Church

The Ideal Congregation

Posted on by Bob Mathews

   Religious ideals may be desirable and profitable as we fulfill our godly mission.  Many of us have probably developed a mental portrait of the ideal eldership, the ideal body of deacons, and perhaps even an ideal minister.  We may have ideals relating to our corporate worship and methodologies employed in reaching out to our community.  As members have ideals concerning these things, it should be understandable that elders and ministers have a portrait of the ideal congregation.

     The ideal congregation has a Christ-centered life.  Jesus said, “and I, if I be lifted up from the earth, will draw all men unto me” (John 12:32).  As we are drawn to Christ, He is the focal point of those so drawn. Accordingly, our activities in various contexts throughout our Christian life will be governed by the will of Christ.  We will ask, “What would Christ have me do?”  We will develop a pattern of increasingly being unsatisfied with the wisdom of men unto which we must not turn in matters wherein the Lord has legislated (1 Cor. 1-4). As well, the priorities of Christ will increasingly become our priorities – our personal priorities (Matt.6:33).  A new direction and set of priorities will emerge from the rubble of a prior sin-stained life (John 14:6).  As these and other spiritual growth areas develop in our growth unto perfection, I trust that we will invariably be thus led to draw all men unto the Christ who is now truly the center of our lives. Yes, the fulfillment of personal evangelism finds its root in the seed of a personal Christ-centered life.

The ideal congregation has a positive attitude about the work of God.  The apostle Paul said, “I can do all things through Christ who strengthens me” (Phil.4:13).  This attitude, far from being occasional in its occurrence, and limited in its scope, should permeate the whole membership consistently over time.

This positive context is generated by members who are truly men and women of faith.  Maintaining a strong faith in the Person and work of Jesus Christ becomes the springboard unto positive-mindedness.  Such can only be achieved in accord with a healthy relationship with the Word of God (Romans 10:17; 2 Timothy 2:15).  Additionally, men and women of faith progressively believe in the power of the gospel to radically change and positively reform one’s own personal life and the lives of those about us (Romans 1:16-17).  Without this realization, our willingness and inclination to achieve and maintain a positive outlook concerning the probable success of our spiritual labors will be invariably diminished.  Knowing that the spiritual destiny of the world hangs in the balance, let us follow the example of Paul (1 Cor.11:1) and in a positive manner address the challenges of our spiritual labors.

Over the next few weeks, this topic will be expounded upon and discussed because we should all be striving to be the kind of members that God wants in His church. Whether a minister or an elder, we are all members and all need to strive to be what God desires and deserves. Hopefully, for you, these lessons will help you better know what God wants from you and how you can go about fulfilling your role as a member of the church.

Lessons on Service from the life of Paul (Part 2)

Posted on by Bob Mathews

As mentioned last week, numerous lessons can come from the life of Paul. This week the lessons will continue from the same context we looked at before (Acts 20:17-38). In hopes of helping each of us be better servants for the Lord, another six lessons will be given from this section of Paul’s life.

First, service to God must be with adaptability (v. 20). Now, if you were able to read last weeks blog, you will remember that one of the six lessons was that our service needs to be without compromise. The reasoning behind these two is easy to rectify. We must be adaptable in our approach, style, etc., not in the message that we teach. The Word of God is God’s. We can’t make it something we want it to be to make it easier on people or to make them happy. The adaptability part is where the compassion, understanding, and wisdom come into play. We have to teach the truth, unadulterated, in a way that reaches people wherever they may be in life. That means, as verse twenty gets at, we may have to proclaim the Lord publicly or from one house to another. We have to find people where they are in life and connect them to Christ. That is the true meaning of adaptability. It is not about whatever is simply easiest for us.

Second, service to God must be without partiality (v. 21, 31). God shows no partiality (Gal. 2:6). God doesn’t not care about a person’s background, wealth, status, skin-color, etc. All God desires is that all men be saved (1 Tim. 2:3-4). Jesus came into the world for the purpose of saving sinners (1 Tim. 1:15). All have sinned and fallen short (Rom. 3:23). God desires us all to be saved and we all need to be saved because we have all chosen sin at some point in our life. Jesus came to help us all. All truly means ALL! No one gets left out. If we are truly going to serve God, then it must be in the same way that Jesus came to serve, with no partiality.

Third, service to God must be with courage (v. 22-24). The Holy Spirit made Paul aware that every place he went to preach and teach was going to bring struggle and difficulty. He walked the path regardless. He stepped up to the challenge before him and continued to press forward amidst the trials. Joshua tried to teach us a lesson like this as well. He said we must take courage and act like men, meaning face whatever is coming at you with courage and don’t waiver from the truth. On top of that Joshua said to choose this day who you would serve. Will you choose to serve God? Will you serve Him with courage?

Fourth, service to God must be with integrity (v. 33). As a Christian, integrity is one of the most important aspects of your life’s walk. Without integrity, people will look at the things you do in life and say to themselves, “if this is a Christian, why would I ever want to believe in Christ?” Your integrity can sway the minds of those that you try to teach about Christ. It can impact the service you render moot if lacking. Paul did everything possible to maintain his personal and professional integrity as an apostle of Christ. With that said, there is no denying the impact of his service for the Lord. Do you want to make an impact on those around you? Live what you preach everyday.

Fifth, service to God must be with concern for the future (v. 28-32). In these verses, Paul warns the elders from Ephesus what they need to be prepared for. The truth is we all need to be prepared. If our focus is not on the future, why are we even serving? The hope we have is everlasting life with God because of the sacrifice of Christ. We live to serve so that we will be prepared to serve God when we come into the Kingdom. However, it is also a focus on defense and encouragement. Paul tells them to be on guard for yourselves and the flock. He says some will come in and speak perverse things. This means we need to prepare for our earthly future in the sense of preparing ourselves to not be deceived and defend others who people may try to deceive and lure away from Christ. Paul also mentions the word being able to build up also. We are to build each other up in the word of God so that we can defend ourselves and stand firm in the truth when future threats arise. This is  a way that we can serve, by preparing the church and defending it.

Lastly, service to God must be demonstrated (v. 33-35). This may seem odd, but is maybe more significant than one may imagine. Talking about service is a fine thing. Planning service to be done is a great thing. Rolling up your sleeves and doing the work is the real thing. No one is above service to the Lord! We may not all serve in the same way or put in the same amount of time and that is okay. But everyone must find what they can do and actually get involved. Paul showed that he did whatever was needed for the ministry effort or providing for himself. He was willing to work hard for the church. Jesus was willing to work hard to start the church and bring you salvation. What are you willing to work hard for? I pray it is Christ!

Lessons on Service from the Life of Paul

Posted on by Bob Mathews

While countless lessons could be pulled from aspects of Paul’s life, today we will focus on a somewhat short moment shared between Paul and the elders from the Ephesus church (Acts 20:17-38). Paul has been traveling around from one place to the next teaching the message of Christ. While in Miletus, he sent for the elders, before starting his journey towards Jerusalem. In this short visit, Paul had a touching and powerful moment with those leaders that conveys some amazing lessons on what it means serve the Lord and how we ought to do so. Again, there are more lessons that could likely be pulled even from this section, but I would like to share with you six lessons that should hold meaning if you have an earnest desire to serve the Lord.

First, working for God needs a daily routine (v. 18). From the moment Paul got to the mission field he began to work. Serving God by preaching and teaching the Christ was something he made a prominent part of his day-to-day. We all typically have routines that we follow. Have you made service for Christ part of your routine? Is it something that is even important enough to make the list of things to do? Paul definitely thought it was! Hopefully we will follow that lesson from him.

Second, we are to serve with humility (v. 19).  While Paul had probably the most that he could boast about above anyone else, he constantly tries to remind us that our service is to God. It is about Him, not us. As Jesus taught in the Gospel of Matthew, those who wish to be seen by men (for the praises of men) will have there reward in full and will receive nothing from God. If we make it about ourselves or toot our own horn when we do something, we are not properly serving in a way that will bring glory to or shine a light on God who is the one that all people actually need.

Third, service to God must be with compassion (v. 19, 31). A phrase you may notice in both those verses is, “with tears.” It doesn’t mean they were just walking around blubbering all the time about the difficulties of life. It means that they had true love and  real compassion for the work they were doing and the people they were working with. Paul cared about the lost souls and desired for them to find Christ. He also cared for those who already found Christ. The truth is difficult times came and Paul showed compassion for those that struggled and because of it better built them up in Christ by showing them the love of Christ. Have we been doing a great job of showing that love and compassion to those inside and outside of Christ today? If you say or think not, then be the changing force that you can be. Start following in the footsteps of Christ and Paul and show the love and compassion that we all need and be example for people to follow today.

Fourth, service to God must be done in spite of trials (v. 19). As mentioned before we all go through difficulties in life. That does not mean that your struggles are invalid, but means that even with the struggles we press on in our service to God. Paul dealt with many difficulties often times brought on by plots against him from the Jews as mentioned in this verse. However, Paul never let those hard times distract from his purpose or define his character. He forged ahead serving every day and in every city he went through, even while, each city brought more strife on him (v. 23). But also know this, Paul was not alone in his work and neither are you. There are many brothers and sisters in Christ that are forging along serving next to you, whether in the flesh or in the spirit. Let them or us be a helping hand to lift you up when needed. We are here to be of service for the Lord together!

Fifth, service to God must be without compromise (v. 20, 26-27). This may be a very unpopular view among many, but regardless, it is the lesson conveyed to us by Paul. We live in a world full of compromise, but when it comes to God’s Word Paul says that he spoke it all. Twice he conveys in those verses that he did not shrink back from teaching or declaring the whole purpose of God. Because of this, he claims that he is innocent of the blood of all men. The significance in that is great. If we compromise God’s Word and don’t teach it fully and accurately, then we are in danger of being guilty of their blood. This doesn’t mean that we are not to be compassionate, loving, and understanding when we teach. However, it does mean that we cannot decide to say something God calls a sin is okay now. Paul understands that he is dealing with God’s Word not his own. We need to learn the same lesson in our own lives regardless of how culture may change or pull on us.

Sixth, service to God must be done with optimism and a positive attitude (v. 20, 32). Now, before you go saying, “that’s a bit of a stretch,” hear me out. Paul talks about declaring things that are profitable, meaning anything that brings good to your life…that being Christ. You have probably heard the old saying, “you catch more flies with honey than you do with vinegar.” That old saying is part of the lesson here. If we carry ourselves  with a look of woe-is-me or depressed in countenance and outlook, how is that going to entice or attract someone to Christ. If we don’t live our lives every day like we actually have the best thing we could ever ask for, then people will find it hard to believe that Jesus is actually important or desirable to their lives. As Christians, we believe in the grace and mercy of God to the point that we can have an eternal life with Him in heaven. That is an extremely positive thing and we should always do our best to convey our Christian life  that way.

I pray that these lessons on service will be helpful to you in your own Christian walk. Paul has always been a great example of service because he focuses on being like Christ. Let’s follow in his footsteps and serve our God each and every day with humility, compassion, in spite of struggles, without compromise, and with an optimistic and positive attitude. May the Lord bless you all!

A Broken Spirit

Posted on by Bob Mathews

  Words are often powerful (ref. Rom. 1:16). They bring to mind scenes which may lift the soul to wonderful heights or cast one down to depths of despair. “A Broken Spirit,” mere words, does both for me. These words remind me of the spirit joyfully broken as one penitently responds to the grace of our Lord. They also bring to mind the spirit wounded and sorrowful because of the weight of life’s burdens and challenges.

The Psalmist said, “The Lord is near to the broken hearted and saves those who are crushed in spirit” (Ps. 34:18, NASB). Yes, the Lord establishes and strengthens His fellowship with those allowing the Word of His grace to break, ever so painfully, the bands and bonds holding us apart from Him as sin’s power dictatorially governs us. Similarly, the Psalmist added, “The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise” (Ps. 51:17). I trust and pray that our spirits are mutually lifted and encouraged in contemplation of the positive divine response to penitent and fully obedient hearts.

The above cited passages speak of “A Broken Spirit” in a positive manner. They lead us to seek out such a spirit, ultimately producing spiritual healing and security in Christ. They demand that we be broken in order to be whole. Yet, “A Broken Spirit” may describe the spirit shattered by forces and circumstances beyond personal power to control and withstand. They may describe a besieged child of God whose strength of faith has failed him in his hour of crisis. These words may describe you or me as we face personal spiritual challenges.

The Psalmist, speaking of the Lord, said, “He heals the brokenhearted and binds up their wounds” (Ps. 147:3). The wise man said, “A joyful heart makes a cheerful face, but when the heart is sad, the spirit is broken” (Pr. 15:13). The Lord is ever aware of our condition of heart and tenderly cares for us as we endure wounds which potentially may break our spirit of faith.

Children of God throughout the Lord’s church face the real possibility and danger of experiencing a broken spirit as one wrestles with personal spiritual challenges. A lifetime of observations suggest such danger is ever present, potentially impacting the strongest personal faith. The spirits of godly elders and the newest babes in Christ may be so impacted. None of us are exempt from the forces bringing about such dire results. A number of brethren no doubt know of specific cases illustrating well the point at hand.

A broken spirit may be the result of external evil forces outside the body of Christ. On other occasions, it may result from internal forces within the fold of God. The latter may be more dangerous, if only because we are ill-prepared to be so impacted by those esteemed so highly as brethren. Yes, we are sometimes hurt more by those we love.

How may this happen? Without assuming a full understanding of such issues, the following scenario may be suggested. Members of the church are not always on the same spiritual page. Sometimes, our doctrinal and judgmental differences are pronounced. We may be growing at variant rates. Our level of tolerance and patience with those of lesser spiritual knowledge may be lacking substance. We may be reactive and fearful. Tradition may hold us in its grip. Our dream and vision for the work of God may vary significantly from that of others.  Personality conflicts may be significant.  Conflict resolution may not be our forte. Power struggles may surface openly. We may fail to work through our challenges. Instead of speaking softly, we may be carrying a big stick. We fail to consider the delicate spiritual state of other children of God. Things are said and done.  And it happens: We inadvertently break another’s spirit. Their dedication and faith is seriously damaged. They will likely, never be the same again. The marks left behind are indelible.

Brethren, each of us, from the least to the greatest, have a godly responsibility to nurture one another (Eph. 4:11-16). There will be times when either positive or negative discipline should be administered through proper channels. May we be blessed with a measure of wisdom which allows each of us to pursue the good and right while protecting rather than breaking the spirit of brethren of like precious faith. Our Lord will surely hold us accountable for the destruction of those left in our charge and care. May we protect their spirits as we protect our own. Surely this will glorify the Lord and His church and influence the world to reevaluate the body of Christ.

You can’t say “Gospel” without “Go”

Posted on by Bob Mathews

The Bible clearly affirms that Christians in general have the corporate and personal obligation to carry the Gospel to those around us.  This mutual obligation is ours for a handful of reasons. First, because we must shod our feet with the preparation of the Gospel of peace (Eph. 6:15). Second, because saints must be equipped for the work of ministry (Eph. 4:12). Third, because we must shine as lights in the world (Phil. 2:15). Fourth, because we must always be abounding in the work of the Lord (1 Cor. 15:58), knowing the Christ came to save the lost (Luke 19:10).

The condition of the world demands timely attention to this task, knowing that the god of this world, Satan (2 Cor. 4:4), has deceived the world (Rev. 12:19).  Thus, the world is in spiritual darkness (Eph. 6:12), in wickedness (1 John 5:19), evil (Gal. 1:4), condemned (1 Cor. 11:32), and without God (Eph. 2:12).  This dire portrait of the world cannot be properly addressed by the wisdom of the world (1 Cor. 1:21) but must be addressed through the Gospel of Christ. Christ is the one who came into this world to save sinners (1 Tim. 1:15), is the propitiation for the sins of the whole world (1 John 2:2), and is the Savior of the world (1 Jn. 4:14).

Yes, the world needs to be convicted of sin (Rom. 3:19) and to be reconciled unto the Father (2 Cor. 5:19).

This needed reconciliation cannot be achieved separate from the receipt of the Gospel.  The character of the Gospel message supports this premise, as the Gospel is marked by the wisdom of God (1 Cor. 2:7), of the grace of God (Acts 20:24), of the kingdom of God (Matt. 4:23), the power of God unto salvation (Rom. 1:16), the means of the spiritual begettal (1 Cor. 4:15), the means by which one partakes of the spiritual promise (Eph. 3:6), and the means by which one is called unto the fellowship of God (2 Thess. 2:14).  One cannot be pleasing to God, having not obeyed the Gospel message (2 Thess. 1:8).

The reality is this:  The Gospel is hid to those who are lost (2 Cor. 4:3) and it must be published to those not having heard the pure, unadulterated message of God (Mark 13:10; Rom. 15:20).  May we possess the attitude of the Apostle Paul and recognize that the Gospel must not be hindered (1 Cor. 9:12), especially by our failure to support our own congregation with evangelistic efforts every way we possibly can. May I encourage each member of this congregation to do his or her part in supporting the evangelic effort by simply inviting the community or friends to visit our services. Spreading the “good news” does not have to be difficult. While getting a bible study with someone is a great thing, inviting them to church is always a step in the direction of helping them find God. Don’t leave the “go” out of the gospel message. If we desire all men to be saved and come to a knowledge of the truth just like God does, then we have to do our part to help spread the glory of God.

Instrumental Music in Worship – What does the Bible say?

Posted on by Bob Mathews

Everyone has questions about the teachings of God from time to time. Maybe this question is one that you have been pondering.

First off, the biblical teaching concerning music in the New Testament church is governed by the New Testament and not by the Old Testament. Examples of this truth are found throughout New Testament scripture (1 Co. 9:22-27; Rom. 7:1-4; Gal. 3:23-26; Heb. 7:11-14; 8:7-13; 10:4).

In Ephesian 5:19, th kardia [the heart] is the direct object of psallo [making melody; strumming, plucking]  illustrating that this passage specifically names the instrument to be strummed.  Therefore, all other instruments are excluded by the exclusionary force of specific terminology. However, lets say that one tried to use this verse as the reason they use mechanical instruments in worship. Well according to this verse, that would mean that only the few people “strumming or plucking” their instruments would be worshiping God. If everyone else in the congregation wanted to worship they would have to bring their instrument so they could play along… if not then they are not worshiping God and therefore they are not obeying the command to worship!

Biblical evidence illustrates when biblical silence is permissive (giving permission)  or prohibitive ( forbidding ). Biblical silence is permissive when the command expressed is generic in connection with the action commanded. For example, Mark 16:15 says, “And He said to them, “Go into all the world and preach the gospel to all creation.” How do we “go” into all the world… boat, plane, by foot, on a donkey.. God doesn’t care. Biblical silence is prohibitive when the command expressed is specific in connection with the action commanded. For example, Mark 16:16 says one verse later, “He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned.…” Just because God did not say specifically.. “Those who disbelieved [and has not been baptized] shall be condemned” It doesn’t matter. Because He didn’t have to. He said what a person needs to do to be saved.. therefore no one has the right to do any different. Also, why would a person who doesn’t believe think anything of the baptism part of the statement? If they don’t believe, they would not go on to be baptized. If they do believe, baptism was the next step towards salvation. Look at another (one of many) example of this Biblical silence point:

– In Hebrews 7:11-14 the Hebrews writer is making the point that Jesus being our priest required a change in the law. Why? Hebrews 7:14 gives us the answer: “For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood” (NKJV). The tribe of Levi was the priestly tribe under the Old Covenant; this was specifically ordered by God (Numbers 1:49-52). When God specified the Levites he therefore automatically excluded the other tribes. God didn’t have to list out all of the tribes that were not able to be the priestly tribe..  All He had to do was declare which one was the priestly tribe.

Silence was prohibitive because the charge was specific. Jesus, from the tribe of Judah, was prohibited from being a priest under the Old Covenant. The KIND of music for worship in the New Testament church has been specifically prescribed: singing [Eph. 5:19].  Therefore, this specificity excludes any and all other kinds of music, including mechanical instrumental music, in the worship of the church.

Everything we do [religiously] must be stamped with the authority that comes from the Father through Christ [Col. 3:17; 1 Pet. 4:11].  Since the mechanical instrument is not seen in the terminology of Eph. 5:19 then what authoritative reference can one give to establish scriptural authority for the including mechanical instruments in the worship of the New Testament church?

Binding examples involving New Testament worship are supported by a background command.

(a)   Prayer:  Example, 1 Co. 14:14-17; command, 1 Th. 5:17

(b)   Free-will offering:  Example, 2 Co. 8 – 9; command, 1 Co. 16:1-2

(c)   Lord’s Supper:  Example, 1 Co. 11:17-34; command, Mt. 26:17-35

(d)   Congregational singing:  Example, 1 Co. 14:15-28; command, Col. 3:16 and Eph. 5:19

(e)   Playing a mechanical instrument:  Example? Any form of authority?

Those worshipping with the mechanical instrument of music in the Christian Age are caught in a dilemma of faith and judgment. If the kind of music is a matter of faith, then one must have scriptural authority for its practice. The authority required is totally absent from the New Testament. If the kind of music is a matter of personal judgment and opinion, then one must not practice that which causes unnecessary division (Rom. 14; Eph. 4:3).

The practice of using the mechanical instrument in Christian worship is not of apostolic origin.  It was first introduced into Christian worship ca. 670 A.D.  Since we are required to reject that which is not of apostolic origin [Gal. 1:6-9], then the use of the mechanical instrument in Christian worship must be rejected.    Ref. Acts 2:42

There are significant biblical omissions related to the use of mechanical instruments in Christian worship.

(a)   It is never authorized.

(b)   No apostle ever sanctioned it.

(c)   No New Testament writer ever commanded it.

(d)   No apostle ever practiced it.

(e)   No approved example of it can be found.

(f)    No biblical inference of it can be found.

(g)   No New Testament passage records it.

In answering this question my intention is to help any God-fearing individuals who are seeking to live by His commandments. In no way am I trying to interject my personal thoughts or feelings into this article. The only proper way for any of us to follow God is to live by His Word, not our own. Due to this fact, I have done my very best to present what God’s Word has to say on the subject, but I am an imperfect man and by no means infallible. Don’t just take my word, or anyone else’s word, for it, study God’s Word and look at what He says and then make your conclusion.

Lettuce Statements

Posted on by Bob Mathews

We all need a little lettuce in our spiritual vegetable gardens. Not literal lettuce but the kind we find in the Book of Hebrews. The writer offers us great motivation in the form of “let us.” Every time we hear that phrase our ears should perk up and listen, and we should obey the command.

“Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, by a new and living way which He inaugurated for us through the veil, that is, His flesh, and since we have a great priest over the house of God, let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering for He who promised is faithful; and let us consider how to stimulate one another to love and good deeds, no forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near.” – Hebrews 10:19-25 (NASB)

Let us draw near to God. We can have sweet fellowship with the Father, having our hearts sprinkled with Christ’s blood and having been spiritually cleansed in the waters of baptism. Through Jesus, our mediator and high priest, we can confidently talk with our Creator and receive his blessings.

Let us hold unswervingly to the hope we profess. We can be determined and convicted, resting on the promises of God. He is faithful and just. He is able to fulfill all the things he has spoken to us. The glory of heaven that God has promised his faithful children is the focal point of our faith.

Let us consider how we may spur one another on. We can have a great impact on the faith of others. We can urge them on. We can light the spark that may motivate other Christians to greater heights of service. Our motivation may make the difference between heaven and hell for the soul of another person.

Let us not give up meeting together. We can make a significant impact on others by our commitment to the assembly. It is one vehicle by which we draw near to God, express the hope we have, and spur one another on. It is also one indicator of our faithfulness to Christ. It should be a little piece (peace) of heaven on earth.

Why do we have the ability and confidence to draw near, hold fast, consider one another and meet together? This is where we have to switch from the veggies to the meat. It is all possible “by the blood of Jesus” (Heb. 10:19). Jesus gave his life to save your soul. He shed His blood on our behalves. What does that sacrifice mean to you? Is it everything or nothing?

Our Responsibility to Know

Posted on by Bob Mathews

Too many times we see churches that are led away from the truth because they are willing to blindly follow the one who is leading them. We indeed need to have leaders in place so we can be effective and strong as God’s people. However, it is our responsibility, each member of the body of Christ, to know when those leaders are false teachers. It is easy for some to follow their leaders without question. After all, they assume that they have the position because they know what they doing and what they are to do. But think for a minute about the kings of old. In particular, think of Manasseh king of Judah.

Manasseh was only a boy when he became the king of Judah and he turned the people from all things godly (Isa. 9:16). Manasseh’s leadership carried the people away from God. He was young and did return to God later in his life but the position he had meant nothing as far as keeping the people on the path of God. Manasseh used his position to accomplish his own goals. The people willingly followed and in the end, were led away into captivity because of it. We cannot be like those people who are easily led away from God. It is our responsibility to know better because all the truth that is God has been revealed to us. We must know all of that truth so that we can follow God even if there is an absence of leaders or to know those that are qualified to shepherd God’s flock. All the answers we need are in the book that brings life, and if we desire to obtain that life we need to know that book so others can’t lead us into darkness with well-spoken words.

Jacob Saarloos

 

High Yield or High Risk Leadership

Posted on by Bob Mathews

We see some things differently in our perceptions of what elders are and do, so forth. But can we at least agree that the elder role is one of leadership for a congregation of God’s people in Christ? Is that really debatable? One of the most significant statements about spiritual leadership came from the heart of Jesus during the last few days of His life on earth. If it meant that much to Him, should it not mean something to us? I speak of the situation found in Matthew 20:20f., especially in vv. 24-28. I will make it easier for you by presenting the text:

24 And when the ten heard it, they were greatly displeased with the two brothers. 25 But Jesus called them to Himself and said, “You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them. 26 Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. 27 And whoever desires to be first among you, let him be your slave— 28 just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”

What do you make of that? These key figures in the kingdom of God on earth were yet to grasp the character of authentic spiritual leadership. Theirs was a worldly view of how to get the job done. Too often, so is ours. The Lord has little time remaining to teach about anything. But He cannot let this serious situation go unaddressed. So, Jesus pauses to correct their dangerous misunderstanding about how a spiritual leader is go about his work among the flock of God (in the near future, by the way).

Since I will soon leave this elder discussion, it is important to outline the huge difference between high yield and high risk leadership in the church. It is a very serious matter, and how we apply these things in our churches will have great impact upon whether we go forward, go nowhere, or go to pieces. Here is some of what I have. Add to it the fruit of your thinking and work in the Book.

HIGH YIELD SPIRITUAL LEADERS: men in leadership who can really help

  • Joseph – Genesis 39. A man of moral purity regardless of the cost.
  • Moses – a man of perseverance and tenacity. Endured a lot from the people. Handled disappointment and discouragement.
  • Isaiah – a man of reluctance but not rebellion. Did not feel capable but went with God’s plan. Jeremiah 1:6f.
  • Joshua – a man of vision. Sought it from the Lord and ran with it. Inspired courage and confidence in the face of great obstacles.
  • Elijah – a man of great courage in the face of evil. II Timothy 4 and Matthew 11 on that thought.
  • David – I Samuel 17. A man who could seize the moment, window. Also a man after God’s own heart – you can find that verse.
  • Nathan the prophet. II Samuel 12. A man who held other leaders accountable. See also Ezekiel along this line.
  • Nehemiah. Book of Nehemiah. A man with a vision for the work of the Lord. Also knew how to organize and delegate.
  • John the Baptist – a man of both great humility and bravery. Also never lost sight of his great mission.
  • John the apostle – a man who allowed the Lord to change him. Changed from “a son of thunder” to the apostle of love.
  • Barnabas – Acts 4:36. A man who encouraged others, including an apostle. Hebrews 3:12-14.
  • Gamaliel – Acts 5:33f. A man who was clear-headed in the midst of confusion and tension. Rose above the emotions of the moment.
  • A group of leaders who entrusted others to do a job then got out of the way. Acts 6:1f.
  • Paul – Acts 20:17-21. A man who would invest quality time in people.
    • also a man who be a role model for me – I Thessalonians 2:10-12.
  • Peter – a man who learned from and in spite of his mistakes.
  • Timothy – a man who was teachable.
  • Titus – a man who would not fold under pressure. Acts 15 situation; Titus 1.

HIGH RISK SPIRITUAL LEADERS: men in leadership who can really hurt

  • Moses – the bottleneck leader. Deuteronomy 18. Wanted his finger on every single button.
  • Saul – the jealous leader. David was a large blessing to this king-leader but he was too small to appreciate the fact.
  • Absalom. II Samuel 15-18. King David’s son who just had to be in charge. He could not live in the shadow of another.
  • Ahithophel. II Samuel 16; Proverbs 11:13. The untrustworthy leader. Betrayed king David when he had his back turned.
  • Rehoboam. Solomon’s son who listened to bad advice. I Kings 12. The kingdom greatly suffered.
  • Herod the Great. Matthew 2. The leader who hurt others for selfish reasons.
  • Herod Antipas. Matthew 14. The impulsive leader. Spoke before he thought.
  • The Jewish hierarchy of Jesus’ day. John 9:34. Know-it-all leaders. Also these were crony leaders, all for one and one for all.
  • The hireling leader. John 10:12,13. The self-serving leader. A user.
  • Pilate. Matthew 27. The self-protecting leader. Pilate was a wheel-greaser, all at the expense of what was right.
  • Diotrephes. III John. The church bully. Also could not learn, ignoring even an apostle.
  • The sheriff leader. I Peter 5:3. Pulls rank, makes demands.
  • The covert leader. Decisions, plans are always secretive and open to only a handful. Does not respect or trust the people.

Again, these are merely profiles of how a spiritual leader can look. He can be either a high yield leader or a high risk leader. We know what the Lord has in mind for us, right? That is to be our great desire, for the glory of God and the good of the kingdom. A church may want to keep these thoughts in mind during its elder selection process.

robert

The Good Shepherd and Good Shepherding – 3

Posted on by Bob Mathews

Scripture describes an elder’s work as a multi-faceted ministry. It is basically set forth in terms of:

  1. Shepherding – John 10; Luke 15; Acts 20; I Peter 5. See our cursory treatment of that aspect.
  2. Modeling – I Timothy 3:1-7 and Titus 1:5-9.
  3. Equipping – Ephesians 4:11-15.
  4. Overseeing – Acts 20:28; I Peter 5:2

Let’s look at the aspect of MODELING (It really would help if you would open to the above texts on that now. I will wait.):

In the biblical record, nothing takes place in a vacuum. A context, whether or not it is articulated, always exists. Context often is the key to ascertaining the proper meaning and application of a  text. Whereas, ignoring context can leave one short of a healthy understanding.  (Example: Matthew 18:20. Is its context about church worship? No, it is about conflict resolution and the matter of reconciliation. Then why do we only apply it to worship? Not that it cannot be so applied, but that, in doing so, we fail to see the weight it carries in the reconciliation process. We miss its intended purpose. “But what does it matter?” It matters in that a context ignored often leads to a meaning being missed. Other than that, I suppose it doesn’t really matter.)

Similarly, in our typical approach to I Timothy 3 and Titus 1, we have shorted ourselves by simply airdropping right into those elder texts without respecting their broader contexts. It is not that we have necessarily mistaught them but that we may have mishandled them. In doing so, we may have both missed the big picture and created unnecessary problems for ourselves in the elder selection process. (And, yes, there also is mention of deacons but that is not my focus.) Let’s take a look at the background of I Timothy.

Since Paul was taking off to Macedonia (his fourth missionary trip), he instructed preacher-apprentice Timothy about how to help the Ephesian church with some renegade teachers – 1:2f. (Remember that Paul had worked in Ephesus for three years – Acts 18, 19. The apostle knew the existing elders in this church, and that some would become bad actors – Acts 20:17f., esp. vv. 29f.) Later realizing that he would not soon return, Paul paused to say some things to Timothy about both that church and the young preacher’s current ministry with them. (I am sure Timothy profusely thanked Paul for sending him into the mouth of the lion! He would have a real fight on his hands – 1:18. By the way, Titus ran into similar characters in his church situation. You can read that.) Anyway, that is how we got I Timothy and I Timothy 3.

Now, we are in I Timothy 3 and its words about elders. But I Timothy does not start with I Timothy 3! CONTEXT! What was going on with that church? First, look at the bad guys in the picture. How are they described?

1:3-4: they were into strange myths and wild speculations

1:5: they had serious integrity and character problems

1:6-7: they wanted to be teachers but were dumb as a brick about it.

4:1-5: they spoke doctrines of demons, were hypocrites and liars, of no conscience, legalistic.

6:3-5: they spoke doctrines not of Christ, were conceited, into controversy, were envious and divisive and evil and greedy.

In the midst of his multiple warnings about these bad guys, Paul calls upon Timothy to stay with what he had been taught about Jesus and to confront the troublemakers. Is it hard to doubt that some were the elders to whom Paul referred in Acts 20:28,29? Remember: the church was basically brand new, without much teaching, and without bibles! It is easy to see how a church could have ended up with a rascal as an elder or preacher. Ephesus had elders, including some bad elders. There is such a thing, you know. (How did they ever get in? Politics? Money? Family? Cronyism? Deceit? Or was it a case of breaking bad? It happens.) Mark it: good shepherding begins with good shepherd selection.

And those texts are not all Paul said to Timothy about how to deal with that dangerous mess. Remember, there is an entire church witnessing all the turmoil and confusion: a church comprised by many whom the apostle himself had brought to Jesus. There is much at stake here. So, the other line of defense against these threats to the church was chapter 3. How so? Well, had the church seen an abundance of good role models, godly leaders, loving shepherds, mature examples? Maybe not! So, Paul helps them (and Timothy) by doing two things:

  1. Identifying the bad guys.
  2. Identifying the good guys.

Paul’s emphasis in 1 Timothy 3 is upon modeling Christ in life.

That is what seems to be going on here. Paul is determined to help Timothy protect both himself and those whom Jesus already had saved – 4:16. How does the apostle go about it? Among other important things, he profiles and contrasts the bad guys and the good guys. Characteristics of both types are scattered through this letter to the young but manly preacher. Paul is drawing a picture of the bad and the good among and around that church. All Timothy has to do is lay it out for them: “Here is what the bad guys look like and here is what the good guys look like. You know these people! Now, church, you can clearly see who you can and cannot trust to be your elders. Some are bad models; some are good models. I will help you to see the difference. Some are living for Christ; some are living for the devil. Get the bad models out (often easier said than done) and get the good models in!” If not, why does Paul follow his words about elders and deacons with 3:14,15:

“I am writing these things to you (Timothy – rp), hoping to come to you before long; but in case I am delayed, I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth.”

It seems that the apostle is zeroed in on how elders, deacons, wives, preachers are to conduct themselves. There, again, is the emphasis upon modeling Christ in life. That seems to be the focus. You may have a better idea of it. But it seems to be how Paul sets it up for Timothy to help the church in Ephesus get things together. (We may as well note that Titus’ situation bears considerable similarity.)

Too often we have treated I Timothy 3 and Titus 1 as if they just fell out of the blue. “Here is the list. Let’s see what it means, check it off, then, get some elders.” Well, that may be okay but maybe not. For one thing, the “lists” are not the same. I hope you looked at the texts. So, which list is the correct or best, if lists they are? And who decides that? Furthermore, there are qualities to being an elder not mentioned in either “list.” How do we deal with that? Third, some have manipulated the “lists” into a pretzel in order to squeeze candidates either in or out. You think not? Fourth, and perhaps most significantly, we often define, debate, nitpick these “lists” to the point of tedium, often discouraging good men who could have helped the flock of God. (How many have heard the endless slicing and dicing of minute nuances?) All while missing the forest for the trees! Yes, I agree, those qualities noted in the “lists” have to mean something. But what is Paul’s plan in it all? Does context mean something only when we want it?

Make of it what you will. I think it is all about MODELING. (Things reproduce after their own kind, right?True also among the people of God.) The church in Ephesus is already trouble. They are sick from the head down! (Have you seen the Ephesians’ condition in Revelation 2? Did they ever figure it out? Did they ever heed Paul or Timothy about this elder thing?) I think Paul is anxious for Timothy to teach so that the church can easily identify the right kind of men to lead them in Jesus. His approach is to profile two types. He is asking the church to look and listen to who is around, and identify which type can show them how to go about their lives: domestically, socially, personally, emotionally, relationally, so forth. (By the way, this comes with age and experience. That is why an elder is called an elder. He has been to the rodeo.) MODELING is the focus here, as one aspect of an elder’s ministry. Seek out and pray for a man who can show “how to.” And remember:  good shepherding begins with good shepherd selection.