Baxter, famously said that a preacher must preach “as a dying man to dying men.”

That captures the spirit of historic Reformed preaching:

serious
earnest
Christ-centred
directed to the conscience

The aim was never merely to inform the mind, but to transform the heart by the Word of God.

Here are three great dangers that historically weaken sermons in Reformed churches today, and how the Puritans avoided them.

This is a very profitable line of reflection, because if we are honest, even in sound Reformed churches the form of preaching can remain while the power quietly diminishes. The Puritans help us diagnose that.

Let me set before you three common dangers, and then how our forefathers avoided them.

1. The Danger of Mere Intellectualism

What it looks like

A sermon may be:

Doctrinally precise
Carefully structured
Full of Greek and Hebrew insights

…and yet leave the heart untouched.

The sermon becomes a lecture rather than preaching.

This danger is especially present in Reformed circles because we rightly love truth and precision—but knowledge alone does not transform.

1 Corinthians 8:1

“Knowledge puffs up, but love builds up.”

How the Puritans avoided it

The Puritans always moved from:

Light → Heat

They asked:

Has the conscience been addressed?
Has the affections been stirred?
Has Christ been set forth as beautiful and necessary?

They refused to leave truth in the abstract.

As one Puritan principle puts it:

“The end of preaching is not only to inform the mind, but to inflame the heart.”

2. The Danger of Weak or Missing Application

What it looks like

A sermon may:

Explain the passage well
Outline the doctrine clearly

…but then end with something vague like:

“So we should trust God more.”

That is not application—it is generalisation.

The hearer is left asking:

What does this mean for my sin?
What must I repent of?
What must I do differently?

How the Puritans avoided it?

They developed specific, searching application—the “uses.”

They applied truth:

To believers and unbelievers
To the proud and the broken
To specific sins and situations

For example, instead of:

“We should pray more”

They would say:

What keeps you from prayer?
Is it laziness? Worldliness? Unbelief?
What will you do this week to change?

2 Timothy 3:16

“All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness.”

They took all four seriously, not just teaching.

3. The Danger of Christless Preaching

What it looks like

A sermon may be:

Morally helpful
Biblically accurate
Full of instruction

…but Christ is not central.

It becomes:

“Be better”
“Try harder”
“Live like this”

This subtly turns preaching into law without gospel.

How the Puritans avoided it

They laboured to bring every text to Christ—not artificially, but faithfully within the whole counsel of God.

They understood:

Luke 24:27

“Beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures.”

So they asked:

How does this text reveal Christ?
His person?
His work?
His necessity for sinners?

Even in practical passages, they showed:

Our inability apart from Christ
Our need of grace
Our union with Him

Thus sermons did not end with:

“Do this”

but with:

“Come to Christ, and in Him you will be enabled to do this.”

A Unifying Principle

All three dangers can be summarised like this:

Danger Missing Element

Intellectualism Heart

Weak Application Conscience

Christless Preaching Gospel

The Puritans aimed to engage all three:

Mind (truth understood)
Conscience (sin exposed)
Heart (Christ treasured)

A Pastoral Word

The great need in our day is not merely shorter sermons or longer sermons, but living sermons—where:

The preacher has first been dealt with by the text
Christ is precious to him
The weight of eternity is felt

2 Corinthians 5:11

“Therefore, knowing the fear of the Lord, we persuade men.”

That is the spirit that marked the Puritans—and, when God is pleased to grant it, it is the spirit that still brings life to the church.

Bibliography (Sources)

1. Primary Confessional Sources

Second London Baptist Confession of Faith

Lumpkin, William L., ed. Baptist Confessions of Faith. Revised edition. Valley Forge: Judson Press, 1969.
Renihan, James M., ed. True Confessions: Baptist Documents in the Reformed Family. Palmdale, CA: Reformed Baptist Academic Press, 2004.

These contain the doctrinal framework that shapes the Reformed Baptist understanding of the pastoral office and the ministry of the Word.

2. Biblical Sources

The primary biblical passages informing the discussion include:

1 Timothy
Titus
1 Peter
Acts
2 Timothy
Ephesians
Luke

For the LSB translation:

MacArthur, John, ed. Legacy Standard Bible. La Habra, CA: The Lockman Foundation, 2021.

3. Books on Pastoral Ministry

Richard Baxter
Baxter, Richard. The Reformed Pastor. Edinburgh: Banner of Truth Trust, 1974 (original 1656).

A classic Puritan work describing the spiritual responsibilities of pastors, pastoral oversight, and preaching.

John Owen
Owen, John. The True Nature of a Gospel Church and Its Government. Edinburgh: Banner of Truth Trust, 1965.

Important for understanding Puritan ecclesiology and pastoral leadership.

Charles Bridges
Bridges, Charles. The Christian Ministry. Edinburgh: Banner of Truth Trust, 1959.

A foundational evangelical work on the calling, character, and duties of pastors.

4. Books on Preaching

Martyn Lloyd-Jones
Lloyd-Jones, D. Martyn. Preaching and Preachers. Grand Rapids: Zondervan, 1971.

One of the most influential books on preaching in the modern Reformed tradition.

Charles Haddon Spurgeon
Spurgeon, Charles Haddon. Lectures to My Students. London: Passmore & Alabaster, 1875.

Practical pastoral instruction on preaching, sermon preparation, and ministry.

Robinson, Haddon W. Biblical Preaching. Grand Rapids: Baker Academic, 2001.

A widely used modern text on expository preaching structure.

Chapell, Bryan. Christ-Centered Preaching. Grand Rapids: Baker Academic, 2005.

Explains how sermons should consistently lead to Christ and the gospel.

5. Books on Puritan Preaching

Puritans

Beeke, Joel R., and Mark Jones. A Puritan Theology: Doctrine for Life. Grand Rapids: Reformation Heritage Books, 2012.

Provides insight into Puritan theology and preaching practice.

Packer, J. I. A Quest for Godliness: The Puritan Vision of the Christian Life. Wheaton: Crossway, 1990.

Explains the pastoral and preaching ethos of the Puritans.

Kapic, Kelly M., and Randall C. Gleason, eds. The Devoted Life: An Invitation to the Puritan Classics. Downers Grove: IVP Academic, 2004.

Good overview of Puritan spirituality and ministry.

6. Historical Studies on Preaching

Stout, Harry S. The Divine Dramatist: George Whitefield and the Rise of Modern Evangelicalism. Grand Rapids: Eerdmans, 1991.

Provides historical context for 18th-century preaching culture.

Dargan, Edwin Charles. A History of Preaching. Grand Rapids: Baker Book House, 1974.

A classic historical overview of preaching across church history.

7. Reformed Baptist Resources

Renihan, James M. Edification and Beauty: The Practical Ecclesiology of the English Particular Baptists, 1675–1705. Milton Keynes: Paternoster, 2008.

A scholarly work on early Reformed Baptist church life and ministry.

Waldron, Samuel E. A Modern Exposition of the 1689 Baptist Confession of Faith. Darlington: Evangelical Press, 2005.

Helpful theological explanation of the confessional foundations of pastoral ministry.