• About
  • Books

memoirandremains

memoirandremains

Category Archives: Elders

The limits of church leadership

22 Wednesday May 2019

Posted by memoirandremains in Ecclesiology, Elder, Elders, Uncategorized

≈ Leave a comment

Tags

Church, Ecclesiology, Leadership

Proper leaders are marked by allegiance to God’s revealed word, which includes exhibit the holiness it enjoins. A claim to, or even possession of, a leadership role does not in itself invest authority. As we have seen elsewhere, pastor have significant authority; but this authority extends only so far as they conduct themselves in accord with Scripture. When leaders run counter to Scripture, church members must oppose them. Christ rules his church and does by means of Word taught and applied by church leaders.

Ray F. Van Neste, “The Church in the General Epistle,” in The Community of Jesus: A Theology of the Church, ed. Kendell H. Easley and Christopher W. Morgan (Nashville: B&H Academic, 2013), 148.

Precious Remedies Against Satans Devices: Introductory Epistle (a model for pastoral ministry)

12 Wednesday Dec 2018

Posted by memoirandremains in Elders, Ministry, Thomas Brooks, Uncategorized

≈ Leave a comment

Tags

Pastoral Ministry, Precious Remedies Against Satans Devices, Thomas Brooks

Thomas Brooks’ work Precious Remedies Against Satan’s Devices begins with a pastoral letter to his reader(s). He first lays out the pastoral office:

Beloved in our dearest Lord, Christ, the Scripture, your own hearts, and Satan’s devices, are the four prime things that should be first and most studied and searched. If any cast off the study of these, they cannot be safe here, nor happy hereafter. It is my work as a Christian, but much more as I am a Watchman, to do my [1] best to discover the fulness of Christ, [2] the emptiness of the creature, [3] and the snares of the great deceiver

Thomas Brooks, The Complete Works of Thomas Brooks, ed. Alexander Balloch Grosart, vol. 1 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; G. Herbert, 1866), 3. In short we are weak, the Devil is deception, but Christ is greater than both our weakness and the Devil’s snares.

There are several “devices” of Satan, because there are various weaknesses and failings of human beings; therefore, the Devil sets his snares to match his prey:

Satan loves to sail with the wind, and to suit men’s temptations to their conditions and inclinations

This work of Satan is no ideal threat; it is a constant, ubiquitous malice which works throughout the world:

From the power, malice, and skill of Satan, doth proceed all the soul-killing plots, devices, stratagems, and machinations, that be in the world. Several

 When we consider both the irrationality of our own sin, and the insanity of the world writ large, we are at loss if we do not consider the malevolence of Satan. Satan, in Paradise Lost (Book I, lines 643-649) realizing that God will not be overthrown by direct war turns his malice to deceit:

Henceforth his might we know, and know our own
So as not either to provoke, or dread
New warr, provok’t; our better part remains [ 645 ]
To work in close design, by fraud or guile
What force effected not: that he no less
At length from us may find, who overcomes
By force, hath overcome but half his foe.

This malice everywhere present in the world. Now Brooks’ willingness to attribute great effect to Satan is certainly odd in this world. To even posit Satan’s existence, much less agency, is to be considered a bit odd if not ignorant (or perhaps deranged). This is of course a great act of his deception:

He is supposed to be Turkish. Some say his father was German. Nobody believed he was real. Nobody ever saw him or knew anybody that ever worked directly for him, but to hear Kobayashi tell it, anybody could have worked for Soze. You never knew. That was his power. The greatest trick the Devil ever pulled was convincing the world he didn’t exist.

The Usual Suspects. Having laid out his plan, Brooks then prays for his reader. This is a marvelous model of prayer:

My desires for you are,

‘That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith, that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ that passeth knowledge, that ye might be filled with all the fulness of God,’ Eph. 3:16–19;

and

‘That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increased in the knowledge of God, strengthened with all might according to his glorious power, unto all patience and long-suffering, with joyfulness,’ Col. 1:10, 11;

‘That ye do no evil,’ 2 Cor. 13:7;

‘That your love may abound yet more and more in knowledge, and in all judgment;’ ‘That ye may approve things that are excellent, that ye may be sincere, and without offence till the day of Christ,’ Philip. 1:27, 4:1; and that ‘our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power;’ ‘That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ,’ 2 Thes. 1:11, 12.

And that you may be eminent in sanctity, sanctity being Zion’s glory, Ps. 93:5;

that your hearts may be kept upright, your judgments sound, and your lives unblameable.

That as ye are now ‘my joy,’ so in the day of Christ you may be ‘my crown;’ that I may see my labours in your lives; that your conversation may not be earthly, when the things you hear are heavenly; but that it may be ‘as becomes the gospel,’ Philip. 1:9, 10.

That as the fishes which live in the salt sea yet are fresh, so you, though you live in an uncharitable world, may yet be charitable and loving;

That ye may, like the bee, suck honey out of every flower; that ye may shine in a sea of troubles, as the pearl shines in the sky, though it grows in the sea;

that in all your trials you may be like the stone in Thracia, that neither burneth in the fire nor sinketh in the water;

That ye may be like the heavens, excellent in substance and beautiful in appearance;

that so you may meet me with joy in that day wherein Christ shall say to his Father, ‘Lo, here am I, and the children that thou hast given me,’ Isa. 8:18

My desires to you are,

That you would make it your business to study Christ, his word, your own hearts, Satan’s plots, and eternity, more than ever;

That ye would endeavour more to be inwardly sincere than outwardly glorious; to live, than to have a name to live;

That ye would labour with all your might to be thankful under mercies, and faithful in your places, and humble under divine appearances, and fruitful under precious ordinances;

That as your means and mercies are greater than others’, so your account before God may not prove a worse than others’;

That ye would pray for me, who am not worthy to be named among the saints, that I may be a precious instrument in the hand of Christ to bring in many souls unto him, and to build up those that are brought in in their most holy faith;

and ‘that utterance may be given to me, that I may make known all the will of God,’ Eph. 6:19;

That I may be sincere, faithful, frequent, fervent, and constant in the work of the Lord, and that my labour be not in vain in the Lord; that my labours may be accepted in the Lord and his saints, and I may daily see the travail of my soul, &c.

 Thomas Brooks, The Complete Works of Thomas Brooks, ed. Alexander Balloch Grosart, vol. 1 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; G. Herbert, 1866), 5-6.

 

What should a pastor be?

09 Thursday Nov 2017

Posted by memoirandremains in Elders, Ministry, Uncategorized

≈ Leave a comment

Tags

elders, Ministry, Pastors

Polycarp, the bishop of Smyrna, an early martyr for the faith, (c. 70–c. 155), was considered a model of the faithful pastor. Since he had, according to Irenaeus, direct and personal links with eyewitnesses to Jesus’ ministry, his testimony concerning the qualities requisite for ministry had special importance for subsequent pastoral writers. Polycarp described the compassion needed for ministry in this letter to Christians at Smyrna:

As for the clergy, they should be persons of generous sympathies, with a wide compassion for humanity. It is their business to reclaim the wanderers, keep an eye on all who are infirm, and never neglect the widow, the orphan, or the needy. Their care at all times should be for what is honourable in the sight of God and men. Any show of ill-temper, partiality, or prejudice is to be scrupulously avoided; and eagerness for money should be a thing utterly alien to them. They must not be over ready to believe ill of anyone, nor too hasty with their censure; being well aware that we all of us owe the debt of sin. If we pray to the Lord to forgive us, we ourselves must be forgiving. (Polycarp, ECW, p. 146)

Thomas C. Oden, Becoming a Minister, Classic Pastoral Care (New York: Crossroad, 1987), 10–12.  I would draw your attention to this entire work, which is a wonderful discourse on the early church’s understanding of pastoral care.

For something more recent, I would direct your attention here:

  • Men who have an unflinching commitment to obey the Word of God, even if it brings persecution, slander, mocking, and reproach. Though humble and meek, an elder qualified man understands that the only way to love God and give Him glory is to obey the Word of God.

Read the whole thing.

Some brief thoughts on Hebrews 13:17

18 Tuesday Jul 2017

Posted by memoirandremains in Elders, Hebrews, Ministry, Uncategorized

≈ Leave a comment

Tags

authority, elders, Hebrews, hebrews 13:17, Hebrews 13:7, Hebrews 1:3, Jay Adams, Leadership, Opinion, Scripture

(These notes are brief and not “tidied-up”.)

Hebrews 13:17 is often and easily abused passage. It has been more than once to justify lording over the congregation and making the pastor and other leaders beyond question.  However, that is not what it means.

Summary:

The congregation had been taught well (13:7), and the congregation should continue to follow in that path — even though it was difficult work (going outside the camp). Unfortunately, some new teaching had come (which the letter seeks to refute) which had upset the order in the church. The congregation is being told that they should not change their course, but continue to follow their leaders who were going in the same direction. As a further exhortation to follow their leaders, they are told that these leaders will be called upon to give an account for how they have guided the congregation.

There is no warrant to use this passage to mean that leaders are infallible. Christ is the head of the Church. Leaders have only the authority explicitly in the Scripture. They are to lead people to Christ, not to their own opinions. Understood rightly, there is no submission other than to Christ. There is no despotism or abuse in the passage.

Analysis:

Hebrews 13:17 (ESV)

17 Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.

Standing alone, this sounds like a free-floating command that the elders are all little popes (or at least a counsel of popes). I have heard this defended with the claim that “Jesus rules the church through his elders.”  The argument, played out is
Jesus rules through elders

Therefore, whatever elders say is what Jesus commands.

This, of course, is the divine right of kings. We could call this the divine right of elders.

It is also a defective sort of sovereignty argument: God is sovereign over all things, but that does not mean that all things are “God’s will”. See John Piper’s “Are There Two Wills in God?”

The argument also proves too much: God is sovereign over everything. God is sovereign over the Red Sea, the insects of Egypt, Balaam’s ass, foreign rulers who attack Israel, the death of Christ:

Acts 2:22–24 (ESV)

22 “Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know— 23 this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. 24 God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.

Paul says in Romans 13:1 that God has instituted all governments. When you combine these two elements, you cannot conclude that, since God appoints governments all acts of governments are “God’s will” in the sense that God approves. The murder of Christ, which took place according to God’s plan, was sinful (“the hands of lawless men”).

The same applies for a man who has been appointed a leader in the Church. Just holding an office — even if we say God put him in place (because that applies to everything) — does not mean that everything one does with the office is morally correct.

The second problem with the divine right of elders is that wrenches the verse from its context.

notes:

The first word “obey” is a word that also means “be persuaded”.

The author’s concern is that the community “trust” (peithesthe) and “obey” (hypeikete) their leaders. I take the verb peithō in the passive imperative to mean “depend on” or “put trust” in someone (see also Heb 2:13; 6:9), in order to relieve what otherwise would be a redundancy, since hypeikō—found only here in the New Testament—means to give way or submit to someone (Homer, Od. 12.117; Plato, Laws 717D; Philo, Life of Moses 1.156; 4 Macc 6:35).

Luke Timothy Johnson, Hebrews: A Commentary, ed. C. Clifton Black, M. Eugene Boring, and John T. Carroll, 1st ed., The New Testament Library (Louisville, KY: Westminster John Knox Press, 2012), 350–351.

The idea is that they are convincing. The obedience is not enforced slavery.  The word submission means to be orderly. Lenski explains the pair as follows:

“Obey and yield.” One obeys when one agrees with what he is told to do, is persuaded of its correctness and profitableness; one yields, gives up, when he has a contrary opinion.

  1. C. H. Lenski, The Interpretation of the Epistle to the Hebrews and of the Epistle of James (Columbus, OH: Lutheran Book Concern, 1938), 490.

There are two things here: Is this a blanket command to do anything someone says who is an “elder?”  Second, what is the purpose of this command. I will take the second question first.

The real thrust of the verse is on the purpose: On Judgment Day, the elders will have to give an account to the Lord for how they have done their work. Since these men will be called to account by the Lord himself (“How have you treated my sheep?”), the writer of Hebrews is asking them to not make the elders’ life even more painful. Some people are needlessly difficult — don’t be one of those people.

logical dependence of these clauses is variously exhibited by different interpreters. It is simplest and best to understand all that follows the injunction as reason for it: ‘Obey your spiritual rulers, for they watch over your souls, &c. (Again, obey your spiritual rulers) in order that they may give their account of you with joy, and not groaning; (and obey your spiritual rulers) for such a sorrowful reckoning for your souls were unprofitable for you.’

Francis S. Sampson, A Critical Commentary on the Epistle to the Hebrews, ed. Robert L. Dabney (New York: Robert Carter & Brothers, 1856), 471–472.

The emphatic pronoun [they] serves to bring out the personal obligation of the rulers with which the loyal obedience of the ruled corresponded; for they, and no other … Comp. James 2:6 f.; 1 Thess. 1:9; Matt. 5:3 ff. The image in ἀγρυπνοῦσιν ὑ. τ. ψ. is that of the ‘watchmen’ in the O. T.: Is. 62:6; Ezek. 3:17.

Brooke Foss Westcott, ed., The Epistle to the Hebrews the Greek Text with Notes and Essays, 3d ed., Classic Commentaries on the Greek New Testament (London: Macmillan, 1903), 446.

Rightly understood, this is one of the most frightening verses in the Bible for a church leader. (This is the sort of thing Paul is talking about in 1 Corinthians 3 when he speaks of one’s work being burnt up.) The necessity of giving an account is one of the primary reasons for church membership (by the way). A leader who has a good and right fear of giving an account would never abuse the authority nor mistreat the sheep.

Now what is the scope of the elder’s authority.  The rest of the context matters a great deal. Look up above:

Hebrews 13:7 (ESV)

7 Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith.

There were leaders who started this congregation and set it in a good path.  The “leadership” of the elder pertains to what they teach: Their job is to teach you the Bible and to model godliness. They are going to give an account for how well they teach the Bible and model godliness: Remember that Jesus gave only one command to the Church: makes disciples. We make disciples by what we teach and how we live.

The elder’s authority is solely what is in the Bible, no more or less. That means if the elder says something, he can only repeat what God has already said. If God says X, then we must submit. If an elder has an opinion, that’s nice but it is not a command.

To obey them. (Ver. 17.) The spiritual government of the Church is an ordinance of Christ, and a means of grace to his people. It is not, however, a despotic government. Pastors and presbyters are simply to administer the Law of Christ. They may not demand submission to what is based only upon their own will or caprice. But, within the limits of their rightful authority, they are to be honoured and obeyed.

D. M. Spence-Jones, ed., Hebrews, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 403.

Jay Adams makes this point with respect to counseling:

Counselors, who exercise the authority of God, are not authorities in their own right. Although they must use the authority vested in them by God, they must not exceed the biblical limits of that authority. Nor by their authority may they conflict with the valid God-given authority of the state or the home. Counselors who advise illegal acts or who teach children to dishonor parents violate God’s authority rather than act according to it.

Nouthetic counseling is subject to the directives of the Bible and is not a law to itself. It is counseling that uses (and does not exceed) the authority of God. Therefore, it is neither arbitrary nor oppressive. Nouthetic counselors must learn to distinguish clearly between good advice that they think grows out of biblical principles and those principles themselves. The latter (“You have no grounds for divorce; it would be sin!”) they may enforce with the utmost authority; the former (“Why not set up a conference table in order to begin to learn how to speak the truth in love?”) they must present with more caution. It is possible that one’s deductions from scriptural principles may be false. The counselor must always allow such deductions to remain open for question by the counselee in a way that he cannot allow a plain commandment of God to be questioned. A conference table may be useful, may grow out of biblical principles, but cannot be commanded; speaking the truth in love must be.

Jay Edward Adams, The Christian Counselor’s Manual (Grand Rapids, MI: Baker Book House, 1973), 16.

Thus the counselor’s authority at every point is limited by the Bible itself.

Jay Edward Adams, A Theology of Christian Counseling: Introduction to Nouthetic Counseling (Grand Rapids, MI: Ministry Resource Library, 1986), 19.

This makes a tremendous difference. The ministry of the Word in counseling, as a result, is totally unlike counseling in any other system because of its authoritative base. This authoritative character stems, of course, from the doctrine of inerrancy. If the Bible were shot through with human error, and were no more dependable than any other composition—if it were not a God-breathed revelation—this note of authority would give way to opinion.6 But, because the Bible is inerrant, there is authority.
This authority must not be confused with authoritarianism.

Jay Edward Adams, A Theology of Christian Counseling: Introduction to Nouthetic Counseling (Grand Rapids, MI: Ministry Resource Library, 1986), 18.

Thus, when elders decide to take out a loan, change a time for a meeting, pave the parking lot, or any number of other things, they are expressing opinions. When they read the Scripture and say, You can’t commit adultery, they are repeating God. This distinction must be maintained.

In the space between Hebrews 13:7 and 17 we read something which, at first, may seem to be on a different subject:

Hebrews 13:7–17 (ESV)

7 Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith. 8 Jesus Christ is the same yesterday and today and forever. 9 Do not be led away by diverse and strange teachings, for it is good for the heart to be strengthened by grace, not by foods, which have not benefited those devoted to them. 10 We have an altar from which those who serve the tent have no right to eat. 11 For the bodies of those animals whose blood is brought into the holy places by the high priest as a sacrifice for sin are burned outside the camp. 12 So Jesus also suffered outside the gate in order to sanctify the people through his own blood. 13 Therefore let us go to him outside the camp and bear the reproach he endured. 14 For here we have no lasting city, but we seek the city that is to come. 15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. 16 Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.

17 Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.

But let us consider this a bit more: The Christians are being called to go outside the camp, to bear reproach. The leaders are those who are taking them to this place, who teaching, guiding, protecting (they are being “shepherds”, which rightly understood is a terrifying and difficult task). This instruction is, “There are faithful men who do not sleep as they seek to care for your souls. They wake and pray while you sleep; they teach what you do not know; they chase off the wolves and find a safe space to rest. Follow them, because they are doing you good.

Lane (and other commentators) note the concern about “strange teaching”. There was something which has invaded the church, something has gone wrong since the former leaders had taught them. There was a conflict in the church about how to proceed. Do they follow the old teachers or do they follow this new teaching? Hebrews says stay in the old paths, follow the same teaching:

The tenor of the passage is clear. The word that the former leaders proclaimed is now threatened by teaching that is inconsistent with the message the community received. The “various strange teachings” competing for their attention are incompatible with the original, always valid, instruction delivered by the founding fathers of the community (vv 7–8). Foreign teaching and the grace of God mediated through the new covenant are mutually exclusive.

William L. Lane, Hebrews 9–13, vol. 47B, Word Biblical Commentary (Dallas: Word, Incorporated, 1998), 530–531.

The reason for obedience:

The reason for the obedience is introduced by gar which is left untranslated in the NIV: “[for] they keep watch over you.” The Greek pronoun autoi, “they,” is overtly used by the author in its clause initial position for emphasis. The sense is “they themselves and none other.” This serves to place emphasis on the authority of the leaders. The implied predicate of “submit” may be the direct object “yourselves”712 or an indirect object “to them.”713 Lane and the NIV supply “to their authority” as the indirect object.714 The verb translated “keep watch” implies constant vigilance, wakefulness, or sleeplessness. It is used in Mark 13:33 and Luke 21:36 meaning “to be vigilant in awareness of threatening peril.” Here and in Eph 6:18 it connotes “to be alertly concerned about.”715 The shepherding aspect of pastoral duty seems to be implied in this verb, and this is supported by the author’s reference to Jesus the great Shepherd of the sheep in the benediction in v. 20. The NIV renders the Greek “souls” as “you.” Lane, following Michel, wrongly interpreted “souls” here to be a reference to the eternal life of the readers.716 It is better to take it as referencing their “spiritual well-being,”717 or as simply referring to them as persons.

David L. Allen, Hebrews, The New American Commentary (Nashville, TN: B & H Publishing Group, 2010), 624–625.

Ἀγρυπνέω: first literally, then as here metaphorically “keep watch” (Eph. 6:18; Ep. Diog. 5:2; Barn. 20:2; MM; Bauer 2). The image of a shepherd is implied, thus indirectly in v. 20 their subordination to Jesus, the great or chief shepherd. As very widely in the biblical tradition, rule and caring are joined (Vanhoye 1980.256–259; Laub 1981–82).

Paul Ellingworth, The Epistle to the Hebrews: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 1993), 723.

Now, that does not automatically mean that every man with the title is a true leader. It is only to the extent that the leader is following Christ that one follows the leader. As Paul writes:

1 Corinthians 11:1 (ESV)

Be imitators of me, as I am of Christ.

This command must also be read in the context of all other instructions: Jesus, Peter, John & Paul all have only one common command for leaders: do not lord it over Jesus’ sheep.

An elder’s authority is not based upon his having a title — he is a true elder before God only to the extent he is qualified to the job. A man who is lording it over others is not “really” an elder no matter what he calls himself.

Therefore, rightly understood, the submission of Hebrews 13:17 is only a submission to Christ, because the elder only has derivative authority.

The text also ties with the following material:

Nevertheless, I consider this exhortation to be more closely related thematically to the closing material, which gives considerable attention to the leadership figures to whom the addressees ought to be looking for guidance and for the ascription of honor or censure—local leaders (13:17, 24), the author and his team (13:18–19, 22), God (13:20–21), and Timothy (13:23). These are the figures whose opinions should influence the addressees: the local leaders will “give an account” of the people with whose spiritual growth they have been charged (13:17); the benediction reminds the hearers a final time of the central importance of “pleasing God,” assuring them that God is working in them to produce those qualities and fruits that please him (13:20–21); the author and Timothy both expect to visit the hearers in the immediate future, when they will affirm the faithful and censure the wavering in person (13:19, 23) and discover and reinforce the effects of the written sermon delivered in advance of their impending visit:

David A. deSilva, Perseverance in Gratitude: A Socio-Rhetorical Commentary on the Epistle “to the Hebrews” (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2000), 508.

 

Hebrews 13:17–25 (ESV)

17 Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.

18 Pray for us, for we are sure that we have a clear conscience, desiring to act honorably in all things. 19 I urge you the more earnestly to do this in order that I may be restored to you the sooner.

20 Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant, 21 equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen.

22 I appeal to you, brothers, bear with my word of exhortation, for I have written to you briefly. 23 You should know that our brother Timothy has been released, with whom I shall see you if he comes soon. 24 Greet all your leaders and all the saints. Those who come from Italy send you greetings. 25 Grace be with all of you.

Again, the emphasis is upon the movement, the task: there is an emphasis on the ultimate end and the difficulty of the work.

By the way, the Corinthian elders abused Paul (2 Cor. 11). The Apostle John was abused by a church elder (3 John).

Here are some commentators’ remarks:

Obey them, etc. I doubt not but that he speaks of pastors and other rulers of the Church, for there were then no Christian magistrates; and what follows, for they watch for your souls, properly belongs to spiritual government. He commands first obedience and then honor to be rendered to them.These two things are necessarily required, so that the people might have confidence in their pastors, and also reverence for them. But it ought at the same time to be noticed that the Apostle speaks only of those who faithfully performed their office; for they who have nothing but the title, nay, who use the title of pastors for the purpose of destroying the Church, deserve but little reverence and still less confidence. And this also is what the Apostle plainly sets forth when he says, that they watched for their souls, — a duty which is not performed but by those who are faithful rulers, and are really what they are called.

 John Calvin, Hebrews, electronic ed., Calvin’s Commentaries (Albany, OR: Ages Software, 1998), Heb 13:17.

Starke:—The teachers of the church, are leaders, conductors, guides; they must therefore so point the way to blessedness, as themselves to lead the way therein, and conduct their hearers to blessedness, not only with their doctrine, but also by their life and example (Phil. 3:17; 1 Pet. 5:3).—It is one of the hidden ways of God that upright teachers of whom there are so few, and to whose preparation so much belongs, are removed by an early death. Disciples who have such teachers should follow them faithfully be times, and hold them as all the dearer and more worthy (1 Thess. 5:12, 13; Isa. 57:1, 2).—Righteous, faithful teachers shine in life and in death. Happy they who dwell in memory, upon their holy walk, and edifying death, and thus secure their own preparation for a future blessed departure (Matt. 5:14 ff.).

John Peter Lange, Philip Schaff, et al., A Commentary on the Holy Scriptures: Hebrews (Bellingham, WA: Logos Bible Software, 2008), 217.

Loyalty and obedience to the leaders of the church, as those charged with responsibility for the brethren, is enjoined. Them that have the rule over you. Better, your leaders. The officers of the congregation are probably meant. Cf. vs. 7, where former leaders are mentioned. They watch. Suggesting the watchfulness of a shepherd or a sentinel. This responsible and arduous service should call forth a ready response in obedience and devotion. That they may do this with joy, and not with grief. Better, groaning. Do not thwart their efforts and make their burdens still heavier by disobedience. This were unprofitable. Disobedience and wilfulness will not only disappoint their efforts, but bring disaster upon you as well.

Edgar J. Goodspeed, The Epistle to the Hebrews, ed. Shailer Mathews, The Bible for Home and School (New York: Macmillan Co., 1908), 121.

Our author evidently has as much confidence in the present leaders as in their predecessors. Perhaps they were leaders in the wider city church from whose fellowship and jurisdiction the group addressed in the epistle was tempted to withdraw. At any rate, the leaders carried a weighty responsibility; they were accountable for the spiritual well-being of those placed in their care. No wonder they lost sleep101 over this responsibility—for the “watching” could well involve this as well as general vigilance—if some of their flock were in danger of straying beyond their control. The readers are invited to cooperate with their leaders, to make their responsible task easier for them, so that they could discharge it joyfully and not with sorrow.102 The idea is on the same lines as Paul’s exhortation to the Philippian Christians to lead such lives in this world “that in the day of Christ I may be proud that I did not run in vain or labor in vain”103 (Phil. 2:16).

101 Gk. ἀγρυπνέω, “keep watch,” has the etymological sense of chasing away sleep.

102 Gk. στενάζοντες, “groaning.” Moffatt (ICC, ad loc.) quotes Sir Edward Denny’s lines:

O give us hearts to love like Thee,

Like Thee, O Lord, to grieve

Far more for others’ sins than all

The wrongs that we receive.

103 Cf. 1 Thess. 2:19f.

F. Bruce, The Epistle to the Hebrews, Rev. ed., The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1990), 385.

As the section began (ver. 7) so it ends, with mention of their leaders. Then they were bidden to remember those who had passed away: now they are to be obedient to the injunctions and tractable to the wishes of their successors. Sleepless, as the shepherd when the wolf is prowling round the fold, such is the phrase which describes their watch for souls; and as the Church is thus exhorted, surely they themselves are searched and stirred. They must give account. Ezekiel’s denunciation of the evil shepherds, and our Lord’s of the hireling, both will apply to them if they are faithless (Ezek. 34:7–10; John 10:10–12). Nay, the flock must suffer if their watch, though vigilant, be joyless and discouraged, through their wilfulness. But a congregation, a parish, is often far more responsible than it suspects for a dull and ineffective pastorate. And then it suffers the penalty in its own spiritual shortcoming: ‘Unprofitable were that for you!’ Now who can read a passage like this, and doubt the scriptural foundation for a stated and authoritative ministry? We obey them as we obey our parents and governors. But as our submission to a sovereign or a father is not absolute, but only while it does not clash with our obedience to Christ, so it is with these: obedience is due to them ‘in the Lord.’

A. Chadwick, The Epistle to the Hebrews: A Devotional Commentary, ed. A. R. Buckland, Third Edition., A Devotional Commentary (London: Religious Tract Society, n.d.), 223–224.

TEACHERS and rulers* are again recognized, and the Hebrews are exhorted to obey them, and to yield themselves to their teaching and rule, to adapt themselves to their peculiarities, and to carry out their wishes and arrangements with a willing mind; for therein God is honoured, and the welfare of the congregation promoted. Ministers watch for your souls as they that must give account of their stewardship. Their responsibility towards God is great; their labour towards you is incessant and anxious. You may well meet them with confidence and a plastic mind, trusting that their counsels are the result of thought, prayer, and experience. Nothing discourages a minister more than the want of response on the part of Christians to his advice, entreaty, and plans. He returns from his work to God, not with joy, but with sighs and tears, with complaints and grief. “This is unprofitable for the people.” They only hinder and retard the blessing which would otherwise come to their hearts, homes, and neighbourhood.

* Verses 7 and 17 show that there was a stated ministry, that there were recognised and regular teachers and pastors in the congregation, whose gifts not only, but whose office was acknowledged. Adolph Saphir, The Epistle to the Hebrews: An Exposition & II, vol. 1 (New York: Gospel Publishing House, 1902), 879–880.

Verse 17. Obey them that have the rule over you, and submit yourselves: for they watch for your souls, etc. The import of the phrase, τοῖς ἡγουμένοις ὑμῶν, “your leaders,” or “rulers,” which the Apostle again uses to designate the pastors of the Hebrew Christians, has been explained in the note on verse 7. It is, as we have seen, a very suggestive phrase, indicating the position and duties of those who stand at the head of the Churches.—Dean Alford has correctly marked the difference between the two verbs employed in the first clause, “Obey them that have the rule over you, and submit yourselves,”—that the former refers to the cheerful following of their instructions, and the latter to a dutiful yielding in cases in which personal inclination or preference might be interfered with.—This exhortation is enforced by the consideration of the solemn responsibility which rests on Christian pastors. They have to “watch over the souls” of their people,—to maintain a constant, and, as it were, a sleepless, regard to everything that would affect their safety or impede their growth in holiness, and to strive, in every possible way, to lead them onward in the path of life and peace. And for the faithful execution of this trust they are responsible to the Lord Jesus. Before them lies an “account,” to be rendered to Him who has bought His people with His own blood; and the anticipation of this may well incite them to diligence and fidelity.—The latter part of the verse, “that they may do this with joy, and not with grief,” or, more literally, “that with joy they may do this, and not lamenting,” must be understood as referring not to the final rendering of their account to Christ, but to their present watchful care over their people. And the sentiment which is thus brought out is very impressive and beautiful. The Apostle exhorts the believing Hebrews to follow the instructions of those who stood at their head, and sought, with sleepless vigilance, to promote their spiritual interests, and even to yield to them in some things which might cross their own inclinations; in order that the exercise of this pastoral care, in itself so laborious, and involving a responsibility which might well oppress the strongest mind, might be rendered a matter of joy, and not be connected with deep and constant sorrow. “For this,” he adds, “is unprofitable for you.” If a pastor’s heart is grieved and wounded by the conduct of his people, he will not be able to contribute, as he might otherwise have done, to their edification and establishment; and thus the Church will lose the full benefit which was intended to result from the appointment of the Christian ministry.

Henry W. Williams, An Exposition of the Epistle to the Hebrews (London: Wesleyan Conference Office, 1871), 423–424.

The author is concerned that the listeners put their confidence in them and submit to their authority. The first verb means to put one’s trust in someone (2:13; 6:9), while the second, which occurs only here in the New Testament, is stronger and means ‘to give way, yield or submit to someone’ (usually in authority).155 In response to this exhortation the listeners will adhere to the word of God that their leaders speak and follow their direction rather than revert to Jewish ways of thinking or be influenced by other strange teachings (13:9).

The rationale for this appeal is ‘because they keep watch over your souls’. Hebrews recognizes that the whole community is summoned to be watchful against sin and bitterness and to care for others through encouragement and exhortation (note 3:12–13; 12:15). But leaders have a special, God-given responsibility156 to do this. The verb ‘keep watch’ means ‘to go sleepless’, and from the literal meaning it takes on the sense of being alert or watchful (Mark 13:33; Luke 21:36; Eph. 6:18).157 Godly leaders are diligent and tireless. They look after the lives of all in their care, but particularly those who are negligent or prone to spiritual laziness, or who fail to recognize the importance of fellowship with other believers (2:3; 5:11; 6:12; 10:25).158 As leaders watch over the souls of others, they will strengthen the hope that anchors the soul to heaven (6:19), and foster the perseverance that leads to salvation (lit. ‘to the preservation of the soul’, 10:39).159

Peter T. O’Brien, The Letter to the Hebrews, The Pillar New Testament Commentary (Grand Rapids, MI; Nottingham, England: William B. Eerdmans Publishing Company, 2010), 529.

 

Doddridge on being a minister

19 Wednesday Apr 2017

Posted by memoirandremains in Elders, Ministry, Uncategorized

≈ Leave a comment

Tags

Calvin, Doddridge, Pastoral Ministry, Piety

Philip Doddridge, D.D., in Lectures on Preaching and the Several Branches of the Ministerial Office, 1808, Boston. The lectures were not published until after Doddridge had died. A short biography may be found here. Dr. Doddridge begins his lectures with 13 general comments about how one can make himself ready for the work of a minister:

See to it that there be a foundation of sincere piety in yourselves, or else there is but little prospect of your being useful or acceptable to others. — Be therefore firmly resolved to devote yourselves to God, and do so solemnly.

Examination:

Piety is an old-fashioned concept, but it lies at the heart of being a Christian. A pastor is one who undertakes to care for the souls of others, to lead them to Christ and to help shelter them from spiritual harm. To understand the word “piety” here and its importance, it would be useful to see it in the context of Calvin’s use in the Institutes, for instance:

Now, the knowledge of God, as I understand it, is that by which we not only conceive that there is a God but also grasp what befits us and is proper to his glory, in fine, what is to our advantage to know of him. Indeed, we shall not say that, properly speaking, God is known where there is no religion or piety

John Calvin, Institutes of the Christian Religion 1 & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 39. In a footnote to this section, Battles writes,

It is a favorite emphasis in Calvin that pietas, piety, in which reverence and love of God are joined, is prerequisite to any true knowledge of God. Cf. I. iv. 4. The brief characterization of pietas that follows here may be compared with his words written in 1537: “The gist of true piety does not consist in a fear which would gladly flee the judgment of God, but … rather in a pure and true zeal which loves God altogether as Father, and reveres him truly as Lord, embraces his justice and dreads to offend him more than to die”; Instruction in Faith (1537), tr. P. T. Fuhrmann, pp. 18 f. (original in OS I. 379). For an examination of “pietas literata” with reference to Erasmus, John Sturm, Melanchthon, and Cordier, see P. R. Bolgar, The Classical Heritage and Its Beneficiaries, pp. 329–356. (In many contexts pietas is translated “godliness” in the present work.)

We would not hire a plumber or doctor, lawyer or gardener who did not exhibit skill and interest in that particular subject. Yet many pastors seem more fit for entertainer than a fit guide in godliness. In any event, Doddridge is right. Here are a couple of questions for self-examination on the question of piety.

Meditation: What do I read? Is my reading affective — does what I read (if it is profitable) something which stirs my heart or changes my conduct? Do I ponder and consider what I read? How is my reading of Scripture? Is it perfunctory or diligent and delightful? Do I read, meditate, change?

Prayer: Do I pray — and not just as a matter of course before meals? Do I pray for holiness? Do I pray for others. (Here is a place to start: http://www.icommittopray.com).

Time: How do I spend my time? Take one week, and track your time in 15 minute intervals? What does it show?

Service: Does you life of faith flow out as love to your neighbor?

Holiness: Would someone who spent much time with you think that this characterizes your life? Is there a growth in holiness?

Resolution: Have you — and if not do so — resolve to God that your will demonstrate this piety.

Lemuel Haynes, The Character and Work of a Spiritual Watchman (1791), Part 5

04 Sunday Dec 2016

Posted by memoirandremains in Elders, Lemuel Haynes, Ministry, Preaching, Sermons, Uncategorized

≈ 1 Comment

Tags

Lemuel Haynes, Listening, Ministry, Sermons, The Character and Work of a Spiritual Watchman

(The final portion of the sermon)

A FEW PARTICULAR ADDRESSES

First, to him who is about to set apart to the work of Gospel Ministry in this place

Dear Sir,

From the preceding observations, you will easily see that the work before you is great and solemn: and I hope this is a lesson you have been taught otherwise: the former acquaintance I have had with you gives me reason to hope that this is the case. You about to have these souls committed to your care; you are to be placed as a watchman upon the walls of this part of Zion. I doubt not but that it is with trembling you enter upon this work. The relation that this day’s business has with a judgment to come renders the scene affecting. Your mind I trust has already anticipated the solemn moment when you must meet these people before the bar of God. The good profession you are this state to make is before many witnesses; saints and wicked men are beholding; the angels are looking down upon us; above all the great God with complacency or disapprobation beholds the transactions of this day: he sees what motives govern you, and he will proclaim it before the assembled universe. Oh! solemn and affecting thought! The work before you is great and requires great searching of heart, great self-diffidence, and self abasement. How necessary that you feel your dependence upon God: you cannot perform any part of your work without his help; under a sense of your weakness, repair to him for help. Would you be a successful minister, you must be a praying dependent one; do all in the name and strength of the Lord Jesus. Would you be faithful in watching for the souls of men, you must be much and watching your own heart. If you are careless with respect to your own soul, you will be also with respect to others. Although the work is too great for you, yet let such considerations as these revive your desponding heart. That the cause is good, better than life, you may well give up all for it. ’Tis the cause of God, and that which will prove victorious in spite of all opposition from men or devils –that God has promised to be with his ministers to the end of the world–that the work is delightful; Paul somewhere blesses God for putting him into the work of the ministry –the campaign is short, your warfare will soon be accomplished– That the reward is great, being found faithful, you will receive a crown of glory that fadeth not away.

Secondly, We have a word to the church and congregation in this place.

My Brethren and Friends,

The importance of the work of a gospel minister suggests the weighty concerns of your souls. As ministers must give account how they preach and behave; so hearers also are to be examined how they hear and improve. You are to hear with the view to the day of judgment, always remembering that there is no sermon or opportunity that you have in this life to repair for another world that shall go unnoticed at that decisive court. Your present exercises with respect to the solemn affairs of this day will then come up to public view.

God we trust is this day sending one to watch for your souls: should not this excite sentiments of gratitude in your breasts? Shall God makes so much care for your souls and you neglect them? How unreasonable will it be for you to despise the pious instruction of your watchmen? You will herein wrong your own souls and it will be an evidence that you love death. You will bear with him in not accommodating his sermons to your vitiated tastes because he must give account. His work is great and you must pray for him; as in the verse following the text the apostle says, “Brethren pray for us.”

Is it the business of your minister to watch for your souls with such indefatigable assiduity, you easily see how necessary it is that you do what you can to strengthen him in this work. That you minister to his temporal wants, that he may give himself wholly to these things. The great backwardness among people in general with respect to this matter at present is an unfavorable aspect. “Who goeth to warfare anytime at his own charges? Who planteth a vineyard and eateth not of the fruit thereof? or feedeth a flock and earth not of the milk of the flock?” 1 Cor. ix. 7.

Doubtless this man is sent here for the rise and fall of many in this place. We hope we will be used as a means of leading some to Christ; while on the other hand, we even tremble at the thought, he may fit others for more aggravated condemnation. Take heed how you hear.

A few words to the assembly in general to close the subject.

What has been said about the character and work of gospel ministers shows us at once it is a matter in which we are all deeply interested. The greater part of the people present, I expect to see you no more until I meet them at that day, which has been the main subject of the foregoing discourse. With respect to the character of the people present, we can say little about them; only this we may observe, they are all dying creatures, hastening to the grave and to judgment: there must we meet you–there an account of this day’s work will come up to view–there each one must give an account concerning the right discharge of the work assigned him: the preacher must give an account, and you that hear also.

Let me say to such as our yet in their sins and proclaim it from this part of the wall of Zion, that the enemy of your souls is at hand– that destruction awaits you. Oh! flee! flee! to Christ Jesus: bow to his sovereignty; Know this, but except you were born again and become new creatures in the dispositions of your mind, you cannot be saved. Shall ministers watch and pray for your souls night and day and you pay no attention to them; since they are so valuable, having such a relation to God, did men regard divine glory they would regard their souls as being designed to exhibit it.

Be instructed then, to delay no longer, but by repentance toward God and faith in the Lord Jesus Christ make peace with him before you were summoned before his awful bar. Let me bear testimony against your practice too common on such occasions as this: many people think it is time for carnal mirth and dissipation, that which nothing can be more provoking to God nor incommensurate with that day and strict account that such an occasion tends to exciting the mind. May all, both ministers and people, be exhorted to diligence in their work, that finally we me adopt the language of the Blessed apostle, “As also ye have acknowledged us in part that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.”

AMEN

Lemuel Haynes, The Character and Work of a Spiritual Watchman (1791), Part 4

01 Thursday Dec 2016

Posted by memoirandremains in Elders, Lemuel Haynes, Ministry, Preaching, Uncategorized

≈ 1 Comment

Tags

Lemuel Haynes, Ministry, Preaching, The Character and Work of a Spiritual Watchman

IV. We are to Inquire What Influence such Considerations will have on the True Ministers of Christ; or when They may be said to Preach and Act as Those who must Give Account.

1. Who properly expect to give a account, will be very careful to examine themselves with respect to the motives by which they are influenced to undertake this work. He will view himself in the presence of a heart searching God, requires truth in the inward parts, and will shortly call him to an account for all the exercises of his heart. He will search every corner of his soul, whether the divine honor, or something else, is the object of his pursuit. He has been taught, by the rectitude of divine law, the God will not pass by transgression, but will judge the secrets of men. The work will appear so great, the the nature recoil at the thought, like Jeremiah, “Ah, Lord God! behold, I cannot speak, for I am a child.” Or with the great apostle, “Who is sufficient for these things?” The true disciple of Jesus will not thrust himself forward in the ministry, like a heedless usurper; but with the greatest caution and self diffidence.

2. A faithful watchmen will manifest that he expects to give an account by being very careful to know his duty, and we’ll take all proper ways which are in his power to become acquainted with it. He will study, as the apostle directs Timothy, to show himself approved onto God. He will give attention to reading, meditation and prayer; and will often call and divine aid on account of his own insufficiency. As a faithful soldier we’ll be careful to understand his duty: so the spiritual watchmen would here closely to the word of God for his guide and directory.

3. I minister that watches for souls as one who expects to give an account, we’ll have none to please but God. When he studies his sermons, this will not be his inquiry, “How shall I form my discourse so as to pleasing gratified to humors of men and get their applause?” But, “How show I preach so is to do honor to God, and meet with the approbation of my judge?” This will be his daily request at the throne of grace. This will be 10,000 times better to him than the pain flattery of men. His discourses will not be circulated to gratify the carnal heart, but he will not Shawn just clear the whole counsel of God.

The solemn account that the minister expects to give on another day we’ll direct him in the choice of this subject; he would dwell upon those things which have more direct relation to the eternal world. He will not entertain his audience with empty speculations or vein philosophies; but with things that concern their everlasting welfare. Jesus Christ and him crucified we’ll be the great topic and darling theme of his preaching. If he needs to save souls, like a skillful physician, he will endeavor to lead his patients into a view of their maladies and then point them to a bleeding Savior as the only way of recovery. The faithful watchmen will give the alarm at the approach of the enemy, and will blow the trumpet in the ears of the sleeping sinner and endeavor to awaken him.

4. The pious preacher will endeavor to adapt is discourses to the understanding of his hearers. “He will not be ambitious as saying find things to when applause, it is saying useful things to win souls.” He will consider that he has the week as well as the strong, children as well as adults to speak to, and that he must be accountable for the blood of their souls if they perish through his neglect. This will influence him to study plainness more than politeness; also he will labor to accommodate his sermons to the different states or circumstances of his hearers; he will left comforting and encouraging lessons to see before the children of God; while the terrors of the law are to be proclaimed in the ears of the impenitent. He will strive to preach distinguishing that every here are may have his portion.

The awful scenes of approaching judgment, will have an influence upon the Christian preacher with respect to the manner in which he will deliver himself. He will guard against that low and vulgar style that tends to degrade religion; but ‘s language will in some measure correspond with those very solemn and affecting things that do engage his heart and tongue. He will not substitute a whining tone in the room of the sermon; which, to speak no worse of it, is a sort of satire upon the gospel, tending greatly to deprecate it solemnity and importance, and to bring it into contempt; but the judgment what appear so awful and his attention so captivated with it I his accents will be the result of a mind honestly and engagingly taking up with a subject vastly important.

“Such a preacher will not come into the pulpit as an actor comes upon the stage to perform a feigned character and forget his real one; to sentiments or represent passion to his own.” [Fordyce] it is not to display his talents, but like one who feels the weight of eternal things, he will not address his hearers as though judgment was a mere empty sound; but viewing eternity just before them, any congregation up on the frontiers of it, this whole eternal state depends upon a few uncertain moments; Oh! With what zeal and fervor will he speak! How will death, judgment, and eternity appear as it were in every feature and every word! Out of the abundance of his heart his mouth will speak. His hearers will easily perceive but the preacher is one who expects to give account. He will study and preach with reference to a judgment to come, and deliver every sermon in some respect as if it were his last, not knowing when his lord will call him or his hearers to account.

We are not suppose that his zeal Will vented self and the frightful bellowings of enthusiasm; Buddy will speak forth the words of truth and soberness, Wwith modesty, and with Christian decency.

5 Those who watch for salsas those who expect to give an account, one ever to know as much as may be the state of the souls committed to their charge, that they may be in a better capacity to do them good. They will point out those errors and dangers which they may see approaching; and when they see souls taken by the enemy, they will exert themselves to deliver them from the snare of the devil. The onward department of the faithful minister will correspond with his preaching: he will reprove, rebuke, warning his people from house to house. The weighty affairs of another world will direct his daily walk and conversation and and all places and on every occasion.

Lemuel Haynes, The Character and Work of a Spiritual Watchman Described (1791), Part 2

26 Saturday Nov 2016

Posted by memoirandremains in Elders, Lemuel Haynes, Ministry, Uncategorized

≈ Leave a comment

Tags

Lemuel Haynes, Ministry, Preaching, Sermons, Spiritual Watchman

II. Let Us Say Something with Respect to the Character of the Spiritual Watchman.

Natural endowments embellished with a good education are qualifications obviously requisite for an evangelical minister; that it is needless that we insist upon them at the same time and that the interest of religion has and still continues greatly to suffer for the want them is equally notorious.

Nearly ages of Christianity, men were miraculously qualified and calls into the work of gospel ministry; but we are far from believing that this is the present mode by which ordinary ministers are introduced.

1. It is necessary that those who hands are blessed Lord, buy those repeated interrogations to Simon whether he loved him, has set before us the importance of this qualification in a spiritual shepherd. The sad consequences of admitting those into the army who are in heart enemies of the Commonwealth have often taught men to be careful in this particular.

The trust reposed in the watchmen’s such as renders him capable of great detriment to the community. He that undertakes in this work from secular motives will meet with disappointment. What a gross absurdity as this for a man to command religion to others while he is a stranger to himself!

“The pious preacher will commend the savior from the personal fund of his own experience.” Being smitten with the love of Christ himself with zeal and fervor will he speak of the divine glory! Love to Christ will tend to make a minister faithful and successful. The importance of this point urges me to be copious on the subject were it not too biomes to require a long discussion.

2. Wisdom and prudence are important qualifications in minsters: hence that injunction the great preacher. Matthew x. 16. Be you therefore wise as serpents and harmless as doves. He is a man of spiritual understanding whose soul is irradiated with the beams of the Son or Righteousness — has received an unction form the holy one — is taught by the Word and Spirit, walks in the light of God’s countenance He has seen the deceit of his own heart — knows the intrigues of the enemy, — sees the many snares to which the souls of men are exposed, — and not being ignorant of the devices of Satan, he will endeavor to carry to spiritual campaign with that care and prudence that he shall not get advantage. He knows that he has a subtle enemy to oppose and human nature, replete with enmity against the gospel; and will endeavor in every effort to conduct with that wisdom and circumspection as shall appear most likely to prove successful.

3. Patience is another qualification very necessary in a spiritual watchman. His breast being inspired with love to the cause, he will stand the storms of temptations; will not be disheartened by all the fatigues, and sufferings to which his work exposes him; but will endure hardness as a good soldier of Jesus Christ.

4. Courage and constitute a part of the character of a gospel minister. A sentinel who is worthy of that station we’ll not fear the formidable appearance of the enemy nor tremble at their menaces. None of these things remove him, Neither will he count his life dear to him to defend a cause so very important. He has the spirit of the intrepid Nehemiah, “Should such a man as I flee?” He stands fast in the face; quits himself like a man, and is strong.

5. Nor let us we forget to mention vigilance or close attention to the businesses signed him, as an essential qualification in a minister of Christ. A man does not answer the idea of a watchmen unless his mind is engaged in the business. The Word, which we have rendered watch, in the text, signifies, in the original, too awake, and abstain from sleeping. Indeed all the purposes of the watch set upon the wall are frustrated if he sleeps on guard; there by himself and the whole army are liable to falling easy prey to the cruel depredations of the enemy. The spiritual watchmen is not to sleep, But to watch the first motion of the enemy and give the alarm: last souls Parish through his drowsiness and inattention.

 

Lemuel Haynes: The Character and Work of the Spiritual Watchman Described (1791), Part 1

26 Saturday Nov 2016

Posted by memoirandremains in Elders, Lemuel Haynes, Ministry, Preaching, Uncategorized

≈ 3 Comments

Tags

Ministry, Pastors, Preaching, The Character and Work of a Spiritual Watchman Described, Watchman

The Character and Work of a Spiritual
Watchman Described

A SERMON
Delivered at
Hinesburgh
February 13, 1791

At the ORDINATION of the
Rev. Reuben Parmerlee

_________________
_________________

By Lemuel Haynes
Pastor of a Church in Rutland

_________________
_________________

Litchfield (Connecticut)
Printed by Collier and Beul
1791

Hebrews XIII.17
For they watch over your souls as they that must give account

Nothing is more evidence, than that men are prejudiced against the gospel. It is from this source that those who are for the defense of it meet with so much contempt. It is true, they are frail, sinful dust and ashes in common with other men; yet on account of the important embassy with which they are entrusted, it is agreeable to the unerring dictates of inspiration to esteem them very highly in love for their work’s sake. 1 Thess. v. 13.

To illustrate this sentiment was the design of the Apostle of this verse, “Obey them that have the rule over you, and submit yourself.” He was far from inculcating anything that might seem to confront what the Apostle Peter has enjoined, 1 Pet. v. 3. Neither as being lords over God’s heritage. The word signifies to lead, guide or direct.

Our text contains an important motive to excite to attention and respect that is due to the ministers of Christ on account of their relation to him; and that is the aspect of their work has to Judgement Day: For they watch for your souls, as they that must quickly give account. They are amenable to their great Lord and Master for every sermon they preach, and must give an account of the reception they and their work meet with among their hearers.

Under the influence of such a thought, let us take notice to a few things, supposed by the work, assigned to ministers in the text. — Say something with respect to their character — Whence it appears that they must give account. — When they must be said to be properly influenced by such considerations.

I. There are Several Ideas Suggested by the Work Assigned to Gospel Ministers in the Text: Which is to Watch for Souls. This Supposes

1. That the goal is of vast importance, else why so much attention paid to it, as to have a guard to inspect it? All those injunctions which we find interspersed through the sacred pages to watchmen to be faithful are so many evidences of the worth of men’s souls. What renders them so valuable is the important relation they stand in to their Maker.

The perfections of the Deity are more illustrated in the redemption of fallen men, than they would have been in the salvation of apostate angels; else why were the latter passed by, while God chose the former as the objects of his attention?

God has from eternity appointed a proper number for the display of his mercy and justice; means are necessary to fit for the Master’s use; so that the soul in this view is of infinite importance.

2. Watchmen over the souls of men implies that they are prone to neglect them or to be inattentive to their souls. When one is set to inspect or watch over another it supposes some kind of incapacity that he is under to take care of himself. The Scripture represents mankind by nature as fools or madmen and being in a state of darkness, et cetera.

Men in general are very sagacious with respect to temporal affairs, and display much natural wit and ingenuity and contriving and accomplishing evil designs; but to do good, they have no knowledge. Jeremiah iv. 22. This is an evidence that their inability to foresee danger and provide against it is that the moral kind. Were there a disposition in mankind corresponding to their natural powers to secure the eternal interest of their souls and the way God has prescribed, watchmen would be in great measure useless.

The work and office of gospel ministers suggests the idea of enemies invading: that there is a controversy subsisting in a danger approaching. When soldiers are called fourth and sentinel stand up on the wall it to notes war. The souls of men are environed with 10,000 enemies that are seeking their ruin. Earth and Heller combined to destroy. How many already have fell victims to their ferocity! The infernal powers are daily dragging away their prey to the prison of hell. Men have rebelled against God and have made him their enemy; yea, all creatures and all events are working the eternal misery of the finally impenitent sinner.

II. Let Us Say Something with Respect to the Character of the Spiritual Watchman.

The Important Concerns of Ministers, 1797, Part 2

20 Sunday Nov 2016

Posted by memoirandremains in Elders, Lemuel Haynes, Ministry, Uncategorized

≈ 1 Comment

Tags

Lemuel Haynes, Ministry, Preacher, Preaching

Part 1 may be found here.

Another important idea contained in the text is, that the church, or people of God, among whom a faithful minister finishes his work, will be a cause our crown of peculiar joy or rejoicing at the coming of Christ. It will be a matter of great satisfaction to sit down with Abraham, Isaac, and Jacob, and other saints of that day, but the scriptures represent that godly ministers what arrive peculiar joy from the pious parts of their congregations. Daniel 12:3; 2 Corinthians 1:14; Philippians 2:16. Reflecting on past providences will be a source of great joy at the day of judgment and as many things have taken place between the minister and his people in which they are more particularly conversant and interested, when they come to be explained, it will afford special joy and admiration, as they have been companions and tribulation, send now it is likely they will be in a more peculiar sense hope enjoy, and help each other in magnifying the Lord for special favors, and displays of divine power and grace on their behalf.

For those of or whom the Holy Ghost has made them overseers in particular: how God will give their hearers weapon converted through their instrumentality as a kind of reward and fruit of their travel or labor. When it appears that God has made use of the true ministers of Christ the conversion of some of the sauce wants committed to their charge it will excite wonder, joy, and humility in the minds of pious teachers, that God should deign to honor them as instruments of such glorious work, by which they will be led to adore sovereign grace and condescending love.

It is often through the painful labors of Christ’s servants that souls are brought home to God, doubtless he would approve of such virtues by conveying signal honors I’m such you have turned many to righteousness, who will shine as stars forever and ever.

Pious people will give such account of their faithful teachers as will meet with approbation of God, which will be expected by that heavenly plaudit,”Well done good and faithful servant!”

Their mutual accounts will be given up with joy, and not with grief, Hebrews 13:17. The hopes and expectations of such ministries are great, As the apostle suggest in the text— For what is our hope, or Joy, or crown of rejoicing? Are not even ye? He speaks of it as the earnest hope and expectation of all Christ’s ministers, by calling it our hope. They reflect with pleasure on the approaching happy moment, when it comes it will greatly gratis five their holy desires.

That it will be possible to hold equal communion with all the saints, especially at one time in the invisible world, perhaps is not admissible. It appears that the wicked, weapon associates and sin here, we’ll be companions of torments hereafter. Luke 16:28.

They are to be gathered like the standing corn, and to be bound in bundles to burn. It is more than possible that the righteous who have live together in this life will have a more intimate access to each other in the world come.

It will be useful for them to meet in some sense as distinct societies, perhaps it will subserve the interest of the universe that they in a degree continue so. It is the character of the true Church of Christ that they treat his ministers with respect in this life, accounting them as the ministers of Christ, and stewards of the mysteries of God. 1 Corinthians 4:1. They help them in their work. 2 Corinthians 1:11. God will in the great day reward people for such kindness; is hereby they express their love to Christ. Matthew 25:40. This will gratify the benevolent feelings of Christ servant; at the same time fill them with holy admiration, and deep humility, that what has been done to such poor sinful creatures should be taken notice of.

Ministers and the people of their charge will assist each other, and be united in bringing a verdict against the wicked and impenitent, among whom they live while on earth. The saints are to judge the world. 1 Corinthians 6:2. one way by which they will do this, without wispy to declare before angels and men what they know about them, or their conduct in this life. And attachment to divine justice will make this delightful work. Ministers must declare what and how they have preached to them, and the bad improvement they have made of the gospel, so far as it has come under their observations; how they have despised and mock the messengers of the Lord, contemned his word and ordinances. Pious hearers and witness to the same things, and in this way the mutual testimony of godly ministers and people will be strengthened and supported, and divine proceedings against in penitent sinners vindicated that’s the church will be a crown of joy to her faithful ministers.

← Older posts

Categories

Archives

Recent Posts

  • Thomas Traherne, The Soul’s Communion with her Savior, Book 1.1.3
  • Weakness
  • Thomas Traherne, The Soul’s Communion with her Savior Book 1.1.2
  • Thomas Traherne, The Soul’s Communion with her Savior Book 1.1.1
  • Thomas Traherne, The Soul’s Communion With Her Savior.1

Categories

Archives

Recent Posts

  • Thomas Traherne, The Soul’s Communion with her Savior, Book 1.1.3
  • Weakness
  • Thomas Traherne, The Soul’s Communion with her Savior Book 1.1.2
  • Thomas Traherne, The Soul’s Communion with her Savior Book 1.1.1
  • Thomas Traherne, The Soul’s Communion With Her Savior.1

Blog at WordPress.com.

  • Follow Following
    • memoirandremains
    • Join 629 other followers
    • Already have a WordPress.com account? Log in now.
    • memoirandremains
    • Customize
    • Follow Following
    • Sign up
    • Log in
    • Report this content
    • View site in Reader
    • Manage subscriptions
    • Collapse this bar