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GOD’S CHURCH, GOD’S WAY, 6

Published February 25, 2010 Uncategorized Leave a Comment
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Church Officers, 1 Timothy 3

So far in Paul’s letter to Timothy, the senior pastor has given the younger pastor advice on his own personal ministry in Ephesus—resisting false teachers and false teaching.  Then he proceeded to give instructions on how to conduct the public worship service properly, including whom to pray for, who may lead in prayer, and how they ought to pray.  Now, Paul will give Timothy some “administrative” advice, namely, choosing the right people for the offices of elder and deacon.  Paul gets very specific with his requirements, and since he gave young Pastor Titus a similar list of qualifications in his letter to him, we must conclude that the qualifications for those seeking positions of leadership in a local church are universal and not just limited to people in first century Ephesus.

1.  A worthy ambition, 3:1

Here is a trustworthy saying: Whoever aspires to be an overseer desires a noble task.

This is the second of five “trustworthy” or “reliable” sayings, with the first one back in chapter 1—

Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst. (1:15)

This first “trustworthy saying” introduced some significant theological teaching relating to Christ’s redemptive work.  The second “trustworthy saying,” though, has nothing to do with matters related to faith or salvation, but rather to a worthwhile and honorable aspiration:  leadership.  The New English Bible captures the essence of how Paul introduced his teachings on elders and deacons:  “To aspire to leadership is an honorable ambition.” In other words, there is nothing wrong with wanting to be a leader, and in fact, the desire to be a leader is commendable.

The phrase “aspires to” in the tNIV is translated “sets his heart on” in the NIV and speaks of a noble ambition or pursuit.  The thought is that this person is actively seeking such an office and that he is doing what he can to obtain it.  If one has the qualifications to be an elder or deacon, it is fitting that they should seek out that office.

The office being sought is that of “an overseer.”  This is a rendering of one Greek word, episkope, and the KJV chooses to use the word “bishop.”   This is not an altogether incorrect translation of episkope, but it is misleading to modern readers.  We have come to associate “bishop” with an ecclesiastical administrative office, a step above that of “priest” or “pastor.”  We will deal with what episkope meant to Paul and Timothy in the next verse, but for now, Paul is simply telling Timothy that is right and proper to seek leadership positions.

Such a position is a noble one, says Paul.  Being a leader, in the Church or outside the Church, is not only a noble position, but it is also a position that carries tremendous responsibility.  On this point, Ralph Earl’s observation is worthy:

One needs to be sure that such a desire is not an expression of carnal pride, but that rather it reflects a deep consecration to the work of the church.

No doubt this is the very reason for the strict qualifications that follow.

2.  For overseers, 3:2—7

What exactly is an “overseer?”  If we read Titus 1:6—7, we find an almost identical list of qualifications presented there, not for an “overseer” but for an “elder,”  and the Greek word there is presbyteros.  Originally, the Greek word episkopos came from the organization of secular societies, and simply meant “one who leads.”   In Acts 20:17, we read where Paul sent for the “elders,” presbyteros, of the church at Ephesus.  Then is verse 28 he calls them “overseers,” episkopos. For Paul, then, the terms are interchangeable.  We might say that an elder is an overseer; elder being the name of the office, overseeing God’s house describing what they do.

In the early Church, the pastor of a church was called many things, including:  elder, bishop, shepherd, and minister.  So Paul gave Timothy a list of no less than 15 qualifications an elder and/or a pastor must meet.   The first and unspoken requirement for elders is that they must be a man.  Paul does not specify that in writing, but it is implicit throughout his other 15 qualifications.   Those who aspire to the office of elder and/or pastor need to be men, not women.  It should be stated clearly that Paul is not addressing the leadership of women in the world, only that the Church of Christ must observe God’s divine order within His Church.  Paul is also not teaching that women should never preach or teach in the Church.  His only point is that elders must be men.

As we look at these 15 qualifications, it should be crystal clear that any leader in the Church must have a pristine reputation among two groups of people:  those inside the Church and those outside the church.

An elder, then, must be:

  • Above reproach.   In the Greek, this comes from a single word which means “not to be laid hold of.”  Within the Body of Christ, then, an elder’s behavior should be such that no charge of wrong-doing can stick to them.  Of course, elders and pastors are often blamed for all kinds of things that go wrong in a church, but Paul’s point is that though they may be accused of things, the accusations will prove groundless.  Paul is not suggesting an elder must be sinless or faultless, but that it is proper that elders and ministers be judged by a higher standard than the average member of the congregation.   The average church member may be forgiven character defects and failures that would sink a pastor and end his career.  Gould observed, There are some things which a merciful God will forgive in a man but which the church can never forgive in its ministry.
  • Faithful to his wife.  Some have used this qualification to suggest that an elder or pastor must be a married man.  This is not what Paul meant and the tNIV’s translation is a good one.  If an elder is married, he must be a faithful husband.  It does not suggest that a divorce in the past disqualifies a man from being an elder; just that he has one wife and that he be a good and faithful husband to his wife.  An elder and pastor must be a man of unquestioned morality.
  • Temperate.  This refers to an elder’s mode of living; his tastes and habits.  Though the Greek word often refers to the opposite of drunkenness, what Paul has in mind is a kind of “soberness” or “circumspection” in how an elder and pastor lives his life.  “Such a person lives deeply,” wrote William Hendriksen.  If an elder is wealthy, he does not flaunt his wealth.  If an elder is a leader in business, he does not work himself to death in pursuit of money or fame.  An elder is not given to any kind of excess; his life is balanced, calm, careful, and he is filled with a desire for spiritual things as opposed to temporal things.
  • Self-controlled.   An elder is a man with a sound mind; he is not easily swayed by emotional impulses, like anger or lust.  This character trait was especially important in Ephesus, where men were tempted by false teachings and alluring the priestesses of pagan religions.
  • Respectable.  In regards to morals in general, an elder must be respected and therefore virtuous.  The basic meaning of the Greek word kosmios, “of good behavior” (KJV), “modesty,” really means “orderly.” An elder’s life should be so ordered that he garners the respect of those within and without the church.
  • Hospitable.  A hospitable person is one who is literally “a friend to strangers.”  In the early days of the church, this was a most important trait.  Christian evangelists and itinerant preachers roamed the countryside, traveling from community to community preaching and teaching the Gospel, and the depended on the hospitality of Christian families for support and shelter.   Hospitality is a wonderful trait in the motel-hotel age of today, for it encourages a healthy fellowship between believers, and when believers are close, they are more apt to care for each other.
  • Able to teach.  Every elder should be able to teach, and should be gifted in this area to some extent.  We often apply this qualification to the pastor, but it is not his exclusively.  The word “able” should be “qualified,” meaning that an prospective pastor, who is an elder, should be properly trained and educated.  It also means that an elder has himself been taught; he has sat under sound Biblical teaching and is able to teach others.
  • Not given to drunkenness.   Literally, this means “one who does not linger beside his wine.”  Being a teetotaler is not what Paul means; he simply says that an elder should never be “tipsy,” or live under the influence of too much wine.   What a sad commentary on any society that such a stipulation was even necessary!
  • Not violent but gentle.  Literally this means “not a striker.”  An elder must not be a violent man.  Paul is referring to a man who is ready to fight at the drop of a hat; a man whose fists are always clenched because he has a “chip on his shoulder.”  An elder should be the opposite; he should be “gentle.”  A gentle elder is one who is able to defend the Gospel, but is willing to yield his personal rights if necessary to keep the peace.
  • Not quarrelsome.  In other words, an elder and pastor should not be argumentative or contentious.  “Not quarrelsome” means he should be averse to fighting, both physically in the sense of brawling, but also in the sense of conversation; an elder must not be quick to bicker or nitpick.
  • Not a lover of money.  The love of money is the root of all evil (1 Timothy 6:10) we are taught.  We are also taught that one cannot serve two masters, God and money.  In the case of a pastor, he should execute his calling without regard to how much (or how little) he is paid.  In the case of elders, they should be focused more on spiritual things than on the accumulation of more and more wealth.  Of course, we assume that elders will have jobs and responsibilities outside the church, but one who aspires to be an elder, will put their ministry in the Body of Christ above all other pursuits.  If a man is not willing to do that, they have no business being an elder.

The first two verses list a dozen qualifications for elders briefly and in quick succession.  The next three are given at length, with the first one qualification taking up two verses:

He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full respect.  (If anyone does not know how to manage his own family, how can he take care of God’s church?)

An elder, then, must be a good husband and a good father.  The idea is that if a man cannot exercise godly and proper authority at home in the raising of his children, he is disqualified to be an elder.  J.B. Phillips seemed to capture the sense of this verse in his translation—

He must have proper authority in his own household, and be able to control and command the respect of his children.

Many an elder or pastor has suffered in their work for the Lord because they were busy saving other people’s children while ignoring their own.  A pastor’s first responsibility is not to the church that called him and that is paying him, it is to his family.  Why? Verse 5 is the logical answer:  if a man has a good and decent family life, it is evidence that he has the innate capabilities to run a church.

Verses 6 and 7 stipulate that an elder must be a man of maturity:

He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil.  He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap.

Like the qualification that an elder not be a wino, this one seems like a no-brainer!  But, verse 6 gives us a little insight into the Ephesian situation.  For some reason, Paul felt it necessary to stress the fact that nobody should be promoted too quickly in Christian service.  A church must be lead by mature leaders; elders and pastors must be seasoned before they can assume their respective offices.  The danger is all-too clear:  an immature man who becomes a spiritual leader will suffer the stinging judgment that results in pride and conceit.  This was Lucifer’s downfall and has been the downfall of many a church leader who thought himself above all others.

Since Timothy himself was relatively young, Paul probably is referring to spiritual and emotional maturity, not necessarily to chronological age.

Finally, part of being mature and even-minded is that an elder will have the respect of those outside the church in which he serves.  This is especially true of elders, as opposed to the pastor.  The pastor spends the bulk of his time among the people of his church, but an elder, who has a job or a business, spends the bulk of his time among the unsaved.  It is essential that he have the respect of those who know him if he is to serve as a leader in his church.  If an elder does not have the respect of his community, he brings “reproach” upon the whole church.

If a church paid attention to Paul’s teaching on elders, much grief would be avoided down the road!

2.  For deacons, 3:8—13

Clearly from what Paul taught concerning elders, an elder must be a man, not a woman.  Not so with the office of deacon, the qualifications for “deaconesses” (“women” in many translations) are sandwiched in between those for deacons in verse 11.

The office of deacon is first seen in Acts 6:1—6, where the church in Jerusalem chose a group of men to “serve tables” so that the apostles would be free to preach and teach the Word.  The concept of a “deacon” is that of a worker; one who tends to the physical needs of the Church and congregation, while the elder tends to their spiritual needs.

The word “deacon” is the English version of the Greek diakonos, which is a simple word that means “servant.”  In the Gospels, diakonos is most often translated in that way.  It is interesting that Josephus and other writers of his day used the word diakonos for those who waited on tables.  Though not used in Acts 6, we see the first technical use of the word in Philippians 1:1—

To all God’s holy people in Christ Jesus at Philippi, together with the overseers and deacons.

The references to “deacons” and “deaconesses” in the New Testament are few and far between, but their work is no less important than that of the elder, nor are they inferior in any way to an elder.  Being a deacon, like being an elder, is a worthy ambition and it is a glorious task.  In fact, serving as a deacon is based upon the love and concern Christ had for His followers.  Caring for the physical needs of believers must be close to Christ’s heart for whatever is done for the least of His brothers, He considers it having been done for Him.

Like elders, Paul gives a list of qualifications that deacons must meet.  A deacon must be:

  • Worthy of respect.  A deacon must be “dignified.”  The Greek word is semnos, and is very difficult to translate into English.  The sense that Paul is trying to communicate is that deacons will live their lives and conduct themselves in such a way as those who see them will respect them.
  • Sincere.  In the second place, a deacon must be sincere, that is, they must mean what they say and say what they mean.   The Greek word, dilogos, means that a person will not talk out of both sides of their mouth.  This is the only time this word appears in the New Testament and it paints a vivid picture!  A deacon will practice what they preach.
  • Not an abuser of wine.  This is a stronger statement than what Paul wrote in relation to elders.  The qualified deacon is moderate in his use of wine if he drinks any at all.
  • Does not pursue dishonest gain.   While elders are to “not love money,” the admonition to deacons is much pointed.  A deacon must not be an embezzler or a pilferer, or a shady business operator.  They need to be honest in all their business dealings.
  • Men of spiritual integrity.  Verse 9 is a requirement that goes far beyond any of his requirements for elders.  The phrase “mystery of the faith,” according to Gutherie, “is a common Pauline expression denoting not what is beyond knowledge, but what, being once hidden, is now revealed to those with spiritual discernment.”  A deacon, then, is a spiritually enlightened individual.
  • Men of proven worth.  Only those who have been tested should serve in the Church.  This does not mean that prospective deacons need to be tested by the church board; it means that they should have a proven track record of a dedicated and consecrated life.

Verse 11 deals with deacons who are women, NOT the wives of deacons, as is suggested by some translations, which is completely unsuited to the context and also to what we know about the first century church.  Many deaconesses are mentioned throughout the New Testament:  Phoebe and Priscilla to name just two.  The syntax clearly indicates that Paul is addressing deaconesses:  “The overseer therefore must be…Deacons similarly (must be)…Women similarly (must be)…”  Hendriksen points out that deaconesses are a group by themselves rendering special service in the church, just like elders and deacons.  To this group of servants, Paul gives these qualifications:  A deaconess must be—

  • Worthy of respect.  Like deacons and elders, deaconesses must be women who are respected both in their church and in their community.
  • Not malicious talkers.  In the Greek, this is but one word which means “slanderous, accusing falsely.”  In other words, a gossiper need  not apply for the position of deaconess.
  • Temperate.  This is essentially the same word used of elders in verse 2.
  • Trustworthy in everything.  To say the least, this is an all-encompassing requirement.  Hendriksen gives some excellent examples of this kind of woman:
    • The two Deborah’s (Gen. 35:8; Judges 4:4)
    • Jochebed (Heb. 11:23)
    • Naomi and Ruth (Ruth 1:15—18)
    • Hannah (1 Sam. 1:15—16; 1:22—2:10)
    • Ichabod’s mother (1 Sam. 4:21)
    • Abigail (1 Sam. 25:3, 25, 36)
    • Zarephath’s widow (1 Kings 17)
    • The Shunammite woman (2 Kings 4:8)
    • Huldah (2 Kings 22:14)
    • Queen Esther (Esther, whole book)
    • Elizabeth (Luke 1:5—6)
    • Mary, mother of Jesus (Luke 1:46—55; 2:19; Acts 1:14)
    • Anna (Luke 2:36—37)
    • Mary and Martha (Luke 10:38—42; John 11; 12:1—8)

Hendriksen goes on and on listing more and more examples of the kind women in Scripture Paul has in mind.  Against this list of women of excellence, Scripture mentions numerous evil women, including Potiphar’s wife (Gen. 39:7—33) and Jezebel (1 Kings 21:5—10).

With verse 12, Paul returns to the deacons, men, with a final requirement:

A deacon must be faithful to his wife and must manage his children and his household well.

We can never overstate the importance the Apostle placed on proper leadership within the Body of Christ.  As far as he was concerned, with the right pastor, elders, deacons, and deaconesses in place, a church could not help but press forward, being an effective witness for the Kingdom of Heaven in their community.   Choosing the right church leadership is vitally important:

A good name is rather to be chosen than great riches.  (Proverbs 22:1)

That proverb applies to the individual and to the Church.  God’s church, done God’s way will observe what is written in Scripture, will obey what is written in Scripture, and will enact what is written in Scripture.  God’s church, done God’s way cannot fail, but will always prosper in everything it does.  God’s church, done God’s way will function in full submission to the teachings of God’s Word.

(c)  2010 WitzEnd

GOD’S CHURCH, GOD’S WAY, 5

Published February 17, 2010 Uncategorized Leave a Comment
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The Worship Service:  How to Go to Church, 1 Timothy 2:8—15

The essence of 1 Timothy 2 is proper decorum during the worship service at church.   Having made clear that in the worship service prayers should be offered for all men, including prayers for civil authorities, Paul gives Timothy instructions on who should pray, how they should pray and what their attitude should be when they pray.

These verses are frequently misunderstood and mistaught by well-meaning Bible teachers.  The very conservative believer understands this passage as placing certain restrictions on women; what they should wear and how they should behave in church.  The more liberal Christian disregards Paul’s admonition on women in church and finds all kinds of imaginative ways to never discuss these teachings.

Because they are in the Bible, as part of the inspired canon of Scripture, they must be dealt with.  So the best way to approach these verses is two-fold:

  • Realize that Paul is giving admonitions to both men and women because both men and women are to participate in the worship service;
  • Forget whatever you have been taught about these verses, and read them as if it was the very first time.

1.  Men, 2:8

I want men everywhere to lift up holy hands in prayer, without anger or disputing.

Paul is not just giving Timothy advice here, but he is teaching something timeless, with the full authority of his apostolic office.  The tNIV’s “I want” does not carry the weight with modern readers it did with those in the first century.  The Greek word, boulamai, suggests a “demand” or even a “command.”  What Paul is about say in regards to men and women is not a suggestion or something optional.  God’s church, done God’s way will adhere to the admonitions the Apostle is about to give.

Verse 8 should be understood within the context of public worship.  Paul is teaching that whenever and wherever Christians gather together to worship, it is fitting and proper for someone to lead the group in prayer.  In addition to what Paul had taught about public prayer in chapter one, he adds the following directives:  when praying, (1)  lift up holy hands; (2) pray without anger or disputing.

  • Lift up holy hands in prayer.  This posture while praying is often mentioned in the Old Testament, but the physical posture of praying with upraised hands is much less important than the spirit of humility and sincerity in which we, and namely the one leading in prayer, approach God.  Paul is certainly not teaching one posture of prayer is better than another.  However the worship leader approaches God in prayer, they ought never to approach Him with a slouchy, lazy attitude, like he’d rather be someplace else, or thinking of a hundred other things, or like he’s doing God a favor by talking to Him.   By adding the word “holy,” Locke suggests Paul is adding that the one leading in prayer should be living a life that is clean and consecrated to the Lord.   Leading in public prayer is not to be done lightly, or by just anybody.  Like most things a leader does, the one leading in prayer is not just praying to God, but they are setting the example for the rest of the congregation to follow.
  • Without anger or disputing.  Although this is addressed to those leading in public prayer, it is actually prudent advice to anybody who is about to talk to God.  What Paul is getting at is this:  If you have something against somebody else, don’t even think about trying to pray.  Like the “posture” of prayer, this has to do with one’s inner attitude, only this time it’s not our attitude toward God, it is our attitude toward people.  Plummer noted, “Ill-will and misgiving respecting one another are incompatible with united prayer to our common Father.”  Our Lord Himself taught that we should be reconciled to our brother before offering a gift to God on the altar.  So those who are leading in prayer must do so without any kind of bad or angry feelings towards another.

2.  Women, 2:9—12

I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God.  A woman should learn in quietness and full submission. I do not permit a woman to teach or to assume authority over a man; she must be quiet.

Before all the men start cheering and all the women get defensive, let’s examine what Paul wrote, not what we think he wrote.  This section is grammatically linked to what Paul just wrote regarding praying in public.  Paul gave instructions to men about praying in public, now he is going to give instructions to women about how they ought to pray in public.  Paul is not suggesting that women not pray in public.  In fact, elsewhere he wrote this—

Every man who prays or prophesies with his head covered dishonors his head. And every woman who prays or prophesies with her head uncovered dishonors her head—it is just as though her head were shaved.  (1 Corinthians 11:4, 5)

What then shall we say, brothers and sisters? When you come together, each of you has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. Everything must be done so that the church may be built up.  (1 Corinthians 14:26)

Note that when giving the Corinthian church advice on propriety in worship, he makes it clear that he knew women were praying and prophesying during the service, and Paul does not tell them to stop, just to proceed in order and harmony.  So it is not likely that he would tell one church it was proper for women to pray and tell another it was wrong!  Paul was consistent in his teaching.

So, if we accept that it is proper for women to pray in church, why does Paul spend only one verse telling men how to pray yet he spends seven verses explaining now women should pray?  Here is where we need take into consideration the historical context of Paul’s day and the situation at Ephesus.

God has always used women in His service; we have several examples of this in the Old Testament:  Deborah, Esther and Ruth come to mind.  It is a foregone conclusion that women were indispensable and instrumental in the formation and growth of the early Church in the book of Acts.  Paul wrote this to the Galatians—

There is neither Jew nor Gentile, neither slave nor free, neither male nor female, for you are all one in Christ Jesus.  (Galatians 3:28)

Considering how women were treated in the first century, far from being a chauvinist, Paul was the great liberator of women!

However, in the first century, particularly in Rome and Greece, women were an integral part of their pagan religions, occupying a very central place at their respective temples.  For example, the worship of Aphrodite at Corinth involved all manner of sexual practices with temple prostitutes.  There were literally thousands of these “vestal virgins” in the city of Corinth who were nothing but prostitutes.  There were a couple of ways a worshiper could identify a temple prostitute.  They wore their piled high on their heads in an elaborate braided fashion.  No wonder Paul warned the Christian women in Corinth not to where their hair like that!  They were not to bear any resemblance to temple prostitutes.  Similarly in Ephesus, where Timothy was pastoring, the temple of Diana and other “mystery religions” employed temple priestesses in their worship.  These priestesses also wore complicated hair styles and lots of jewelry; earrings, rings, and so on.  It is wholly because of these heathen religions and cults, and their perverse emphasis on the worship of the female form and sexual practices that Paul spends so much time giving advice to the women of Ephesus.

In no way is Paul relegating women to an inferior position within the church at Ephesus.  His concern was that they, like the men, should approach God with the right attitude, demonstrated by the way she dressed.  Men may be tempted to hold grudges or pray with a sense of pride, women may have been dressing in an inappropriate manner.  It is likely that many of the women that made up the Ephesian church were saved out of the pagan religions, and just didn’t know any better.  How is a Christian supposed to learn what is right and wrong behavior unless they’re taught?  Paul wasn’t the only one to offer much-needed advice to Christian women of the first century.  Peter wrote this in 1 Peter 3:3—4:

Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry and fine clothes.  Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight.

Problematic in our text are verses 11 and 12—

A woman should learn in quietness and full submission.  I do not permit a woman to teach or to assume authority over a man; she must be quiet.

Is this a prescription for women in any church, for all time?  Paul makes a similar statement to the Corinthians in 1 Corinthians 14:34, 35—

Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says.  If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.

At that time in Corinth, Paul was addressing a very peculiar problem that was occurring during their worship services.  As we read the entire letter to the Corinthians, we see that the Corinthian church was a large, though deeply troubled church.  Clearly they were trying to allow the freedom of the Spirit in their services, but in doing so, they were sacrificing order and decorum; their services had turned into shouting matches, where one member was trying to out sing or out prophesy or out speak another.  In particular,  some of the women of that church had taken to shouting questions out to their husbands in the middle of the service.  This Paul found unacceptable and unseeming behavior, and so that is why he cautioned the women of the Corinthian church to keep quiet and if they had a question, the place to ask their husbands about it was at home.  It is probable that a similar reason afforded occasion for these admonitions to Timothy, who was pastoring a church made up of converts from religions, like those in Corinth.

Given context and history, and the fact that Paul freely acknowledged his debt to a considerable number of women who had helped him in his work for Christ, it is unreasonable to think that the rigid stipulations given to Timothy regarding the hairstyle and dress of women were to be applied in every case, in every church across the land.  There are far too many references in Scripture to women ministering publicly for that to be the case.

In applying the essential truth of these verses in our time, Paul’s main point remains the same:  in approaching God, women, like men, must do so in humility, soberness, and with the right attitude.

3.  The esteemed role of women, 2:13—15

Verses 13 and 14 refer to the Divinely ordained order of human life.

For Adam was formed first, then Eve.  And Adam was not the one deceived; it was the woman who was deceived and became a sinner.

Many have used these verses to suggest that women have no place in leading the worship service; no praying or speaking or singing.   In reality, though, is that really why Paul wrote them?   Adam was formed first, and then Eve was taken out of Adam’s side.  But that certainly does not make her inferior to him, spiritually or any other way.  Matthew Henry, Bible scholar of a bygone era, expressed the creation of Eve perfectly:

The woman was not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, and near his heart to be beloved.

Order is important to God, both in the worship service, and in the Christian home (the man was made first, then the woman, illustrating this principle).  There is a place for women in the worship service, just as there is a place for them at home.  Women may work alongside men in the worship service just as they work alongside their husbands at home.  But for these Ephesian women who had been saved out of their pagan religion where the way to God involved sex, teaching was needed to set them straight.  They did not need to use sex in order to approach God any more.  They did not need to continue dressing inappropriately to worship God any more.  Both men and women, husbands and wives could approach God together with the proper attitude, both on the inside and the outside.

More problematic, however, is the final verse—

But women will be saved through childbearing—if they continue in faith, love and holiness with propriety.

Obviously the first part of the verse cannot be true since thousands of godly women were not “kept safe” or “saved” by giving birth.  Let’s deal with the second phrase first:  “If they continue in faith, love, and holiness with propriety.”  Since Paul has been dealing with men and women, the “they” probably refers to men and women, husbands and wives.   The key to being saved is continuing in (the) faith, in love, and in holiness with propriety.  The context seems to favor this, since Paul h as been dealing with propriety in worship.

The first phrase, “women will be saved through childbearing,” seems out of place, given the context.  There is no disputing the fact that it was the sin of Eve that brought sin into the world.  There is also no disputing the fact that every time a woman gives birth, she is not being saved; in fact, she is bringing another sinner into the world!

Yet, there was one woman who brought salvation into the world, and that was Mary, who brought Jesus Christ into the world.  Perhaps this is what Paul was getting at.  Men love to point to Eve, blaming her for man’s Fall, but we all should realize that if it wasn’t for Mary’s obedience and simple faith, salvation would not have come into the world.  In a sense, Mary’s act of faith redeemed women!

God’s church, done God’s way, will do things in order, with the right attitude.  When men pray, they need to focus on God, not on their feelings about the things or people they may be praying for.  For women who pray in public, their attitude is also important.  God’s church, done God’s way will be lead by people who lead by example, not only in what they pray, but in how they pray.

Neither sex has a corner on God’s attention.  Both men and women may lead in prayer and participate in the worship service.   Both men and women, sinners both, have been redeemed by their faith in Christ and His  work.  Men have no right to dismiss women because Eve was the first to sin, considering the incredible faith Mary exhibited.

God’s church, done God’s way will allow men and women to participate in the worship service and recognize that God works in both for the edification of the Church.

(c)  2009 WitzEnd

GOD’S CHURCH, GOD’S WAY, 4

Published February 11, 2010 Uncategorized Leave a Comment
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The Worship Service:  How to Pray in Public, 1 Timothy 2:1—8

Beginning with chapter two, Paul comes to the question which had prompted him to write to Timothy, namely his concern for proper church order in Ephesus (Gould).   In chapter one, Paul made it clear that he wanted Timothy to stay put in Ephesus to put the church there in order.  Timothy was young, he had been “trained on the job” by the Apostle, and Paul was the “senior statesman” of the early Church; it naturally fell on him to give the young pastor his advice on the subject.

1.  The primacy of prayer in worship, verse 1

According to Paul, the most essential part of public worship is prayer.  In the 21st century,  we are so eager to be entertained and we seem to be driven more by our senses and feelings than by objective truth and reality, it is, therefore, little wonder modern Christians think worship is all about music and singing, thereby ginning up the feeling of the Lord’s presence.  The way verse 1 is phrased; there is a certain fitness that must characterize the public worship service.

I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone.  (verse 1)

Paul “urged” Timothy about this.  The word Greek word for “urge” is parakaleo, and can be translated as “beseech” or “exhort.”  Clearly, what Paul is about say regarding the primacy of prayer in the public worship service is of the utmost importance.   If churches are to grow and flourish spiritually, public worship is not only desirable, but a key ingredient.  However, public worship ought never to be “me” centered; it must always be centered on the exaltation of God, carried on in order, without disturbance, understanding that the Church is to be a “light shining in the darkness.”  Therefore, even the public worship of God, while focusing on Him, can also be used to win others for Christ and His kingdom.  How does this happen?  Will sinners be attracted to our worship services be seeing and hearing us worshiping?  That’s not at all likely, though not unheard of.  Public prayer, as part of the public worship service, may be key in winning sinners for Christ and shaping the community in which that church is located when all the components of public prayer are present.  Fortunately for us, Paul lists them.

2.  Components of effective public prayer, verses 1, 2

In the New Testament, there are a total seven different Greek words used for “prayer.”  Four of them are used here, as the components of effective prayer (Earle).

I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone— for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness.

  • Requests, or supplications (KJV).  The Greek is deeseis, and occurs 19 times in the New Testament.  It means expressing your desire or need.  When a person is fully aware of their complete dependence on God, this should come as natural breathing.  There is nothing selfish about praying for your needs and desires; it shows that you acknowledge God as the Source of all that is good in your life.  But all our requests and supplications should be done in a spirit of humility, not with a sense of entitlement or arrogance.
  • The second word Paul used is proseuche, and it is probably the most commonly used word for prayer in the New Testament, seen 37 times.  It means, broadly, speaking to God.  Whether we pray quietly in the back pew or loudly “lay hold of God” around the altar, whether we are confessing our sins or giving words of thanks, we are praying.   There is no “form” in prayer for when one speaks to God, they need to be sincere and honest, not putting on any airs.
  • The next word Paul used is very rare, seen only here and 4:5; it is enteuxis, translated as “intercession.”  This is an odd word to put into English and does not mean what most people think it does.  To engage in “intercession” as it relates to prayer usually is thought to mean praying for or on behalf of others.  But that is not necessarily what the word really means.  In fact, another version of this word, a verb, actually means to pray “against,” rather than “in behalf of” (Romans 11:2)!   So what does Paul mean when he speaks of prayer as “intercession?”

The basic idea of enteuxis is that of “falling in with,” or “meeting with in order to converse freely.”  It carries with it the thought of “freedom of access.”  That is a very powerful thought as it relates to holding a conversation with the God of the universe!  We have been granted full and free access to hold a conversation with Him!   Origin, a Bible scholar of the early Church, taught that enteuxis was “boldness of access to the presence of God.”  The implications are staggering, for the creature to be granted an audience with his Creator in the inner chambers of Heaven is almost unbelievable, yet this is what happens each time we bow in prayer with a right spirit and a true heart.  Is anything impossible when we are that close to almighty God?  When we enter into that kind of close communion, in full confidence and assurance, and we hold a holy conversation with Him, are able to pray for others and pray in public.

  • Finally, Paul adds this component to prayer:  eucharistia, from which we get our word for The Lord’s Supper, “eucharist.”  It actually means “thanksgiving” or “great thanksgiving.”  The Communion service should always be a time of great thanksgiving.  Thanksgiving must be a vital part of our pray life.  We must always thank God for His past, present and even future blessings.

This is a marvelous way to look at prayer:  a privilege we are afforded because we are God’s children.  Yet this privilege also carries with it a burden or a responsibility:  all our public prayers must be “made for everyone.”   There are some scholars who suggest that “everyone” be taken literally; that when we meet together as a church family, we should pray for every single man, woman, and child on the earth.  That might be a little too literal; what Paul likely had in mind was that our prayers should be indiscriminate; we should be willing to pray for anybody.  This makes sense, since God’s offer of mercy in Jesus Christ is made to all alike; there are no “special individuals” to whom God is more interested in saving than others.   Nobody is beyond the reach of God, therefore we should be willing pray for anybody.

3.  Those we should be praying for, verses 2—4

[F]or kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Savior, who wants all men to be saved and to come to a knowledge of the truth.

Paul gets explicit, stating expressly that prayer should be made for political leaders and those in authority.   How important it is to understand this admonition and to practice it today!   In its historical context, the word translated “kings” is basileus, and it applied to all civil rulers of the day, including the Emperor of Rome, who during Paul’s day was the monstrous Nero—the man that later put both Peter and Paul to death.   It is difficult to imagine Paul suggesting that Christians pray for God to bless their civil authorities if those same authorities are hostile to them!   Or to pray for their civil authorities to prosper when those same authorities are causing more harm than good to the citizenry.  There is, in fact, no mystery as to what we should pray for in regards to our civil authorities: that we may live peaceful and quiet lives in all goodness and holiness. Now that makes prefect sense, doesn’t it?    The very fact that Christians are able to gather together and worship publicly in the first place depends on our civil authorities upholding the laws that govern us.  No wonder we need to pray for them; we need to pray that God would cause them prosper if they are upholding the laws that keep us free and safe.  And we need to pray that God would frustrate their attempts to stifle our freedoms.  In either case, we are praying for our “kings and all those in authority.”

When Paul uses the words “peaceful” and “quiet” to describe the kind of lives we should be free to live, he does not mean a life of ease or a life free from a care and burdens.  He does not mean that we should be praying for leaders that will transform our nation into a Utopian state.  His idea is this:  the life of the Christian should be free from any kind of disturbance that would cause their work in spreading the Gospel to be hindered.   Not only that, we should be able to live lives marked by “goodness” and “holiness.”  Taken all together, our prayers as far as our civil authorities are concerned, should be such that they would govern in such a way as to permit the Church maximum freedom in executing the Great Commission.   That this is what Paul had in mind is attested to in verse 4—

…who wants all men to be saved and to come to a knowledge of the truth.

That won’t happen unless we are free to evangelize and take the Gospel to those who need to hear it.  That is why we need to pray for our government; it might well be the most urgent need of our day!  When was the last time you prayed that our governing authorities would be kindly disposed to the work of the Church?  I bet if Christians of the last generation had been doing that, Wal-Mart would be closed on Sunday.  We are very good at praying for the recession to end, or that the government would change abortion laws or pass some law we think is so important.  Our obligation, though, is to pray that we would have the freedom to preach and teach the Word of God; to travel places, bringing hope to the lost.  Ask yourself this:  are we freer to-day in terms of our ability to preach than we were a generation ago?   I think if we were honest, the answer has to be “no.”

4.  A glorious digression, verses 5, 6

For there is one God and one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all men—the testimony given in its proper time.

Verse 5 is one of the most important verses in the New Testament.  It makes the definitive theological statement:  there is ONE God, which is an affirmation of the Old Testament.  However, Paul goes a step further, for not only does he affirm the basic tenet of Judaism, he states that there is one mediator between God and man, Jesus Christ.  This is the basic tenet of Christianity; the deity of Jesus Christ. But, this declaration does not occur in a vacuum.  By upholding both Judaism and Christianity in a church made up of some Jews and some Greeks, Paul makes it clear that there is not one God for this nation and another one for that nation.  There is not one God for slaves and one God for free men.

Christ is called a “mediator” between God and men.  The Greek word is mesites, and it occurs only one other time in the Septuagint, which is an early Greek translation of the Bible.  The reference is Job 9:33, where we read of Job’s utter frustration that there is no one who is able to plead his case before God—

If only there were someone to arbitrate between us, to lay his hand upon us both.

A mediator, a mesites, is a person who intervenes between two parties, to restore peace and friendship between the two, or to establish a covenant or ratify one.  Jesus Christ is referred to as a mediator between God and man “since he interposed by his death and restored the harmony between God and man which human sin had broken”  (Thayer).  In other words, Jesus Christ functions like a bridge, over which the two estranged partied may cross, meet, and shake hands.

Did you know that Jesus Christ was the perfect mediator?  For a bridge to of use, it must be firmly anchored on both sides of the chasm.  Jesus Christ bridged that gap perfectly, the gap between God and man, between heaven and earth, between sin and forgiveness, between death and eternal life; with one foot planted in eternity and the other planted in time.  Jesus Christ, the Son of God became the Son of Man, and across His bridge, we may cross over into the very presence of God knowing that we are accepted because we have a Mediator (Earle).

Not only a mediator, but also “a ransom” describes our Savior.   “Ransom,” antilytron, literally “a substitute-ransom,” is seen only here in the whole New Testament, so it is a significant word.  It means “something given in exchange for another as the price of his redemption” (Thayer).   This perfectly describes Christ’s vicarious death; He sacrificed Himself in the place of others.  The way these verses are written, there is a clear link between Christ’s office as a Mediator and His self-giving on the Cross, and together they form one magnificent initiative with one end-goal in sight described succinctly in Hebrews 2:20—

In bringing many sons to glory, it was fitting that God, for whom and through whom everything exists, should make the author of their salvation perfect through suffering.

From Heaven’s perspective, the Almighty God’s grace and mercy revealed in Christ’s work as Mediator and substitute sacrifice was one huge spectacle, at the very center of which was God Himself.  The yearning to forgive and reconcile, devising the means, the provision of the victim as it were from His bosom were all of God.   The entire plan for the rescue of the human race is part of God’s very life and Person.  The plain teaching of the New Testament is this:

God was reconciling the world to himself in Christ, not counting men’s sins against them. And he has committed to us the message of reconciliation.  (2 Corinthians 5:19)

Both the Priest and Victim were none other than God Himself.  And according to Paul, God’s glorious plan of redemption was put into play at the exactly the right time to benefit the maximum number of sinners.  Everything God does is for our benefit, so boundless is His care, concern, and love for us.

God’s church, done God’s will boldly proclaim that message; that message will form the basis of all it does.  God’s church, done God’s way will never preach or teach any doctrine that dethrones Jesus Christ or de-emphasizes His Work on the Cross.   God’s church, populated by God’s people must always acknowledge the fact of God’s plan of redemption through Christ, the necessity of salvation through faith in Jesus Christ, and will never be afraid or ashamed to publicly testify to the greatness of God through its corporate worship and public prayer.

©  2010, WitzEnd

GOD’S CHURCH, GOD’S WAY, 3

Published January 26, 2010 Uncategorized Leave a Comment
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An Example:  More Than Enough Grace, 1 Timothy 1:12—20

It doesn’t take a Bible scholar to recognize that Paul’s letters to Timothy are markedly different from all his other letters.  The last phrase of verse 11, a reference to the Gospel being “entrusted” to Paul, is a beautiful thought.  Paul was a servant of God who was deeply aware of his “trust,” something he refers to many times in his writings.  It amazed Paul that God would entrust Paul with anything, let alone something as precious as the “glorious Gospel!”  He was a man who persecuted the Church of Jesus Christ; the last person anyone would trust with something that precious.   It is also a very special way to refer to the Gospel, something most of us take for granted.

This last clause is a fitting way to introduce the next section of his letter.

1.  Paul’s life:  an example of grace, 1:12—14

There is a lot going on in these verses.  Paul opened himself up to Timothy in a way not seen before in any of his earlier letters.  There was a reason for this, though.  Paul was Timothy’s mentor and he was his friend.  And Paul took seriously his calling as an “apostle.”  Remember, an “apostle” was such all day, every day.  An “apsotle’s” entire life was to set the example for others to follow.  Earlier, Paul wrote this—

1Follow my example, as I follow the example of Christ.  (1 Corinthians 11:1)

That is the very reason for Paul writing these powerful verses.  What Jesus Christ did for him, and, just as importantly, his response to Jesus Christ, should be an example for Timothy to follow.

12I thank Christ Jesus our Lord, who has given me strength, that he considered me faithful, appointing me to his service. 13Even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief. 14The grace of our Lord was poured out on me abundantly, along with the faith and love that are in Christ Jesus.

No person in the history of the Church was more conscious than was Paul of God’s calling on his life.  He earlier wrote to the Galatians that God had, in fact, called him to service even before he was born!

15But when God, who set me apart from birth and called me by his grace, was pleased 16to reveal his Son in me so that I might preach him among the Gentiles, I did not consult any man.  (Galatians 1:15—16)

You may think that was a pretty audacious statement for Paul to make, but Paul was not the first servant of God to realize this great truth.  The prophet Jeremiah expressed a very similar thought in Jeremiah 1:5—

5 “Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations.”

In Paul’s early days, there was little evidence of this divine calling, but once Christ came into Saul’s life, everything changed.  Saul became Paul and Paul, as he wrote in Acts 9:20 immediately began his ministry in a synagogue.  In an instant, the one-time persecutor of the Church became its staunchest ally.

Paul was thankful for the privilege of being an apostle for Christ, but notice he makes sure that Christ got all the glory; he declares that his strength for service came from Christ Himself.  Another way to translate that phrase is Christ “empowered” Paul.  And Christ did this because the Lord considered him faithful.

Once, this man of God by his own admission had been a blasphemer, a persecutor and a violent man!  All this coming from a Rabbi!  Paul was acutely conscious of his shameful past, and even though his past life and sins had long since been forgiven and forgotten, Paul’s gratitude for God’s mercy never lessened.  Such is the amazing love of God!

I know not why God’s wondrous grace to me he had made known,
Nor why, unworthy, Christ in love redeemed me for his own.
Such love!  Such wondrous love!
That God should love a sinner such as I,
How wonderful is love this!

Indeed; and this was what Timothy needed to understand.  One cannot communicate to others the wondrous love of God until he has experienced it himself.

What is so powerful and encouraging about verse 13 is this one, single declaration:  “I was shown mercy because I acted in ignorance and unbelief.”  Notice, Paul does not say God was angry with him.  God graciously showed him mercy because Paul was pathetic, riddled with the disease of sin.  God, moved by compassion, showed the man mercy, as He does all of us.  No sinner, if they knew fully the sinfulness of his sin, its inevitable and ongoing consequences, would be guilty of the insane folly of defying God.  That’s why the clarion call of salvation through faith in Jesus Christ goes out constantly through the continuous ministry of the Holy Spirit.  Those who hear it and respond appropriately are the benefactors of unimaginable grace and mercy from a loving God.   What is truly amazing about God’s grace, and what Paul wants to communicate to Timothy using himself as an example, is that despite the magnitude of our human sin, God’s grace is more than sufficient, and every one who turns to Christ may obtain mercy.

2.  Paul the Apostle:  the worst of sinners, 1:15—17

15Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst. 16But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his unlimited patience as an example for those who would believe on him and receive eternal life. 17Now to the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.

The various “trustworthy sayings” are found only in the Pastorals (3:1, 2 Timothy 2:11; Titus 3:8) and studied together would make for an interesting Bible study.  The idea of a “trustworthy saying” as Paul used the phrase is that you could put your full faith and confidence in it.  Here, the “trustworthy saying” is a just a summary of the Gospel message:  Christ came into the world to forgive sinners.   Christ Himself put His mission in these terms—

10For the Son of Man came to seek and to save what was lost.  (Luke 19:10)

Christ’s whole reason for leaving the glories of heaven and veiling His majestic Godhood in flesh as a man was to save other men.  Paul, with not a hint of false humility adds that he is the worst of all sinners.  But what does Paul mean by this curious admission?  It is hard to believe that when compared to mass murderers, rapists, and child abusers Paul would consider himself the worst among the lot!   Some scholars suggest Paul felt this way on account of his persecution of the Church; when he was doing that he was, in his mind, persecuting Christ Himself.   We can’t know precisely what Paul was thinking, but my sense is that he felt the overwhelming guilt of his own sinfulness to such an extent that he felt himself to be the “first” among sinners; literally the number one sinner of all time.  Such an attitude should be ours, as well, for only when we are overwhelmed with a sense of shame for our sinful state and are completely speechless with nothing to say before the God we have offended, can we hope for the kind of love, mercy and grace Paul received.

As the “chief” or the worst sinner of all, Christ’s “unlimited patience” had been displayed as a powerful example for the entire world to see.  If Christ could save Paul, He could save anybody!   There is no more eloquent expression of Christ’s love than a changed life.  A thousand sermons could never describe the grace of God as effectively as a moment in the presence of a grateful sinner saved by grace.  Little wonder in verse 17 Paul bursts forth in a glorious doxology of praise to God!   When we think of what Christ has done for us, we ought to do the same.  When we let Christ be seen in our lives, others will praise God when they see us.

23They only heard the report: “The man who formerly persecuted us is now preaching the faith he once tried to destroy.” 24And they praised God because of me.  (Galatians 1:23—24)

That we may have that effect on other people!

3.  Paul:  the encourager, 1:18—20

18Timothy, my son, I give you this instruction in keeping with the prophecies once made about you, so that by following them you may fight the good fight, 19holding on to faith and a good conscience. Some have rejected these and so have shipwrecked their faith. 20Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.

In this final section of chapter 1, Paul returns to the reason why he wrote the letter in the first place.  The “charge” or “mandate” to stay put in Ephesus to combat the false teachers was clearly stated and Paul makes that command part of Timothy’s calling.  Timothy, like Paul, had been called and ordained to the ministry and part of that calling involves something no pastor really enjoys; confronting errant members.

Paul states that by doing the work he was requesting of Timothy, the young pastor would be fulfilling certain “prophecies” made about him.  We wish Paul had elaborated on the nature of these prophecies!  A small measure of light is cast on this allusion by the following verses—

14Do not neglect your gift, which was given you through a prophetic message when the body of elders laid their hands on you.  (1 Timothy 4:14)

6For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands.  (2 Timothy 1:6)

It seems as though Timothy had been ordained into the ministry in a ceremony over which Paul himself presided.  It may well be that at that time, Paul spoke a word of prophecy over the newly minted minister, calling attention to some special God-given gift or ability the young man had.  Once again we are in the dark, but because Timothy had been given this gift from God, he was to “fight the good fight.”  In the history of the pastorate, every single pastor understands exactly what Paul meant!  Sometimes shepherding God’s flock is as exhausting and taxing as a fight!  But it is a good fight; what pastor has not wrestled for the souls of his people?   Like all ministers of the Gospel before him, Timothy was a officer of the line, fighting at the forefront of the battle for Christ and the Truth at Ephesus.

To be triumphant in this spiritual battle, Paul urged Timothy to grab hold of two weapons:  faith and a good conscience.  Every soldier for Christ needs these two weapons!  Faith can move a mountain and a good conscience can fend off the subtle attacks of the enemy.

Sadly, when you lose your faith and your conscience hardens, you experience a shipwreck of faith.  Paul names two men who have been so shipwrecked:  Hymenaeus and Alexander.  To those who have traveled on the open waters, nothing is as threatening as a shipwreck.  Paul used the term to suggest the magnitude of the tragedy these false teachers had involved themselves in, and to warn Timothy that he would go that way if he let go of this faith and his good conscience.    It would do us well to heed the advice of Susanna Wesley to her son, John, during his days at Oxford.  She wrote:

Whatever weakens your reason, impairs the tenderness of your conscience, obscures your sense of God, or takes off the relish of spiritual things, in short, whatever increases the strength and authority of your body over your mind; that thing is sin to you, however innocent it may be in itself.

Hymenaeus is mentioned by Paul in 2 Timothy 2:17 as being a heretical teacher.  Paul mentions two Alexanders in connection with Ephesus; one was a Jew the other was a metal worker who wanted to harm Paul (2 Timothy 4:14).  Likely this was Alexander Paul was speaking of.

These two trouble makers had been “handed over to Satan” by Paul.  This was not a punitive action on Paul’s part; rather, by letting them go in their sin, it was Paul’s hope that they would discover the error of their ways.  This kind of church discipline was in keeping with advice Paul gave elsewhere, namely to the Corinthians.  To that congregation, Paul advised that they turn a blatantly immoral brother over to Satan so that, in his sin, he may eventually come to repentance and be restored to the Body of Christ.

God’s church, done God’s way involves such things as discipline.  This kind of advice—handing someone over to Satan—is profoundly disturbing to some, in this age where proper, Godly church discipline has all but disappeared.  Many in the Church have come to accept standards of life and conduct condemned by the Word of God in favor of political correctness.  And yet, part of God’s commission to His servants is to:

2Preach the Word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction.  (2 Timothy 4:2)

One thing I have noticed is that it takes relatively no courage to preach against one sin or another from the behind a pulpit.  But it takes great courage to face an individual and rebuke them or correct them in a spirit of meekness and humility and, above all, in a spirit of love.

God’s church, done God’s way will be led by people who have experienced the grace and mercy of Jesus Christ and realize that they are where they are only by the grace of God.  A true man or woman of God knows that without the empowering of the Holy Spirit, they can do nothing.  God’s church, done God’s way involves leadership based on love, which is manifested in many ways, including encouraging the congregation, leading by word and example, and sometimes in correcting and rebuking.

When it comes to serving the Lord, all of us, pastors, elders, deacons, and laity, would do well to remember the words of J.H. Jowett:

The fear of a man is much more subtle than the fear of men.

(c)  2010 WitzEnd

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