Tag Archives: Leadership

Horatio Alger at Church

09 Wednesday Aug 2017

Posted by in Church Conflict, Church History, Ministry

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The following question comes from a long article in the Journal of Pastoral Theology (3.3, 1979) by Harvie Conn. Conn discusses how a church has a “model” for ministry;  an often unarticulated self-understanding of what a church is, does, and how it functions. A great of the discussion is how to make change (do more evangelism for instance) when the inherited culture stands against that change. 

In the diagnostic section, Conn quotes this question (cited to Dr. Ward at Michigan State):

Pride and status. Has leadership become something of an end in itself? Have the teachings of Christ about servanthood become culturally clouded by the Horatio Alger syndrome: one begins low in order to become great? How real is the danger in ministry that servanthood becomes a temporary or transient period of initiation or demonstration of eligibility? Is leadership defined too often not by service but by privileges?

This question struck me, because it points to a poison I have seen destroy too many churches and harm too many Christians. It is a poison from the broader world and culture. Because it is so common in our world it can become nearly invisible in our church.

Some brief thoughts on Hebrews 13:17

18 Tuesday Jul 2017

Posted by in Elders, Hebrews, Ministry, Uncategorized

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(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.

 

“A Man that is an Heretick”, Titus 3:10, KJV.

20 Thursday Aug 2015

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In Titus 3:10, Paul tells Titus

As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him (ESV).

The phrase “a person who stirs up division” or as the NASB has it, the “factious man,” is a notorious anchor for those who want to claim all dissent from their “rule” is such a sin as to warrant ejection from the congregation. But does it really mean someone who asks a question?

If we back up and consider the immediate context, we see that Paul is concerning himself with doctrine:

But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless. Titus 3:9 (ESV)

In the verse 11, such a man is “warped and sinful; he is self-condemned”. Therefore, an examination of the immediate context leads one to think of a false-teacher: which is precisely what we see when looking to overall structure of Paul’s argument.

Beginning in Titus 1:5, Paul lays out the criteria for appointing elders in each town. In verse 9, Paul comes to the element:

He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke [elegchein] those who contradict it. Titus 1:9 (ESV)

Note these the elder/overseer must be one who is able (1) instruct, and (2) and is able to rebuke those who do not understand doctrine (ἐλέγχειν, elegchein). This aspect of the overseer’s responsibility parallels the command of Titus 3:10 to warn (nouthein) “an heretick”. The command to “rebuke” will also be given in 2:15.

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Service and the Creator

12 Thursday Feb 2015

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If we are going to truly serve others, we must have confidence in the person God has created us to be. Inward focus blurs outward sight. Worry over what others might think, concern over how something might appear, or if someone of our “Station” should be doing it will hinder our ability to serve. Service is the result of our relationship with God. As Chuck Colson has said, “In right relationship with our Creator, knowing we belong to Him, we pour ourselves out in service to others.”

5 Things Anyone Can do to Lead Effectively, Phil Stevenson

Book Review, Mistakes Leaders Make

03 Wednesday Dec 2014

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In Mistakes Leaders Make, David Kraft, a man with over 40 years of ministerial experience, has a simple goal:

My prayer is that in reading this book you will have some aha! moments, have your blind eyes opened, and be led by the Holy Spirit to confess, repent, and be forgiven so you can learn before permanent damage is done.

Kraft, Dave (2012-09-30). Mistakes Leaders Make (Re:Lit) (p. 12). Crossway. Kindle Edition.

He structures the book around a fictitious local church, and systematically works his way through various ministry leaders, a lead pastor, an executive pastor, discipleship pastor, high school director, a children and women’s ministry director, a elder over finances, a worship leader and a counseling pastor. He then takes his story to focus on the type of error that a leader can make.

In the first chapter, he considers Norm, the lead pastor who has replaced Jesus with service for Jesus, achievement for Jesus as the center of his work. “Our identity in and intimacy with Jesus slowly dissipates, and over time, the ministry begins to occupy center stage in our affections, time, and focus. It is all downhill from there in a leader’s life and ministry.”

Dave Kraft (2012-09-30). Mistakes Leaders Make (Re:Lit) (pp. 17-18). Crossway. Kindle Edition.

In the second chapter, Kraft looks the assistant executive pastor who compares himself with the status of others, the work of the others, the reputation of others. Yet, such a desire is quite dangerous, as Jesus explains in John 5:44 (ESV) “How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God?”

In the third chapter, Kraft considers the case of the charismatic young man with no theological training. Due to his natural abilities, the high school and junior high groups quickly grew in number. However, his pride overcame all. Often congregations overlook pride if numbers of look good – this, of course, is not true ministry, nor does it glorify God.

Kraft contrasts this with humility, “A humble person is so centered in Jesus, so much at peace and at home in Christ and his love and acceptance, that neither people nor circumstances take him on a roller coaster ride.” (44).

In the following chapters he looks at people-pleasing: where a fear of the opinion of this or that person causes the minister to compromise in this or that way:

Over my forty-three years in vocational Christian ministry, I have worked on many teams, with many kinds of leaders, and in fifteen different churches and organizations. I have come to the conclusion that we need to build organizations where there is a culture of candor and not a culture of fear. We need a culture where there is freedom to disagree with others, particularly leaders, to have various points of few, and to be able to express them without fear of reprisal and retribution. No one ought to feel as if he were walking on eggshells or violating Scripture or conscience just to keep various factions happy.(56)

In the remaining chapters he looks at busyness, the conflict between financial stewardship & faithful ministry, a refusal confront troubles to preserve a false harmony, permitting those who make the greatest demands for attention due to their subject pain to swallow up all other work, and allowing information to replace transformation.

Along the way Kraft makes various observations concerning leadership generally. Kraft commends hiring a leadership team comprised of men with spiritual vitality, appropriate talent and good, hard working character. In addition, make sure one possesses the necessary talent before giving them the position:

You don’t train for talent, you hire for talent. All the training in the world won’t change a person’s God-given DNA or help him or her be somebody God never intended. …Marcus Buckingham says, “People don’t change that much. Don’t waste your time trying to put in what was left out. Try to draw out what was left in. That is hard enough.” (97)

Evaluation? A very useful book. First, the problems he address are common to ministry. Second, the solution are biblical and sound. Third, the real genius of the book lies in the vignettes. Typically, such stories merely fill space, but in this particular book the stories illustrate with painful exactitude the types of troubles which all too often deform ministry.

Driscoll, Domineering, and Qualifications

16 Thursday Oct 2014

Posted by in Ecclesiology, Elder, Leadership, Ministry

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Marc Driscoll recently submitted his tenure to review by a board of accountability. That board came back with this finding:

“Pastor Mark has, at times, been guilty of arrogance, responding to conflict with a quick temper and harsh speech, and leading the staff and elders in a domineering manner. While we believe Mark needs to continue to address these areas in his life, we do not believe him to be disqualified from pastoral ministry.”

Mr. Driscoll submitted a letter of recommendation which read in part:

“Specifically, I have confessed to past pride, anger and a domineering spirit. “

He then stated that he was not disqualified from ministry:Prior to and during this process there have been no charges of criminal activity, immorality or heresy, any of which could clearly be grounds for disqualification from pastoral ministry.”

The story and the entire resignation letter can be found here:http://www.worldmag.com/2014/10/mark_driscoll_resigns_as_pastor_of_mars_hill_church

Whatever one thinks of Mr. Driscoll, this statement of both board and himself are troubling. Pride, anger, a domineering spirit are specifically stated to be disqualification from pastoral work:

Paul writes in 1 Timothy 3:1-3: “The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. 2 Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, 3 not a drunkard, not violent but gentle, not quarrelsome, not a lover of money.” (ESV)

1 Timothy 3:12, “Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity.”

Titus 1:7-8,”7 For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, 8 but hospitable, a lover of good, self-controlled, upright, holy, and disciplined.”

Peter states a pastor must not be domineering (which is precisely what the board found and Driscoll admitted):

1 Peter 5:1–8 (ESV)

5 So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: 2 shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; 3 not domineering over those in your charge, but being examples to the flock. 4 And when the chief Shepherd appears, you will receive the unfading crown of glory. 5 Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble.”

6 Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, 7 casting all your anxieties on him, because he cares for you. 8 Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.

Jesus also explains that the leader must be the most humble, not lording it over others:

Mark 10:41–45 (ESV)

41 And when the ten heard it, they began to be indignant at James and John. 42 And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 43 But it shall not be so among you. But whoever would be great among you must be your servant, 44 and whoever would be first among you must be slave of all. 45 For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

Pride, anger, domineering are not minor errors but lie at the precise center of biblical leadership. Whatever the merits of the affair la Driscoll, I have no idea. But I do know that such men should know better than ignore such a plain directive and find that such things are “not” disqualifications.

When you should not submit to church leadership

17 Sunday Aug 2014

Posted by in Ecclesiology

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Via, 9 Marks:

All of us will, at times, be called to endure humbly a leader’s mistakes and sins. Nonetheless, should you find yourself in a church where the leadership is characteristically abusive, I would, in most cases, encourage you to flee. Flee to protect your discipleship, to protect your family, to set a good example for the members left behind, to serve non-Christian neighbors by not lending credibility to the church’s ministry.

A Teaching Outline of 1 Peter 5:1-4

03 Monday Mar 2014

Posted by in 1 Peter, Elders, Humility, Ministry

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Peter’s instruction to the elders of the churches.

A. An exhortation, v. 1.

1. Peter calls himself a “fellow elder” — even though he is the apostle Peter.

2. His qualifications: (a) he has witnessed the sufferings of Christ; (b) he hopes for glory.

B. The instruction to the elders, vv. 2-4

1. The general rule: Shepherd

a. It is God’s flock, not yours (cf. Acts 20:28).

b. He gives three pairs of contrasts which demonstrate the nature of the work

i. not compulsion, rather willingly

ii. not for gain (extracted from the flock), but eagerly

iii. not domineering (lording over), but rather by providing an example.

2. Look for a reward from Christ. (The elder’s orientation must be toward the return of Christ. 1 Peter 1:13).

C. Application and development

1. The danger for the elder is pride

a. It is God’s flock: implication, don’t think of it as your flock.

b. Jesus is the Chief Shepherd; elders are just undershepherds.

i. Example: One time someone called CBC and spoke to Jack. The caller insisted on speaking to The Pastor. Jack kept saying, “I’m a shepherd. If you want to speak to The Pastor, you’ll need to speak with Jesus.”

ii. Example: Mike P told him of his life as a shepherd growing up in Greece. His father was the shepherd of a flock which he loved and cared for. His father was the shepherd. But to help him in his work he had dogs who also took care of the sheep. The elder is in the end, a dog to help the shepherd.

c. The shepherd is warned to not lord over the flock. It is a butcher who drives the sheep about and demands from them. It is a shepherd who leads the sheep through dangerous places, walking ahead, driving off wolves, finding a place to rest. The example of the shepherd must thus be an example of humility.

2. The elder must shepherd God’s flock through suffering to glory.

a. That has been the theme of this letter.

b. Peter grounds his eldership in his witness of suffering and his hope for glory.

3. The elder must be remarkable for his humility.

a. Note that Peter warns the elder against

i. Thinking of the flock as the elder’s flock. The sheep belong to Jesus.

ii. His three warnings against exercising power over the flock. A three-fold warning means that this must not be overlooked. It also speaks to the constant danger of leadership.

b. 1 Peter 5:5, “all of you” are instructed to humble. Thus, the example of the elder must be in accord with the command.

c. 1 Peter 5:6, there is a universal command to humility.

d. The previous commands of entrusting oneself to God’s design, not taking personal revenge or control, blessing in the face of trials all flow from and require humility.

e. Accordingly, humility — a patient hope for the Lord’s rescue from present trials — is the great strength of elder’s shepherding. Implication: if an elder is not example of humility, then he is a usurper and enemy of the flock.

4. Consider the matter more broadly.

a. Jesus on leadership. Mark 9:33-37; 10:42-45.

b. The elder’s authority is one of instructing in the Scripture. 1 Tim. 1:3-2 Tim.4:2. The elder is a steward of Christ’s authority. 1 Cor. 4:1.

c. The distinguishing mark of an overseer is not merely a godly character, it is in particular, the use of Scripture in instruction. 1 Tim. 3:2 “able to teach”; Titus 1:9.

d. The respect due an elder is dependent wholly upon their example of a godly character & their ability to instruct others in Scripture. Hebrews 13:;7 & 17.

e. Elders who fail to make disciples after Christ [by (a) providing a example of godliness and humility; (b) instructing faithfully in the Scripture] after called savage wolves. They are not blessings but dangers to the flock. Acts 20:29-31a. Note that merely holding an office does not mean the man is rightly an elder. (See, e.g., Hosea 8:4a, “they made kings, but not through me”.) You are nowhere commanded to be subject to ungodly men. Consider the example of a wife’s submission. The husband has no plenary control of a wife, but only a charge to care for her. A wife is to submit only “as is fitting in the Lord” (Col. 4:18).

f. The OT example of the priest. The priest had the duty of instructing the people in God’s law. Leviticus 10:11. In Hosea 4:4-6 & Malachi 2:1-9 God condemns priests for failing to provide instruction to the people. See, ESV study Bible notes on Hosea 4: The priests had the responsibility of teaching the people God’s laws (cf. Lev. 10:11; Mal. 2:6–7), but they had failed miserably, and as a result, the people lacked knowledge of God’s laws and his ways. Therefore God says, My people are destroyed for lack of knowledge. But he puts the blame squarely on the priests: because you have rejected knowledge, I reject you from being a priest to me. On “knowledge,” see notes on Hos. 2:8 and 4:1–2. The statements have the air of a judicial decision and sentence. The kind of knowledge the priests had rejected is further specified: since you have forgotten the law of your God. The consequences of this neglect of God’s Word would be seen in the lives of what was most precious to the priests: I also will forget your children (cf. 2:4). The future tense still may indicate a warning, hinting that repentance might avert this judgment. But the great privilege of knowing God was in danger of being forfeited, even for the next generation.

g. There is a special warning for those who are teachers. James 3:1

Why Johnny Can’t Lead

23 Saturday Nov 2013

Posted by in 1 Corinthians, Discipleship, Elders, Leadership, Ministry

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These are draft notes for a sermon at a men’s breakfast at Calvary Bible Church in Burbank, CA. My assigned title was “Johnny Can’t Lead.”

          A leader is one who moves others to action. One type of leader looks like the man driving sled pulled by dogs. He stands at the back, holds onto the sled and drives the dogs on.  Another type of leader looks like a shepherd who walks before the sheep, leading them through dry and dangerous land, protecting them and caring for them when they stop.

          To race sled dogs through Alaska is crazy brave and difficult work. It is good and right lead dogs from a sled. But if you are looking to lead a family or congregation, the sled-driver presents the wrong picture. To merely note the obvious, People are not dogs.

          To lead a family, to lead a small group, to lead congregation requires very different skills.  The Christian leader, the spiritual leader must be one who leads like a shepherd.

          There is a third type of leader: one who doesn’t lead at all. He may have the position. He may a leader’s title, but he is not leader. He occupies space. He may like to be called “leader”. He may take some of the perceived benefits of leadership, but he is no leader. He occasionally make the demands of a sled dog racer, but he has not led. He may try to manipulate and plead and whine and ask to be protected, but he is no leader.

          I have seen all three types of men in work, in families, in churches.  I have known elders and pastors who are tyrants and bullies. I have known elders and pastors who were weak and ineffective. Those are both easy marks to hit. There are far fewer who actually lead in a godly manner.

          Now no man, aside from Christ, has ever consistently led as a true undershepherd. Moses became angry and struck the rock. David became lazy and self-centered and took another man’s wife.  Solomon wallowed in luxury only to wallow in idolatry. 

          Some men began well but ended poorly such as Joash, King of Judah. 2 Chronicles 24:2 tells us that “Joash did what was right in the eyes of the LORD all the days of Jehoida the priest.” Yet, after Jehoida died, Joash listened to “the princes of Judah” (2 Chronicles 24:17). Then Joash fell into idolatry.

          Other men never used their leadership well.  Solomon’s son Rehoboam was so foolish that he lost ten of the 12 tribes in a single day. Other men such as Jeroboam used their leadership to plunge an entire people into idolatry. Jeroboam raised golden calves at Bethel and Dan  (1 Kings 213:25-33). He for centuries corrupted the worship of Israel.

          And some men grew in leadership over time. Peter was a natural leader in many ways, but foolish and impetuous. He failed miserably on the night of Christ’s betrayal. But shortly thereafter, the Spirit worked upon Peter’s natural gifts and Peter became a leader of the Church. Later we see James as perhaps the most important leader in the early church. James who had some time before had rejected Christ. And, of course, we may look to the Apostle Paul as great leader: a man who turned from a persecutor of the church to perhaps the greatest evangelist ever.

What I mean by “leadership.”

          A leader is not defined by a title: plenty of men have the title but lack the ability. Even if you have the title of a leader and the responsibility of a leader, you may still not be a leader.  Thus, leadership is not a title.

          One is not a leader if no one follows. By definition a leader leads others. If you look behind you and no one follows you are not leading.

          Now here is a more subtle matter for the Christian. Most of know Jesus’ admonition to the disciples:

42 And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 43 But it shall not be so among you. But whoever would be great among you must be your servant, 44 and whoever would be first among you must be slave of all. Mark 10:42–44 (ESV)

Thus, while leadership requires the work of a servant, we must not conclude that a servant is necessarily a leader. John MacArthur explains:

So while it is certainly true that leadership demands a servant’s heart, it is by no means the case that everyone with a servant’s heart is thereby a leader. There’s far more to leadership than that.[1]

A leader is one who leads, one who influences others to follow after him. 

          Think of Jesus.  John 1:37 records the first instance of the disciples of Jesus.  The text says when they knew who he was, “they followed Jesus.”  Jesus was such a powerful leader, that the first men who followed him ran brought others to see Jesus and follow him.  In John 11, Thomas called the other disciples after Jesus, “Let us also go that we may die with him” (John 11:16).  Jesus was a leader because others followed him.

Our Leadership Derives from Jesus’ Leadership

          The Christian leader, the godly husband, the Sunday school teacher, the small group leader, the pastor all have a single job – not to gain followers for themselves. We are permitted only to lead others after Christ.

          I want to prove that point from a few texts. First, turn to Matthew 28 and we will take a look at the Great Commission. Here we find the marching orders for the church. Beginning in verse 18 we read:

18 And Jesus came and said to them, “All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” Matthew 28:18–20 (ESV)

          First observation: Look at the middle of verse 18: “All authority in heaven and earth has been given to me.” There we see that God has delegated all authority to the Incarnate, Glorified Son. Jesus has all authority. That means that any exercise of authority which is contrary to Jesus is rebellion against the King.

          Second observation: Jesus has given a command that we are make disciples who follow after Jesus. A disciple is one who learns, imitates, and follows a master. We have been given a task to make disciples, that is, to train others to follow Jesus. Look at the end of verse 19:

teaching them to observe all that I have commanded you.

Jesus has all authority. He has given a command to teach others to follow him. There is our responsibility.

Next text. Turn to Colossians 3:18:

18 Wives, submit to your husbands, as is fitting in the Lord. Colossians 3:18 (ESV)

The wife is not obligated to submit to her husband in everything. The wife’s responsibility extends only to the boundaries established by Christ. The wife is not to ultimately follow her husband. Her true allegiance is to Jesus. We could look to Ephesians 5:25-27 where Paul shows that the husband is to lead his wife to Christ. The marriage is thus a discipleship relationship.

          Now, look at Ephesians 6:4:

4 Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord. Ephesians 6:4 (ESV)

That language sounds an echo of the command of Jesus in Matthew 28. Fathers teach your children to follow Christ.

          So there is a leadership of a father and husband: every father and every husband has the responsibility of leadership. That doesn’t make a you leader, it just means that he has the responsibility for leadership in his home. But what is the shape of that leadership? It is a matter of discipleship. You have the job to teach your wife and children to follow Jesus. You do this by means of instruction and by means of example.

          Let us look to the contrary element: those who use leadership to damage. Turn to Acts 20:28. In this text, Paul is addressing some number of elders from the Ephesian church. He warns them as follows:

28 Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood. 29 I know that after my departure fierce wolves will come in among you, not sparing the flock; 30 and from among your own selves will arise men speaking twisted things, to draw away the disciples after them. Acts 20:28–30 (ESV)

Paul warns the elders to protect the flock which belongs to Jesus. He warns that men will come into the congregation. He calls these men “fierce wolves” or savage wolves.  The mark of these men will be that they “draw away the disciples after them.”

          The primary point of this passage is to warn the elders to watch out for false teachers. However, there is a secondary application. Any man who leads another person in any direction other than after Jesus is a man who is peeling a lamb off from the flock. You may not be starting a cult, but you may be drawing your wife and children away from Christ. I don’t want to make more of the text than warranted; but I do not want to even imitate the damage of the false teacher.

          One more text to make this abundantly clear. Turn to 1 Corinthians 11:1; we will begin reading in 1 Corinthians 10:31 to gain some context:

31 So, whether you eat or drink, or whatever you do, do all to the glory of God. 32 Give no offense to Jews or to Greeks or to the church of God, 33 just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.

11 Be imitators of me, as I am of Christ. 1 Corinthians 10:31–11:1 (ESV)

Look there at the end: Paul calls for the Corinthians to follow him, because he is following Christ. If you want to be a true godly, spiritual leader; then you must understand that your job is to follow Christ and lead others to do the same.

The Conviction of a Leader

          Albert Mohler in his book The Conviction to Lead explains that Christian leadership derives from the leader’s conviction. The leader is taken by convictions and then transmits those convictions to others.

          I want to let Mohler unpack the idea a bit and then I want to show this to you the passage we have seen in 1 Corinthians. Dr. Mohler explains:

The command to believe is central to the Bible. Christianity is founded upon certain nonnegotiable truths, and these truths, once known, are translated into beliefs. The beliefs that anchor our faith are those to which we are passionately and personally committed, and these are our convictions….Put simply, a conviction is a belief of which we are thoroughly convinced. …we are convinced this truth is essential and life changing. We live out of this truth and are willing to die for it. (22).

The Christian story becomes the bedrock and basis of our understanding about the world. He continues:

But we do know these things, and these most powerful of all truths take possession of us and begin to rule in our thinking. While this is true of all Christians, the full strength of conviction is what sets the Christian leader apart. These convictions are the very essence of Christian leadership, and it has always been this way. 23

He then gives us an example of leadership:

Justin Martyr, one of the leaders of the early church, also serves as a portrait of convictional leadership. Leading members of his own congregation to their mutual execution at the hands of the Roman authorities, Justin encouraged his people with these words, written to the Roman emperor Antonius Pius: “You can kill us, but you cannot harm us.”

That is authentic leadership in its clearest form—the willingness of people to die for their beliefs, know that Christ will vindicate them and given them the gift of eternal life….We know these things to be so true that we are willing to live for them, lead for them and if necessary to die for them. 23-24.

Justin Martyr knew for such a certainty that the story of Christ was true that he gave his own life for the story. He held the story with such great confidence, that he lead others to follow him to martyrdom. You see both his service and his leading. I know few leaders who could lead with such confidence and surety that others would be emboldened to stand in the face of death.

          Let me give you another example from the life of John Bunyan. Bunyan knew that he faced arrest for preaching without a license. He knew that men had come to arrest him on a particular day at a particular meeting. He was warned not to enter into the house lest he be arrested.  Here is how Edmund Venables describes the scene in his biography of Bunyan:

The time fixed for the service not being yet come, Bunyan went into the meadow by the house, and pacing up and down thought the question well out. [Bunyan explained:]

“If he who had up to this time showed himself hearty and courageous in his preaching, and had made it his business to encourage others, were now to run and make an escape, it would be of an ill savour in the country. If he were now to flee because there was a warrant out for him, would not the weak and newly-converted brethren be afraid to stand when great words only were spoken to them. God had, in His mercy, chosen him to go on the forlorn hope; to be the first to be opposed for the gospel; what a discouragement it must be to the whole body if he were to fly. No, he would never by any cowardliness of his give occasion to the enemy to blaspheme the gospel.”

So back to the house he came with his mind made up. He had come to hold the meeting, and hold the meeting he would. He was not conscious of saying or doing any evil. If he had to suffer it was the Lord’s will, and he was prepared for it. He had a full hour before him to escape if he had been so minded, but he was resolved “not to go away.” He calmly waited for the time fixed for the brethren to assemble, and then, without hurry or any show of alarm, he opened the meeting in the usual manner, with prayer for God’s blessing. He had given out his text, the brethren had just opened their Bibles and Bunyan was beginning to preach, when the arrival of the constable with the warrant put an end to the exercise. Bunyan requested to be allowed to say a few parting words of encouragement to the terrified flock. This was granted, and he comforted the little company with the reflection that it was a mercy to suffer in so good a cause; and that it was better to be the persecuted than the persecutors; better to suffer as Christians than as thieves or murderers. The constable and the justice’s servant soon growing weary of listening to Bunyan’s exhortations, interrupted him and “would not be quiet till they had him away” from the house.

I could give you example after example of such leadership, for the history of the Christian church is the history of many such leaders.

          What then drives such convictional leadership? Look again at the text from 1 Corinthians 10:

31 So, whether you eat or drink, or whatever you do, do all to the glory of God. 32 Give no offense to Jews or to Greeks or to the church of God, 33 just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.

Paul was taken by an idea; Paul had a conviction: do all to the glory of God. That idea drove Paul’s  conduct. Look again at verse 33:

just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved

He works for the purpose that God be glorified so that others may be saved.  That act of justification is the first step in the process of discipleship. We proclaim the Gospel. It is heard, believed and the one who believes receives the grace of God. Thus, begins the work of discipleship.

Next see that Paul’s convictions lead him to service:

not seeking my own advantage

It’s there in the middle of verse 33. Paul does not seek his personal advantage, he seeks the good of others. And that good is to give glory to God.  Paul, having explained how he seeks to lead unbelievers – by leading them to Christ – now turns to the Corinthians believers and tells them to likewise follow him as he follows Christ:

11 Be imitators of me, as I am of Christ. 1 Corinthians 11:1 (ESV)

You see here that leadership is an act of deliberate discipleship. Such leadership derives from a deeply held conviction of the truth and power of the Gospel:

Convictional leaders propel action precisely because they are driven by deep convictions, and their passion for these convictions is transferred to followers who join in concerted action to do what they know to be right. Mohler, 26.

 

The Church Needs Leaders

          Leadership in some ways is not negotiable. Every Christian has some sphere in which they must lead. Every mother must lead her children. Every father and husband must lead his family. We may abdicate our responsibility; we may lead poorly. But we all must in some manner.

          As you have seen the proclamation of the Gospel to an unbeliever is an act of leadership. In Spiritual Leadership, J. Oswald Sanders sets out the picture of leadership as follows:

True greatness, true leadership is found in giving yourself in service to others, not in coaxing or inducing others to serve you. True service is never without cost. Often it domes with a painful baptism of suffering. But the true spiritual leader is focused on the service he and she can render to God and other people, not on the residuals and perks of high office or holy title. We must aim to put more into life than we take out. (15)

Although true spiritual leaders are true, they are necessary for the good of the church:

Churches grow in every way when they are guided by strong, spiritual leaders with the touch of the supernatural radiating in their service. The church sinks into confusion and malaise without such leadership. 18

          When one considers the Christian church broadly, it is plain that the church has few leaders who are so taken by the conviction of the Gospel that they draw others along behind them toward Christ. There are plenty of men and women who do something—often something good, but to call them leaders would be to overstate the case. When you hold up their example to men such as Justin Martyr or John Bunyan you can’t imagine them as men who could lead you into prison or death.

          Before you point to hard at church leaders, look to your own homes. Would your children or wife trust you to lead them anywhere?

          And, if our families will follow some distance, or perhaps some in the church will follow us a bit, we soon find that they wander off and do follow us further.  Sanders explains the problem:

We can lead others only as far along the road as we ourselves have traveled (28).

Too many Churches are led by men who cannot lead. They may have activity and noise and money and attendance and festivities and activities, but they are not going somewhere.  True leadership leads to a sight of Christ.

What Shall We Do?

          There is a great deal which I have not discussed. I have not discussed the mechanics of leadership. I have not spoken about how to lead.  I have only told you a bit about what a leader is: A godly leader is a man who follows Christ and brings us to follow along, too.

          Here is what I can do for you.  I can encourage you to follow hard after Christ. You do this first by knowing the Scripture:

Your word is a lamp to my feet

And a light to my path.  Psalm 119:105.

 

          You can do no following until you get your feet on the path. You do this by reading, studying, meditating.  You turn your knowledge in prayer and desires. Your turn your prayer into action, into obedience.  You must first have a heart which is fired by a passion and sight of the glory of God in Jesus Christ. That passion then spills out. Christians are built to desire to see Christ and follow Christ. Christians want to follow a man who radiates Christ and who can lead us to see Christ, also.

          When you look at Acts 4:42-47, you see the picture of a church on fire, a church with fellowship, worship, praise, study, evangelism. How did that happen? The apostles taught the people with such clarity that the Christ was brilliant among them. The Holy Spirit used the words to transform the hearts of those who heard. And here was the key, the people of the Church had a sense of awe.

Conclusion

          Christian leadership first takes place in the leader’s heart. He has a sight of Christ, a sense of awe before the wonder of the King. He translates that to others and shows them the way. The Holy Spirit will use and improve the natural gifts of a man to make a better and more effective leader, but in the end it is not the man’s ability alone. The Spirit uses the man’s abilities, but those abilities are raised and transformed and submitted to the glory of God in Jesus Christ.

          The true Christian leader spends himself willingly for others, because he sees Christ so brilliantly before him.

          Think of it: Hebrews 2:10 calls Jesus the “one who goes first”. Jesus is the pioneer, the author, the founder: Jesus has cut a path through this world that runs through death and to a kingdom of light and love and eternal life. Jesus has led us out of this present evil age. 

          There is a path through this world, but this way is often difficult to see. More than that, the path is dangerous. David called it the Valley of the Shadow of Death.  There are thieves and lions lurking along the way. There are wolves and traps which may end us at every moment.

          But God in his grace and mercy has appointed that there should be guides, leaders to help the people along the way.  When we fail to lead in the space which God has appointed to us, we have left the people vulnerable. We have all been called to protect someone, but we too often fail to do so.

          When Christ comes to see our families, our groups, our congregation will he see safe and glorious sheep, or will his view be more that seen by the Savior as recorded in Matthew 9:36

36 When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. Matthew 9:36 (ESV)

[1] Called to Lead, paperback, vi.