I found the reminder of our Lord’s example when Satan tempted Him to feed Himself most helpful:

“Jesus knew that he could use his power to provide food. He would do that later on two occasions and feed five thousand and then four thousand hungry people. But he refused to use this ability for his own gratification, listening to Satan and missing God’s call. We too are called to a cross. Like Jesus, we also give up our rights for a greater ultimate good (Phil. 2:5-11). How many lose their spiritual credibility and authority by using the ministry and its privileges for temporary personal gain!” (p75)

As ever, Fernando provides some very helpful practical examples to bring all his teaching home and the chapter as a whole is a powerful call to Godly living and personal holiness – themes I repeatedly need to be reminded of in this world we live in.

There is a very helpful (and again challenging) discussion of our ‘uncrucified desires.’ But as ever, Fernando avoids the easy trap of legalism in his discussion, for which he is to be commended.

Here’s a big aspirational quote to end:

“When we habve a biblical vision of God, we will measure success not by earthly standards but by the extent to which we conformed to the principles and the will of God. This standard will deter us from trying to achieve ambitions with the wrong methods, but it will not discourage godly ambition. When we see that God is glorious, we are fired by an ambition to do great things that reflect his glory. So we too will dream big. But in achieving those ambitions, we will not do things that will diminish his glory. The vision of glory will give us the courage to pay the price on the path to victory. This price is the way of the cross, which Christ embraced at his tempation by refusing the crown Satan offered him.” (p87)

As ever, looking to the model of Jesus, Fernando points out how regularly Jesus took time out, especially before particularly significant moments in His ministry, to fast and pray and spend time with God. How I need repeatedly to be reminded of this. If my Lord took time out, how much more should I.

Fernando gives several personal examples of the benefits of mini or more extended ‘retreats’ and includes a brief and balanced discussion of fasting at the end of the chapter (encouraging Christian leaders to take advantage of this form of spiritual discipline, though helpfully showing it is not a command).

Top quote:

“Our ministry is not a reaction to people’s rejection of us but a response to God’s acceptance of us.
So in times of crisis, we should develop the discipline of retreating to God’s presence in order to get our strength from him. Then we can return to act as his representatives who have been called and strengthened by him.” (p68)

Fernando discusses the much-debated concept of ‘fullness of the Spirit’ and concludes that it “is speaking of a state where the Spirit governs people’s lives so that his work is evident in both their behaviour and ministry.” (p33) He helpfully notes that we often seen an emphasis on the second of these whilst the first (holiness of life) is often neglected.

There are important warnings about avoiding an arid, life-less ministry, dependence on God and holiness of life, and also encouraging examples from the lives of various saints – past and present. Fernando is extremely honest about his only struggles in this area too.

Most helpful is a strong emphasis on our need to spend time with God in prayer, meditation and study, and a seeking after an ‘immediacy’ of the Spirit – which is one of the hallmarks of New Testament faith (cf. 1 Cor 3:16).

If I have a small criticism, it is that although he alludes to differences of opinion about how to read Acts (crucially, is it normative or simply descriptive?) he slightly fudges the issue. In particular on the question of whether ‘filling with the Spirit’ is at the start of the Christian life or subsequent to that, he writes, “this issue does not need to be a huge problem. Whether the baptism is initiatory or subsequent, it is clear that the way the figure of baptism is used implies fullness.” (31)

On the other hand, I am all for avoiding unnecessary divisiveness, and if his slightly ambiguous observations on this mean that his extremely helpful chapter can be read and enjoyed by a broader range of believers, then I am all for it. He certainly keeps the main thing, the main thing. And to that end, I will finish with a help quotation he cites from Robert Coleman:

“The promise [of the fullness of the Spirit] is not a dogma to be argued, but a reality to be experienced. Nor is it a fringe benefit of a few Christian zealots, or the peculiar teaching of some evangelical churches. True, it may be called by different names and variously interpreted according to one’s doctrinal viewpoint, but the reality of the all-encompassing, Christ possessing holiness of the Spirit is basic New Testament Christianity.” (22).

May all our ministry be authentic, Spirit-empowered, and Christ-honouring.

Chapter 1 is all about ‘Identifying with people’ – and in particular the people you minister amongst. The word ‘incarnational’ is used, but not in a way that might cause any eyebrows to be raised.

Very helpful for me were the challenges to put the needs of others first and to press on in the face of frustration.

“Biblical leaders should be so devoted to their people that in order to help them, the leaders abstain from doing some things that they want to do and perform some tasks that they do not like to do. Because of their commitment to a group of people, they will perservere in working with them even though inconvenient and seemingly fruitless.” (p22)

And of course our primary model in all this is the Lord Jesus. It strikes me that these comments apply well to those of us who are husbands and fathers equally well, and not just to the sphere of ministry.

Fernando reminds us that suffering and joy are closely linked in the NT in a way which seems incredibly counter-cultural today. He also reminds us that in the family of the church it is not enough to “signal that [troublesome complainers] are not welcome in the church.” (p26) Rather, “We stick to such people and willingly take on the frustration of talking with them because we believe that we will not ultimately lose through such costly commitment. It will be necessary for our theology to override our feelings on this.” (p26-7)

He ends the chapter on a positive note:

“Commitment does pay, for it begets commitment in others and makes our ministry more effective!” (p27).