We have seen that two very important foundational elements of the church are the headship of Christ and the unity of the body. These two principles impact everything that the church does. It should especially have an impact on our relationships with one another. We have already discussed how it should impact our fellowship with one another, and we have also touched on a part of the authority structure that God has given for us in the provision of elders in the church. Let us now look a little more closely at the role and qualifications of these elders/overseers. First it might be instructive to look at the names that the Bible uses to describe them. The term elder means just that, an older person. Sometimes it is used in reference to the forefathers of Israel. The use of this word implies that these individuals have experience and wisdom. The word translated, overseer, is actually rather versatile. The root meaning seems to involve the idea of looking into, or inspecting. Sometimes it is translated, visitation, in the sense of visiting a sick person to see how they are doing. Thus from these two words we might get an idea both of the qualifications, and of the activities of an elder/overseer. We should be able to expand on both of these categories, however, by looking at other Scriptures.
We will first examine the qualifications of overseers as presented in 1 Timothy 3:1-7. In this passage 16 qualifications are given. The following is an expanded translation of this passage:
“Faithful is the saying, If anyone aspires to oversight, he craves (desires) a good work. Therefore it is necessary for the overseer to be irreproachable (blameless, having nothing to warrant censure), a one woman man, sober (not under the influence of anything intoxicating), sober-minded (deliberate and careful in thinking), orderly (having a life harmoniously ordered), hospitable (a lover of strangers), able-to-teach, not given-to-wine, not an assaulter (striker), not greedy-for-dishonest-gain, but equitable (gentle, one who carefully considers a case with fairness), not-a-brawler (contentious), not a lover of money, leading (as by example) his own house well, having children in subjection with all honorableness, but if one does not know how to lead (as by example) his own house, how will he take-care (involving forethought and provision) of the assembly of God? Not a newly-planted [believer] that he might not, being puffed up, fall into the condemnation of the devil, but it is also necessary for him to have a good testimony from those who are outside that he might not fall into reproach and a snare of the devil.”
These qualifications are fairly self-explanatory, I would just like to note that they are largely outward manifestations, but indicative of inner character traits. No doubt it is important to have these outward characteristics as handles by which to judge a man’s readiness to serve as an elder, this does not mean, however, that we should not also look at the inner characteristics. For example a man may have only one wife, but if he is not being truly committed and faithful to her then surely he does not meet the qualification of “a one woman man.” Likewise there might be a man who has been saved for years, but has not gained the experience and wisdom that he ought to have.
Let us look now to the work of elders. One clue that we can pick out of the above passage is that they are to take care of the assembly of God. It is interesting to note that this same word, “Take-care” is used of the so-called good Samaritan and what he did for the wounded traveler. Note the completeness, forethought and personal sacrifice exemplified in that story. Other passages indicate the care which the elders have for the believers is more spiritual than physical. Hebrews 13:17, for example, says that they watch for our souls. Peter’s exhortation in 1 Peter 5:2 to feed the flock of God seems to be talking about spiritual feeding from the Word of God more so than physical food. We also see an example in Acts 6 that is helpful. Although neither elders nor overseers are specifically mentioned here it is clear that the apostles are in a position of leadership, and therefore the application is strong. When it is clear that something needs to be done about the provision of physical needs, the apostles are careful not to allow those things to distract from the spiritual things which they indicate are their priorities. The physical needs are certainly important as well, so they appoint others to take care of those needs. I would not take from this passage that elders should not do anything for people’s physical needs, but it does indicate that there is wisdom in letting the elders look primarily to the spiritual needs, and having others tend to the physical (I will write more about these others at a later date). One of the best insights into the work of overseers in found in Acts 20 where Paul gives some parting exhortations to the elders at Ephesus. They are exhorted to be on the lookout for false teachers (grievous wolves). He teaches them a lesson about salary (or the lack thereof) in verses 33-35. Paul also tells them to remember how he did not cease to warn everyone night and day with tears for three years! (verse 31) That is quite an example of what it means to be invested in the lives of other believers. It’s a good example for all believers. Caring for the spiritual needs of the church requires commitment, foresight, and much personal sacrifice. I thank the Lord for those who are willing to take on this responsibility. It truly is a good work. We also ought to remember that it is the responsibility of all believers to care for one another and invest in one another’s lives.
Wednesday, May 25, 2011
Saturday, February 5, 2011
No Other Name
Let us now lay another stone on the foundation of Christ’s headship and the unity of the body in the Spirit. It is closely tied to the principle of fellowship; it has to do with the names by which we call ourselves. This principle is laid out for us in 1 Corinthians 1-3. I will include some highlights from the passage, but I encourage all my readers to study the entire passage for themselves.
“Now I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak the same thing and that there be no divisions among you; but that ye be perfected together in the same mind and in the same judgment. For it hath been signified unto me concerning you, my brethren, by those who are of Chloe, that there are contentions among you. Now this I say, that each one of you says, I am of Paul; and I of Apollos, and I of Cephas; and I of Christ. Is Christ divided? Was Paul crucified for you, or were you baptized into the name of Paul?” (1:10-13)
The attitude of the Corinthians that is represented to us here is directly opposed to both of the foundational principles that are mentioned above. First of all when we call ourselves by the name of anyone other than Christ we are elevating that person to a position that only Christ deserves. That is why Paul asks the rhetorical question in verse 13, “Was Paul crucified for you, or were you baptized into the name of Paul?” He is objecting to them putting him on the same level as Christ (whether they were doing that consciously or not). Secondly their attitude was an affront to the unity of the Spirit because they were dividing that which Christ unified (at great cost)! You might have noticed in my quotation of the passage that the word “I” is in bold four times. That is to reflect the emphasis on that word in the original language. These people were saying in essence, “I, in distinction from you, am of _____.” Thus even those who were claiming only the name of Christ were in error because they were by their attitude and actions dividing themselves from other believers. That is why Paul asks that other rhetorical question, “Is Christ divided?” Paul goes on to expound in the next two chapters these important principles of Christ’s headship and unity. In short the message is this: We are just fellow-laborers doing what God has given us to do. All power and wisdom and glory belong to Christ.
“For I determined not to know anything among you, save Jesus Christ, and Him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God” (2:2-5).
“For when one says, I am of Paul, and another, I am of Apollos; are ye not men? What is Apollos? And what is Paul? Servants through whom ye believed; and each as the Lord gave to him. I planted, Apollos watered; but God gave the increase. So then neither is he that plants anything, nor he that waters, but God that gives the increase” (3:4-7).
Now I suggest two direct applications to ourselves today. First, we must be careful not to elevate any man or woman above their proper, God-given place. We are all brothers and sisters and fellow-laborers. There may be some godly man or woman whether living or dead for whom we have great respect, or that person may have greatly influenced our thinking, or led us to the Lord, but we must be careful to jealously guard our Lord’s rightful place as Head. Secondly, we must not use any name for ourselves in a way that separates us from other believers. To provide an example, the word ‘assembly’ began to be used many years ago by a group of believers for the very reason that it could rightly be applied to any genuine group of believers, and thus did not separate them from anyone in the body of Christ. Today, however, the word is used rather more to differentiate believers from believers. This usage of the word is just as much a violation of the principles we have been studying as those who call themselves by some denominational name. It is not always convenient in this age of 1001 denominations to insist that we are just believers in Christ and take no other name, but we must each one take heed how we build on the foundation of the church which is Jesus Christ (1 Corinthians 3:10-11).
“Now I beseech you, brethren, through the name of our Lord Jesus Christ, that ye all speak the same thing and that there be no divisions among you; but that ye be perfected together in the same mind and in the same judgment. For it hath been signified unto me concerning you, my brethren, by those who are of Chloe, that there are contentions among you. Now this I say, that each one of you says, I am of Paul; and I of Apollos, and I of Cephas; and I of Christ. Is Christ divided? Was Paul crucified for you, or were you baptized into the name of Paul?” (1:10-13)
The attitude of the Corinthians that is represented to us here is directly opposed to both of the foundational principles that are mentioned above. First of all when we call ourselves by the name of anyone other than Christ we are elevating that person to a position that only Christ deserves. That is why Paul asks the rhetorical question in verse 13, “Was Paul crucified for you, or were you baptized into the name of Paul?” He is objecting to them putting him on the same level as Christ (whether they were doing that consciously or not). Secondly their attitude was an affront to the unity of the Spirit because they were dividing that which Christ unified (at great cost)! You might have noticed in my quotation of the passage that the word “I” is in bold four times. That is to reflect the emphasis on that word in the original language. These people were saying in essence, “I, in distinction from you, am of _____.” Thus even those who were claiming only the name of Christ were in error because they were by their attitude and actions dividing themselves from other believers. That is why Paul asks that other rhetorical question, “Is Christ divided?” Paul goes on to expound in the next two chapters these important principles of Christ’s headship and unity. In short the message is this: We are just fellow-laborers doing what God has given us to do. All power and wisdom and glory belong to Christ.
“For I determined not to know anything among you, save Jesus Christ, and Him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God” (2:2-5).
“For when one says, I am of Paul, and another, I am of Apollos; are ye not men? What is Apollos? And what is Paul? Servants through whom ye believed; and each as the Lord gave to him. I planted, Apollos watered; but God gave the increase. So then neither is he that plants anything, nor he that waters, but God that gives the increase” (3:4-7).
Now I suggest two direct applications to ourselves today. First, we must be careful not to elevate any man or woman above their proper, God-given place. We are all brothers and sisters and fellow-laborers. There may be some godly man or woman whether living or dead for whom we have great respect, or that person may have greatly influenced our thinking, or led us to the Lord, but we must be careful to jealously guard our Lord’s rightful place as Head. Secondly, we must not use any name for ourselves in a way that separates us from other believers. To provide an example, the word ‘assembly’ began to be used many years ago by a group of believers for the very reason that it could rightly be applied to any genuine group of believers, and thus did not separate them from anyone in the body of Christ. Today, however, the word is used rather more to differentiate believers from believers. This usage of the word is just as much a violation of the principles we have been studying as those who call themselves by some denominational name. It is not always convenient in this age of 1001 denominations to insist that we are just believers in Christ and take no other name, but we must each one take heed how we build on the foundation of the church which is Jesus Christ (1 Corinthians 3:10-11).
Wednesday, January 19, 2011
Fellowship
Last time we talked about how we have all been united as one body in Christ; the way in which that unity practically works itself out in our day to day lives might be called fellowship. The basic meaning of the word fellowship is to share, or have in common, thus as members of one body there are certainly many things that we share one with another. The Bible talks about how we share (fellowship) in the work of the gospel (Phil 1:5), and in the body and blood of the Lord Jesus (1 Cor 10:16 Here the word is translated “communion”). There is also a sense in which we share our material resources (Rom 12:13 translated “distributing”). There are many practical ways in which we can have fellowship with one another. To do a complete word study look up the word koinoneo (verb form; Strongs number: 2841) and the word koinonia (noun form; Strong’s number 2842).
For right now I would like discuss what the basis of our fellowship is (that is to say, the basis upon which we receive one another as brothers and sisters). Throughout the history of the church many believers have used many different criteria to determine whether or to what extent they will receive other believers into fellowship. Usually these things are based on certain things that we may or may not have in common. These things might be doctrinal, material, cultural or any number of things. Let us consider what John has to say about the basis of fellowship. In 1 John 1:3 we read, “That which we have seen and heard we declare to you, that you also might have fellowship with us, and truly our fellowship is with the Father and with His Son, Jesus Christ.” This would indicate to us that our fellowship with one another is based on our fellowship with the Father and the Son. Indeed when considering what we share or have in common, what could be more important than our position in Christ? On the other hand when we consider the differences that we have, and the things that might divide us, what are they compared to that which unifies us? This topic is further expounded for us in John’s other epistles. In 2 John we are given an example of people with whom we are not to have fellowship, and what is the reason that he gives for breaking fellowship with them? They do not abide in the doctrine of Christ, and thus they have no fellowship with the Father and the Son (verse 9). Thus he says, “Do not receive them.” In 3 John we are given an example of those with whom we are to have fellowship, and again what reason is given? They went forth for His name’s sake (verse 7). Thus he says, “We therefore ought to receive such, that we may become fellow workers for the truth.”
Sometimes we are tempted to make distinctions among ourselves that only do harm to the unity of the body of Christ. When we say things like, “Is he/she in fellowship in an ‘assembly’?” we might be asking the wrong question. Perhaps we ought to ask, “Is he/she in fellowship with God the Father and His Son Jesus Christ?” That is the real issue of fellowship, and we don’t need to make it any more complicated than that.
Let us now turn our attention to the more practical matters of fellowship. What does it look like day in and day out? In this respect, I think we need to be careful not to think of fellowship as some official designation (i.e. is someone in fellowship or out of fellowship). Fellowship is a much more active thing than that. It is possible for someone to be on a “fellowship list,” but not to be actively fellowshipping (partaking, sharing) with his or her brothers and sisters in the Lord. We need to ask ourselves, “To what extent am I really involved in the lives of my fellow Christians? Am I sharing with them in the work that God has given us to do? (Phil 1:5) Do I share in their sorrows and joys? (Rom 12:15) Is my time and my resources at their disposal? (1 John 3:17)” If you want to take a good look at what active fellowship looks like, read through the first 6 chapters of the book of Acts.
For right now I would like discuss what the basis of our fellowship is (that is to say, the basis upon which we receive one another as brothers and sisters). Throughout the history of the church many believers have used many different criteria to determine whether or to what extent they will receive other believers into fellowship. Usually these things are based on certain things that we may or may not have in common. These things might be doctrinal, material, cultural or any number of things. Let us consider what John has to say about the basis of fellowship. In 1 John 1:3 we read, “That which we have seen and heard we declare to you, that you also might have fellowship with us, and truly our fellowship is with the Father and with His Son, Jesus Christ.” This would indicate to us that our fellowship with one another is based on our fellowship with the Father and the Son. Indeed when considering what we share or have in common, what could be more important than our position in Christ? On the other hand when we consider the differences that we have, and the things that might divide us, what are they compared to that which unifies us? This topic is further expounded for us in John’s other epistles. In 2 John we are given an example of people with whom we are not to have fellowship, and what is the reason that he gives for breaking fellowship with them? They do not abide in the doctrine of Christ, and thus they have no fellowship with the Father and the Son (verse 9). Thus he says, “Do not receive them.” In 3 John we are given an example of those with whom we are to have fellowship, and again what reason is given? They went forth for His name’s sake (verse 7). Thus he says, “We therefore ought to receive such, that we may become fellow workers for the truth.”
Sometimes we are tempted to make distinctions among ourselves that only do harm to the unity of the body of Christ. When we say things like, “Is he/she in fellowship in an ‘assembly’?” we might be asking the wrong question. Perhaps we ought to ask, “Is he/she in fellowship with God the Father and His Son Jesus Christ?” That is the real issue of fellowship, and we don’t need to make it any more complicated than that.
Let us now turn our attention to the more practical matters of fellowship. What does it look like day in and day out? In this respect, I think we need to be careful not to think of fellowship as some official designation (i.e. is someone in fellowship or out of fellowship). Fellowship is a much more active thing than that. It is possible for someone to be on a “fellowship list,” but not to be actively fellowshipping (partaking, sharing) with his or her brothers and sisters in the Lord. We need to ask ourselves, “To what extent am I really involved in the lives of my fellow Christians? Am I sharing with them in the work that God has given us to do? (Phil 1:5) Do I share in their sorrows and joys? (Rom 12:15) Is my time and my resources at their disposal? (1 John 3:17)” If you want to take a good look at what active fellowship looks like, read through the first 6 chapters of the book of Acts.
Thursday, October 28, 2010
Unity in the Church
Very closely connected with the idea of Christ being the head of the body is the important truth that we are all members of one body. Indeed these are the first two principles that are emphasized in the book of Acts. The connection between these truths should be clear. The unity of the body follows directly from the headship of Christ. If we are each looking to Christ and following Him, we will necessarily function together in unity. If we are allowing Christ’s thoughts to be our thoughts, then we will be of one mind. If we have love for the One who begets, then we will not fail to love those who are begotten. If we picture the church as a building, then I would describe these two principles as two large stones cemented together to form the foundation.
In order to drive this point home, I would like to review some of the reasons why this idea is so important to the Lord Himself. First we will look at the words spoken by the Lord in prayer just before His crucifixion. “I do not ask in behalf of these alone, but for those also who believe in Me through their word; that they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in Us; that the world may believe that Thou didst send Me. And the glory which Thou hast given Me I have given to them; that they may be one, just as We are one; I in them, and Thou in Me, that they may be perfected in unity, that the world may know that Thou didst send Me, and didst love them, even as Thou didst love Me” (John 17:20-23). This is something that was on our Savior’s heart just before His death. Pause for a moment and consider these words. Two things stand out to me. One is that Christ desires our unity because He wants us to be united to Him. The second thing is that our unity (or lack thereof presumably) has a definite impact of the word around us.
Another reason why I believe this is so important to God is because it was the first thing that God did in forming His church. Using the language of Acts 1-2, to baptize them into the Holy Spirit, or more literally to immerse them in the Holy Spirit. Part of what happened on that day was that the disciples were filled with the Holy Spirit (Acts 2:4), but before that the Spirit is described as a rushing wind which filled the whole room where they were sitting, (Acts 2:2) and so they were quite literally immersed in the Spirit. What was the point of that? Paul sheds some light on this later when writing to the Corinthians when he says, “For by one Spirit we were all immersed (baptized) into one body” (1 Corinthians 12:13). That was a defining moment in the church. Someone has said that on that day called Pentecost about 120 disciples entered that building, but only one came out. They became one body in that room. The Lord’s orchestration and timing is perfect. God knew that before His disciples entered into the field of service which He had for them, they not only needed to be filled with the Holy Spirit, but they needed to be immersed in the Holy Spirit; they needed to be unified in one body.
Now we must consider what unity really means. In describing the early church, the Bible uses such phrases as, one mind, one heart, one soul. Certainly there is a lot more to it than the mere lack of strife or quarreling. Unity cannot be achieved simply by ignoring our differences or reducing our doctrine to the lowest common denominator. That is not what is described in the New Testament. I hope that we will have many discussions to further clarify what unity is, and how to preserve it and restore it when necessary. For now, however, I will leave you with these two thoughts: 1.) In Ephesians 4:4 we are exhorted to be “diligent to preserve (guard, keep) the unity of the Spirit in the bond of peace.” It is of great importance to the Lord, and it should be to us as well. 2.) Remember that this foundational stone is inexorably connected to the truth that Christ is head of the church. Unity cannot exist if we are not fully submitting ourselves to His headship.
In order to drive this point home, I would like to review some of the reasons why this idea is so important to the Lord Himself. First we will look at the words spoken by the Lord in prayer just before His crucifixion. “I do not ask in behalf of these alone, but for those also who believe in Me through their word; that they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in Us; that the world may believe that Thou didst send Me. And the glory which Thou hast given Me I have given to them; that they may be one, just as We are one; I in them, and Thou in Me, that they may be perfected in unity, that the world may know that Thou didst send Me, and didst love them, even as Thou didst love Me” (John 17:20-23). This is something that was on our Savior’s heart just before His death. Pause for a moment and consider these words. Two things stand out to me. One is that Christ desires our unity because He wants us to be united to Him. The second thing is that our unity (or lack thereof presumably) has a definite impact of the word around us.
Another reason why I believe this is so important to God is because it was the first thing that God did in forming His church. Using the language of Acts 1-2, to baptize them into the Holy Spirit, or more literally to immerse them in the Holy Spirit. Part of what happened on that day was that the disciples were filled with the Holy Spirit (Acts 2:4), but before that the Spirit is described as a rushing wind which filled the whole room where they were sitting, (Acts 2:2) and so they were quite literally immersed in the Spirit. What was the point of that? Paul sheds some light on this later when writing to the Corinthians when he says, “For by one Spirit we were all immersed (baptized) into one body” (1 Corinthians 12:13). That was a defining moment in the church. Someone has said that on that day called Pentecost about 120 disciples entered that building, but only one came out. They became one body in that room. The Lord’s orchestration and timing is perfect. God knew that before His disciples entered into the field of service which He had for them, they not only needed to be filled with the Holy Spirit, but they needed to be immersed in the Holy Spirit; they needed to be unified in one body.
Now we must consider what unity really means. In describing the early church, the Bible uses such phrases as, one mind, one heart, one soul. Certainly there is a lot more to it than the mere lack of strife or quarreling. Unity cannot be achieved simply by ignoring our differences or reducing our doctrine to the lowest common denominator. That is not what is described in the New Testament. I hope that we will have many discussions to further clarify what unity is, and how to preserve it and restore it when necessary. For now, however, I will leave you with these two thoughts: 1.) In Ephesians 4:4 we are exhorted to be “diligent to preserve (guard, keep) the unity of the Spirit in the bond of peace.” It is of great importance to the Lord, and it should be to us as well. 2.) Remember that this foundational stone is inexorably connected to the truth that Christ is head of the church. Unity cannot exist if we are not fully submitting ourselves to His headship.
Wednesday, September 22, 2010
Leadership in the church
Christ is the true Head of the church, but mankind has historically had trouble recognizing Him as such. We would much prefer someone physically on the earth, someone we can see and touch. Perhaps it is because we are more in tune with the physical realm than we are with the spiritual. Whatever the case, it has been going on for a long time. When God established the nation of Israel, He was to reign over them as a king, but it didn’t take them very long before they said, “We want a king just like all the nations.” God said that in so doing they were rejecting His reign over them (read 1 Samuel 8). That desire still exists in the hearts of men and women. We would rather follow a man who we can see and touch and hear. This presents a danger for the church. If we are not careful our hearts will be drawn away from Christ as our Head to some lesser head. In addition to that danger there is the danger that many men (and sometimes women) are all too comfortable with having that preeminence. John had to write one of his letters to a man named Gaius rather than to the church because of Diotrephes “who loved to have the preeminence among them,” and thus he would not receive John. We must be on our guard against this danger; otherwise it will erode away our very first foundational principle (and a very important one); Christ is the head of the church.
I would like to emphasize that this problem is a problem of the heart, and the remedy must take place in our hearts. It is a question of maintaining a spiritual focus in a physical world. Having said that I believe that God in His wisdom laid out several practical safeguards in His pattern for the church. One of these has to do with a plurality of leadership. Men who are in a position of leadership in the church are called in the New Testament either elders or overseers (King James uses Bishops). Every time this word is used in connection with a local church it is in the plural (Phil 1:1; Acts 20:17; Titus 1:5; Heb 13:17; 1 Pet 5:1). It is also significant to mention that even Peter and John who were apostles and might have exercised more authority, simply referred to themselves as elders (1 Pet 5:1; 2 John 1). When we consider the tendency that we have of focusing on earthly leaders we can quickly discern the wisdom in God’s pattern for the church. When one man is always in view and in a position of leadership it is much easier to allow that man to gradually take the position of head, but when there are several this tendency is kept in check. It is also important for leaders to have accountability among themselves. This can easily be neglected when there is only one.
The question might still be asked, “There may be some danger, but isn’t there a lot of benefit to the church from having a pastor or full-time-worker?” Let us carefully analyze this question. First let us be clear what we are asking. If we are asking about the people who serve in these positions, then we will quite readily say, yes! There are many wonderful, godly men who have served and are serving as pastors and resident full-time-workers. If we are asking about the practice of having one-man leadership or ministry, then I would say, no. The reasoning goes like this. I trust we believe and agree that Christ is the perfect head of the church, and that His plan for the church is perfect. If there is something needful or even beneficial for the church we may reasonably expect to find it in the Bible. In this case I find no Biblical examples of one man ministry (whether we call that man a pastor or full-time-worker or whatever). I encourage you to do your own research. Prayerfully consider what the implications are of Christ’s position as Head of the church, and what the Bible actually has to say about leadership (let me know what you find).
Next time we will consider an important corollary to Christ’s headship; namely, the unity of the body.
I would like to emphasize that this problem is a problem of the heart, and the remedy must take place in our hearts. It is a question of maintaining a spiritual focus in a physical world. Having said that I believe that God in His wisdom laid out several practical safeguards in His pattern for the church. One of these has to do with a plurality of leadership. Men who are in a position of leadership in the church are called in the New Testament either elders or overseers (King James uses Bishops). Every time this word is used in connection with a local church it is in the plural (Phil 1:1; Acts 20:17; Titus 1:5; Heb 13:17; 1 Pet 5:1). It is also significant to mention that even Peter and John who were apostles and might have exercised more authority, simply referred to themselves as elders (1 Pet 5:1; 2 John 1). When we consider the tendency that we have of focusing on earthly leaders we can quickly discern the wisdom in God’s pattern for the church. When one man is always in view and in a position of leadership it is much easier to allow that man to gradually take the position of head, but when there are several this tendency is kept in check. It is also important for leaders to have accountability among themselves. This can easily be neglected when there is only one.
The question might still be asked, “There may be some danger, but isn’t there a lot of benefit to the church from having a pastor or full-time-worker?” Let us carefully analyze this question. First let us be clear what we are asking. If we are asking about the people who serve in these positions, then we will quite readily say, yes! There are many wonderful, godly men who have served and are serving as pastors and resident full-time-workers. If we are asking about the practice of having one-man leadership or ministry, then I would say, no. The reasoning goes like this. I trust we believe and agree that Christ is the perfect head of the church, and that His plan for the church is perfect. If there is something needful or even beneficial for the church we may reasonably expect to find it in the Bible. In this case I find no Biblical examples of one man ministry (whether we call that man a pastor or full-time-worker or whatever). I encourage you to do your own research. Prayerfully consider what the implications are of Christ’s position as Head of the church, and what the Bible actually has to say about leadership (let me know what you find).
Next time we will consider an important corollary to Christ’s headship; namely, the unity of the body.
Friday, August 13, 2010
The Head of the Church
The very first verse of the book of Acts gives us a very important concept for the church. It is foundational to the proper understanding of what the church is and how it is to operate. In that verse Luke refers back to that first book that he wrote; he refers to it as the account of that which Jesus began to do and teach. The implication is that this second volume contains the account of what Jesus continues to do and teach. Luke then proceeds to give a purposeful and detailed account of how our Lord forms and builds His church. This is perhaps the simplest, and yet the most important building block on which to build our thinking about the church; namely, it is His church. Of all the problems that the church has today they could probably be traced back to a failure to recognize in some way or another the proper position of Christ as head of the church.
I believe it would be expedient for us at this point to line up our hearts to this principle, to submit every thought we have concerning the church to His headship. We ought to be thoroughly convinced that Christ’s plan for the church is perfect in every respect. We would probably all agree on this point if we were asked; nevertheless, there are two common tendencies among believers that show that this truth has not fully inundated our hearts. We must be aware of these tendencies and guard against them. The first is to circumvent (or in some cases blatantly oppose) some aspect of Christ’s plan that we do not understand. The wisdom of God is unsearchable, and we cannot enter in to every aspect of His plan. It may be that God will ask us to do something as a part of His plan, the full purpose of which is beyond us. If we truly believe that God’s plan is perfect we will believe and obey. The second tendency is to add things to God’s plan of our own construction. If God’s plan really is perfect why do we sometimes think we can improve on it? We think that if we put Christ in the center of our program we are honoring Him, but I beg to suggest a different perspective. (I credit my father with this statement) It is not enough to put Christ in the center of our program; we must see to it that we are in the center of Christ’s program.
It is important as we consider the headship of Christ that we get our thinking right concerning what it means to submit to Him. We are not just talking about the commands of Christ. Sometimes we are tempted to say things like, “Well the Bible doesn’t say I have to do it this way,” or “It doesn’t say I can’t do this.” But that is really the wrong sort of question to ask. John in his first general epistle gives us a progression of maturity as regards our relationship with Christ. 1 John 2:3-6 says,
“Now by this we know that we know Him, if we keep His commandments. He who says, I know Him, and does not keep His commandments is a liar, and the truth is not in him. But whoever keeps His word, truly the love of God is perfected in him. By this we know that we are in Him. He who says he abides in Him ought himself also to walk just as He walked.”
Here is the progression, keeping His commandments is good, but if we really love Him we will want to go beyond that. We will want to do everything that He says regardless of whether it is stated as a command or not. We will act on the principles found in His word. As we progress even further in our relationship we will want to walk just as He walked. We will want to do everything that He does, and remember the things found in the gospel accounts are only the things which He began to do and teach.
There are many practical things that I believe the Lord has incorporated into His pattern for the church that help us to keep thinking rightly of Christ in His place as head. We will begin to discuss these in next month’s article.
I believe it would be expedient for us at this point to line up our hearts to this principle, to submit every thought we have concerning the church to His headship. We ought to be thoroughly convinced that Christ’s plan for the church is perfect in every respect. We would probably all agree on this point if we were asked; nevertheless, there are two common tendencies among believers that show that this truth has not fully inundated our hearts. We must be aware of these tendencies and guard against them. The first is to circumvent (or in some cases blatantly oppose) some aspect of Christ’s plan that we do not understand. The wisdom of God is unsearchable, and we cannot enter in to every aspect of His plan. It may be that God will ask us to do something as a part of His plan, the full purpose of which is beyond us. If we truly believe that God’s plan is perfect we will believe and obey. The second tendency is to add things to God’s plan of our own construction. If God’s plan really is perfect why do we sometimes think we can improve on it? We think that if we put Christ in the center of our program we are honoring Him, but I beg to suggest a different perspective. (I credit my father with this statement) It is not enough to put Christ in the center of our program; we must see to it that we are in the center of Christ’s program.
It is important as we consider the headship of Christ that we get our thinking right concerning what it means to submit to Him. We are not just talking about the commands of Christ. Sometimes we are tempted to say things like, “Well the Bible doesn’t say I have to do it this way,” or “It doesn’t say I can’t do this.” But that is really the wrong sort of question to ask. John in his first general epistle gives us a progression of maturity as regards our relationship with Christ. 1 John 2:3-6 says,
“Now by this we know that we know Him, if we keep His commandments. He who says, I know Him, and does not keep His commandments is a liar, and the truth is not in him. But whoever keeps His word, truly the love of God is perfected in him. By this we know that we are in Him. He who says he abides in Him ought himself also to walk just as He walked.”
Here is the progression, keeping His commandments is good, but if we really love Him we will want to go beyond that. We will want to do everything that He says regardless of whether it is stated as a command or not. We will act on the principles found in His word. As we progress even further in our relationship we will want to walk just as He walked. We will want to do everything that He does, and remember the things found in the gospel accounts are only the things which He began to do and teach.
There are many practical things that I believe the Lord has incorporated into His pattern for the church that help us to keep thinking rightly of Christ in His place as head. We will begin to discuss these in next month’s article.
Wednesday, August 4, 2010
Outline
We will now take a look at the outline which we are to follow throughout this series of articles. The outline will present six foundational principles that the church must understand (by the way these are not six things that I just thought up. Even the structure of the outline itself is taken from Scripture). Before we enter into discussion of this outline, however, I would like to ask the very basic question, why should we spend so much time studying the church? I hope to show throughout these articles that our Lord has laid down in His word a very simple but very important pattern for His church, but first:
Is this a topic worthy of our serious consideration? Does it matter how we operate the church? I submit that it is, and it does. One of the primary reasons that it matters so much is that the church is a thing very near and dear to the Lord. In fact all of His activity on the earth in this age is centered around the church. Let us consider the following question by way of illustration: What are the earthly things that you have that are most important to you? If you were to make a list in answer to this question, I think that at the top of your list would be things like your family and your body, and perhaps just below that might be your home. I do not think it is coincidental that the three primary ways in which the Lord describes the church are as His bride, His body and His temple (dwelling place). He chose to picture His church using things that would communicate great value. That in itself suggests how important the church must be to the Lord. It becomes much clearer when we actually read what the Lord has to say in His word about His temple, body and bride.
“If anyone destroys the temple of God, God will destroy him. For the temple of God is holy, which is what you are” (1 Cor 3:17).
“Husbands love your wives, even as Christ loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish” (Eph 5:25-27).
“For no one ever hated his own flesh, but nourishes and cherishes it, even as the Lord does the church” (Eph 5:29).
If this is what God desires for His church, then perhaps we ought to desire the same, and perhaps we ought to carefully consider whether we are structuring the church and functioning in the way that brings most glory and honor to God. There is much more that could be said on this topic, but I leave that to your further consideration and study.
Now we are ready to see what are the principles that the Lord knows are most important for the church. I believe these principles are outlined for us in the book of Acts, and then expounded in the epistles. The book of Acts is not merely a collection of things that happened in the early days that Luke thought were interesting enough to be written down. This is the account, I believe, of how God taught the early believers what they needed to know to transition from their Jewish thinking to what God wanted the church to be. What follows is the outline of those principles. It will serve as a road map for this series of articles.
I. United Together with the Risen Christ (Acts 1:1-2:47)
II. Strength to Endure Opposition (Acts 3:1-6:7)
III. Equipped for Spiritual Service (Acts 6:8-9:31)
IV. Called to Holiness (Acts 9:32-12:24)
V. Sent to Preach the Gospel (Acts 12:25-19:20)
VI. Prepared for the Defense of the Gospel (Acts 19:21-28:31)
Is this a topic worthy of our serious consideration? Does it matter how we operate the church? I submit that it is, and it does. One of the primary reasons that it matters so much is that the church is a thing very near and dear to the Lord. In fact all of His activity on the earth in this age is centered around the church. Let us consider the following question by way of illustration: What are the earthly things that you have that are most important to you? If you were to make a list in answer to this question, I think that at the top of your list would be things like your family and your body, and perhaps just below that might be your home. I do not think it is coincidental that the three primary ways in which the Lord describes the church are as His bride, His body and His temple (dwelling place). He chose to picture His church using things that would communicate great value. That in itself suggests how important the church must be to the Lord. It becomes much clearer when we actually read what the Lord has to say in His word about His temple, body and bride.
“If anyone destroys the temple of God, God will destroy him. For the temple of God is holy, which is what you are” (1 Cor 3:17).
“Husbands love your wives, even as Christ loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish” (Eph 5:25-27).
“For no one ever hated his own flesh, but nourishes and cherishes it, even as the Lord does the church” (Eph 5:29).
If this is what God desires for His church, then perhaps we ought to desire the same, and perhaps we ought to carefully consider whether we are structuring the church and functioning in the way that brings most glory and honor to God. There is much more that could be said on this topic, but I leave that to your further consideration and study.
Now we are ready to see what are the principles that the Lord knows are most important for the church. I believe these principles are outlined for us in the book of Acts, and then expounded in the epistles. The book of Acts is not merely a collection of things that happened in the early days that Luke thought were interesting enough to be written down. This is the account, I believe, of how God taught the early believers what they needed to know to transition from their Jewish thinking to what God wanted the church to be. What follows is the outline of those principles. It will serve as a road map for this series of articles.
I. United Together with the Risen Christ (Acts 1:1-2:47)
II. Strength to Endure Opposition (Acts 3:1-6:7)
III. Equipped for Spiritual Service (Acts 6:8-9:31)
IV. Called to Holiness (Acts 9:32-12:24)
V. Sent to Preach the Gospel (Acts 12:25-19:20)
VI. Prepared for the Defense of the Gospel (Acts 19:21-28:31)
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