THE CHALLENGES OF MINISTERIAL

INTEGRITY IN 1 SAMUEL 12:1-5 TO PASTORS

IN THE PRESBYTERIAN CHURCH OF NIGERIA

BY

UFERE, GODSWILL OME

(BA/2017/321)

DEPARTMENT OF THEOLOGY/RELIGIOUS STUDIES

HUGH GOLDIE LAY/THEOLOGICAL TRAINING
INSTITUTION, AROCHUKWU

IN AFFILIATION WITH THE

DEPARTMENT OF RELIGIOUS STUDIES and

philosophy
FACULTY OF HUMANITIES

ABIA STATE UNIVERSITY, UTURU

JUNE, 2021

i
 REQUIREMENTS
THE CHALLENGES OF MINISTERIAL INTEGRITY
IN 1 SAMUEL 12:1-5 TO PASTORS IN THE
PRESBYTERIAN CHURCH OF NIGERIA

BY

UFERE, GODSWILL OME

(BA/2017/321)

A LONG ESSAY SUBMITTED TO THE

THE DEPARTMENT OF RELIGIOUS STUDIES/THEOLOGY
HUGH GOLDIE LAY/THEOLOGICAL TRAINING
INSTITUTION, AROCHUKWU

IN AFFILIATION WITH
DEPARTMENT OF RELIGIOUS STUDIES and philosophy
FACULTY OF HUMANITIES
ABIA STATE UNIVERSITY, UTURU

In Partial Fulfilment of the Requirements for the Award of

Bachelor of Arts Degree in Religious Studies

JUNE, 2021

ii
 APPROVAL

This long essay has been read and approved as meeting the requirements for the award of
Bachelor of Arts Degree in Religious Studies of Hugh Goldie Lay/Theological Training
Institution, Arochukwu, in affiliation with Abia State University, Uturu.

_________________________________ _________________________
Rev. Theophilus Chukwu Ngele Date
Dip.Theo, BA, BD, MA, Ph.D
Supervisor

_________________________________ _________________________
Rev. Theophilus Chukwu Ngele Date
Dip.Theo, BA, BD, MA, Ph.D
Dean of Academics

_________________________________ _________________________
Rev. Dr. Olo Ndukwe Date
Dip.Theo, Dip. Rel., BD, M.TH, Ph.D
Rector, HGLTTIA

_______________________________ _________________________
External Supervisor Date

iii
 DECLARATION

I, Ufere, Godswill Ome, with the registration number BA/2017/321 hereby sincerely declare
that this research work, “The Challenges of Ministerial Integrity in 1 Samuel 12:1-5 to Pastors
in the Presbyterian Church of Nigeria” was originally carried out by me; I acknowledged all
the works I made reference to and those interviewed. This work has not been submitted to any
other institution for the award of any other Certificate, Diploma or Degree.

____________________________ ______________________
Ufere, Godswill Ome Date
Researcher

iv
 CERTIFICATION

This is to certify that this long essay titled “The Challenges of Ministerial Integrity in 1 Samuel
12:1-5 to Pastors in the Presbyterian Church of Nigeria”, was undertaken by Ufere, Godswill
Ome with the registration number BA/2017/321 in partial fulfillment of the requirements for
the award of Bachelor of Arts Degree in Religious Studies by Hugh Goldie Lay/Theological
Training Institution, Arochukwu, in affiliation with Abia State University, Uturu under my
supervision.

_________________________________ _________________________
Rev. Theophilus Chukwu Ngele Date
Dip.Theo, BA, BD, MA, Ph.D
Supervisor

v
 DEDICATION

This research work is dedicated to my father, Elder Ome Joseph Ufere (of Blessed
Ambassadorship) –my great example of faith and authenticity and all students of theology.

vi
 ACKNOWLEDGEMENTS
By strength shall no man prevail, but by the Sovereign graciousness of God Almighty (The
Deus Reveletus and the Deus Asconditus) for His profound fatherly care throughout the period
of my study in the seminary. My graduation from the seminary would have only been a
shattered dream lost in the valley of despair but God’s mighty hand sustained me. Proudly, I
recount the words of Saint Patrick, “I was lost in deep mire, until He that is mighty picked me
up; he set me aloft and place me upon the wall (making me to sit with sages). Oh, for His
gratia et misericordiea in my life, I will serve God with my life and intellect. Amen!

My profound gratitude goes to my supervisor, Rev. Dr. Theophilus Chukwu Ngele (the
Humble Steward of Christ’s Great Commission) who out of his tight schedules always made
out time to attend to me, not just to correct my research chapters but also to advice me as a
father. He has really helped to shape me into a better priest, researcher and up-coming
theologian. His kind gesture and soft but convincing tone of voice had impact in the journey
through my research and years of studies in the seminary. At this point, I also thank Rev. Dr.
Ibe Nnoke (my academic mentor). I cannot forget the exposure you gave to me during my
period of studies.
My stay in the seminary has been graced by God with great men and women of God, scholars,
theologians, educationists and lecturers, who taught me with so much zeal and joy, making
sure that a become a better person. Even when they were owed for months, they would not
relent to pass on knowledge to me. I appreciate these great lecturers of mine, Rev. Dr. Olo
Ndukwe (the Reformed and Digital Rector), Rev. Jones Otisi, the Registrar (the Sound New
Testament Exegete), Rev. Dr. Theophilus Chukwu Ngele, the Dean of Academics (the Humble
Steward of God’s Great Commission and Old Testament Scholar), Right Rev. Dr. O.I. Nkama,
the Dean of Student Affairs (the Father of All Students), Rev. Adaeme Eke (the Chaplain),
Rev. Nte Nome, Director Post Graduate Studies (the Snappy but Convincing Preacher), Rev.
Ucheoma James Ucheoma (the Erudite Church Historian), Rev. Dr. Uma Onwunta (the
Missiologist), Most Dr. Idika Arua (the Philosopher), Rev. Amarachi Peter (the Disciplinarian
and Child Theologian), Rev. Alfred Udonsi (the Ulema and Up-coming Professor), Rev.
Ejikeme Jonah Ndukwe (the Youth Pastor and Praying Machine), Rev. Ngwobia Omai Isaiah
(the Mission-Driven Pastor), Rev. Chinedu Ume Onwuka (the Erudte New Testament Scholar),
Rev. Chioma Joshua (the Children Auntie), my stay with her at the children/teen department of
Goldie showed that she is caring and simple as children. I love you all. I would not fail to
appreciate specially my pastor and pastor to all who comes closer to him, Pastor Chima

vii
Ikechukwu Albert (the Papa, an Outstanding Revivalist). Trust me, he is never tired of my
disturbances and me, I would always disturb him. You need to stay under his ministration, you
will understand in full why I thanked him specially. To all non-Academic staff of the
institution, I say God bless you all. The tireless effort of all of you are not in vain.

Honestly, it would be an anathema if I fail to specially appreciate my dear friends in the

seminary who made the atmosphere conducive for me, Ogbu Okwudiri (the Patient), Pst.
Favour Nwobodo (the Zealous), Pst. Nnamdi Obasi (the Optimistic), Ikechukwu Ukonu (my
Member of Advisory Board), Pst. Joseph Ifeanyi (the Passionate), Pst. Echip Israel (my
Stubborn Personal Disturber). Their help, encouragement and advices are cherished and are
like pearls that deserve being adored. To the lovers of my gestures, Pst. John Nleanya Okeke,
Pst. Kenneth Okereke, Pst. Favour Amarachi, Pst. Kelechi Ndukwe, Pst. Frank, I salute all of
you; you made my stay in the seminary a memorable one.

My regards also goes to my amiable colleagues in the Apostolic class who have been of great
help to me through our quarrellings and responses in and outside the classroom and also
struggled in the same research train to finish theirs, Psts. Chukwu Elekwa, Mba Samuel Mba,
Oke Monday Honesty, Orji Ikechi Okebulu, Ebelegu Joseph, Ogbu Ozioma, Israel Mgbada,
Oluci Agbai, Ike Abuchi Isaac, Bob Manuel, Abednego Nwoba, ThankGod Enang, David
Anyanso, Nma Ojeh, Baratts, Chinwe, Bakus Nnamdi, Jubilant Onyema, Mary Agwuche,
Eunice Ogudu, Chukwu Ifeyinwa, Amiara Michael, Eunice Oyari, Samuel Anyaku, Okon Nya,
Nwoba Abednego, Ifeanyi Kalu, Obin Elot, Ogbonnaya David, Emmanuel Ogbonna, Janet
Ogbonnaya, Chidinma Gold, Onyagu Linus, Ojong Victor, Bassey Asuquo, Ujong Onun,
Kufre Moses, Daniel Elema, Israel Mgbada, Mgbegu Onyema, Stephen Agu, Paul Inyima,
Chijioke Ntima, Chijioke Godswill, Awa Chukwuemeka, Iroh Nnanna Lot, Silas Joseph, and
the entire members of the class. Oh yes, my friends in year three, two and one were wonderful,
Psts. Teryila, Rose, Ezekiel, Blessing, Abutu, Eresi, Onuka, and others. I also appreciate my
roommates, Psts. Ulu Kalu, Samuel Otisi and Kelechi Ndukwe.

To my college predecessors whose advice and lifestyle challenged me and helped me to scale
through this ‘wilderness of no regret’, I say thank you. I will never forget you, Psts. Ezare
Henry, Ethothi Ukpai, Charles Eke, Samuel Ogbonna, Cypril Yegan, and others.

Finally, my profound gratitude goes to my beloved father, Elder Ome Joseph Ufere (of Blessed
Ambassadorship), my mother, Mrs. Martina Ome (very caring and hopeful) and my foster
mother, Ezinne Agnes Bassey for their parental love, care, support and encouragement since

viii
the beginning of this journey of mine to fulfilling the call of God upon my life. My brothers
and sisters have been wonderful, God bless you all. I also thank all who indicated interest to
ensure my success academically, financially, spiritually, materially and otherwise. May God
abundantly bless you all. Amen.

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 ABSTRACT
The research “The Challenges of Ministerial Integrity in 1 Samuel 12:1-5 to Pastors in the
Presbyterian Church of Nigeria” addressed the scaring acceleration of characters that depicts
lack of integrity among some pastors in the Presbyterian Church of Nigeria. Thus, the research
is targeted towards investigating the possible causes, effects of and solutions to lack of pastoral
integrity among some pastors in the Presbyterian Church of Nigeria and highlighting what
should be the acceptable behaviour expected of them, using Samuel’s character of integrity as
seen in 1 Samuel 12:1-5 as a model. In order to carry out this research successfully, the
researcher adopted an exegetical and phenomenological research designs. One of the major
findings of this work is the manifestation of lack of integrity through financial
misappropriation, sexual immorality and infidelity, jealousy, falsehood, disunity, pride,
erroneous prosperity theology, false prophecy, etc. caused by unyielding life, indiscipline,
greed, pride and other factors. This affects the pastor, the family and the power of the gospel.
The research therefore recommends among other things that pastors in the P.C.N should follow
the example of Samuel, nurture their relationship with God. The church and theological
schools should be more concerned about the lifestyle of her ministers and students
respectively. The study concluded that integrity is a virtue in pastoral ministry and should be
imbibed and cherished by pastors in the Presbyterian Church of Nigeria.

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 TABLE OF CONTENTS

Title Page - - - - - - - - - - -i
Requirement Page - - - - - - - - - -ii
Approval Page - - - - - - - - - -iii
Declaration Page - - - - - - - - - -iv
Certification - - - - - - - - - - -v
Dedication - - - - - - - - - - -vi
Acknowledgement - - - - - - - - - -vii
Abstract - - - - - - - - - - -x
Table of Contents - - - - - - - - - -xi

CHAPTER ONE: INTRODUCTION - - - - - - -1

1.1 Background of the Study - - - - - - - -1
1.2 Statement of the Problem - - - - - - - -4
1.3 Research Questions - - - - - - - - -4
1.4 Purpose of the Study - - - - - - - - -5
1.5 Significance of the Study - - - - - - - -5
1.6 Scope of the Study - - - - - - - -5
1.7 Research Methodology - - - - - - - - -6
1.8 Limitation of the Study - - - - - - - -6
1.9 Definition of Terms - - - - - - - - -6
1.10 Organization of the Study - - - - - - - -7

CHAPTER TWO: LITERATURE REVIEW - - - - - -9

2.1 Concept of Integrity - - - - - - - - -9
2.2 Biblical Foundations of Integrity - - - - - - -12
2.2.1 Integrity in the Old Testament - - - - - - -12
2.2.2 Integrity in the New Testament - - - - - - -13
2.2.3 Extra-Biblical Records of Integrity - - - - - - -14
2.3 Concept of Pastoral Ministry - - - -- - - - -15
2.3.1 Pastoral Ministry in the Old Testament - - - - - -17
2.3.2 Pastoral Ministry in the New Testament - - - - - -18
2.4 Biblical Terminology Specific to the Pastoral Office - - - -18
2.5 Nature and Challenge of Pastoral Ministry - - - - - -23

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2.6 Implications of Pastoral Ministry - - - - - - -24
2.7 Concept of Pastoral Integrity - - - - - - - -25
2.7.1 Pastoral Integrity - - - - - - - - -25
2.7.2 Impact of Pastoral Integrity on Church Administration - - - -29
2.8 Characteristics of Pastoral Integrity - - - - - - -32
2.9 Summary of Literature Review - - - - - - -33

CHAPTER THREE: EXEGETICAL STUDY OF I SAMUEL 12:1-5 - - --34

3.2 Background of the Text - - - - - - -34
3.2.1 General Background of the Text - - - - - - -34
3.2.2 Immediate Background of the Text - - - - - - -35
3.3 Original Text - - - - - - - - - -36
3.3.1 Researcher’s Translation - - - - - - - -36
3.4 Exegesis of 1 Samuel 12:1-5 - - - - - - - -37
3.5 Theological Conclusion - - - - - - - -40

CHAPTER FOUR: CHALLENGES OF INTEGRITY TO PASTORS IN THE

PRESBYTERIAN CHURCH OF NIGERIA - - - - - -41
4.1 Integrity Deficiency among Contemporary P. C. N. Pastors - - - -41
4.2 Causes of Lack of Pastoral Integrity among Pastors in P.C.N - - -49
4.3 Effects of Lack of Pastoral Integrity among Pastors in P.C.N - - -55
4.4 The Challenges of 1 Samuel 12:1-5 to Pastors in P.C.N - - - -58
4.5 Samuel’s Practice of Integrity: A Model for P.C.N Pastors - - - -61
4.6 The Solutions and Prospects to Lack of Pastoral Integrity among Pastors in P.C.N -64

CHAPTER FIVE: SUMMARY, RECOMMENDATIONS AND CONCLUSION -68

5.1 Summary - - - - - - - - - -68
5.2 Recommendations - - - - - - - - -68
5.3 Suggestion for Further Studies - - - - - - - -69
5.4 Conclusion - - - - - - - - - -70

WORK CITED - - - - - - - - - -71

APPENDIX - - - - - - - - - - -78

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 CHAPTER ONE

INTRODUCTION

1.1 Background of the Study

Critically, it has been observed that the character of uncorrupted virtue, especially in relation to
truth and fair dealing is expected from the pastor. Pastoral ministry has lot to do in contributing to
the morality of Christian community and the world at large. It is of worth to know that pastors are
not ordinary people working in ordinary places. They are shouldered with the responsibility of
raising men in the complete image of Christ. According to Etire, integrity as the quality of being
honest and morally upright is speedily waning (14). Failure in upholding integrity among pastors
seems to have become the order of the day and it seems to be on the increase in the church today.
The Pastoral Epistles attached unequivocal importance to ministerial integrity in terms of godly
character, holiness, blamelessness, and skillful hands that are consistent. The life of integrity
enhances the credibility and effectiveness of a pastor. A pastor is expected to be truthful in life and
character and live the truth of the scripture he teaches modeling Christ in a very sound and robust
way that befits his calling.

Lack of integrity, today, as it has been observed, is increasing on a daily basis among Ministers of
the Gospel. The practicality of integrity among pastor in today's Church is regrettably worrisome.
The level at which some pastors exhibit all manner of characters simply points to the fact that most
of them are yet to consciously and critical consider the standard required ethics that befits a pastor.
One of the qualities of the pastor is integrity. People will repose their trust in those who are reliable
and in many cases, it does not matter the title a man is carrying in the society, once he is
discovered to be a man whose character is questionable, his tendency to influence the world
around him is reduced.

According to Roberts,
Character and integrity are associated word in moral vocabulary; ‘a person has character if
he or she is characterized by such traits as truthfulness, courage, justice and compassion,
especially if he or she is able to maintain virtuous action, emotion and thought despite
pressures to slacken his or her measure.’ In other words, ‘a person is said to have integrity
if he or she is a complete and definite self and has the powers to resist ‘disintegration’ in
the face of temptation, suffering, peer pressure, and other adverse moral influences’.
Integrity is essential to every person who hopes to earn the trust and respect of those
1
 around him and more importantly is very crucial to the gospel minister if he hopes to
influence his followers positively (65-66).

However, the number of ministers of God in the Church today who meet this expectation on
integrity is arguably very few. Oderinde observed that, “Many Church leaders thrive on corruption,
some take advantage of the psychology of an average Christians who is always in search of
miracles and wonders, and they exploit their followers financially and materially. Preaching the
Gospel has become a business venture to a large extent” (224).

In a lamentation, Trull and Carter citing Chaucer, asked “If gold rusts, then what shall poor iron
do” (14). This was to ask that, if the pastor whom the society looks up to fall for lack of integrity,
what then should be expected of lay persons? If any person is going to misbehave, the society does
not expect it to be ministers of God who are supposed to be custodians of morality and exemplary
living. Pastors are expected to be people who have given themselves to serve others, to serve the
needs of others through the preaching and teaching of the word of God. They must not be one
against whom a just accusation can be made by any man.

Lack of integrity among some pastors shows that when such negative actions, characters,
behaviours like wrongness, badness, unrighteousness, evil and sinfulness starts to manifest in the
thoughts, speaking, teaching, and lifestyle of a pastor, such is practically seen as unethical and
complete violation of pastoral bonded duty, obligation, Divine calling and vocation. When a Pastor
steals or mishandles the church resources or money it is an ethical misconduct, when a he messes
around with an opposite sex in the name of marrying or ministering to the person, is lack of
integrity. When a pastor tells lies as if it is true and even faking miracles and testimonies of great
things he did (not God), it is against integrity, when he smokes and drinks alcohol it is lack of
integrity, when a pastor gossips and leeks secrets that he/she needs to protect, it is against integrity.
In addition to the above listed widely publicized misconducts, Ibe stated that sexual and
homosexual activities are viewed as part of the behavioral problems prevalent among pastors in the
church today (14). The list could be endless.

In this research, much emphasis is laid on the character of integrity of pastors in the Presbyterian
Church of Nigeria rather than the positions they occupy. The prevalence of misconduct among
some pastors in the Presbyterian Church of Nigeria cannot be overemphasized. It has grown to a
level that creates fear and tension in the heart of anyone who has concern for the future of the
pastor and that of the teeming Christian populates in the Presbyterian Church of Nigeria. The

2
Church starting from the pastor, just like the society, is grappling with behavioral problems (Felix
23) which include fraud, deception, intimidation stealing and other malpractices (Adebule 14).

Frustrations as a result of hardship have led so some pastors in the Presbyterian Church of Nigeria
to join the Christian ministry without possessing the character of a Christian or having a sense of
divine calling upon their lives. When such fellows become pastors, high level of unethical pastoral
behaviours will become very glaring. The message of ‘get-rich-quick‘ syndrome which been
circulated in the world today has entered the blood-stream of people and its influence have made
some pastors to be too anxious for earthly riches. To them anything can be done to acquire wealth
whether it is honest or not.

The overemphasis on materialism in the gospel of prosperity has not left the Presbyterian Church
of Nigeria the same way it met her, it is the underlying factor of most ministerial lack of integrity.
The loss of respect and influence location by misconduct among some pastors in the Presbyterian
Church of Nigeria has impacted negatively on parishioners and members of the society who are
key players in different aspect of society and government leadership. Consequently, there is a lot
of moral decadence in the lives of the church member such that celebrated virtues as a church such
as honesty, sexual purity, faithfulness, trust, peace, and so on are being eroded.

Umagha asserts that,

There is lack of respect for the pastor and consequently the weakening of the expected
godly influence over parishioners and other persons in the church and the society. The
disrespect over the pastor is as a result of their misbehavior. The lack of integrity or the
loss of it among the pastor in recent time has reached an alarming rate which has caused a
high level of attention not only in the quality of questions but also reflected in the current
deplorable state of the whole community of faith or believers (30-31).

Though throughout the ages, there are several pastors in the Presbyterian Church of Nigeria whose
lives and conduct defined pastoral ministry and those whose lives are nothing but a destruction to
pastoral ministry. However, the pastor is guided by the word of God against all forms of
misconduct but there are still some levels of it in the Presbyterian Church of Nigeria. In the light of
the foregoing the researcher deemed it necessary to delve into this research. The researcher tried to
create the understanding that some of the pastors in the Presbyterian Church of Nigeria lack
integrity and such understanding will help so as to proffer solutions that can help reverse the trend.

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1.2 Statement of Problem

The pastor is seen not only as the representative of God among men, but also as a priest who
represents the people before God. Consequently, there are high spiritual and moral expectations
from him since he is supposed to be a person of integrity in the human society. If the society
expects members of the community to exhibit integrity, then it expects the highest level of
integrity from ministers of the gospel. The reverse is the case in the Presbyterian Church of
Nigeria; because the deteriorated level of integrity among some pastors in the Presbyterian Church
of Nigeria today has reached an alarming rate as within short interval stories of the misdeeds of
some supposed pastors in the Church are heard. In recent times, it is common to observe and hear
about such unethical and unprofessional conducts such as fornication, adultery, rape, fraud, incest,
homosexuality, embezzlement of church funds, and others are rampant in the Church today.

The consequences of some of this unwholesome conducts is decrease in church membership, since
people now fear becoming victims of ungodly people who parade themselves as men of God. This
malady has resulted in the poor church growth and at worst poor Christian living. Many interest
groups have laid blame on modernism and developments, especially the advent of modern
technology and the internet and the quest for prominence. Most members of the church often bury
their head in shame each time their pastors are caught in the web of ungodly practices. Individuals,
family and the entire society are inflicted with pain and sorrow through the conducts and practices
of people who are supposed to be the custodians of morality.

The situation above indeed is worrisome and calls for immediate action to save the church and the
entire society from further deterioration. This research, as it exposes the unwholesome conducts
and practices among some pastors in the Presbyterian Church of Nigeria shall be a response to this
clarion call for the pastors in the Presbyterian Church of Nigeria to live out lives of integrity in
their ministries.

1.3 Research Questions

1. What are the causes of lack of integrity among pastors in the Presbyterian Church of
Nigeria?
2. What are the effects of lack of integrity among pastor in Presbyterian Church of Nigeria?
3. What are the possible solutions to the problem of lack of integrity among pastors in the
Presbyterian Church of Nigeria?

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 4. What challenge does 1 Samuel 12:1-5 has for pastors in the Presbyterian Church of
Nigeria?
5. How can Samuel’s life of integrity be a model for pastors in the Presbyterian Church of
Nigeria?
1.4 Purpose of the Study

The primary aim and purpose of this research work is to investigate lack of integrity among some
pastors in the Presbyterian Church of Nigeria. The research targets towards examining the possible
causes of lack of integrity among some pastors in the Presbyterian Church of Nigeria. The research
also highlights the effects and the possible solutions of lack of integrity among pastors in the
Presbyterian Church of Nigeria. It also highlights the acceptable behaviour expected of ministers
of the Gospel in the Presbyterian Church of Nigeria, using Samuel’s example.

1.5 Significance of the Study

This study will be of immense importance to theologians, pastor and church administrators as it
will first of all open their eyes to the issues of the church as it concerns the behaviour of pastors
today and then offer solutions to lack of integrity among pastors in the Presbyterian Church of
Nigeria. The study would also be beneficial to students, researchers and scholars who are
interested in developing further studies on the subject matter by being a relevant source of
literature.

1.6 Scope of the Study

This study is on integrity in pastoral ministry: a challenge to pastors in the Presbyterian Church of
Nigeria using the exegetical analysis of 1 Samuel 12:1-5. The term, “pastor” as used in this
research work is used interchangeably with minister of God, minister of the gospel, a church
leader. More so, the scope covers the Presbyterian Church of Nigeria.

1.7 Research Methodology

The research adopted an exegetical and phenomenological research design. It gathered information
using primary sources such as oral interview, lecture notes, thesis, observations; and secondary
sources, which included text books, journals, magazines and internet materials.

1.8 Limitation of the Study

The researcher had some limitations at the time of carrying out this research; Such as follows:
5
 1. Financial constraint: Insufficient fund impeded the efficiency of the researcher in
sourcing for the relevant materials, literature or information and in the process of data
collection (internet and interviews).
2. Time constraint: The researcher simultaneously engaged in this work or study with other
academic work. This most times consequently cut down on the time devoted for the
research work.
3. Attitude of respondents: Some respondents were not so open to narrate wholly the
attitudes of pastors in their parishes.

1.9 Definition of Terms:

In a research of this nature, it is pertinent to give the working definitions of some major words
used in the research.

Pastor: The word “Pastor” in the Old Testament is translated from the Hebrew word ra’ah which
literally means “to shepherd” or “to tend a flock”. And in the New Testament, the word is poimen
and is translated as “pastor” or “shepherd”. The New Testament imagery comes from an Old
Testament and Palestinian background. In Israel shepherd who tended flock of sheep or goat
played great responsibility of protecting the flock from robbers and wild animal thus, holding great
position). Pastor which literary mean “Shepherd” is one of the “five gifts given to the Church for
leadership by the ascended Lord (Eph 4:8, 11). Whereas apostles, prophets, and evangelists
minister in the Church at large, pastors and teachers serve in the local congregation” (Harris 679.).
This gift of Pastor by Christ is meant to guide the Church in realizing the riches of its election by
being equipped, built up (Eph. 4:12), growing into the fullness of His stature (Eph. 4:13), all of
which results in holy living. Thus, it is therefore right to say that Pastor is one who watches over
the spiritual affairs of the called out people in a particular locality.

Ministry: The term or word “ministry” is used both in a wider and in a narrow sense. In its wider
sense, “it refers to service rendered to God or to people” (Tiller 430) while in its narrow sense, it
refers to the “officially recognized service of persons set apart (usually by formal ordination) by
the church” (Osborne 430). It is originated from the Greek word ‘διακονία’ (diakonia) in the New
Testament which literally mean “service” or “ministry”. The “roles given the general title
“ministry” carry the fundamental understanding that they are services within the life of the church
and community (1 Cor. 12:5, 28; Eph. 4:12)” (Wehrli 730). Wehrli further noted that the literally
meaning for ministry is a feeding care for guests as in 1 Kings 8:3; 10:40; 17:8 and Acts 6:2 (731).

6
Ministry therefore, is the work of teaching, of preaching, of evangelism, of prayer, of
administration, and the likes with the hope of reconciling men to God.

Integrity: The word “integrity” emerged in the 15th century and it comes from the Latin word
“integritas” meaning, “whole.” In another sense, it literally means “soundness of health in body
and soul, purity, uprightness; specifically, the condition of man as created in the imago Dei”
(Anderson 156). It is defined as “a firm moral adherence to a code of especially moral or artistic
values, or incorruptibility; incapable of being bribed or morally corrupted.” The Hebrew word
translated integrity in the Old Testament is called “tom”. It means the “condition of being without
blemish, completeness, perfection, sincerity, soundness, uprightness, wholeness.” In the New
Testament, the word translated integrity is called aphthoria. It is translated as soundness, purity,
honesty, incorruption. Its general meaning in the NT is “honesty and adherence to a pattern of
good works.” Hence, integrity is the truth of one’s character in display; the sincerity, purity,
perfection of one whole or complete character.

Challenge: According to Hornby, “challenge” is the new or difficult task that tests somebody’s
ability and skill (241). Collins Online Dictionary defines it as to questioning of the truth and value
of something (n.pg). It is to dare somebody to do something (Encarta Dictionary, n.pg). In this
research, this word will be used in the sense of “to call to prove or justify something or a
situation.”

1.10 Organization of the Study

This research work has been systematically organized in chapters. Its preliminary pages comprises
of the title page, the approval page, the declaration page, the certification page, the dedication
page, acknowledgement page, the abstract and table of contents.

Chapter one, which has to do with introduction, was structured as follows: background of the
study, statement of the problem, research questions, purpose of the study, significance of the study,
scope of the study, research methodology, limitation of the study, definition of terms and
organization of the study.

Chapter two has to do with the literature review which has to do with the views of scholars as it
relates to the topic, and it comprises of concepts of integrity, pastoral ministry, pastoral integrity
and summary of literature review.

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Chapter three handles the historical background of the context: the Presbyterian Church of Nigeria
and the exegetical study of 1 Samuel 12:1-5. It focuses on brief historical background of 1 Samuel
12:1-5, exegetical analysis of 1 Samuel 12:1-5 and the exegetical conclusion.

Chapter four deal with the application of the text (1 Samuel 12:1-5) to challenge Pastors in the
Presbyterian Church of Nigeria. Chapter five covers summary of findings, recommendation and
conclusion.

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 CHAPTER TWO

LITERATURE REVIEW

In this chapter, the researcher handled the general idea of integrity, its biblical and extra -biblical
foundations; the concept of pastoral ministry, its nature, challenges, implications; concept of
pastoral integrity and its characteristics. The chapter ends with a summary.

2.1 Concept of Integrity

The word “integrity” has its roots from the Hebrew word “tom” meaning a “whole, complete
sound, unimpaired or perfect.” The meaning of the word is evident in the majority of its biblical
and secular contexts. It also expresses the idea of integrity in relation to honest motives and moral
uprightness. The word evolved from the Latin adjective integer, meaning whole or complete
(McGill 12). In Mathematics an integer, the root word for integrity means a whole number that
cannot be divided into parts which are themselves whole numbers (Discipleship Journal, n.pg). In
this context, according to Gerald, integrity is the inner sense of "wholeness" deriving from
qualities such as honesty and consistency of character. As such, one may judge that others "have
integrity" to the extent that they act according to the values, beliefs and principles they claim to
hold (34). Its Greek equivalent is aphthoria which occurs only in Titus 2:7 meaning “integrity in
the sense of a godly lifestyle consistent with one's teaching.” From the etymological study above,
one could say that integrity means “consistency and sincerity with no deception or pretence.” It is a
life situation wherein there is no discrepancy between what a person appears to be on the outside
and what he is on the inside. It is consistency of character that matches words and actions, vision
and choices, values and behaviours. It is a life lived with consistency. A person of integrity does
not live a double standard life, he does the right thing always because it is the right thing.

According to McGill Cushing, “integrity is the practice of being honest and showing a consistent
and uncompromising adherence to strong moral and ethical principles and values” (12). It is
important to note from McGill’s definition that integrity is a process, which means that it is an
action rather than ideas (Hornby 1203). Webster’s New World Dictionary also support this view
stressed here as it defines integrity as “the quality or state of being of sound moral principle;
uprightness, honesty and sincerity” (332). In ethics, integrity is regarded a s the honesty and
truthfulness or accuracy of one's actions. In a way of contrast, Lucaites said that “integrity can
stand in opposition to hypocrisy, in that judging with the standards of integrity involves regarding
internal consistency as a virtue, and suggests that parties holding within themselves apparently
conflicting values should account for the discrepancy or alter their beliefs” (92). This is true

9
according to Lucaites because Hornby’s definition is also in line with this as he defined integrity as
“the quality of being honest and having strong moral principles” (817).

According to Muel, integrity is not a one-dimensional concept. In his book he presents a

multifaceted perspective of integrity. Integrity relates to, for example, compliance to the rules as
well as to social expectations, with morality as well as ethics, and with actions as well as attitude
(152). The researcher agrees with Muel that integrity do not affect a single area of a person’s life
but extends to the whole. As it also aligns with the position of McGill who said that integrity has to
do with being complete or whole. Jowett, to this, observed that integrity is one of the most
important and oft-cited of virtue terms. It is also perhaps the most puzzling. For example, while it
is sometimes used virtually synonymously with ‘moral,’ it also at times distinguishes acting
morally from acting with integrity. Persons of integrity may in fact act immorally, though they
would usually not know they are acting immorally. Thus, one may acknowledge a person to have
integrity even though that person may hold what one thinks are importantly mistaken moral views”
(123).

Worthy of note is that when used as a virtue term, ‘integrity’ refers to a quality of a person’s
character; however, there are other uses of the term. One may speak of the integrity of a wilderness
region or an ecosystem, a computerized database, a defense system, a work of art, and so on. When
it is applied to objects, integrity refers to the wholeness, intactness or purity of a thing—meanings
that are sometimes carried over when it is applied to people. A wilderness region has integrity
when it has not been corrupted by development or by the side-effects of development, when it
remains intact as wilderness. A database maintains its integrity as long as it remains uncorrupted
by error; a defense system as long as it is not breached. A musical work might be said to have
integrity when its musical structure has a certain completeness that is not intruded upon by
uncoordinated, unrelated musical ideas; that is, when it possesses a kind of musical wholeness,
intactness and purity. The idea the researcher observed here is that integrity as a concept applies
also to inanimate objects possesses certain level of integrity. Critically, the parameter that can be
used to measure this should be the absence of known error and uncorruptedness.

Lucaites maintained that integrity is also attributed to various parts or aspects of a person’s life.
We speak of attributes such as professional, intellectual and artistic integrity. However, the most
philosophically important sense of the term ‘integrity’ relates to general character. Philosophers
have been particularly concerned to understand what it is for a person to exhibit integrity
throughout life (92). True to the view of Lucaites is the fact that integrity affect all facets of a

10
person’s life and drawing from the philosophical perspective, he talked about axiology—a branch
of philosophy that deals with ethics and moral behaviours.

From the Christian perspective, specifically, integrity means that one lives according to what one
says or believes, that is, the scriptures. A life lived with integrity is one in which all aspects of a
person are fully integrated: it is a holistic life. Building integrity or calls over time. From the
foregoing it is clear that integrity has two facets: wholeness in relationship with God and man. A
life God that proves and man attests. It entails being formed and shaped by the word of God, a total
conformity to the life of Christ. It is characterized by ability to resist the disintegration in the face
of temptations, suffering and adverse moral influences (Oderinde, n.pg). Jesus is the ultimate
example of integrity, hence it is as one of service life, work and attitude confirming one's life to
him that one is said to have integrity (Tilman and Gilbert 125). In addition to this, Dictionary of
Pastoral Care and Counseling defines integrity as the "inner sense of freedom from crippling
ambivalence about that assurance and those convictions…that wholeness and completeness which
the process of the life of faith is always striving to bring into being" (Oates 397). This implies that
integrity is the " absence of duplicity and it's the opposite of hypocrisy... it include financial
accountability personal reliability and private purity" (Swindoll n.pg).

Relating this to the context of ministry, it is obvious that integrity is a requirement in the ministry.
Biblical standard for the office of a bishop, pastor, elder, deacons, et cetera, show a high level of
requirement for people of integrity (1 Timothy 3:1-12, Acts 6:1-4). For a gospel minister, integrity
is living by ministerial etiquette to a simplified sound, sincere, genuine and complete biblical
lifestyle in the practice of the Church (Oyedele 28). As Olumide puts it, it is the strength and
firmness of character. It is also an utter sincerity and honesty of a minister as it relates to his
relationships and duties in the context of Christian Faith (Kehide xvi). By honesty one means
saying what one means and meaning what one says. This happens when “one’s ‘ yes’ is yes and
one’s ‘no’ is no.” In summary integrity is not just another word for being honest, it means to be
integrated to have one's work issued out of one's heart.

2.1.1 The Implications of Being Person of Integrity

Ordinary discourse about integrity involves two fundamental intuitions: first, that integrity is
primarily a formal relation one has to oneself or between parts or aspects of one ’s self; and
second, that integrity is connected in an important way to acting morally, in other words, there are
some substantive or normative constraints on what it is to act with integrity.

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Lucaites pointed that how these two intuitions can be incorporated into a consistent theory of
integrity is not obvious, and most accounts of integrity tend to focus on one of these intuitions to
the detriment of the other. A number of accounts have been advanced, the most important of them
being: (i) integrity as the integration of self; (ii) integrity as maintenance of identity; (iii) integrity
as standing for something; (iv) integrity as moral purpose; and (v) integrity as a virtue (97).

Integrity is one of the most important and oft-cited of virtue terms. It is also perhaps the most
puzzling. For example, while it is sometimes used virtually synonymously with ‘moral,’ It also
distinguishes acting morally from acting with integrity. Persons of integrity may in fact act
immorally, though they would usually not know they are acting immorally. Thus one may
acknowledge a person to have integrity even though that person may hold what one thinks is
importantly mistaken moral views (Stanford Encyclopedia, n.pg).

The findings suggest that the concept of integrity, viewed as a contextualized set of values, is
helpful in articulating the link between reported values and administrative practice. It is the
consistency of actions, values, methods, measures, principles, expectations, and outcomes. In
ethics, integrity is regarded as the honesty and truthfulness or accuracy of one's actions. Integrity
rests on honesty, and truthfulness or accuracy of one's actions. Integrity is the quality that locks in
ones values and causes him/her to live consistently with them. Integrity is the foundation of
character. A person who has integrity also has an unblemished character in every area of his or her
life. As Aristotle affirmed, one of the most important activities one can engage in, is developing
one’s character.

2.2 Biblical Foundations of Integrity

The concept of integrity is traceable to the Scriptures (Old and New Testaments):

2.2.1 Integrity in Old Testament (O.T)

In the Old Testament, integrity conveys the meaning of that which is “complete, blameless, just,
honest, perfect, peaceful, etc. Hence, it has an attribute or attitude that reflects the gaminess and
reliability (Oliver 306). This word occurs around twenty (20) times in the Old Testament and
refers to “integrity of character.” In times of its appearance, tom in its noun form appears or occurs
in most instances with prefixed preposition characterizing the nature and manner of an action or
the attitude of the one who is performing it, thus meaning in full measure (Isaiah 47:9) or at
random, unsuspecting (1 Kings. 22:34) (Oliver 307).

In this sense, it stands for whole, complete, sound, unimpaired or perfection. It also means
faithfulness, trustworthiness (Walkins 72). Also, integrity is the strength and firmness of character,

12
utter sincerity, honesty and a state of being undivided. This position indicates that integrity is a
virtue which is inbuilt in mankind from where sincerity and honesty are its end products. This
means that the person who carries integrity has a unity of life and character. Similarly, integrity is
considered as (i) Firm adherence to moral or artistic values: incorruptibility. (ii) An unpaired
condition. (iii) The equality or state of being undivided (Merriam Webster’s New Encyclopedic
Dictionary 112). The different assertions on integrity above tend to agree that it is a state of human
mind which is not corrupt or soiled with negative attributes and which produces fruits of
faithfulness. It is an attribute that is constant and does not change as a result of situation. The Bible
revels that God is the root of human integrity and He was the basis of human existence and so the
architect of all that had to do with humankind. It was after God’s perfect standard that man was
created (Genesis 1:26-27).

In summary, the basic meaning of “integrity” in the Old Testament is “soundness of character and
adherence to moral principle,” i.e., uprightness and honesty. The clear example of these virtue can
be found whenever one is referring to Abraham (Gen 20:5), David (1 Kings 9:4), Job (Job 2:3, 9;
4:6; 27:5; 31:6), and many others in the Bible. A common expression is "to walk in integrity,"
indicating habitual manner of life. In Proverbs, integrity is seen as an essential characteristic of the
upright life: Jehovah will protect those who walk in it (2:7); their security is assured (2:21; 10:9;
20:7; 28:18); it is a trustworthy guide for living (11:3), and better than wealth (19:1; 28:6) (Price
857).

2.2.2 Integrity in the New Testament (N.T)

The word “integrity” is a translation of the Greek word “aphthoria.” It is originated from
“aphthoros” meaning “uncorrupted”. It is from the root word “phtheiroo” meaning incorruptness.
The word only exits in Titus 2:7. According to Walker, the word does not occur in the New
Testament, but its equivalents may be seen in "sincerity," "truth," the "pure heart," the "single
eye," etc. In the above sense of simplicity of intention it is equivalent to being honest, sincere,
genuine, and is fundamental to true character (54). In the NIV Bible translation, there are three
occurrence of the word Integrity in the New Testament. The first is in Matthew. 22:16 “we know
you are a man of integrity and that you teach the way of God in accordance with the truth. You are
not swayed by men”. In this place it is used for Jesus by the disciples of the Pharisees and the
Herodias as a man of his word. The second is in Mark 12:14. It is the same as what is found in
Matthew. The third is in Titus 2:7 “In your teaching show integrity, seriousness”. The sense here
specifies integrity as an indispensable ingredient in Christian teaching. The meaning is essentially

13
the same as that in the Old Testament (Barton 12). Finally, the use of integrity in the N ew
Testament denotes incorruptibility, soundness, purity of mind or heart in both teaching and
conduct.

2.2.3 Extra-Biblical Records of Integrity

Extra-biblical records about integrity could be linked to the Ancient Near East (ANE) and the
Ancient Roman World (ARW).
2.2.3.1 The Ancient Near East (ANE)

In the ANE, there is a common Semitica root “tamam” that occurs in Ugaritic, Phoenocian/Punic,
Aram and Arab which stands to mean to be complete, finished, perfect, spent, sound, used up, have
integrity (Oliver 306). In Phoenocian likewise, the usage of the word tamam means truth, and in
Punic it designate sincerity. Its occurrence in personal names characterizes their community as the
one of “holy perfection” over against all others (Oliver 306). Therefore, the ANE perception or
concept of integrity has to do with fullness or wholeness, truthfulness, and sincerity of heart
whereas, in personal name, ANE people see their community as holy and perfect than other
communities. This actually stresses that integrity is being separated for holy living.

2.2.3.2 The Ancient Roman World (ARW)

The word “integrity itself is a martial word that comes from an ancient Roman army tradition”
(Weaver n.pg). In the ARW, the Roman army inspections of breastplate clearly described the
concept of integrity. It was said that during the morning inspections, the inspecting Centurion
would come in front of each legionnaire and let the soldier strike with his right fist the armor on
the breastplate that covered his heart to test the authenticity of the breastplate if it is sound or not
and to know whether it can protect the heart from the sword thrusts and from arrow strikes. Pat
Weaver further described the ARW inspection of the breastplate saying: As the soldier struck his
armor, he would shout “integritas”, (in-teg-ri-tas) which in Latin means material wholeness,
completeness, and entirety. Weaver posited that integrity in the ARW, refers to the putting on of
armor, of building completeness, wholeness in character and on the soundness of the armor. A
critical look at the wordings of Weaver above, reveal two words that are the derivative of Integrity.
They are: “integritas” and “integer”. Thus, in ARW the word integrity describes the character of a
member of the profession of arms. Seeing this in another perspective, it could be said that this is
the reason why the military have a tradition of producing great leaders that possess the highest
ethical standards and integrity.

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The fall of the legion was due to the fact that there was negligence and laziness to the drilling
process at the parade ground. Roman Soldiers abandon the use of breastplate, mail, and helmets in
the battle field so that they fought the Goths without protection, this therefore led to many disasters
(loss of cities). Following these disasters upon the legion, “no one tried to restore the armour to the
infantry. They took their armour off, and when the armour came off – so too came their integrity”
(Weaver n.pg) and life became normal as before. From this is could be deduced that integrity when
lost causes much damages to the life of the person involved. Thus, consistency is requested to
maintain integrity.

2.3 Concept of Pastoral Ministry

The term, ‘pastoral ministry’ relates to shepherds (pastors) and their role of caring for the sheep
(members of the Church). The term was adopted for metaphorical usage, historically first by
Christians, although many religions and non-religious traditions contain an emphasis on care and
social responsibility (Arnold 45) Oden postulates that pastoral ministry is the mother of pastoral
theology. He posits that the duty and privilege of pastoral ministry has resulted in the development
of the discipline of Pastoral Theology within the broader framework of Practical Theology. It has
also produced a long procession of individuals who have filled the pages of church history in
responding to God's call to be faithful pastors and ministers of the truth. He notes, "Pastoral
theology is a special form of practical theology because it focuses on the practice of ministry, with
particular attention to the systematic definition of the pastoral office and its function" (98). Oden,
in expanding his definition of pastoral theology, observed that:

Pastoral theology is that branch of Christian theology that deals with the office, gifts, and
functions of the pastor. As theology, pastoral theology seeks to reflect upon that self-
disclosure of God witnessed to by Scripture, mediated through tradition, reflected upon by
critical reasoning, and embodied in personal and social experience (quoted by Stitzinger 4).
The Bible does not explicitly define the role of a pastor but associates it with teachings (Eph. 4:10-
12). According to Rowdon, pastoral ministry involves shepherding the flock of God. In this
context, shepherding involves protection, tending to needs, strengthening the weak,
encouragement, feeding the flock, making provison, shielding, refreshing, restraining, leading by
example to move people on in their pursuit of holiness, comforting, guiding (Ps. 78:52; 23)
(Rowdon 277).
As used by the New Testament, W.R. Harris says "pastor" designates both an endowment for
ministry and the one who fills that ministry, but it implies no fixed office. The pastoral ministry
may be performed by a presbýteros (1 Peter 5:1), an epískopos (1 Tim 3:2), or even both (cf. Acts

15
20:17,28). Rather than an office, it suggests a moral or spiritual relationship. A pastor must be
faithful to Christ the Chief Shepherd (1 Peter 2:25; cf. Heb 13:20), self-sacrificing (cf. John 10:11),
seeking the lost (cf. Matt 18:12-14). Secular usage also connotes governance. So Paul instructs the
Ephesians elders "to care for" (Gk. poimaínein) the church of God and to protect it from heretical
"wolves" (Acts 20:28). Use of "pastor" as a title for thecongregation's leader derives substantially
from the Geneva Bible. However, following Calvin's sharp, formal distinction between…pastor
and teacher (Harris 679). By this understanding of Harris, it is therefore right to say that Pastor is
one who watches over the spiritual affairs of the called out one in a particular locality.

More so, one does not need to be a scholar to recognize the desperate need for spiritual leadership
in the church today. The pastoral office is, without a doubt, the greatest responsibility God has
called any man to undertake. The pastor’s role contains an abundance of duties and tasks that
require a great deal of thought and prayer. Although the pastor’s responsibility is great, his eternal
reward, if he faithfully administers his office, will be greater and he will be full of joy in his
service (1 Pet. 5:4; Heb.13:17). Seeing that this is such a great service to the Lord and His church,
it begs the question: why is today’s church found wavering in the position of desperately needing
spiritual leadership to fill such an awesome office? Wagner believes that pastors have subtly “sold
their biblical birthright as shepherds called by God for the pottage of skills and gimmicks designed
by humans” (Wagner 17). He offers a plausible reason, as he adds, “they misunderstood the role of
pastor and defined it incorrectly. They left the biblical and theological moorings. And the result is
that our churches are struggling mightily, Christians are wandering from the faith, and pastors are
burning out at alarming rates (Wagner 17). This shows how important the pastoral ministry must
stand without blemishes.

In fact, the Bible warns in Zechariah 13:7, “Strike the Shepherd that the sheep may be scattered.”
Oden agrees that pastoral ministry is defined by Scripture as it “provides the primary basis for
understanding the pastoral office and its functions” (11). This means that the scripture as the
supreme rule for life and practice should guide the life of the pastor. Mayhue also argues that
pastoral ministry is involved in a severe identity crisis in his chapter on Rediscovering Pastoral
Ministry (MacArthur 14). Piper has also joined this call for a biblical pastorate in the publishing of
his book titled, Brothers, We Are Not Professionals: A Plea to Pastors for Radical Ministry. In
this, he pointed to the problem of identity crisis in pastoral ministry today. Since it is blatantly
obvious that pastoral ministry is suffering from an identity crisis, and that the church is responding
in like form, knowing the pastor’s identity is pertinent.

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2.3.1 Pastoral Ministry in the Old Testament (O.T)
According to Tidball, a history of pastoral ministry must begin in the OT. The theme, "The Lord is
my shepherd" (Ps. 23:1), expresses the pastoral role of God with His people. He describes this
image as "the underlining paradigm of ministry," and points out that it contains "references to the
authority, tender care, specific tasks, courage and sacrifice required of the pastor" (54). Many
passages, including Gen. 49:24; Isa. 53:6; Ps. 78:52-3; 80:1, contribute to the development of this
theme. The OT often describes Israel as sheep who need a shepherd (Ps. 100:3; cf. also Ps. 44:22;
119:176; Jer. 23:1; 50:6). The theme of God's love contributes to the shepherd theme too: "I have
loved you with an everlasting love; therefore I have drawn you with loving kindness" (Jer. 31:3).
God demonstrates His love for Israel in vivid imagery with Hosea's marriage to a harlot (Hos. 1:2).
Though Israel spurned His love, God continues loving, as He says in Hos. 11:1: "When Israel was
a youth I loved him, and out of Egypt I called My son." In the end God is there to "heal their
apostasy . . . [and] love them freely" (Hos. 14:4) (Norman 91). The OT abounds with statements of
God's love for His people. Another is in Isa. 43:4-5: "Since you are precious in My sight, since you
are honoured and I love you . . . do not fear, for I am with you" (Morris 131). It could be traced
from this that love is an important attribute of the pastoral ministry. For with it, the pastor can be
able to b ear with the sheep he is leading.

Noteworthy is that, associated with the love of God is His disciplining of those He loves (Prov.
3:11); His holding accountable of those whom He loves (Ps. 11:7); and His command that men
love Him in return (Deut. 6:5). Also associated with the divine pastoral concern is the profound
theme of God's mercy (i.e., loyal love, Ps. 62:12; Isa. 54:10; 55:3) God's compassion (Ps. 145:9),
and His delight (1 Sam. 22:20). Combined with this are numerous examples of servant leaders
including Abraham, Joseph, Moses, Samuel, and David who demonstrated the faithfulness of God
as they accomplished His work through faith (Hebrews 11).

Thus, the OT provides an important basis for understanding the office and function of the pastor.
The Shepherd Himself displays his Fatherly care, love, mercy, discipline, compassion, and delight
toward His people whom He desires to love and fear Him with a pure heart. The image of a
shepherd also demonstrates God's authority and faithfulness, as well as the necessity and
implications of obedience to Him. Servant leaders exemplify both strengths and weaknesses as
God uses them to carry out His sovereign plan in human history. This draws the understanding that
the pastoral ministry is a great tool God uses to achieve His divine purposes.

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2.3.2 Pastoral Ministry in the New Testament (N.T)

The New Testament builds on this Old Testament foundation as it reveals the Chief Shepherd,
Christ, in all His wisdom, glory, power, and humility (John 10:11, 14; 1 Pet. 5:4). The person and
work of the Great Shepherd culminates in His death (i.e., the blood of the eternal Covenant, Heb.
13:20; 1 Pet. 2:25) and resurrection. The Good Shepherd gave His life for His sheep whom he calls
to Himself (John 10:11-16). These "called out" ones are His church. Christ, as Head of the church,
leads His church (Eph. 1:22; 5:23-25) and shepherds it. He calls pastors as under-shepherds to
function and give oversight under His authority (1 Pet. 5:1-4). Both as a doctrine (1 Corinthians
12) and through living example, the NT reveals the nature of the church and all its members and
activities. It also furnishes clear teaching about church officers and their functions. The role and
duties of a pastor as presented in the NT are the basis of all future biblical ministry in history. The
researcher observed that the New Testament concept of pastoral ministry is founded on the person
of Jesus Christ and exemplary lifestyles at the heart of its teaching. This implies a duty of living
out positive lifestyles by pastors for others to emulate.

2.4 Biblical Terminology Specific to the Pastoral Office

Throughout the history of the Church, the pastor has been known by a wide variety of names,
including, but not limited to: bishop, clergy, elder, evangelist, minister, pastor, preacher, priest,
reverend, shepherd, and teacher. One can be overwhelmed when he considers all of these terms
used to describe this office. Which terms are biblical and which are traditional?

Stitzinger reveals five distinctive terms which refer to the pastoral office, including: elder or
presbuteros, bishop or episkopos, pastor or poimen, preacher or keru, and teacher or didaskalos
(MacArthur 30). It is important to note that, according to Stitzinger, “First Timothy 5:17 and
Hebrews 13:7 associate the terms teacher and preacher with each other” and “Ephesians 4:11
connects shepherds (pastors) with teachers, as do 1 Timothy 5:17 and Hebrews 13:7” (31). In light
of this, our attention will be upon the remaining three words which contain the essence of the New
Testament understanding of the pastoral office. All three of these words appear to be used
synonymously in I Peter 5:1-3:

Therefore, I exhort the elders among you, as your fellow elder and witness of thesufferings
of Christ, and a partaker also of the glory that is to be revealed, shepherd the flock of God
among you, exercising oversight not under compulsion,but voluntarily, according to the

18
 will of God; and not for sordid gain, but witheagerness; nor yet as lording it over those
allotted to your charge, but proving tobe examples to the flock – (NASB).

The biblical terminology specific to the pastoral office shall be discussed under the following
headings:

(i) Presbuteros (Elder)

The Greek word, presbuteros, is a term meaning an older man, or an elder (Vine 111). Marshall
believes the use of the term elders, to mean leaders, was a natural development as he notes that
“leaders in Jewish communities were called elders, both in Old Testament and New Testament
times (159). According to Picirilli, “apparently the first use of this term within the fledgling
church is in Acts 11:30” (1). This is the same leadership role that is mentioned in Acts 14:23,
20:17-18; 1 Tim. 5:1-2, 17, 19; Titus 1:5, in relation to Christian congregations (Michaels 279).
Picirilli notes that the term elder is used to indicate “persons with maturity and selected for official
responsibilities” (3). Commenting on the responsibilities of elders in the New Testament, Lea and
Griffin offered this insight from the Pastorals, Paul discussed elders who directed the affairs of the
church and those who were involved in preaching and teaching. Multiple elders then served
collectively in planning and supervising churches in a given area. The individual elder may have
presided over a house-church that functioned like a family unit (160-161). Lea and Griffin’s point
is strengthened by Oden’s statement that, “There is considerable evidence that they exercised
general pastoral guidance of a congregation: preaching, teaching, breaking bread, and witnessing
to the resurrection” (68). From this, the elders were people who took care of different
responsibilities in the Church and their position does not rule out younger ones from serving in
leadership.

As Kistemaker points out in a comment on 1 Peter 5, where he states, “The word elder refers not
so much to the age (v.5) as to the task of the person who holds the position of leader in the church
(vv.2-3)” (188). This is also proven to be the case in the life of the young pastor of the church in
Ephesus, Timothy. Obviously what God had in mind was spiritually mature leadership within the
church. His people need elders who can lead them out of experience and wisdom, although this
does not necessarily imply that they have to be an older, senior adult.

It is logically apparent then, that the term, presbuteros, refers to church leadership within the life
of the New Testament church. In fact, Cowen argues that, “it is by far the most common term used
in the New Testament to denote an officer of the local church” (9). Though the term, presbuteros,
is employed sixty-six times in the New Testament, it is used at least eighteen times in direct

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reference to an officer in the local church The conclusion could be drawn that this term is, indeed,
denoting the pastoral office of the church. Furthermore, maturity and experience are part of the job
description of an elder, as are the abilities to lead and teach God’s flock.

(ii) Episkopos (Bishop)

The Greek word, episkopos, is a term meaning the exercise of oversight, to be an overseer or
bishop (Vine 33, 267). According to Vine, “it is not a matter of assuming a position, but of the
discharge of the duties” (267). He adds, “the word does not imply the entrance upon such
responsibility, but the fulfillment of it” (267). It is derived from the family of Greek words
referring to guardianship, oversight, inspection; implying vigilance far more than hierarchy (Oden
71). This is an important distinction due to the fact that in many denominations today (like the
Methodist and Episcopal churches) the word bishop refers not to an ordinary pastor, but rather to
an elite clergyman who has authority over pastors. While discussing denominations governed by a
hierarchy of bishops, Picirilli states, “The word is never used that way in the New Testament” (5).
This shows that the office was employed contemporarily

According to Michaels, “During the time of I Peter, episkopos, had not yet taken on the meaning
‘to serve as bishop,” rather, it simply interpreted the metaphor of “shepherding the flock’ as the
responsibility to care for and oversee the needs of a Christian congregation” (Michaels 283). This
idea as given by Michaels is countered by Cowen as he notes that in both 1 Tim. 3:1 -7 and Titus
1:6-9, the term overseer is correlated to “the position (office) of a bishop” and is deemed a good
work (8). Thus, a good understanding can b drawn from the insightful warning of Lea and Griffin,
which is to avoid reading current ecclesiastical understandings into this verse, one must not
confuse the office of overseer or bishop mentioned here with the ecclesiastical office of bishop that
developed later. In later times a bishop was a superintendent over a diocese. This office did not
appear in a fully developed sense until the second century Lea and Griffin 108). This means in
essence that Paul was not discussing a hierarchical office, but he was presenting someone who
directed the affairs of the Church.

Based upon the study of the word episkopos, deductions could be made of three distinctiive words
in relation to the New Testament teaching on the pastoral office. First, the term is clearly presented
in various texts as an office within the church. The duties of this office are virtually identical to
those of the presbuteros. Second, the term affirms the churches need for spiritual leadership in the
exercise of oversight. Finally, we can deduce from our study that an interchangeable relationship

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exists between the terms for elder and overseer. Namely, both terms represent a radically similar
office.

More so, there is the argument among scholars on if the two words: presbyteros (elder) and
episkopos (bishop) are different ways of referring to the same pastoral office or if they are distict
yet similar offices within a higher ecclesiastical order. As has already been noted, I Peter 5:1 -3
allude to the terms meaning the same office, as elders are instructed to exercise oversight. In Acts
20:28, the terms seem to refer to the same office as well. In his view, Cowen noted, “Addressing
the elders from Ephesus, Paul says that the Holy Spirit made them ‘overseers’ (bishops, episkopoi),
and their job is to ‘shepherd’ or ‘pastor’ the church” (8). Luke calld these men “elders,” yet Paul
describes them as “overseers.” Kistemaker teaches that “The word elder refers to office; the word
overseer describes the task the person performed” (724). While this understanding helps to point
toward the nature of the pastoral office, it is still insufficient in addressing the issue of one or two
offices. However, when this information is combined with the teaching of Paul in Titus 1:6-9, it
could be seen that there is a virtual interchanging of the titles given to a single office. Concerning
this interchanging of titles, Cowen observed,

In Titus, Paul seems to equate the office of bishop and elder again. He talks about
appointing “elders in every city,” and then he begins a discussion of the qualifications
(Titus 1:5-6). In the middle of the discussion, he changes the title of the same office to
“bishop” (1:7) (30).
The view that has been presented in here is the view of only two permanent offices:
elder/bishop/pastor and deacons. However, it is important to note that though the term “pastor” is
commonly used today it was probably intended to provide more of descriptive metaphor of what
an elder does. The term overseer is also a descriptive title, prescribing the nature of the elder’s
work. According to Cowen, “there is no hint in the New Testament that they had any authority
over any other churches except the one they pastured (14). In a way, pastoral ministry is almost
analogous to the Trinity. The pastor as an elder functions like the Father in being the authoritative,
wise, and experienced leader. The pastor as a shepherd functions like the Son in being the provider
and defender. The pastor as an overseer functions like the Holy Spirit in being the guide who
watches over the church. Just as it takes all three persons to make the Trinity, it also requires all
three functions of these terms to make a good spiritual leader. Bishops/elders are the leaders in the
church who exercise oversight over the flock of God.

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(iii) Poimen (Shepherd)
The Greek word, poimen, is a term meaning shepherd that is used metaphorically of Christ and of
those who act as pastors in His churches (Vine 341). The term is used eighteen times, fifteen of
which are in the Gospels, and only once does it refer to the office of pastor in Ephesians 4:11
(Cowen 5). In John 10, the good shepherd, Jesus, describes what a good shepherd is like. In 1 Peter
5:4, Peter refers to Jesus as “the Chief Shepherd” after earlier calling him “the Shepherd and
Guardian of your souls” (1 Pet. 2:25). Wagner aptly defines the imagery of the shepherd as he
stated,
The term pastor is filled with magnificent imagery and significance, especially because it
connects in a fundamental way to the very character and attributes of God. God is first
termed a shepherd in the opening book of the Bible…No doubt the most famous of all the
Old Testament descriptions of God as Shepherd is found in Psalm 23, where David
proclaims, “The LORD is my shepherd, I shall not want” (Wagner 113).

The verb form of shepherd, poimaino, is used eleven times, including the dialogue in John 21, in
which Jesus tells Peter to “tend or feed my lambs,” “shepherd my sheep,” and “tend or feed my
sheep” (Cowen 6). He added that, “In contrast to true shepherds, the false shepherds described in
Jude feed (pastor) only themselves”. It is also used again in 1 Peter 5:2, but with a broader
meaning that includes all the duties of the shepherd in exercising watch-care over the sheep (6).

Based on the above discussion, the shepherd/pastor is a title for the pastoral office, however, it
carries a different type of connotation. Rather than using shepherd as a definitive title, the New
Testament writers sought to use the imagery of the shepherd as away of communicating the role of
the elder – bishop. Although the title pastor has become very widespread in our modern context, it
is essentially the elder – bishop title that was preferred in the early history of the ancient church.
That has no doubt changed as Picirilli correctly observed that, The English term pastor means a
shepherd. Whenever “pastor” appears in the New Testament, or in the English literature of the
period, “shepherd” would be an equally correct translation, and vice versa. The King James
translators (like others before and since) chose “pastor” for the very reason that in their usage of
the English language it was another word for a shepherd (10). While there is nothing biblically
wrong with calling church leadership, pastors. It is logical to conclude that the analogous title of
shepherd points in the same direction as the terms for elder and overseer. There is an obvious
relationship between these three terms.

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Based on the above argumentation, it would be logical to conclude that these two terms are
synonymous. Picirilli quotes Spicq who appropriately observes, “Not only does the episkopos
watch over and busy himself with the community, but he also sees to its spiritual needs and
devotes all his energy to it” (8). This definitely does not sound like the modern idea of a bishop or
a professional CEO; it sounds like the nature of a pastor.

2.5 Nature and Challenge of Pastoral Ministry

2.5.1 The Nature of Pastoral Ministry
The nature of pastoral ministry is summed up in Christ’s identity as the true shepherd. It finds its
being in the work of Christ. As Purves postulated concerning Christ, “A central task of pastoral
theology, then, is to remind the church that Jesus Christ is the pastor, the one who is the primary
pastoral actor – who guides us to streams of living water, who forgives us our sins and saves us,
who heals all our hurts, and who brings life out of death” (5). Pastors are his under-shepherds if
they seek Him to provide pastoral care to them, in order that they may do likewise to the flock. It
has been said that “We minister out of our identity.”

The identity of the pastor and the nature of pastoral ministry is only found in one place: The Word
of God. It is found in passages that we did not even examine like Psalm 23 and Ezekiel 3, 33, and
34. The pastoral ministry needs total reliance on the one in whom all hope is found. It demands
pastors to grow up and be elders. It is time for pastors to lead their flocks as wise shepherds,
exercising spiritual oversight in such a way as to bring glory to our Creator and to the One who
purchased the church with His own blood. As a renowned preacher said eloquently about the
vocation of the pastorate, the true nature of pastoral ministry lies within this word “shepherding.”
This is the vocation of the pastor: to know the parish territory, its dangers, its green meadows, its
steep precipices, its seasons and possibilities (Oden 52).

The pastor leads the flock to spring water and safe vegetation. The flock recognize their own good
through the shepherd’s voice. They do not see it in their interest to follow strangers. They know
their own shepherd will not mislead them. The shepherd is able to anticipate their needs in advance
and is willing to deal with each one individually (Oden 52).

2.5.2 Challenge of Pastoral Ministry

The outcome of the pastor in every challenge he faces has a large amount of bearing in the success
and failure of his/her ministry of which he/she is an administrator. The challenge to the pastor is
therefore an indirect challenge to the church. Ratsara and Davidson asserted that at the heart of

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these challenges is the great battle between good and evil, ‘the great controversy.’ The most
obvious challenge to the pastoral ministry is working with a diverse group of persons. Unlike
water, people do not always flow in the same direction. This diversity is good for growth and
dynamism but it becomes problematic if the diversity leads to covert or overt insurrections against
the pastor and the ministry.

Doctrinal issues are another serious challenge of the ministry today. It has caused the breakaway of
members from churches to establish their own churches. This is a problem that has always been
present in the church. Ratsara and Davidson state that it was present even when Christ ministered
in human form. The first thing issue that Christ was forced to deal with after His resurrection was a
doctrinal issue (56). When Paul presented his last address to the Asian church elders he mentioned
that this was a problem that was going to persist even after his departure. (Acts 20:29). Doctrinal
challenges are very divisive in nature as has already been noted. Breakaway groups have been
formed as a result of differences in doctrines. Any other challenges that the pastor will face are
dependent on the theology and doctrines of his/her congregation. For instance a congregation that
understands the role and respect deserved by a church leader as revealed in the Bible will not
unbecomingly resist their pastor. Even if they are aggrieved by the decisions he/she is making.

2.6 Implications of Pastoral Ministry

Integrity is one of the top attributes of a great leader. It is a concept of consistency of actions,
values, methods, measures, principles, expectations and outcomes. It connotes a deep commitment
to do the right thing for the right reason, regardless of the circumstances. People who live with
integrity are incorruptible and incapable of breaking the trust of those who have confided in them.
Choosing the right, regardless of the consequence, is the hallmark of integrity. The most damaging
sin a leader can commit is to betray the trust of his people (Yakubu citing Warren 235). The
damage caused by a lack of integrity today is seen everywhere especially in the Church. Hearing
about different issues that are unethical or illegal has sadly become commonplace today among
ministers of God. Sometimes, it may not be easy for them to live up to the expectation of people
but can help the situation if, according to Tillman and Gilbert, one must be open to the workings of
God in one and desire the will of God worked in and through one’s life and application of classical
Christian discipline will help to achieve the ministry that is built on integrity (127-128).

The office of the pastor as explained in the Pastoral Epistles is expected to serve as a role model of
faithfulness, truth, honesty and chastity. The central concept is the conduct that is pleasing to God;
irregular available ecclesiastical hierarchy with clear assignment of responsibilities (Schrage 33).

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The New Testament tries to shape Christian life and ethical conduct extensively. It is concerned
that the pastor be “the light of the world” (Matt. 5:13-14) and maintain their distinctiveness as
stewards in God's Vineyard (Schrage 33). The pastor is called upon to lead in a quiet peaceable,
ethical, godly and respectable manner. According to Stamps, “The proven character of the pastor is
more important than personality preaching gifts administrative abilities or academic
accomplishments” (44). A Pastor whose quality of life is an illustration of the faith is essential for
Christian leadership. The pastor is under obligation to live by the norms of Christian ethics as
stipulated in 1 Tim. 3:1-7, Titus 1:3-8. Thus, a good Bishop must be blameless; he must be
hospitable, must not be arrogant or quick-tempered or drunkard or violent or greedy.

The lack of integrity that is prevalent in our world today comes with a huge cost. The price to pay
is a loss of trust. Trust is absolutely essential in pastoral administration to function effectively. In
spite of these challenges, the fact still remains that great is the impact of integrity on pastoral
administration. The expectations of God and the Society for ministers of the gospel is very high it
is because Christianity is an ethical religion hence when pastors from whom much is expected lack
integrity and misbehave the result leaves much to be desired and usually have a great consequence
on the members of the church.

Oderinde speaking on the ministry and life of a pastor said,

The pastor, in addition to teaching and preaching, also visits, counsels, encourage, do some
administration and engage in social ministry in order to meet the holistic needs of his
Parishioners. He is also probably a family man who must take care of his family and see to
it that they are built up in the way of the Lord. The society does not want to know whether
his wife and family receives ministerial training or not, they expect them to be godly and
behave well. The ministry of the pastor is not confined to the four corners of his Church
(225-226).
This implies that the pastor is a public figure and consequently must make every effort to protect
his integrity in the discharge of his duties. The lifestyle of a minister is an important element in his
or her total witness. The lifestyle should confirm rather than contradict the gospel he or she
proclaims. Loss of personal integrity and personal faith that enables them to lead the flock through
the spiritually dry times open doors for unethical lives among pastors and their members today.

2.7 Concept of Pastoral Integrity

2.7.1 Pastoral Integrity
Rick Warren, in How to Keep your Integrity as a Leader, says “Great leaders realize that they are
stewards. They realize that it is not their world, their church, their business; they are just the

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manager, the steward…God is holding you accountable…if you really love people you’re not
going to abuse and misuse them (Warren 23).

An English Puritan writer and scholar in the 17th century in his book The Reformed Pastor says
that “Integrity is what a pastor must consciously build. He said that, a pastor must see that the
work of saving grace be thoroughly wrought in his own souls, lest he become void of that saving
grace of God which he offer to others, and be strangers to the effectual working of that gospel
which he preach” (Baxter 53). He went on to say: Lest, while you proclaim to the world the
necessity of a Saviour, your own hearts should neglect him, and you should miss of an interest in
him and his saving benefits. Take heed to yourselves, lest you perish, while you call upon others to
take heed of perishing; and lest you famish yourselves while you prepare food for them (Baxter
53). Baxter drew a situation of consciousness for pastors in their ministry.

Bitrus says in his Lecture note on “Christian Leadership”, that the teaching in the Bible about
integrity in pastoral ministry is not a “call for perfect leaders but for those who are models of
progress in their faith who are diligent in following godly teachings” (Bitrus 20). He continued by
saying that the attitudes of a leader will have a greater impact on those he/ she is leading than what
the leader says. He says “a person may forget ninety percent of what a leader says but he or she
will never forget how the leader lives” (120). A leader must never forget that it is God who put
him or her in the position he or her finds himself or herself today. Following what Bitrus says, the
researcher concords with him because practical Christianity is the best, members learn mostly by
what they see than what is taught. When a pastor practice what he or her teaches or preach,
ministry become more powerful and attractive. This view by Bitrus is what this research is up to.
Idowu crowns the idea by putting up practical steps to maintaining integrity in ministry as a pastor.
Among others, he recommends dutifulness, diligence and hardworking. He further emphasizes
consistent honesty in words as well as resisting moral failures (08). Warren’s point buttressed that
of Idowu when in his article How to Maintain Moral Integrity in the Ministry Warren suggested
some few ways to maintain pastoral integrity; which are: Never consider yourself above
temptation, Keep a close walk on your spiritual temperature, If you’re married maintain your own
marriage, Develop healthy outlets for emotional and sexual energy, Guard your mind, Remind
yourself regularly of the damaging consequences of moral failure, and Take the necessary
precautions to protect yourself (27). Warren’s suggestion here connotes sanctification of one’s
character irrespective of his/her level of attainment in ministry and in life. However, most of
Warren suggestions need to be contextualize into the contemporary pastoral ministry for the

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betterment of ministers of the gospel. Most appreciated for this suggestion is the one on marriage.
Poor marriage is usually the hallmark of sexual immorality in the ministry today.

Wiersbe in the Bible Exposition Commentary said that “a pastor preaches best by his life. He must
constantly be a good example in all things. Whatever the pastor wants his church to be, he must
first be himself...A pastor's speech should be such that he stands without rebuke”. He went on to
say that a pastor does not punch a clock; yet he is always on duty. Pastor must strive to be the same
man in and out of the pulpit, because “hypocrisy in speech or conduct will ruin a man's ministry”.
It is also important to note that “no pastor is perfect, just as no church member is perfect… A
church will never rise any higher than its leadership” (Wiersbe n.pg). Yes, Wiersbe view is not in
any way calling the pastor to be perfect rather it is a call to strive towards perfection. However,
since Wiersbe view is calling the pastor to strive towards perfection, there is no need of comparing
the pastor with church member because the point is that the pastor should be an example to all
men. In the same vein, this research is not in any way calling for comparison between the pastor
and church member rather calling for a life worthy of the gospel.

Professor Pandang Yamsat wrote that pastors have taught so much and preached so many times to
exhaustion but with little results because their members are yet to see the affirmation of what they
preach and teach in their practical day to day life and activities. Members are not just concerned
with the preaching on the pulpit but are interested to “see the integrity, honesty or reliability of the
pastor going side by side with what he teaches, even far more than his teaching on the subject of
integrity or honesty itself” (64). Yamsat sound more practical, which here is the basis or kernel of
the expected results of the pastoral ministry. This means that integrity in preaching and in living an
ordinary life must go hand in hand. Mounce supported this view when he said that maintaining
purity and dignity in behaviour is a must for teachers of God’s word (413). The researcher tend to
agree with Mounce, for a teacher of the word of God to faithfully maintain integrity he or she must
solemnly depend on the grace of God for consistent walking in purity and dignity of behaviour.

Price, in Integrity the Guarantee for Success emphasizes on the need one should maintain his/her
integrity. Speaking on the need of being careful or watchful, he said “as a person of integrity,
people should not be able to find anything negative about your character or lifestyle” (Price 26).
He was also mindful of the fact that people may speak ills of anyone who will like to maintain
his/her integrity and so, he said “you cannot keep people from lying about you, but your concern
should be that whatever they may say is not true… once there is any reason to question your
integrity, you risk losing the hard earned respect and benefits of that reputation” (Price 26-27).

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Price is right because integrity is hard to gain when it is lost. However the concern of this research
is not to earn or benefit from peoples’ respect and reputation but to please God and him alone. This
is in agreement with the word of God that says “When a man's ways are pleasing to the Lord, he
makes even his enemies live at peace with him” (Prov. 16:7 NIV)

Yamsat, in The Work of a Pastor in the Church of God Today said that “a pastor does not forget
that he is a pastor, but it is easier for a pastor to forget the type of attitude that benefit his status as
the leader of God’s people… pastoral leadership like any other leadership is a noble calling that
should be taken seriously and honourably by all who are called to it” (Yamsat 22). Yamsat view on
pastoral ministry is equivalent to what Paul is saying to Titus. Paul urged Titus to take all his
duties with seriousness and to show example in everything to all men. The researcher concords
with Yamsat that if pastors take their calling seriously and honourably, maintaining integrity will
be a thing to consciously pursue all the time. Thus, the characters or the behaviour of those who
lead God’s people are crucial in the society. Robert nails the idea stressed by Yamsat when he
posited that “The person who has integrity is a whole person” (n.pg), someone whose life hangs
together, whose words and deeds are congruent. A person with integrity speaks what is true and
lives what is true. Surely, all pastors should pursue integrity. In particular, pastors should seek
integrity “in personal character, in personal care, and in preaching and teaching” (n.pg). So many
of the painful pastoral scandals in our day are related, not just to the fact that pastors sin, but
especially to the fact that they often do exactly what they have preached against. They might very
well have been speaking the truth and interpreting the Bible accurately. But what was missing was
integrity, that is, wholeness and completeness.

Anderson in his article “Integrity – A Christian Virtue” sees a person of integrity as “living rightly,
not divided, nor being a different person in different circumstances. A person of integrity is the
same person in private that he or she is in public”. Anderson view is very right” (n.pg). This
exposes that the problem with our society and even pastoral ministry is that many people live
differently in the public and in the secret. Nobody seems to know who is who, this research agree
with Anderson view and therefore call for purity and undivided life. Anderson continued and said:
A person of integrity will have a good reputation and not have to fear that he or she will be
exposed or found out. Integrity provides a safe path through life… Integrity leaves a legacy. A
righteous man or woman walks in integrity and provides a path for his or her children to follow…
That would certainly require that people of integrity be students of the Word, and then diligently
seek to apply God’s Word to their lives.”(ng). As put forward by Anderson, this two must go

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together; the study of the word of God’s and its application on day to day bases. Doing these will
lead to consistencies of character thus, living integrity.

In discussing integrity in preaching the word of God, Matthew Henry's Commentary on the Whole
Bible wrote that sound doctrines are formally and effective and has the power to make the believer
fit and be acceptable to God. Henry view in line with the sound doctrine is that “Ministers must be
careful to teach only such truths. If the common talk of Christians must be uncorrupted, to the use
of edifying, such as may minister grace to the hearers (Eph 4:29), much more must ministers'
preaching be such” (2370). He argued that minister must adhere to division of labour. They must
not stay in generals, but must see that they divide to everyone his portion, what belongs to his age,
or place, or condition of life; “they must be particular as well as practical in their preaching; they
must teach men their duty, and must teach all and each his duty. Here is an excellent Christian
directory, accommodated to the old and to the young; to men and women; to the preacher himself
and to servants” (2370). Henry’s point is of great importance because it recognises division of
labour among pastors and such must be according to ability and grace.

2.7.2 Impact of Pastoral Integrity on Church Administration

Church administration concerns itself with the overall guidance provided by church leaders as they
utilize the spiritual, human, physical and financial resources of the church to enable the church
move toward fulfilling its purpose and objectives. The limitation of resources makes management
and administration of them more imperative. Church administration offers good management for a
church’s limited spiritual, human, physical and financial resources. Churches are experiencing
sagging influence and lagging pace. The well documented decline of the influence of churches on
society, the continuing decline of participation in many churches, divisions/breaking up in
churches, and other signs of the times indicate that churches are ‘losing’ ground. In fact,
comedians in Nigeria now use churches and pastors to create their biggest jokes! Presently most
churches are decreasing in both numbers and percentages in relation to growth in population
generally. If allowed to go unchecked, this trend portends the reduction of churches to mere
remnants in the lifetime of some persons now living.
Church administration that lacks integrity offers no solution to such conditions. Yet, good church
administration, like Christianity itself, has not been tried and found wanting but it is capable of
transforming lives and situation. Trull and Carter described the impact of ministerial integrity as:

“The strength, firmness, utter sincerity, honest, wholeness, completeness, firm adherence to
moral principles and state of being undivided of a gospel minister. It is living by ministerial

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 etiquette to exemplify sound, sincere, genuine and complete lifestyle in the practice of
ministry entrusted to us by our Lord and Master Jesus Christ. Ministerial integrity demands
that we should be perfect as our Lord and Saviour Jesus Christ (Matthew 5:48)” (Trull and
Carter 20).

Improved administration and leadership through integrity affects the church. Many church
members expect administration and leadership intensity and quality of effort in the church
comparable to that with which they work in their jobs outside the church. Some even put in better
effort, since the church is God’s business. Effective Church Administration and Leadership create
efficiency for effective Ministry (Trull and Carter 20). Therefore, it is pertinent to elucidate the
grounds from where integrity is borne and the possible outcome so that people could be conscious
of what to expect. Integrity as a thing of the human soul must begin there, and the product of the
heart is seen in whatever man is bound to say or do.

Yakubu states four possible places to demonstrate integrity as a pastor in Church administration
and these includes:

i) The heart: In discussing integrity, it is suggested that it must first of all be forged in the
heart. This is made possible through God’s redeeming grace and regenerating spirit.
This is what makes ministers to be authentic men and women of God. It makes them to
be in harmony with God and with fellow men. It also brings out worship from the heart
to the mouth, unlike those who claim to be what they are not (240); also, Charles
Haddon Spurgeon was concerned with integrity in his daily affairs. In trying to point
out the relevance of integrity as what matter most in the human relationship with God
and with people in the society, he had this to say to his students: It will be in vain for
me to stock my library, or organize societies, or project schemes, if neglect the culture
of myself; for books and agencies, and system, are only remotely the instruments of my
body calling; my own spirit, soul, and body, are my nearest machinery for sacred
service; my spiritual faculties and my inner life are my battle axe and weapons of war
(n.pg).

The first thing to practical Christianity is integrity. This means that the heart which controls the
whole body system is being controlled by the spirit for every good service to God and to humanity.

ii) In the home: Integrity as the fruit of the heart manifests itself as people relate with one
another in their own. The forged character goes with anyone wherever he is. The way
any minister lives his life at home tells a lot about him and has a great effect on his

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 ministerial calling. Therefore, it could easily be told if a pastor is a person of integrity
from the way of his life from his family.
iii) In the society: The minister is a man of every place, and every people. God never
showed any discrimination, neither did Christ. Pastors should be trustworthy in society
and community within which they live. Paul called on Timothy to exemplify this in 1
Timothy 3:1-4. The minister should love and seek the development of the community
through the life of integrity that it requires.
iv) In the Pulpit: The pulpit is where the pastor is where the pastor normally stands to
declare the oracle of the Lord. What is being spoken and practiced tests pastor’s
integrity. Does the pastor live what he preaches? For man of integrity like Paul, he
confidently says:

And I was in (passed into a state of) weakness and fear (dread) and great trembling [after I
had come] among you. And my language and my message were not set forth in persuasive
(enticing and plausible) words of wisdom, but they were in demonstration of the [Holy
Spirit] and power a proof by the Spirit and power of God, operating on me and stirring in
the minds of my hearers the most holy emotions and thus persuading them, So that your
faith might not rest in the wisdom of human philosophy, but in the power of God (1
Corinthians 2:3-5 AMP).

The message of salvation is not for sale. Grace cannot be bought. It was given and received freely;
so it should be given out as well. It will be made known with seriousness. The pulpit must not be
meant to be a place where any other thing apart from God News is proclaimed. The ministers of
the gospel should not use the pulpit to curse or abuse God’s people. The pulpit is sacred and should
be used for sacred assignments (Yakubu 241).

The overall impact of pastoral integrity on Church administration is stated below:

1. It protects the minister and his ministry. (May integrity and uprightness protect me because
my hope is in you? Psalm 25.21). There are people around the world today who donor want
God’s servant to succeed or, even worse, want to watch over their downfall. Psalm 25
reminds that God provides a shield around His Children when understand the value of
integrity in all areas of lives.

2. It gives confidence and boldness. (The man of integrity walks securely. Proverbs 10.9).
One can be confident when living and leading with integrity; there will be confident
without fear.
31
 3. It helps in making better decisions. (The integrity of the upright guides them. Proverbs
11.3). The closer one walks with Jesus, the more growing to be like Him. Thus, growing in
integrity calls for daily walk with the Lord and having cordial relationship with Him.

4. It reflects well on the Lord. (I know, my God, that you test the heart and are pleased with
integrity. 1 Chronicles 29.17). When you make choices, what does it reflect about who you
are and whose you are? Integrity displays Jesus to those around us. “Let other see Jesus in
you” is what one of our Baptist Hymnal says. Integrity gives true picture of Godly
leadership.

5. It sets one apart. (Better is a poor person who walks in his integrity than one who is
crooked in speech and is a fool. Proverbs 19.1)

6. It creates trust in others. (For we aim at what is honourable not only in the Lord's sight but
also in the sight of man. 2 Corinthians 8.21). Pastors are to be an example of Christ’s
likeness to the world. The simple way to do this is through integrity and acting honourably.

7. It increases impact. (One who is faithful in a very little is also faithful in much, and one
who is dishonest in a very little is also dishonest in much. Luke 16.10). Much is expected
of those who are faithful to their master. When one is faithful to what God has called
him/her to do, more opportunities is given to such individual to impact the world for the
benefits of Christ’s Kingdom.

8. It extends influence. (The righteous who walk in his integrity, blessed are his children after
him! Proverbs 20.7).
9. Integrity is contagious, especially to little ones, and coming generation,

2.8 Characteristics of Pastoral Integrity

H. B London asserted that integrity in the life of a pastor must reflect who he/she is, his conduct,
his innermost thoughts, his speaking, teaching, and lifestyle. He made a distinction between
Christian integrity and secular integrity, stressing that Christian integrity is linked to the Bible and
determined by the unchanging truth of the Scripture (55).

Tucker stated some characteristics that a pastor with integrity should possess through Paul’s
directives in 1 Timothy 3:1-10 and Acts 6:3-8. Below are few of these characteristics as Tucker
provides (n.pg). Pastors with integrity are as follows:

32
 1. Disciplined: To be self-disciplined is to be self-controlled and this helps to control the
emotions of the pastors, behaviour and desire for ministry.
2. Have vision: It calls for men of integrity as a church leader to catch the vision related to the
assignments. With vision they are able to see the end result of actions and are able to
mobilize members towards achieving them.
3. Have Wisdom: They rightly apply knowledge in moral and spiritual matters and
competently handle baffling situations and complexities in human relations.
4. Good decision takers: Men of integrity are bold and swift in taking decisions, especially
when all facts are known and the will of God ascertained. They avoid procrastination.
5. Sincerity: These people exhibit sincerity in managing resources. They have executive
ability: They are able to implement plans, handle projects and other activities based on
priority.
6. They are full of the Holy Spirit: Above all church leadership calls for deep self-
examination as enjoined in 2 Timothy 2:15, “Do your best to present yourself to God as
one approved, a workman who does not need to be ashamed, and who correctly handles the
word of truth.”

2.9 Summary of Literature Review

From the review of literature above, the concept of integrity and of pastoral ministry are clearly
linked to each other that pastoral ministry cannot really stand on its own without pastoral integrity.
The concepts has their foundations from the Bible and they all geared into calling the Pastoral
Ministry to live as role model to all other ministries, seeing that it is special and honorabl e to all
others. From the review of literatures above, it is obvious that some of these literatures emphasize
morality in the wider context of the scripture while other focuses on the morality as perceived by
the society. The review draws out the understanding of the importance of integrity in pastoral
ministry, thus should not be taken for granted, because without it the pastor can make useless
every doctrine taught to members for a long time and make useless of the gospel of Christ.

33
 CHAPTER THREE

EXEGETICAL STUDY OF I SAMUEL 12:1-5

The researcher in this chapter handled the exegetical study of 1 Samuel 12:1-5 and ends with a
theological conclusion.

3.1 Background of the Text: 1 Samuel 12:1-5

The background of the text is handled in two ways: the general and the immediate.

3.1.1 General Background of the Text

The books of first and second Samuel were originally one until the Hebrew Old Testament was
translated into Greek and named Septuagint (Yakubu 9). The authorship of the book Samuel is a
hot debate among scholars. Most scholars subscribe to anonymous authorship. Others claim
Samuel authorship whose record of death in 1 Samuel 25 refuted. Generally, the books of Samuel
deal with the establishment of kingship in Israel beginning from the termination of the age of the
administration of the judges with Samuel as the last of the judges to the close of the reign of King
David (Delitzsch and Keil, n.pg). It covers a period of about 125 years probably from about 1140
to 1015 B.C.

This implies that the book of I Samuel has the name “Samuel” in the title, not because he was the
author but because the first book begins with a large account of him, his birth and childhood, his
life and government, the history of the reigns of Saul and David, who were both anointed by him
(Henry 281). In view of statements made in I Samuel 5:5; 6:18; 27:6, it seems that the book of
Samuel was written after the reign of Solomon but before the Babylonian captivity. Thus, the date
will be sometime between 931 BC, the time Israel divided into the Northern and Southern
Kingdoms after the death of Solomon and 586 BC, the date of the Babylonian captivity of Judah,
the southern kingdom of Israel (Dickson 314).

The book of I Samuel describes the crucial turning point in Israel's history from that of the judges
to the rule of a king. The book sets forth the tension between the people's expectation of a king and
God's pattern of a theocracy in which he was their King (Stamps 412). It treats the judgeship of
Prophet Samuel and the reign of Saul, from his election to his rejection and the decline of his
Kingdom during his conflict with David, who the Lord had chosen to be king of his people in place
of Saul (Keil and Delitzch, n.pg). As Howard asserted, the questions of whether and how the
monarchy should be established dominate the first portions of 1 Samuel. These are followed by the

34
question of who should be the king of Israel, the coronation of the first king in Israel as well as the
choice and the anointing of the second monarch (141).

In chapter 8 of I Samuel, there was a transition in the history of Israel. It was fiction from direct
theocratic rule of God to his role to a king with the exhortation of the prophets. Because Samuel
was old and his sons did not follow after the tradition of his spiritual leadership, the people sought
for a king to whom they could transfer their allegiance and a centralized leader like other nations
around them (Dickson 322). It could be said at this point that the Israelites shifted their sense of
security from God to Man. God dealt with Israel in reference to many of the Israelites desires and
send to Samuel to anoint a king for them called Saul, the son of Kish. Thus, summarily, one could
divide the book into three sections: renewal under Samuel (1-7:17), the reign of Saul (8:1-15:35),
Saul’s decline and David’s rise (16:1-31:13) (Cook, n.pg). Its major characters are Samuel, Saul
and David.

3.1.2 Immediate Background of the Text

The twelve tribes had been governed by judges for nearly 500 years, but during the tenure, Israel
demanded for monarchical rule suggesting a rejection of the kingship of Yahweh and the
leadership of Samuel. God had directed Samuel to anoint Saul, the son of Kish, a Benjamite as
king over Israel to which Samuel concurred. Samuel thus closed the confirmation of Saul as king
over Israel with an address to all Israel. This chapter consists of the farewell speech of Samuel
interspersed with the responses by the people (Ralph 112). It was organized at Gilgal. It appeared
to be a public meeting where many Israelites were gathered probably celebrating the coronation of
their desired king.

The newly installed king was also on seat as the word “His anointed” in verse 3 connotes. It must
have been painful for Samuel to conduct this last meeting, which could be regarded as his handing
over meeting (Wiersbe n.pg). Samuel therefore used the occasion to call on the people to attest to
the integrity he has built over years as a judge over Israel. As Delitzsch and Keil remark, this
address marks the end of Samuel administration as a judge over Israel. He did not however step
aside completely as he in later chapters acted in the capacity of a prophet to represent the people
before God, and to maintain the rights of God in relation to the king. In this capacity, he continued
to support the king with his advice, until he was compelled to announce his rejection on account of
his repeated rebellion against the commands of the Lord, and to anoint David as his successor
(Delitzsch and Keil, n.pg).

35
At this point, Samuel’s life of accountability and integrity was brought to light to which the
children of Israel were witness to. In this situation, Samuel was reading having completed his life
work, to abdicate that the new leader might take over. He addressed the assembly of the nation at
Gilgal with his own defense of his life’s work (Porter 362). He challenged the nation to show that
he had been oppressive or unjust; offering to restore what he had robbed them of. The people Paul
testified that he had been righteous. He invoked the witness of God himself and of His anointed
and the people agreed (Porter 362).

3.2 Original Text

The Text: I Samuel 12:1-5 (Michigan-Claremont: Leningrad Codex)

1 Samuel 12:1-5

‫ ַוי ֹּאמֶ ר ְׁשמּואֵ ל אֶ ל־כָּל־יִ ְׁש ָּראֵ ל הִ נֵה שָּ מַ עְׁ ִתי בְׁ קֹֹּֽ לְׁ כֶם לְׁ כֹּ ל אֲ שֶ ר־אֲ מַ ְׁרתֶ ם לִ י וָּאַ ְׁמלִ יְך ֲעלֵיכֶם ֶ ֹֽמ ֶל ְך׃‬1

‫ וְׁ ַעתָּ ה הִ נֵה הַ מֶ לְֶך ׀ ִמ ְׁתהַ לְֵך לִ פְׁ נֵיכֶם ַואֲנִ י זָּקַ נְׁ ִתי וָּשַ בְׁ ִתי ּובָּ נַי הִ נָּם ִא ְׁתכֶם ַואֲנִ י הִ ְׁתהַ לַכְׁ ִתי לִ פְׁ נֵי ֶכ ם ִמנְׁ ע ַֻר י עַד־הַ יֹּ ום הַ ֶ ֹֽזה׃‬2

‫ַד־מי לָּקַ חְׁ ִתי‬

ִ ‫יּומי‬
ִ ‫ות‬
ִ ֹּ‫־מ ַירצ‬
ִ ‫ת־מי עָּשַ קְׁ ִתי אֶ ת‬
ִ ֶ‫ הִ נְׁ נִ י עֲנּו בִ י ֶנגֶד יְׁ הוָּה וְׁ ֶנגֶד ְׁמ ִשיחֹּ ו אֶ ת־שֹּ ור ׀ ִמי לָּקַ חְׁ ִתי ַוחֲמֹּ ור ִמי לָּקַ חְׁ ִתי וְׁ א‬3
‫כֹּ פֶר וְׁ אַ עְׁ לִ ים עֵינַי בֹּ ו וְׁ אָּ ִשיב ל ֶ ָֹּֽכם׃‬

‫ַד־איש ְׁמ ֹֽאּומָּ ה׃‬

ִ ‫ֹּאמרּו ל ֹּא עֲשַ קְׁ תָּ נּו וְׁ ל ֹּא ַרצֹּ ותָּ נּו וְׁ ֹֽל ֹּא־לָּקַ חְׁ תָּ ִמי‬
ְׁ ‫ ַוי‬4

‫ ַוי ֹּאמֶ ר אֲ לֵיהֶ ם עֵד יְׁ הוָּה בָּ כֶם וְׁ ֵע ד ְׁמ ִשיחֹּ ו הַ יֹּ ום הַ זֶה כִ י ל ֹּא ְׁמצָּ אתֶ ם בְׁ י ִָּדי ְׁמאּומָּ ה ַוי ֹּאמֶ ר ֵ ֹֽעד׃‬5

3.2.1 Researcher’s Translation

The researcher translated the passage thus,

1 And said Samuel to all Israel, indeed I have heeded your voice in all that you said to me and
have made over you a king.

2 Now here is the king walking before you and I am old and gray headed and my sons are with you
and I have walked before you from my childhood to this day.

3 Here I am, witness against me before Yahweh and before His anointed. The ox of whom have I
taken? or the donkey of whom have I taken? or whom have I cheated? or whom have I oppressed?
or from or of whom have I received any bribe and to blind my eyes with which I will restore it to
you.

4 And they said you have not cheated us or oppressed us or have you taken anything from the hand
of any man.

36
5 And he said to them Yahweh is witness against you and His witness is witness this day that you
have not found in my hand anything and they answered He is witness.

3.3 Exegesis of 1 Samuel 12:1-5

 Samuel’s Affirmation (v. 1-2)

After the victory of Saul over the Ammonites in I Samuel 11, Samuel knows the nation will now
begin to look to this king for leadership. Here, in this chapter, he is helping Israel to make the
transition from his leadership to Saul's leadership (theocracy to monarchy). Samuel makes this
clear when he says, "Now here is the king" and "I am old and gray headed." Samuel is telling
Israel that his day is over, and Saul's day is beginning (Guzik, n.pg). Here, Samuel gives the people
of Israel an account of the last revolution and of the present posture of their government.

The New King James Version starts the verse with the word ‫( הִ נְׁ נִ י‬hiniy) meaning ‘behold’. It is
often used to call attention to some fact upon which action is taken or a conclusion based (Brown
et al., n.pg). It is an interjection and it demands attention as in look, see etc. “Here I am” as Samuel
declares is in this context indicates the person’s availability and unwillingness to hide from the
consequences of his own actions (Omanson and Ellington 236).

As revealed in chapters 2 and 3, Samuel had been with Eli, the priest since childhood. He had
therefore walked before Israel almost all his life time. He affirmed this in 12:2 “…I have walked
before you from my childhood to this day”. Thus, not only must he have been well known to
many people in the assembly, they would have witnesses his life under Eli and his character after
he took over from him. Now as an old and gray-headed minister, Samuel asked the people to bear
witness about any wrongdoing by him during his public life among them (Klein 112).

For him, he had spent his days in their office; he began betimes to be among them and had
continued long, so he declared to them, “I have walked before you, from the time of my youth to
the present day.” (NET). He had been a long, steady and immaculate servant of the public
(Clark,n.pg). Samuel said, “Indeed I have heeded your voice in all that you have said to me”:
Samuel noted it clearly known that it was not his idea to appoint a king over Israel. This idea
began in the hearts of Israel, not in the heart and mind of God. God allowed it and directed its
execution, but it was the voice of the people that prompted it (Guzik, n.pg). He was old, and
therefore the more able to advice them (Henry 402). Though he was personally hurt by their desire
for a king and disagreed with it as a policy, he did not simply dismiss it. He took it to God, and
then agreed to do what the people wanted (Akanni 345). Samuel also presented his sons before the
people for them to call his sons to an account for anything they have done amiss (Henry 402).

37
Samuel presented them before the people so that if they are proven guilty of any wrong, they will
be prosecuted by a due course of law, punish them and oblige them to make restitution. Nothing is
said of their earlier complaint about his two sons in 8:1-5; but the reference to his sons here in v. 2
may imply that he had dismissed them from their posts in Beersheba and brought them back home
(Payne 308).

On the part of his children, Samuel might have pardoned his own sons, who have acted improperly
before he quitted the government; but though he was the most tender of parents, he would not, but
abandoned them to national justice, with only a tacit solicitation of mercy: Behold, my sons are
with you! They have acted improperly; I deprived them of their authority; they are amenable to
you for their past conduct; I have walked uprightly and disinteresting among you; they have not
followed my steps: but can you forgive them for their father’s sake? (Clarke, n.pg). Also, it is
generally agreed that these words of Samuel intimate that he had deprived them of public employ,
and reduced them to a level with the common people (Barnes, n.pg).

 Samuel’s Testimony of his Integrity (v. 3)

In verse 3 of the text, Samuel is seen clearing himself from all suspicion or imputation of
mismanagement, while the administration was in his hand. He solemnly appeals to them
concerning his integrity while in office (Henry 402). For he said, “Here I am, testify against me
before the Lord and before his anointed. Whose ox have I taken?...” (NRSV). The New King
James Version uses “… witness against me….” The word “witness” has dual usage in the
Scripture. It may refer to one who tells what he has seen or personally experienced in a court of
law. The term may also refer to the testimony which he has given (Elwell 2154). The second
meaning is implied in this passage. In the judicial procedure outlined in the Old Testament, one
witness was not adequate for personal testimony against anyone, but two or three witnesses were
required (Deut 17:6; 19:15). This principle was ingrained into the Jewish law and reiterated as in
the New Testament (Matt. 8:16, 2 Cor. 31:1).

Furthermore, Samuel asks “of whose hand have I received any bribe to blind mine eyes
therewith?” The Hebrew ‫( כֹ פֶ ר‬kopher) has as its root the verb meaning “to hide, conceal, or cover
up” (Omason and Ellington, n,pg). Hence, it literally signifies a covering, and was used of money
given by a guilty person to induce the judge to close or “blind his eyes”. Furthermore, the Hebrew
expression “to blind my eyes” means “to cause me to look away from the wrong that the person
has done. Figuratively then, this kind of a bribe was understood to be a redemption price, that is a
ransom. It therefore means that given to buy off a guilty person. Such persons are generally

38
powerful men who have oppressed and wronged others (Spence-Jones 206). As Warren comments,
in the East, it was common that civil officials would use their offices to make money. Samuel
however did not follow that route. He obeyed the Law of Moses and kept his hands clean (Ex
20:17; 22:1-4,9; 23:8; Lev 19:13; Deut 16:19; 24:14) (Wiersbe, n.pg).

By asking this question, Samuel intended to first convince them of the injury they have done him
in setting him aside even when they had nothing amiss to charge him of. Samuel preserved his own
reputation (Henry 402). There is emphasis on the fact that Samuel had taken nothing unjustly from
anyone. This description of Samuel makes a strong contrast with his own description of Kings in
8:11 – 18, which shows them taking one thing after another from their subjects (Payne 308).

Henry asserted that those that heard of Samuel’s being rejected as he was would be ready to
suspect that certainly he had done some evil thing, or he would never have been ill treated (402).
He was opening his life up for everyone to scrutinize. Samuel knew that it is God's measurement
of our lives and ministries that counts most, but listening to the way the people see him will make
him more free among them (Akanni 345). Samuel, according to Henry designed to leave a good
name behind him, so he designed to leave his successor a good example before him so that the
successor can write after his copy and write fair (402). He begins with a vindication of himself for
he that will, with confidence, tell area of wrong so that he too can see to it that he himself be clear.

Samuel in this appeal acquits himself from, firstly, that he had never, under any protest
whatsoever, taking back which was not his own, ox or ass, he had never detained their cattle for
tribute, files or forfeitures, now used their service without paying for it. Secondly, he had never
before did roughly with those he dealt, nor oppressed those that were under his power. Also, he
have never taken bribes to pervert justice, nor was ever biased by favour for affection to give
judgment in a cause against his conscience (Henry 402). He calls upon those that were hurt to bear
witness concerning his conduct, for he says, “Here I am, bring a charge against me.” (NET).

 The Testimony of Others (v. 4-5)

In response to Samuel’s speech the people answer thus "You have not cheated or oppressed us,"
they replied, "You have not taken anything from anyone's hand." (1 Sam 12:4). Upon his
appeal, Samuel is honorably acquitted. He did not expect that they will do him honour at parting,
though he well deserved it, and therefore mentioned not any of the good services he had done
them, for which they ought to have applauded him and returned him the thanks of the house; all he
desired was that they should do him justice, and that they did (Henry 403).

39
The people readily owning stated that he had not made his term of oppressive to them nor used his
power to their wrong; he have not made it expensive to them; for they said, “…you have not
defrauded us or oppressed us or taken anything from the hand of anyone.” (NRSV). This means
that he have not only been righteous, but generous. He have not defrauded anyone. He had not
oppressed anyone or denied anyone a fair hearing of his or her case (McKane 84). The people's
response to Samuel’s challenge is testimony to a life of dignity and transparent holiness (Akanni
345).

Samuel set the seal on his accountability by calling on the Lord and Saul to be his witnesses.
Samuel knew that people might be afraid to speak up but God knows what no one else may know.
God is the righteous judge and the one who will make the final judgment on the integrity with
which Samuel has worked. Samuel was acting as a role model for Saul – a young man just coming
into leadership. He was setting the standard that all should maintain (Akanni 346). This honorable
testimony borne to Samuel’s integrity is left upon record to his honour. “The Lord is witness, ‘ who
searcheth the heart and his anointed is witness, who trieth overt acts; and the people agrees to it:
He is witness” (Henry 405). Israel knew Samuel had been a good, Godly leader. He had not led
them for what he can get from them, but what he could give to them (Guzik, n.pg). this testimony
of the people made him free before them.

3.6 Theological Conclusion

The exegetical study has examined the integrity of Samuel during his leadership tenure as
established in 1 Samuel 12:1-5. The passage reveals that Samuel was a man of integrity. He did not
use his privilege position to cheat, oppress or defraud people. He refrained from taking bribe to
cover or look away from the crime of an individual. Having observed his life from childhood, no
one had any charge against him of cheat, oppression or bribery. Hence, the people in one accord
answered, “You have not cheated....” This is a clear demonstration of a life of integrity. It further
connotes that in the sight of all Israel, Samuel’s life and ministry was characterized with integrity
of heart. Noteworthy is the fact that Samuel not only cleared his own character, but set an example
before Saul, while he showed the people their ingratitude to God and to himself.

Thus, the fruits of the exegesis are, first, Samuel accounted for his administration. He was able to
honestly give the accounts of his times in office. Second, he acquitted himself to never had under
any situation collected bribe, nor did he oppress, nor dealt roughly with the people. He never
abused his leadership power. Finally, the people cleared him of any form of misappropriation.
They declared that he was a man of integrity.

40
 CHAPTER FOUR

CHALLENGES OF MINISTERIAL INTEGRITY TO PASTORS IN THE

PRESBYTERIAN CHURCH OF NIGERIA

This chapter handles the challenges of integrity among some pastors in the Presbyterian Church of
Nigeria. It investigated integrity deficiency among contemporary P.C.N pastors, the causes,
effects, solutions of lack of integrity among some pastors in the Presbyterian Church of Nigeria. It
uses the exegetical study of 1 Samuel 12:1-5 as challenge and Samuel’s integrity as a model for
pastors in the Presbyterian Church of Nigeria.

4.1 Integrity Deficiency among Contemporary P. C. N. Pastors

According to Oderinde, “Being called of God, the society expects a high level of integrity from a
gospel minister (29). This means that many people repose their trust in them. It is not a gainsay
that corruption has pervaded some gospel ministers of today. It seems that the ministry as in
practice has become a means of cheating and committing other atrocities. In a paper focused on
Hazards of Shepherding Ministry, Alabi posited that the shortest supplied commodity among the
contemporary ministers is integrity (25). By this, he means that it is rare to find pastor with
integrity today. Though, in the Presbyterian Church of Nigeria, they are still most of the pastors
that are morally sound in teaching and practice, the position as stressed above though perplexing is
true even in the church.

In the Presbyterian Church of Nigeria today, some ministers’ drive for materialism is the singular
cause of some of the practices which have crept into the church via these ministers. An instance is
the erroneous teaching on “sow a seed theory.” Ayantoye’s view is that Gospel ministers who
practice this encourage or sometimes demand their parishioners to donate their salary, stipend or a
certain huge amount of money very dear to them as a seed into their ministry in expectation of
divine blessings; else they would not be blessed (12). Undoubtedly, God blesses cheerful givers
but the practice which has become more of a legislation and personal demand of the man of God to
meet his needs makes it a corruption. Not this alone, the sale of anointing oil, miracle
handkerchief, anointed sachet water and candles at exorbitant prices is now a common practice
among some gospel ministers in the Presbyterian Church of Nigeria. In such instances, poor and
impoverished individuals rush to get the so-called miracle oil or handkerchief to alleviate or
eradicate problems. In short, the said ministers have made merchandise of the gospel ministry.
Apart from this, cases of gospel ministers who receive a ransom (as explained above) to look away
from the sins of some of the corrupt political leaders in the nation but are busy giving the applause

41
for a work they never did. Consequently, rather than chastising the politician in question, some of
the pastors sing their praises.

It is disheartening to observe that a number of these so-called pastors in the P. C. N. are in the
ministry not because they are called to the ministry but because they want to escape joblessness.
As one respondent put it, "Some ministers, pastors, evangelists and missionaries are not called by
God. They only force themselves into the pastoral ministry." When the ministry is approached
from a socio-economic perspective without significant emphasis on the biblical roots, ethical
misconduct becomes obvious.

According to Aja Ikechukwu, lack of pastoral integrity among some pastors in the Presbyterian
Church of Nigeria has manifested itself in different ways. He affirmed thus,

“We have heard reports from presbyteries about the indiscretful characters in the dealings of
some ministers of the Church with their church members and funds; hardly any year passes
without a presbytery having to manage such cases. In addition, the focus is always on moral
irrectitude such as adultery, fornication, financial impropriety and lately same-sex
inappropriate relationship. However, we tend to forget equally debilitating behaviours such
as anger, bitterness, envy, conspiracies, and ungodly competitions (Oral Interview
21/12/2020).

He lamented that this is uncalled for because the servants of God should be men of integrity from
whom other people in the society would see as a model and toll his path of uprightness. These are
lots of negligence in pastoral ministry that is fast killing some P.C.N ministers and young ministers
in making. Some of this negligence is what Richard Baxter called “the use of humiliation” (133).

Below are some of the manifestations of the lack of integrity among some P.C.N. pastors:
1. Financial Misappropriation

This is the act of misusing the finances of the church. Several pastors have entered into this trap.
According to Bwosh, financial misappropriation is affecting the church and is rampart in the
church more than sexual misconduct (n.pg). If one is unable to manage finances of the church, it
therefore mean that such a pastor will not also manage the church well and the probability is that,
people will not also support well in giving because financial integrity is lost. One of the areas in
which some P.C.N. pastors can and have experienced immense damage to their integrity and
credibility is in the area of church finances. Knapp said that, “Research suggests that ethical issues
related to money are much more common problems for pastors than sexual misconduct and other

42
issues that have grabbed headlines of late.” He continued, “Indeed, ethical issues involving money
are a growing problem in the church, undermining congregational life and effective pastoral
ministry. It is likely that financial disputes cause more churches to split than theological disputes”
(n.pg).

In the interview carried out by the researcher, one of the respondents, Alo Mmaduabuchi, frankly
asked, “What in the world possesses a pastor, an ordained man of God, to use church finances –
the tithes and offerings of congregants – for personal use? And then make the matter of financial
abuse even worse by not being forthcoming by acknowledging the misdeed and immediately re-
paying his church?” and “What might possess a pastor to distort truth by claiming he didn’t know
he wasn’t supposed to spend church funds for personal needs and that he had been allowed at his
previous churches to do so?” (Oral Interview 13/12/2020). However, another respondent, Mrs.
Gloria Chukwu rather sympathetically said that she do not blame some of these ministers who
divert church funds into their private account because some of our parishes fail to take good care
of their pastors. As she narrated, she said that she has seen a church where the pastor have to write
a letter to the finance board before any among of money could be released to him. She showed her
disapproval of such rule since it could make some pastors to begin to tamper with the church
money. The researcher agreed with what Mrs. Gloria Chukwu said because he had seen a situation
where a pastor forges purchase receipts in order to increase the money for the church when paying
him. When he went to buy a refrigerator for the church, he told the seller to increase the actual
amount by three percent (3%). When he was asked, his reply was that since the church has refused
to take care of him, he will devise means of getting that their money they do not want to willingly
give (Oral Interview 24/12/2020). Such situations are disheartening and need to be attended to by
the church.

Another form of financial mismanagement in the church among some P.C.N. pastors today is using
a particular offering or donation for what it was not meant for. A pastor picked offence when a
woman in his church asked him thus, “Sir, for about three years you have pastored us and we have
been giving offerings for the poor in the poor-people box but I have never heard of one helped
with it, why? The question of the woman was true from her observation but the pastor has always
used the offerings to do some other thing. A respondent said that people in the church may be
tempted to stop giving a particular offering or donation when it is glaring that the purpose of its
giving is not what it is used for (Alo Mmaduabuchi, Oral Interview 13/12/2020).

As a result of these rising issues of finance seen among pastors in the P.C.N. today, one of the
most common complaints of non-churchgoers against the church is that the church is always after

43
their money. The complaint is often justified. In many churches, every Sunday the pastor pressures
people to give more. In contrast, Samuel’s life and leadership was devoid of financial
misappropriation. For as he declared, as well as the testimony of the people, he was free of bribery
or extortion. He never meddled with the things that belonged to the people throughout his tenure in
office.

2. Sexual Immorality and Infidelity

Piper affirms that, pastors are not mere "peddlers of God's word”, they are called to be the aroma
of Christ, to some a "fragrance from death to death, to others a fragrance from life to life" (150).
But, still, there are alarming reported cases of sexual immorality among clergy today in the P.C.N.
There are reports of sexual harassment of members of the church by some of their pastors Some of
them have said that after all, human sexuality is a natural part of a minister's identity, and the
wonder of sexual intimacy is an integral part of a minister's marriage. However, from every
indication the church is aware of the sexual misconduct among its pastors. White pointed that these
two elements of identity, the sexual and ministerial, stand side by side in the pastor (156). A
respondent, Samuel Onuka said that, adultery does violence to the "one flesh" union and has the
character of murder either in robbing the husband of his self hood, or in destroying the corporeity
that is created by the sexual union (Oral Interview 17/12/2020).

Schaumburg said that sexual immorality among pastors today ranges from pornography which is
just one level of sin — a form of visual sex, or heart adultery, to Physical adultery which includes
an affair, multiple affairs, and homosexuality (n.pg). It is shameful to note that in many clergy
meetings there are always reported cases of sexual abuse and adultery among some pastors. A
respondent also narrated how a pastor beat his wife because the she advised him to stop sleeping
with the ladies in the church. It was noticed one of the days that the wife had miscarriage after
receiving a hard beating from the husband for sleeping with their house help. According to him,
the church later disciplined the pastor and on completion of the period of the suspension he
divorced the wife: yet another problem (Samuel Onuka, Oral Interview 17/12/2020). Another
respondent also lamented about the disgrace an unmarried pastor brought on the church when the
soak-away pipe of his toilet got block, and a repairer came to do the work but to find to his
amazement that it were condoms that filled the pipe and have blocked easy passage of water
through the pipe to the pit.

Many other stories abound about pastors who engage in the shameful acts of homosexuality,
pornography and masturbation. Some pastors rather see masturbation as just an addiction and not a

44
sin against God and some of them openly preach thus. Pastor Chris Oyakilome of Christ Embassy
is one of such preachers. In one of his tele-preachings, he said that masturbation is not a sin against
God but an addiction that can just be handled like other addictions like drinking, smoking, eating,
et cetera. He assured that God is not angry with anyone that masturbates because the person owns
his/her body. He added that it is to be minimized when it distracts one from doing anything for
God. The researcher strongly disagrees with the position of this pastor in all ramifications. First is
that God is concerned with what we do with our bodies because we are the temple of the Holy
Spirit. Again, masturbation is not just an addiction but a perversion: it goes outside the natural
ordered way of getting sexual satisfaction. The painful part of this is that some of P. C. N. follow
such unbiblical teaching on sexual life.

Also, the issue of infidelity among some pastors in P.C.N. is really a concern today. Several
ministries were shut down because of sexual sin of the pastor. This is on increase. Some pastors go
to the extreme of sleeping with women who come for counseling or deliverance. Ike Abuchi
lamented that the worst is that, some ministers go to the extent of raping young ladies in their
churches; sometimes they threaten them not to tell anyone. Recently a church member accused his
pastor of sleeping with his wife. According to him “his home has been shattered since the pastor
befriended his wife” (Oral Interview 08/04/2021). Such is the case of some pastors who have lost
their integrity in the P.C.N ministry. There is no integrity in the life of such pastors because they
are inconsistent in their ministry in following God’s laws on sexual purity. In the case of Samuel,
he maintained a disciplined life. Even when he lived with the immoral sons of Eli he maintained a
life of integrity by not following after their evil patterns. The people testified that he had not dealt
wrongly with anyone. Samuel was able to boldly say that from his youthful days he had not taken
advantage of anyone. His life must be one devoid of sexual immorality.

3. Pride
Another thing that is almost the temptation of many minister is pride. It crippled not just ministers
in the field but also those on the making. According to Baxter, one of our most heinous and
palpable sins is pride. This is a sin that hath too much interest in the best of us, but which is more
hateful and inexcusable in us than in other men. Yet is it so prevalent in some of us, that it indicts
our discourses, it chooses our company, it forms our countenances, it put the accent and emphasis
upon our words (137). Abednego Nwoba said that he believe that it is pride that led some P.C.N.
ministers who were formally serving under the Church to open their own ministries (not by the
leading of the Holy Spirit). To him, they felt as if they have arrived and so they have all it takes to
start up their ministry (Oral Interview 08/04/2021). Pride has made some pastors in P.C.N to fall

45
from the track of their calling. When a minister thinks as if he has already attempted a level in life,
the tendency is for him to depend on his strength and firm and then forget God who has lifted him
up. An illustration to this is the case of a minister in P.C.N. who was transferred to another parish,
he refused the transfer because of pride and opened his own church stealing members from his
formal church. Such is the life of such ministers. Pride has made some ministers to preach for fame
and not to win souls. Pride will affect everything that a minister does. It goes with him into the
pulpit, it formed his tone, it animated him in the delivery, it takes him off from that which may be
displeasing, how necessary so ever, and settled him in pursuit of vain applause. But this is in
contrast to the life of Samuel. He was rather a man of humility. His administration was
characterized by a servant-leadership. In it, he was not high-handed on the people.

4. Jealousy/Ungodly Competition

Jealousy has gone deep into many ministers. Some become jealous of their fellow pastor simply
because they are doing well more than they are doing. Bwosh said that “many pastors in Nigeria
lost their integrity because of competition with their fellow pastors” (n.pg.) It is out of jealousy
that some pastors think their church has to be in a particular location even if there are already
established churches there. This also has stand as hindrance to pastoral ministry in the Presbyterian
Church of Nigeria. A respondent, Ogbu Okwudiri narrated how a P.C.N minister at Abam
Presbytery who was always in loggerhead with her over the issue that the small outstation she was
taking care of is growing rapidly more that the parish where the minister is in charge of. The
minister had even gone as far as citing her to the session and accusing her to use an inordinate
means of getting members. According to her, the session members were not strong enough to
handle the issue amicably and the minister declared the outstation closed (Oral Interview
16/12/2020). Unfortunately for the church, those members there started attending other churches of
their choice.

A respondent, Alo Mmaduabuchi, said that there are some P.C.N pastors who are doing everything
possible to make sure that their mates who are in politics or business will not pass them in any
way, especially as it has to do with acquisition of material things. He lamented that as a result of
this, some ministers in the P.C.N have turned the ministry to a business venture (Oral Interview
13/12/2020). Iferi, Godswill also pointed out that competition among ministers in his presbytery
have led some of them into preaching a different gospel, because they are eager to be like others.
Pastors now talk of who is the first to buy a car among them, the first to own a mansion, the first to

46
do this or that (Oral Interview 15/12/2020). They in such way leave out the major foundations of
Christianity: love and that of ministry, consistency.

Samuel in the text is not seen being jealous of the new king but was even kind to him. His struggle
to tell Israel not to request for a king was out of his care for the people. He competed with no one
as he was contented with what he had.

5. Prosperity Theology

Prosperity gospel is another menace seen among some P. C. N. pastors in the church today; they
have joined some erroneous Pentecostal preachers to preach wrongly about giving and wealth.
Prosperity theology (sometimes referred to as the prosperity gospel, the health and wealth gospel,
the gospel of success, or seed faith) is a religious belief among some Christians that financial
blessing and physical well-being are always the will of God for them, and that faith, positive
speech, and donations to religious reasons will increase one's material wealth (Brown 42).
Prosperity theology views the Bible as a contract between God and humans: if humans have faith
in God, God must surely deliver security and prosperity (Bowler 76).

Pastors who preach this gospel maintain that God wants people to be prosperous, especially
financially. Adherents to the Prosperity Gospel believe that wealth is a sign of God’s blessing and
is compensation for prayer and for giving beyond the minimum tithe to one’s church, or other
religious causes. The logical extension of the Prosperity Gospel—sometimes explicit, sometimes
not, depending on the preacher—is that the poor are poor because of a lack of faith, that is, that
poverty is the fault of the poor themselves (Brouwer, Gifford, and Rose 17-18). As such,
prosperity adherents argue that they should model their lives after Jesus’ by living lavishly, in stark
contrast to orthodox interpretations of the Gospels. In this sense, adherents believe God to be very
interested in their financial status. Poverty, far from being a blessing, is a sign of God’s disfavor;
thus, Christians have a duty to deal only with the apparent lack of faith among the poor and not
their poverty itself (McConnell 23). Some of the pastors in P.C.N. have started embracing and
teaching prosperity gospel to the members of their parishes. They maintain that if one does not
give to the service of God, then the blessings of God are not for such person and poverty is a sign
of being separated from God; a believer cannot be poor.

A respondent, Samuel Onuka narrated how their minister in the P.C.N tells them to come and drop
money in order to claim a blessing; sometimes it will be to touch his shoes with the money in order
for them to be rich or have financial breakthrough in their businesses (Interview). Another
respondent, lamented how a pastor used the idea of “Apostle’s feet” (which is prevalent among the

47
preachers of this gospel) to deceive him into borrowing more than thirty thousand naira (30,000)
in order to tap into his anointing so that his business will flourish and prosper, even when he had
no money in his account. Another respondent, Chinaza Peter also narrated how she was
disappointed being a member of her parish because their pastor preached that anyone who is poor
is faithless and is not a child of God (because God never promised his children suffering). She out
cried that she no longer feel as a true child of God because she feels she cannot fit into God’s plan.

6. False Prophecy

It is no longer news that in most parishes of P.C.N. today, false prophecy prevails and the
vulnerable or average Christians falls into the trap of the ,pastors who indulge in manipulating
prophecies. Especially, in the villages where people are not very much enlightened, these pastors
enjoy extorting money from them and as well bringing problems into various families as a result of
what he or she prophesied.

A respondent, an elder in P.C.N, Ome Joseph, said that this menace of false prophecies prospers in
P.C.N churches today because many persons and families are more interested in prophecies, in
pastors that give prophecies and in churches that are prophetic in nature – so to say. People like
these no longer consider if the foundation of the church is built on the Word of God and if the
prophecies are of the Holy Spirit. The respondent also cited examples of some homes, marriages,
relationships that are now broken because of a prophecy given by a false prophet that parades
himself as a true man of God. He also lamented the fact that many pastors in his home parish who
were known to be true men of God have started diluting the Word of God which they preach.
Others have started getting charms that will help them give prophecies to his church members so
that they will not leave to other churches in search of prophecies. These, he described to be
outlandish and unbiblical (Oral Interview 22/12/2020).

Another respondent, David Onyenachi, pointed out to two pastors whom he attended the seminary
with have soiled their hands because they want to be able to give prophecy to their members. He
narrated that while he was in school, some of his fellow seminarians always said that what the
members of the church of today needs is prophecy and nothing else (Interview). They described
prophetic unction as the real ministry. With this notion in mind, some of them soiled their hands in
a bid to be prophets—which they were never called to be.

A respondent, Mrs. Emmenuel Agbandu narrated how a pastor in one of the parishes in Aba met
the shame of his life when he was invited for a programme and as he was preaching he was calling
home numbers which he did not manipulate but secretly had someone get him people’s phone

48
number and that of others from their phones. He had called like five and he succeeded but the
sixth one doomed him. All the prophecies he said on the person that owns the phone number was
in vain because the person was in the mortuary awaiting burial. But when he prophesied he said
that God told him that the person will be great in life, and that by this time next year the person
shall be in Ghana (Oral Interview 21/12/2020). What a disgrace to the ministry of true and faithful
prophets! Some of the pastors who claim to be prophets of God are like that; they derive joy in
speaking falsely. Many of them do it so that they will be praised or feared and others so that they
would be given something nice.

4.2 Causes of Lack of Pastoral Integrity among Some Pastors in the P. C. N

The present problem has been in the making for many years. The root cause of lack of integrity
among some pastors in the P. C. N. is simply sin and the evil located in the human heart (Jer. 17:9;
Matt. 15:19). Satan, working with the flesh, has utilized some effective weapons to destroy many
men of God. A secular culture, together with its values, has affected the church more than the
church has affected it. Other causes of lack of integrity among some pastors in the P. C. N. are as
follows:

1. Unyielding Life

It is no longer news that some pastors have lost their personal integrity and one of the reasons,
according to a respondent, is because of their ambition, or deluded desire, to compete with other
pastors who appear to be successful and such come out of their unyielding lives. He said that some
ministers seem to come into the ministry without totally experiencing a deep relationship with him
and do not allow the Holy Spirit to transform their lives for the better (Theophilus Ngele, Oral
Interview 22/12/2020). He rehearsed that the Bible says that whatever we do, we should do it
heartily (Col. 3:23) and our focus should be on pleasing the Lord, not receiving the accolades of
what the worldviews as success. Another respondent, Teryila Kumadeen lamented that this type of
life which has not being totally yielded to God has caused some ministers in the Presbyterian
Church of Nigeria to desire things that do not really worth it in the ministry (Oral Interview
12/12/2020).

This brings a challenge in line with the assertion of McGill in 2.1 where integrity is seen as
referring to “whole or complete.” This means that unyeilded life is an incomplete life and
unwholesome in nature. Thus, those ministers who believe they have to become the best can
become so focused on attaining success in the world’s eyes that they make decisions by looking
for loopholes or shortcuts to quick numerical and statistical achievements and violate ethical

49
ministerial practices and proper protocol. Then, “when they have reached the pinnacle of their idea
of success, they feel spiritually invincible and let their guard down, and that is when and where
moral failure often takes root” as affirmed by Gaines Thomas (n.pg).

2. Indiscipline

Indiscipline has to do with lacking discipline (the state of adherence to rules and conducts and
having self-control). Indiscipline affects the life of a pastor so deeply that people would hardly see
him as a role model or accept his teachings. This is true to some pastors in the Presbyterian Church
of Nigeria as “some ministers in the church are yet to discipline themselves totally and to take
control of their behaviours and emotions” (Albert Diogu, Oral Interview 22/12/2020). Lack of
discipline among these pastors will render them to be people who preach one thing and do another.
It leads to inconsistency to their ministry

3. Greed

Greed is the excessive or reprehensive desire to acquire wealth; it is sometimes called

covetousness in the scriptures (Brand 688). Some pastors in the P.C.N came into the ministry with
the spirit of greed and dominancy, thereby placing money first before every other thing in the
ministry. They are ready to enrich themselves through every means. To them anything can go as
long as money is concerned. Teryila Kumadeen lamented over the level of greed he has seen
among some pastors in the Presbyterian Church of Nigeria. a story was narrated of one of such
pastors with such motive who dupes his parishioners and runs after wealth, travelling nearly every
week for one business or the other without minding about the spiritual growth of his members.
Much complaints spread around and the members started going to other churches. Consequently,
in order to recover his members, he sought for power from a native doctor but later never
succeeded” (Oral interview 15/12/2020).

4. Egotism

Egotism has also become rampant in the P.C.N today. This behaviour leads to pride as reflected as
one of the manifestations of lack of integrity in 3.5. Personal power, position, and prestige are
often justified by sanctimonious words of “reaching more though bigger and better ministries for
Christ.” Ministers have forgotten that God always opposes pride in any form (James 4:6-10). An
important question every pastor should ask is, “to whom are people drawn as the ministry grows -
me, a particular ministry or the Master (Christ)?” What pastors need for progress in the ministry is
humility and holiness. When a pastor thinks he can do everything he will soon discover that he

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cannot do much. When a pastor is selfish, he will be arrogant and he will always want to have his
way in everything therefore he may not progress in the ministry. When a pastor thinks about the
good of himself only, there is the possibility that he will not consider the situation of his members.
This also implies that the pastors becomes inconsiderate to issues regarding his members; just as
Terila Kumadeen narrated a story of a P.C.N minister that will always come and place demand on
the members about what he needs for Easter and Christmas celebration and on one of such
occasions the financial department said that there is no enough money to meet his demand, he told
them that he do not care, if they like they should go and borrow the money and bring” (Oral
Interview 15/12/2020). Actually, this shows the attitude of a pastor who do not care about the
welfare of others but only about himself.

5. Shallow Theology

Shallow theology and false ideas of spirituality have also led to failure in the ministry. Biblical
exposition is the exception rather than the rule. The researcher adds here that because of lack of
sound theology among some P.C.N pastors, emphasis on holiness and sacrifice are seldom heard.
Feel good/self esteem sermons is the spiritual junk food often served to some pastors of the P.C.N
who claimed to have attended any of the two theological schools of the Church or any other one
that is sound in training.. Because of anemic biblical instruction, many overemphasize legalism on
the one hand or emotionalism on the other. The sad end of all of this is an unstable doctrinal
foundation that ultimately will collapse under pressure. Many clergy who are engaged in the
ministry today are impoverished in the biblical grounding for the ministry. They lack adequate
biblical knowledge of the nature and function of the office. As Thomas Oden warns, "It is
dangerous to the health of the church for ministry to be practiced without good foundation in
Scripture and tradition, reason and experience." A respondent said that “lack of sound training in
theological schools also add more salt to the injury. At other points, many of such pastors found in
this aspect of having shallow knowledge of theology were never seen in school regularly—they
were excessive travelers, for one revival and burial programme or the other—and at the end of four
years they were graduated to have a half baked theology” (Chukwu Elekwa, Oral Interview
15/12/2020).

6. Quest for Riches and Power

The bible says in 1 Tim. 6:9-10 “But those who desire to be rich fall into temptation and a snare
and into many foolish and harmful lusts, which drown men in destruction and perdition. For the
love of money is a root of all kinds of evil, for which some have strayed from faith in their

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greediness and pierced themselves through many sorrows.” This is true to the fact that some
pastors in the Presbyterian Church of Nigeria are interested in wealth making and power earning.

A respondent, Samuel Onuka noted that “God is not against his ministers being rich. What God is
against is covetousness. In fact God warns in Hebrew 13:5 “Let your conversation be without
covetousness and be content with such things as you have for he himself has said I will never leave
you nor forsake you.” God does not want his minister to be covetous, greedy or money minded.
Because he does not want their mind to focus on material gain in the ministry. It is Gods will to
bless his minister and provide for their needs so that their minds may be settled in their service to
God” (Oral Interview 17/12/2020).

Unfortunately, some ministers in the P.C.N have left their primary responsibilities of caring for the
flocks and have gone after the way of Balaam. Some have turned the church to another business
venture where the word of God is no longer preached and practiced. Ogbu Okwudiri, citing a very
painful story of a minister who was disciplined for meddling with the Church money, said that
“Actually, covetousness can ruin their ministry, it can also mar their testimony; in fact some
ministers have been chased out of their parish because they were found guilty of conniving with
the treasurer to siphon Church fund for personal use” (Oral Interview 26/12/2020). He said that
ministers should let God be first in everything they do as Matthew 6:33 says: “Seek first the
kingdom of heaven and His righteousness and behold all other things shall be added unto you.”

7. Drunkenness

Pastors should present their bodies unto God in Holiness and Honor. The body of the clergy is the
temple of God and he should not defile it. The Bible enjoins us to filled with the Holy Spirit and
not with wine or beer. Unfortunately, some cases have been recorded about some P.C.N ministers
who drink alcohol. Pastors who drink secretly will ruin their life and ministry. Many ministers
have lost their prestige and position in the church because of drunkenness. The Bible says woe
unto those that wake up in the morning and go after intoxicating drink. Drunkenness leads to
failure in the ministry. A pastor given to wine will be a failure because he will be as a ship without
direction and such will lead him into doing anything (good or bad) under the influence of the
alcohol. He should live exemplary life. 1 Cor. 3:16-17 says, “you are the temple of God for Gods
spirit dwells in you so do not defile Gods temple if you do so God will destroy you.”

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 8. Corrupt Doctrine

The Bible says in 1 Tim. 4:1-3, “Now the Spirit expressly says that in the latter times some will
depart from the faith giving heed to deceiving spirit and doctrines of demon, speaking lies in
hypocrisy, having their own conscience seared with hot iron. ..” Also the Bible warns every
minister in Col 2:8 to beware lest anyone spoil you through philosophy and vain deceit after the
tradition of men, after the rudiments of the world and not after Christ. A pastor must beware of
corrupt doctrines that are going on in the world today. The duty of a pastor is to detect these
doctrines and to enlighten your congregation. He must not preach corrupt doctrine. Corrupt
doctrine is any doctrine or teaching that influences one to sin against God or that can destroy ones
faith. Some pastors in the church do not study to show themselves approved unto God a workman
that need not be ashamed rightly dividing the word of truth. A pastor studies well and pray so that
he can be competent enough to correct any wrong doctrine that may infiltrate the church.

9. Prayerlessness

Prayer is one of the weapons a pastor can use to defeat the enemy. Therefore a prayerless pastor
apart from being powerless is also criminal because the devil will manipulate him to rebel against
the will of God. A prayerless pastor is prone to series of devilish manipulation. The first thing the
devil does is to weaken a pastor’s prayer life so that he can begin to afflict him. For a pastor to
succeed in ministry he must be prayerful. Today, it is sad to notice some P.C.N ministers attitude
toward prayer. They want to have long sermon with short prayer, building project, soul winning
with no prayer at all. Pastor’s attitude toward prayer is very important; his attitude may help the
congregation or discourage them. When he is fervent, his members too will be fervent. Prayer
power brings Gods miracle and supernatural manifestation into the church. When a pastor is
prayerful, he will be respected and it will be difficult for the devil to achieve his purpose in his
ministry. But some of the P.C.N ministers hardly pray, some even fight against the prayerband so
seriously that they would want no prayer group to exist I the church and this has led them to severe
dangers in their ministry.

Spungeon said “Take no rest from prayer and the result will be God’s outpouring of his spirit upon
our lives” (n.pg). The attitude of some pastor has destroyed their ministry. They have fallen as prey
into the hand of the enemy. Some have abandoned the ministry because of their inability to resist
satanic opposition. Everything a pastor do needs prayer. He is not to embark on any project
without prayer. Prayer is the key to successful pastoral ministry.

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 10. Backsliding

The Bible says backsliders are full of their own ways. Backsliding is a gradual process whereby
one loses interest in spiritual things and is more interested in carnal things. When minister
backsides, it may not show immediately but his spiritual foundation will be sinking gradually until
it becomes pronounced. When a pastor is not studying his bible properly and praying effectively
backsliding sets in. It brings ineffectiveness into ones ministry. A respondent sad that, “In actual
fact, what causes backsliding in a pastor’s life is unconfessed sin. When a pastor commit secret
immorality and does not confessed it openly he will start backsliding until he gets to a state of
apostasy where he finally abandons the ministry and destroys himself” (Emmanuel Agbandu, Oral
Interview 22/12/2020). In some situations, this might be true but at other times, lack of interest in
the ministry, wrong ideology, negative indoctrination, and demonic studies may lead to
backsliding in the life of a pastor. The researcher have heard of a P.C.N. pastor who after his
studies, as brilliant as he was traveled outside the country for further studies, and after few months
became an apostate—he had to renounce his ministerial responsibility—claiming that God does
not exist, that is pure atheism pronounced.

11. Wrong Perception of Pleasure/Ministry

Some P.C.N pastors today also fall victim of lack of integrity as a result of their wrong notion or
perception about pleasure. To some of them, the ministry is all about enjoyment and anything short
of that tunes them off from the right behaviours expected of them as ministers of the Gospel. When
pleasure id the ultimate goal of a “pastor”, it will be hard for such a pastor to adhere to rules or
responsibilities that would deny him of those pleasures he anticipates.

According to Geisler, “Claiming that pleasure is the essence of good is subject to several
criticisms.” First, not all pleasures are good. For example, the sadistic pleasure some deranged
individuals get from sexually abusing or torturing little children is not good; instead, it is grossly
evil. Second, not all pain is bad. Pains that warn of impending disease or damage, for instance, are
good pains. Third, it is a confusion of categories to reduce good to pleasure. A person is not
virtuous because of feeling good, nor is one necessarily sinful because of suffering pain. Finally,
personal happiness maybe relative to happenings, but values are not. Furthermore, he advised
pastors by pointing out that “many martyrs have suffered adversely for their values. Hence, the
good cannot be equated with the pleasurable” (Geisler 28). Some ministers see the ministry as a
bed of roses, and a profession where one can get all that he/she needs. So, when they come into the

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ministry and were not fortunate enough so see their perception being a reality, they begin to soil
their hands.

4.3 Effects of Lack of Pastoral Integrity among Some Pastors in the P. C. N

The ministry is sacred and should be respected. But when some pastors in this ministry begins to
do things that are out of place, the ministry itself becomes polluted; the ministry itself looses
integrity. Absence of pastoral integrity among some pastors in the Presbyterian Church of Nigeria
have negative effects on the lives of the pastor himself, the church (flock of God) and on the power
of the gospel.

4.3.1 Effects on the Pastor

Today some obvious negative consequences of the lack of integrity in the ministry of some pastors
in the Presbyterian Church of Nigeria are visible in the accusations leveled at those in clerical
office and in the loss of integrity that has eroded respect for the pastors in the eyes of some
Christians and of the general the public. Sour and suspicious relationships, discord, and division
among some pastors also contribute to a decline in respect for the pastoral office.

When there is lack of integrity among the P.C.N, poor ministerial relationship emerges. Pastor
Onyenachi, one of the respondents said that poor ministerial relationships were also responsible for
the phenomenon of pastors' refusing to work with their colleagues or enlist their co-operation and
support (Oral Interview 14/12/2020). Such pastors do not respect, recognize, and appreciate the
ministerial gifting and contributions of colleagues.

Additionally, a number of two respondents said that a pastor who is not in close fellowship with
God is vulnerable to temptations to indulge in sexual immorality or embezzlement of funds or
other forms of or misconduct. When they succumb to these temptations, there is still further loss of
respect for pastors and pastoral ministry. Another respondent confirmed this by saying that one of
the pastors in their areas who was caught in adultery lost his respect in the community as many
now make jest of his name, even inside the church while he is preaching (Samuel Onuka, Oral
Interview 17/12/2020).

Another effect on the minister is loss of pastoral value. The ministry should be a valuable vocation
but whenever the pastors loses the sight of rightful or moral living there is loss of value in the
pastoral ministry of the pastor. As a respondent replied, “the entire pastoral ministry of the church
looses members in the church; when such thing happens, the members end to generalize” (Albert
Ozuu, Oral Interview 22/12/2020).

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The pastor also becomes ineffective for conversion of souls to God. Such a pastor will be
suspected by others. Alo Mmaduabuchi said that “the effect of lack of integrity on the pastor in his
family (in particular) is so much that some members of the family who may not have given their
lives to Christ will bother not to do so because scuh scandal of a pastor if exposed will give them
very bad impression that if Christianity is like that of the pastor, then it would be better for them to
remain in the world” (Oral Interview 13/12/2020). This will go a long way to discredit the the
pastor and the numerical strength of the church will be greatly affected and the world may begin to
rate themselves above the church.

Another respondent said that church members would begin to doubt the authenticity of the pastoral
calling of the pastor. They will become reluctant to follow his ideologies by restraining their
support and financial involvement (Iferi Godswill, Oral Interview 15/12/2020). Not just will the
church have this problem of trust on their pastor but as Teryila Kumadeen said, the church itself
will be wrongly represented in the wilder society and the pastor will be seen as a joker (an
unserious person).

4.3.2 Effects on the Flock

John Goldingay has described Psalm 23 as a psalm of trust (345). As shepherds, pastors in the
Presbyterian Church of Nigeria too must demonstrate professionalism and integrity so that church
members can look up to them in trust and confidence, just as sheep look to a human shepherd for
care, provision, protection, and guidance. But some insensitive and unprofessional pastors in the
church betray their people's trust and the essence of congregational ministry. Church members may
find that some deeply personal issue they have shared with the minister becomes public knowledge
as the theme of a sermon. Such public betrayal shakes people's confidence in their pastors, and
means that members will not share their struggles and hurts with their pastors. Instead, they
struggle on alone, and are at risk of being attracted to false shepherds.

Pastors with a distorted understanding of ministry can also lead their flock into gross biblical and
theological error. People may come to see prosperity, miracles and materialism as the essence of
Christian spirituality. Christian Okore, one of the respondents confirmed that in their church
youths do not come for revival programs except if the pastor who was invited is a prosperity and
miracle preacher (Oral Interview 28/12/2020). In Nigeria, where the influence of African
traditional religion is still pervasive, it is all too easy for people to substitute cult for conduct, and
think that religious rituals and sacrifices guarantee salvation or impress God and earn his favour.
Such error leads people to cloak dishonesty with noisy Christianity without spiritual productivity.

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Sadly, the Nigerian religious climate is one in which "religion has become a camouflage for
different atrocities in our society” (Ogedegbe 200). This means that many people only come to
church so that they will not be looked at as bad people but in the real sense, they are perpetrating
evil in the society secretly.

4.3.3 Effects on the Power of the Gospel

The gospel of Jesus Christ and his kingdom has inherent transforming power. It is expected that
pastors will lead their congregations to transform society by their speech and lifestyle. The pastors'
failure in this regard greatly hampers the effective spread of the gospel.

Corruption is rampant in Nigerian society, and the corruption virus has spread to the church.
Je'adayibe D. Gwamna asserts that "when the church refuses to expose evil or keeps mute in the
face of corruption, it has become corrupt itself" (442). The church's failure to function as the
prophetic voice and the conscience of society makes the power of the gospel ineffectual in society.
According to Yusufu Turaki, the purpose of the church in society is that of living under Christ's
commission in both its mission and message. He says, "The challenge of addressing the issues of
ethnicity, racism and tribalism lies in the hands of the Church. If the Church in Africa is blinded
and has also become oblivious to the plight of Africans in these areas, then something serious has
happened to the Church” (146). Wilbur O'Donovan agrees when he asserts, "the church urgently
needs to take a biblical position on such issues as tribalism, poverty, injustice, sexual immorality,
abortion, corruption in the church and in the government” (217).

Christians should learn some things from the secular world of business. There corporations are in
competition with one another to win customers and make profit. They invest heavily in their
leaders and their brands and work hard to convince potential customers about the quality and
benefits of their products. If we look at the various religions competing for "market share" in
Nigeria, we could say that the Christian "brand" is not doing well. The church does not have a high
quality of leadership and there is little about its lifestyle that is distinct from what others offer. So
the presentation of the gospel is weak. Yet the Christian religion and the gospel became a
dominant commodity from the time of Jesus Christ on because of the quality of the product, the
honesty of its presenters, and the method of the presentation. All of these have become sullied in
the church today.

The effect of lack of integrity among the pastors in the P.C.N according a respondent has muddied
the face of Christianity and detracted from the expected positive effects of Christian testimony and
the gospel in the eyes of the bewildered watching public. The respondent also noted that the gospel

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has become anthropocentric rather than theo-centric and Christocentric and as a result, society
sinks deeper into corruption and decay and, even worse, many souls are being lost (Theophilus
Ngele, Oral Interview 22/12/2020).

In relation to sexual immorality, the cost of sexual immorality is high, especially for those whose
sin has been exposed. The course of Christ is harmed and the purity of the Gospel veiled. One’s
reputation is permanently soiled and in some sense, irreparably damaged. In most instances, the
fallen one’s position is lost, and he can be assured of never again flying as high as he once did, if
he ever flies again at all.

Many believe based upon the qualifications for ministry laid down in 1 Timothy 3:1-7, that such a
one is disqualified permanently from the office of pastor. The one who has sinned and repented
should be restored to fellowship (2 Cor. 2:5-11), but there is good scriptural evidence that this does
not necessarily include restoration to leadership. Forgiveness from the Savior and the saints is not
the same and fitness for service! Amazingly, the lost world seems to understand this better than the
Church. Could it be, incredible as it sounds, that the world has a higher and more biblically based
standard than the saints?

In addition, there is the certain loss of God’s blessing and the potential loss of one’s God-given
family. These are the harsh realities of the cost of sin. Sin extracts a tremendous toll. A few
moments of physical pleasure may produce a lifetime debt of shame and heartbreak. The cost is
too great, the resulting pain not worth it.

4.4 The Challenges of 1 Samuel 12:1-5 to Pastors in the P. C. N

Means James, remarks that, “Effectiveness relate to individual character and competence not too
spectacular gifts or advantageous circumstances” (17). The integrity of the pastor must be
unwavering and solid in every area of life. And as Stephen Olford said, “God is far more
concerned with whom we are that what we do, toss if what a pastor does not satisfy his holy
standards or demands, then what the pastor is doing is virtually worthless (32).

One cannot overestimate the importance of good character in the life of the pastor. He cannot
minister from a position of authority without it. God himself testifies for anyone that has good
character: accountable and upright. God helps the pastors to fulfill their call, as Blackaby and
Skinner puts to note that “God’s provisions for a relationship with him are completely thorough
and nothing is missing from God’s perspective” (125), he will always sustain the pastors to
maintain ministries founded on integrity.

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In such, the pastors of the Presbyterian Church of Nigeria are challenged by the life of Samuel as
seen in I Samuel 12:1-5. The pastors must follow the first step of Samuel if they must achieve
excellence in their pastoral calling.

To begin with, the pastors in the Presbyterian Church of Nigeria are challenged to be aware that
there is need for them to possess good character. They must be accountable and morally upright as
people called by God for a divine purpose. When a pastor in serving a church and which is the
point of retirement or time of change of leadership, they vary in that should or come to the person
is on what he can show for in the office over the years that he had been in charge. The mobilization
all the persons or the one who is to take over from him this is his being cemented with the
accountable and upright life of the pastor. Character is never overlooked at the last day neither is it
blinded during one’s time of leadership. Pastors and leaders should not behave the way that they
want to knowing that they are role models to their followers. A slip off of the leader in character
may have devastating effects on the followers. Again, the pastor has a divine appointment of
ministering to the Church of God; so, a pastor must keep his life on check in order not to deviate
from the right path.

As Hayford Jack puts it, “The effective servant of God will leave and lead from a foundation of
godly character and integrity, within a fallen culture” (VIII). Godly character does not only affect
the life of the pastor but goes a long way to affect the lives of the people he is ministering to, for,
“In the calling of every pastor, Tabitha has a place” (Oswald 24). The biblical standards for the
pastor’s character must not be overemphasized because it formulates his life and ministry and
influence those around him especially in the faith community –the Church.

Secondly, the pastors in the Presbyterian Church of Nigeria are challenged to be aware of the fact
that God cherishes people of godly character as well as churches. This idea will help the pastors in
P.C.N to know that the service they render to man is not only to man but to God. Many pastors are
so secretive about their affairs that no one can make any comment on their tenure while in office.
Olford remarks, “Lack of integrity and godly character can be hidden only but for a season” (34).
Consequently, God do not have anything to do with a pastor who indulges in secrecy; and
unmistakably that which goes on in the secret is evil. The Bible declares that the darkness fears the
light because it does not want its deed to be exposed. So are some pastors who fear that the
knowledge of their deeds are known by others. Such deeds are always evil. The pastors in P.C.N
must not hide their works so that God will continue to walk with them and the people will be able
to give good testimonies about them.

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Thirdly, the past is in the Presbyterian Church of Nigeria are challenged to know that there is need
for them to guard against unjust aspersions and suspicions, so that they may finish their course
with honour as well as joy. Gibbs Alfred writes, “ A preacher [pastor] is like a tower clock –seen
by all, heard by all and conscious of by all” (n.pg). “The pastor is not an individualistic individual,
according to Halvord, but a group individual” (13). In this, the pastor should be able to overcome
any form of ungodliness in character and in words to maintain its place as the role model to others.
The P.C.N pastors must leave out good examples to their successors. This will make it difficult for
the successor to choose a wrong path. A false or misleading charge will do no good to the
reputation of a pastor; the feeling of the members of a church against their pastor to have
committed or guilty of a crime will end up daunting the image of the pastor. Thus, the P.C.N
pastor should try his possible best to run away from every appearances of evil.

Also, the pastors in the Presbyterian Church of Nigeria should have the knowledge that even as
God is the final judge of all the testimony of people speaks volume about them. There have been
many cases where pastors claim that only God has the right to judge them, even when they are
being corrected of the wrong they have done. To such pastors, correction over ill character is
judgment. But the question is, “will God come down from heaven to the earth to bear testimonies
of our actions? Not at all, God works to man whom he created in his own image. Though, the
judgment of man may not be perfect, but it has much to say about them.

William Barclay posits, “Words are not enough for defense but character are; even in the actions, a
fellow is needed to bear witness to them” (n.pg). Pastors must not defend themselves. They should
not only look forward to the judgment of God but should also have time to listen to the testimonies
borne by others about them. Such is also applicable to the P.C.N pastors: they must listen to the
way the members of the church – as fellow workers in God's vineyard – see them. It will help
make them more effective in their ministry among the people. And at same time, know that God is
the final judge and he knows what others do not know. Generally, the study challenges the pastors
in the Presbyterian Church of Nigeria to leave uprightly and to be accountable in the office they
have seen themselves in because God cherishes people of such character.

Integrity is an indispensable virtue in the life of a pastor as well as his ministry. Listen to this is
that one day each of us will stand to give account of our actions to God as declared by Ecclesiastes
12:14, “For God will bring every deed into judgment, including every secret thing, whether good
or evil” (NRSV). No church we want to accommodate any pasta with questionable character in this
21st century. Questionable character breeds rejection and lack of trust full-stop integrity is a key to

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a successful life and ministry; pastors in P.C.N must maintain lives of integrity in order to sustain
their ministry. They must be consistent in their godly character.

It is also worthy of note that the godly character of the pastors should not be an avenue for 4 the
church members to operation as such cases have occurred at different times. Also, the godly
character should be practiced by the past about in the secret and in the open. As a preacher pointed,
“Obedience is really obedience when you obey at the time you have the opportunity to disobey.”
The P.C.N pastors should not do anything for recognition or happiness but rather do it for the glory
of God and see it as spirituality to pleasing God as a goal.

4.5 Samuel’s Practice of Integrity: A Model for the P. C. N. Pastors

Attention has been given to the practice of integrity as evident is the life and ministry of Samuel.
His uprightness as per the material and monetary gifts he received and well as how he treated
people was notable. The integrity Samuel built was neither automatic nor accidental. He worked it
out. The question now is that how can the pastors in the Presbyterian Church of Nigeria build
integrity like Samuel.

Idowu as reflected in 2.7.1 suggests some practical steps to maintaining integrity in ministry.
Among others, he recommends dutifulness, diligence and hardworking. He further emphasizes
consistent honesty in words as well as resisting moral failures (08). For Tillman and Gilbert as
seen in 2.6, one must be open to the workings of God in one and desire the will of God worked in
and through one’s life and application of classical Christian discipline in order to achieve the
ministry that is built on integrity (127-128).

Personal relationships are built on trust; they require that persons be credible, believable,
trustworthy. Trust is both earned and given. Relational integrity assumes that the person who
presents himself or herself to one in relationship is in fact a true expression of that person, the
assumed consistency of word and action, the assumed correlation between character and
presentation (Walter, n.pg).

Integrity is not automatic, it has to be pursued. In fact, as Adebayo counsels, integrity is the next
most important virtue to pursue after salvation. It is so crucial to the success of the gospel ministry
that the minister cannot afford to toil with it (Adebayo 33). Definitely Samuel would have been
tempted many times (being a man of like passion) to do those things he asked them to testify
against him for. Rather than allowing his desires to drive him, he learns to subdue the evil desires

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that arise from him. Today, there are specific cautions pastors in the Presbyterian Church of
Nigeria must take if they must avoid integrity crisis. These are briefly discussed below:

1. Nurturing One’s Daily Relationship with God – Daily relationship with God is an
antidote for integrity crisis and a help to maintain ministerial integrity. Samuel must have
maintained intimacy with Yahweh, the God of Israel. He was born of prayer and nurtured
through prayer (1 Samuel 1:21-28, 2:1-10) and he gave his time to personal communion
with God. This is evident in his constant intercession for Saul. As Yakubu puts it “his
failure to intercede for the people would amount to sin” (Yakubu 21). That was where he
received power to overcome all the leadership vulnerabilities. Contemporary ministers
must note that the only power source for a life of integrity is Jesus Christ. He must live in
the minister and direct his life. This means surrendering to His lordship. The minister must
withhold no area of his lives from His control. A daily personal communion with Jesus in
the place of study and meditations over the world of God as well as prayers must be
cultivated. It must be noted that it is in the presence of God that power for integrity is
received.

2. Intimacy with Spouse – One major reason for marriage is friendship and intimacy. It is
expected that a man and his wife will be the closest friend. This is very crucial to avoiding
integrity crisis. A minister’s spouse is his security against a fall. It is not always advisable
that a minister lives apart from his spouse. Besides friendship, meeting each other’s
conjugal needs in sexual relationship is important to keeping the two of them especially the
man from falling. A wife is expected to submit her body to her husband for this relationship
(Odewole 56).

3. Have Accountability Partners – these are senior colleagues or peers whom a pastor has
submitted to and who can call him to order at any point he derails. This relationship is very
crucial for a minister. As Pogwan puts it, it is a sign of dying as a pastor if one becomes
unquestionable by anyone even when what the minister is doing is wrong (21). A gospel
minister therefore must not get to the point of “always right”, a point at which he does
things at will and in the way and time he desires to do them without anyone checking him.

4. Practice Check and Balances – the minister definitely is the chief accounting officer of
the church. He must not only be thoroughly abreast of the income and expenditure of the
church, he approves or disapproves expenses. Hence, the temptation to use his position to
siphon money from the account of the congregation. In the interest of his integrity, the

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 pastor even if he is the founder should avoid being the sole signatory to the church account.
Other trustworthy people should be included. These at least will be able to put a check on
the minister.

5. Trusting God for Needs – God’s congregation is full of diverse people: the strong and the
weak, the rich and the poor, there are the widows, the orphans, the jobless etc. God assigns
the minister to take care of all of them. However, the minister is always in the temptation of
using these people to satisfy his wants. He may want to feed on the fat, use the weak and
enjoy the widows. It is advantageous to remember that God own the flock. His verdict is
certain over shepherds (pastors) who take advantage and so oppress the sheep.

“‘Son of man, prophesy against the shepherds of Israel, prophesy and say to them, 'Thus says the
Lord God to the shepherds:’ Woe to the shepherds of Israel who feed themselves! Should not the
shepherds feed the flocks? You eat the fat and clothe yourselves with the wool; you slaughter the
fatlings, but you do not feed the flock. The weak you have not strengthened, nor have you healed
those who were sick, nor bound up the broken, nor brought back what was driven away, nor sought
what was lost; but with force and cruelty you have ruled them” (Ezekiel 34:2-4)

Truly, God uses the congregation and outsiders to meet the pastor’s needs in terms of gifts and
donations. Samuel’s statement “or from whose hand have I received any bribe with which to blind
my eyes?” connotes that he was probably offered such gift. Contemporary pastors must therefore
be wary of the kinds of gifts he takes. Odewole warns that questionable and gifts offered as bribery
to pervert justice must be rejected by the pastors (56).

6. Take a Stand Against Materialism but Embrace Contentment – The drive for material
acquisition among the pastors today is not news. This desire has eaten deep into the life and
ministry of some pastors today. There is the urge to make millions, travel abroad, get latest
cars, build an ultra modern auditorium and personal house etc. The scriptural assertion is
clear “for the love of money is a root of all kinds of evil, for which some have strayed from
the faith in their greediness, and pierced themselves through with many sorrows” (1 Tim
6:10). The writer of Hebrews therefore warns “let your conduct be without covetousness;
be content with such things as you have. For He Himself has said, "I will never leave you
nor forsake you."(Heb 13:5). Contentment should then be the hallmark of the minister.

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4.6 The Solutions and Prospects to Lack of Pastoral Integrity among Some Pastors in the
Presbyterian Church of Nigeria

The solute.ons and prospects to the problem of lack of pastoral integrity among some pastors in the
Presbyterian Church of Nigeria are as follows:

 Proper Screening for Theological Training

Applicants for theological training must be properly screened. This entails that not every kind of
person should be admitted into the Church seminary for training. Any person that should be
admitted must be first regenerated. In line with this, Ikechi Okebulu said that, ‘The Church should
be more careful in the selection of its ministerial staff because the life of a minister of the gospel
must be without blemish (Oral Interview 08/04/2021). This means that the church should to go
back to its original method of screening students for ministerial training. So, the lives of ministers
should be evaluated right from the parish level before being allowed to be a student or worker of
the church.” Otisi Samuel agreed to the necessity of this because he said that if a minister while
being a student in the seminary imbibes good morals, it would be hard for the person to live life of
dishonesty or compromise in the field (Oral Interview 28/01/2021). If this is done, the pastoral
ministry will not be looked down on as a business any kind of person can get into for gain. It will
bring more respect to theological training.

 Firm and Discretional Application of Discipline

Discipline is necessary if the issue of lack of integrity among some pastors in the P. C. N. must be
curbed. The church, according to one of the respondents, should be firm and discretional in
applying discipline to ministers in the Presbyterian Church of Nigeria. They are to be firm in the
sense that such behaviours that portray lack of integrity among the Church pastors should have
retribution in order to correct the ministers involved and to deter others from getting involved in
such behaviours. In addition, the church should be discretional in the sense that any case involving
matters of integrity should be handled o its own merit. Alo Mmaduabuchi speaking on discipline
said that those ministers who in one way or the other are caught in either sexual immorality,
misappropriation of church fund or others should be dealt with by the Church court (Oral Interview
13/12/2020). This will make the pastors in the P. C. N. to be serious with their pastoral work and
lead them to be examples of discipline to their members.

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  Strong and Effective Counseling for the Pastors

Counseling the pastors in the Presbyterian Church of Nigeria will go a long way to help listen to
them and proffer solutions to problems in their marital lives and homes. Ogbu Okwudiri trying to
highlight the need for counseling here cited the case of a P. C. N. pastor who died as a result of
drunkenness. To this, she said that that minister might have being saved from the death that came
his way if he had a counselor to speak to him (Oral Interview 16/12/2020). Under this, Samuel
Onuka emphasized more on organizing marriage seminars for the ministers in the Church. He said
that poor marriages among some P. C. N pastors are evident, especially in urban areas (Oral
Interview 17/12/2020). Seminars and counseling will help to curb the errors in ministers’ homes
and lives.

 Theological Understanding of the Biblical Standards for the Pastoral Ministry

Theologically, pastors in the Presbyterian Church of Nigeria must regain the biblical standard for
the man in ministry. Four major texts address God’s qualifications for service: Acts 20:28-35; 1
Tim. 3:1-7; Titus 1:5-9; and 1 Pet. 5:1-4 are needed for this knowledge. It is essential that
ministers of the gospel adopt the biblical model as opposed to the secular model for ministry.
Pastors in P. C. N. must repent of the sin of failure to follow the biblical pattern of a shepherd-
leader and pastor-teacher, and then determine deep within with fervent conviction and courage
never again to deviate from the divine pattern. This will mean taking very seriously the charge to
be a “one woman kind of man” and to be one “who manages his own household well,” and to be
one who has “a good testimony among those who are outside” the church (1 Tim. 3:1-7). It will
mean pursuing diligently God’s call to holiness and purity (1 Pet. 1:15-16). When the pastors in
the P. C. N. understand what the Bible really say about their ministry, they would not live double-
faced lives.

 Maintenance of Life of Sexual Purity

It is worthy of note that a pastor commits adultery because he loses his walk with God and his
intimacy with his spouse. This does not just happen in a day but grows gradually over a period of
time, beginning perhaps with an almost imperceptible slide into an environment in which adultery
can occur.

First, the P. C. N. pastors must carefully guard their thought lives. Ultimately, the battle for sexual
purity is won or lost in the mind (Rom. 12:2). Those things which could arouse the thought must
be avoided. Second, the they must make sure that their best time goes to their wives and families.

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To say one cannot be a great pastor as well as a great husband and father is to perpetuate a lie.
Indeed, only great husbands and fathers are truly great pastors in the sight of God.

Third, according to Carter, the pastor should resolve never to be alone personally or to be involved
emotionally with a woman who is not his wife, sister, mother or grandmother. Simply stated, if he
is never alone with another woman, it is going to be difficult or, impossible, to have an adulterous
affair. This principle would include personal counseling and private conversations, even on the
telephone. Emotionally, he is to bond with only one woman and that is his wife. One might say this
is too restrictive, too legislative, too narrow. It is better to be accused of legalistic Puritanism and
maintain marital purity than to be guilty of sexual sin and suffer the embarrassment and disgrace of
adultery (95).

Fourth, the pastors in the P. C. N. should always remember the cost of sin. Finally, a they should
recognize their own vulnerability. No one is above sexual temptation. The wrong person in the
wrong place at the wrong time will inevitably result in the wrong action: adultery and fornication.
Anyone can fall to this temptation. All human is capable of any sin. Therefore, he should beware
of himself and take the necessary steps to prevent adultery from even being in his path. They must
“Flee sexual immorality” (1 Cor. 6:18). Maintenance of sexual purity among the church pastors
would bring reduction to the level of scandal as a result of sexual immorality among the pastors

 Strategic Supervision of Ministers by the Church Higher Courts

Ministers in the Presbyterian Church of Nigeria should be strategically supervised by the Church
higher courts. Ministers are not to be left unsupervised. As they are accountable to the church
courts, concerning the parishes they are in charge of, more interest should be given to the
supervision of their works. This will help to deter ministers from ill behaviour who will have the
fear of sanction and cease from doing it. Iferi Godswill said that this kind of supervision must be
done with respect and sense of unity (Oral Interview 15/12/2020). Teryila Kumadeen, in an oral
interview suggested that in doing this, the church should constitute a committee to check all
ministers’ activities in the parishes and an officer from the General Assembly should be included
for more credibility (18/12/2020). In another oral interview, Samuel Onuka also added that the
members of the committee who are to be watchdogs are not to be sentimental in the information
they provide to the church on characters of ministers (17/12/2020). If this is done, ministers of the
church would be careful how they live their lives in their different parishes.

66
  Strict Adherence to Established Ethical Code of Conduct and the Church Practice
and Procedure of the P.C.N.

The church should encourage pastors to maintain the code of conduct for the pastors in the P.C.N.
A code of ministerial ethics will help provide a clear and written standard of performance that
congregations with similar beliefs can adopt. Although parishioners assume that most pastors are
ethical, a code of ethics can be useful in clarifying expectations. The code of conduct would
directly address many of the contemporary scandals and issues associated with churches, such as
sexual improprieties and the mishandling of funds. John Nleanya added that the ministers of the
P.C.N should adhere to and implement the church Practice and Procedure very well as it will help
them to maintain discipline in their discharge of duties in the parish (Oral Interview 27/04/2020).
So, to help reduce risks, pastors in the P.C. N can benefit from guidance in the form of a code of
pastoral ethics. Pastoral ethics are grounded in honesty, integrity, transparency, deep spirituality,
and a desire to lead in faith formation. From this, it is clear to note that adherence to ethical code
of conduct (for pastors) and the Church Practice and Procedure will help to guide the behaviour of
pastors in P.C.N. towards achieving success in his pastoral ministry and the church as a body
would not be a laughing stock to the unbelievers.

67
 CHAPTER FIVE
SUMMARY OF FINDINGS, RECOMMENDATIONS AND CONCLUSION
This chapter handles the summary of findings, the recommendations of the researcher, suggestions
for further studies and the conclusion.

5.1 Summary of Findings

The researcher at the end of the research observed that there is lack of integrity among some
pastors in the Presbyterian Church of Nigeria. This manifests in several ways among some P.C.N.
pastors, such as, financial misappropriation, sexual immorality and infidelity, jealousy, falsehood,
disunity, pride, prosperity theology, false prophecy, etc. These ill behaviours of some pastors in the
church today tends to be an obstacle to the power of the gospel, as many unbelievers will rather
want to remain at home than to be pastured by a pastor who do not have self-control. The society
has begun to doubt the truthfulness of the calling of some of the pastors in P.C.N. today and the
Church has become a laughing stock to the unbelievers. It is also observed that the negative effects
of lack of integrity of some pastors in P.C.N. will never leave the pastor himself, his family, his
church, and the community unharmed. And such harms are always devastating. However, a proper
understanding of one’s calling as a pastor and good knowledge of the biblical standards for
pastoral work, and knowledge of the cost of sin can help to restrain and reform a pastor from the
character of ethical looseness. In all, the life of Samuel in 1 Samuel 12:1-5 should be a model for
the pastors in P.C.N. and such is highly depicted in his life of Godly financial integrity and
Stewardship.

5.2 Recommendations

This research is important to both pastors under training and those in the field. The researcher
recommends the following:

1. Generally, the life of Samuel should be a model for the pastors in the P.C.N because his life
is a great epitome of pastoral integrity.
2. Pastors in the P.C.N should watch their lives and teachings closely because it will help in
building and strengthening their ministry.
3. Effort should be made by the pastors in the P.C.N to prevent any lifestyle that will bring
stigma or reproach to the name of God in his life and family.
4. Ministers in the P.C.N should be diligent, being serious and committed in their place of
calling because God who is the owner of the work gives provision for every vision.

68
 5. Ministers in the church should shun all forms of competition in the ministry. They should
be themselves. They can be challenged by the life of some of their colleagues in the
ministry but they should not compete with them or seek to be like them.
6. The P.C.N ministers should encourage one another, and they should summit to those who
will always caution them on accountability in life and in ministry.
7. Pastors in the P.C.N. should commit to honesty, and be prudent with personal and ministry
resources. Both the ones on training and those in the field should know that good name is
better than riches and fame.
8. Pastors in the P.C.N should nurture his relationship with God and spouse as well as avoid
all forms of temptation.
9. The P.C.N should return to her original process of admission into the theological schools.
This is because the ministry today is becoming a “lucrative business” in the language of
many.
10. Theological schools of the church should put in more strength to teaching her students on
the need of maintaining integrity in their studies and in their future ministry by encouraging
the students to take the courses on pastoral ethics and psychology more serious.
11. Parishes should see the need to take good care of their pastors as this will help the ministers
to overcome temptations concerning money and it will help the church. The remuneration
of pastors should be improved and adequate welfare packages should be put in place for
their families.

5.3 Suggestions for Further Studies

As a result of time and financial constraints, reluctance of those interviewed to release needed
information, and the delimitation of the researcher, some areas concerning the pastor’s life and his
ministry is not covered in this research, thus the researcher sincerely suggests the following for
further studies as it would elucidate more on the work:

1. Sexual Misconduct among Ministers of the Gospel and the Future of the Church.
2. Ethical Issues in Pastoral Ministry: Problems and Prospects.
3. Prosperity Gospel in the Church Today: Problems and Solutions.
4. The Effects of False Prophecy in the Church Today in the light of Jeremiah 14:13-16

69
5.4 Conclusion

In this research work, investigation is made into pastoral of integrity among pastors in the
Presbyterian Church of Nigeria in the light of 1 Samuel 12:1-5; and the lack of pastoral integrity
among some P. C. N. pastors has led to so many problems in the Church. However, the ministers
are obligated to live by the code of pastoral ethics. An understanding of these basic principles will
help every pastors in the P. C. N. Ministers of the gospel in the P. C. N can best protect the trust of
the church body by avoiding wrongdoing, conflicts of interest, misappropriations and all
appearances of evil in their ministry. If parishioners cannot depend with assurance on pastoral
leaders to consistently do what is right, good, and proper, then the Church is already in trouble.
Integrity in the pastoral ministry should be evidenced in the lifestyle of trustworthiness of any
pastor by his church. Trustworthiness is important for spiritual leaders and a church's reputation.
Pastors should avoid taking advantage of people's vulnerabilities, and should display model
character of Samuel as seen in the exegetical study of 1 Samuel 12:1-5, which includes loyalty and
Godly stewardship not competing or interfering in the ministry of others.

The pastors in the P. C. N should be able to understand the biblical standards for the ministerial or
pastoral work. They must also seek holiness and purity in all aspects of their lives especially on the
sexual and financial aspects of their lives. Lack of integrity will undermine a Christian leader who
is gifted with intellectual skill, passion in the pulpit and vision for ministry. Those who lack
integrity in ministry are often exposed publicly. Many of them may practice immorality (or other
unethical practices) for many years in their private lives, but on nearly every occasion, it is
eventually made known before a watching world. Christians long for pastors and other church
leaders of integrity, so there is need for every pastor in the Presbyterian Church of Nigeria to
maintain a life of integrity.

70
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 APPENDIX

Name Age Occupation Date of Interviewer

Interview
Eld. Ome Joseph Ufere 72 Engineer 22/12/2020 Ufere, Godswill O.
Eld. Michael Kalu 61 Teacher 20/12/2020 Ufere, Godswill O.
Mrs. Mercy Agabndu 30 Teacher 21/12/2020 Ufere, Godswill O.
Mrs. Gloria Chukwu 52 Farmer 23/12/2020 Ufere, Godswill O.
Eld. Nnukwu Kalu 60 Farmer 12/12/2020 Ufere, Godswill O.
Chinaza Peter 32 Nurse 11/12/2020 Ufere, Godswill O.
Nwobodo Favour 21 Seminarian 13/12/2020 Ufere, Godswill O.
Teryila Kumadeeen Jacob 28 Seminarian 18/12/2020 Ufere, Godswill O.
Alo Mmaduabuchi 30 Seminarian 13/12/2020 Ufere, Godswill O.
Chukwu Elekwa 30 Seminarian 22/12/2020 Ufere, Godswill O.
Abednego Nwoba 25 Seminarian 08/04/2021 Ufere, Godswill O.
Samuel Onuka 26 Seminarian 17/12/2020 Ufere, Godswill O.
Ike Abuchi Isaac 26 Seminarian 08/04/2021 Ufere, Godswill O.
Ikechi Okebulu 22 Seminarian 08/04/2021 Ufere, Godswill O.
Iferi, Godswill 25 Seminarian 15/12/2020 Ufere, Godswill O.
John Nleanya 28 Seminarian 27/04/2020 Ufere, Godswill O.
Otisi Samuel 27 Seminarian 28/01/2020 Ufere, Godswill O.
Ogbu Okwudiri 28 Seminarian 16/12/2020 Ufere, Godswill O.
Pastor Onyenachi David 42 Clergy 14/12/2020 Ufere, Godswill O.
Rev. Albert Diogu 50 Clergy 22/12/2020 Ufere, Godswill O.
Ren. Emmanuel Agbandu 37 Clergy 24/12/2020 Ufere, Godswill O.
Rev. Theopilus Ngele 43 Clergy 22/12/2020 Ufere, Godswill O.
Rev. Aja Ikechukwu 45 Clergy 21/12/2020 Ufere, Godswill O.

78