Searching For Shepherds

Posted by Chris on January 28, 2007 under Sermons

Read Acts 1:15-26. There was a need in the church. They were only 120 strong, but they were filled with new hope and expectation. However, when Eleven of Jesus’ apostles gathered together to teach and serve the others there was that empty seat reminding them of Judas’ betrayal. It was Peter who broke the tension and named what could have gone unspoken. Quoting Scripture he said, “May another take his place of leadership.”
And God allowed this group of prayerful and trusting leaders to make a choice with his involvement. Notice how they were blessed: Instead of an empty chair or a memory of betrayal, they discovered that there were two men among them capable of leading as apostles. There were two among them who could witness to the works and teaching of Jesus Christ. And they are blessed because through their prayers and their process of casting lots they become God’s instrument to call out leaders for the needs of the church.
Nothing more is specifically said of either one of these men. I don’t know why not, but maybe this should show us that even though Matthias is chosen, Justus is also affirmed. The way Luke describes that time in the church’s life I think it is safe to assume that both of them served as Christ-like leaders in the way the church needed them to do.

Read Acts 6:1-7 – There was a need in the growing church. The church had become more diverse and they were meeting the needs of more people. The Twelve were responsible for the distribution of food, but they were also especially responsible for the ministry of the Word and prayer. Instead of holding all that authority, they shared it. And once again the church, even this diverse church that was made up of different cultures, attitudes, and troubled with a little bit of conflict – even this church became the instrument that God used to call out leaders for the needs of the church. And the church was blessed again: The proposal to add seven new leaders to serve in the distribution of food pleased the whole group. Conflict gave way to agreement in the Holy Spirit. Notice the conclusion of the episode: “So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith.” The word of God spread because leadership was shared.

Principles for Searching Out Shepherds:

• The church is the instrument that God uses to call leaders for the needs of the church. God does not have to use the church, but his spirit works through the community of faith in a graciously cooperative way to meet the needs of the people, not only by providing them leaders but by providing them the opportunity to call out and recognize those leaders. In this way all the church, not just those named leaders, become keenly aware of how God has gifted and equipped the church to participate in life together and in his mission.

• Leadership is from above and below
  1. Above – Leadership is a gift from God (Ephesians 4:8-11; 1 Timothy 4:14). God is involved in the calling out of leaders. The church is not so arrogant or dull to assume that this is nothing more than an administrative task. They believe that the activity of God and the Spirit of Christ is directing the choice.
  2. Below – The whole body has a sort of “oversight” when it comes to “scoping out” overseers. When the Twelve tell the church to “seek out” seven leaders, the word for “seek out/choose” is taken from the same root word that gives us the word for overseers/bishops. To “scope out” means to concern oneself with something. It means watching out for something. In this case, the church is watching out for those who can “lead for the need.” Leadership responds to the needs of God’s people for guidance and service. The choosing of leaders is not an effort to give some a place of prominence. It is an effort to provide leaders who can serve the needs of the church and steward the church’s mission. Acts 1 and Acts 6 describe the recognition of different types of leaders, and Titus 1 and 1 Timothy 3 also respond to the selection of different types of leaders. But one thing is common: all of these leaders are not merely filling a slot; they serve a function in the life of the Christian community. They serve the needs of the church so that the church may grow in Christ and go forward in the mission.
• Leadership in the church is functional, not official
  • Leadership arises from the community’s quite mundane but utterly necessary needs. The function of elders is to teach us how to live. They are models of the Christian life. They are in a way not totally unlike the Apostles, witnesses to the risen Christ.
  • Serving as an elder is not filling an office. It isn’t a seat on a board of directors. The elder has an important function in the life of the church. In Acts 1 and Acts 6, the need for an additional apostle and for seven to share in the work of service is so that the church may continue its Christ-directed mission. In 1 Timothy 3, Paul describes the work of overseeing and a noble work. It is work that is good for the church.
• Leadership in the body of Christ is shared
  • Church leaders are empowered by the Spirit. Notice that one of the criteria for choosing the seven in Acts 6 is to find men who full of the Holy Spirit. This phrase acknowledges that God’s Spirit is what leads and empowers the church to participate faithfully in the mission of God. Leaders who are not saturated with the Spirit will have their own agenda, or they may worry that the burden of leadership is all on their shoulders. But a leader filled with the Holy Spirit understands that Christ is the Chief Shepherd and the burden of leadership is shared with other leaders in harmony with the spirit of Christ.

How all of these principles shape our current process …

1. We are confident that the West-Ark congregation is capable of being the instrument that God uses to identify and recognize men of Christ-like character and filled with a godly spirit. As sheep, we recognize our shepherds.
2. So, the initial phase of this process (Jan 28 to Feb 4) involves every baptized member of this congregation. We want each of you to take a form and write on that form the names of the men whom you regard to be shepherds.
3. This is neither a popular vote nor a simple nomination for office. If there is a man that many of you regard as a shepherd, that does indicate something that our current elders will certainly consider. What we are actually asking you to do is to name those men whom you consider a shepherd and whom you would recommend to the rest of the congregation as shepherds. Don’t worry whether anyone else names the same men you do. Don’t think you shouldn’t name someone if someone else has already named them. Don’t think you shouldn’t name someone if no one else names them. We ask you to reflect your own convictions after prayer and study.
4. Since we are convinced that God’s spirit is working through this entire process, we ask you to give this serious consideration. You really need more to go on than just choosing someone because he will be “your man in office” or because you think he’s neat or you want to balance power because you know who your friend is nominating and you think you know how that will effect the church. Those are trivial and faithless approaches to searching out shepherds. We can do better than that. God’s in control and let’s open ourselves to his will.
5. After February 4th when all the forms are submitted, the current elders will shepherd the nominees. They will approach them and discuss their interest in serving as elders. (Of course that doesn’t prevent you from encouraging the men you want to name, you may do so.) Now, as the current elders work with these men who’ve been named they will be equipped by the “response” you have given them. Remember, the current elders are also God’s instrument in this process. They are working cooperatively with the flock.
6. So, your first task is to pray, study, and recommend those you recognize as good shepherds. Fill out the form, sign it, and get it into the drop box before Feb. 4. This is our opportunity to be a part of what God is doing to provide leadership for his people. This is how we ought to live our lives and our life together – as though God is always working through us. …

Chris Benjamin

West-Ark Church of Christ, Fort Smith, AR
Morning Sermon, 28 January 2007

The Resurrection of Lazarus

Posted by David on January 22, 2007 under Sermons

The gospels provide us very few views of Jesus’ personal life. We are often told of him when is among the multitudes, when he had private discourse with individuals, when he is teaching his disciples, or when he is taking an initiative. Rarely do we see Jesus when he is "just being himself" as he rests from his rigorous work, or successfully escapes from the demands of the multitude, or is left along to his own thoughts.

We see Jesus in many different roles: a teacher to his disciples; a spiritual informer of the ignorant; a hope giver to the disillusioned; a defender of God and the Old Testament scriptures; a man of compassion; a man of opportunity; a patient guide to those who have lost direction. But . . . what of Jesus’ personal friends? What of the relationships that blessed and ministered to him? What of the situations when those who loved him ministered to him?

To me there is no doubt that Jesus maintained deep, personal, loving relationships as a friend to a friend to a number of individuals who loved and respected him. I imagine that in most areas that he ministered frequently there was some home, some family that forever kept the door of friendship and hospitality open to Jesus–a home that offered a refuge from the public eye and public expectations. These were the people who loved to minister to his need rather than expecting him to provide something for them. Such people wanted Jesus to rest, to relax, and to enjoy the fruits of friendship.

That at least one such home was available to Jesus is beyond doubt. The gospel of John identifies the home of Lazarus, Mary, and Martha as the kind of place. In a most unusual happening recorded in a gospel, the gospel of John provides us a unique insight into Jesus’ relationship with his friends. In narrative form, examine this incident recorded in John 11. Note the impressive lessons we should gain.

1. The narrative:
   
   1. Lazarus became sick in his Bethany home.
      
      1. Lazarus, Mary, and Martha had been close, personal friends of Jesus who always kept their home open to him.
         
      2. John indicated the closeness Jesus shared with these people by stating this was the same Mary who anointed Jesus and wiped his feet with her hair.
         
         1. While that means little to most of us, it would have meant much then.
            
         2. This was outrageous, unacceptable behavior. No self-respecting Jewish man would allow that to happen to him!
            
         3. Yet, Jesus allowed it.
      3. Simply put, they loved Jesus and Jesus loved them in a love of mutual respect.
         
         1. The impression to me is that their relationship expected and demanded nothing from Jesus.
            
         2. This home was located about two miles Southeast of Jerusalem on the eastern slope of the Mount of Olives.
      4. It was conveniently located when Jesus visited Jerusalem.
         
         1. The last week of Jesus’ life as he presented intensive lessons in Jerusalem’s temple area, he spent each evening outside the city (Mark 11:19).
            
         2. Matthew in 21:17 states he spent at least some of those evenings in Bethany.
            
         3. It is possible that he stayed in Lazarus’ home and was strengthened by these friendships in the last days of his life.
      5. When Lazarus became sick, Mary and Martha sent word to the Jesus in hiding (they knew where he was) saying simply, "Lord, behold, the one you love is sick."
         
         1. They did not say, "Jesus, come quickly!"
            
         2. They did not say, "We helped you; it is time for you to help us!"
            
         3. They did not say, "Lord, we are counting on you–do not let us down!"
            
         4. The friendship was so real all they needed to do was to let Jesus know the situation.
            
         5. Personally, I find that a beautiful tribute to their relationship.
   2. Jesus’ reaction:
      
      1. Jesus’ reaction is unique in all the gospels.
         
      2. First, he told the disciples, “This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it” (John 11:4).
         
         1. In a distressing situation in which a friend he loved was seriously sick, Jesus saw opportunity rather than reacting with concern.
            
         2. He was fully aware of what was about to happen.
            
            1. Certainly, God would be glorified.
               
            2. However, Jesus (according to John’s use of "glorify") was referring to his crucifixion (see John 7:39; 12:16; and 12:23.)
               
            3. What Jesus would do in raising Lazarus would be "the final straw" or "the straw that broke the camel’s back."
               
            4. He knew Lazarus’ resurrection would precipitate his death, and he was ready to glorify God through his death.
               
            5. That is precisely what happened–verse 46 said some of the witnesses went directly to the Pharisees; verses 47, 48 state the counsel said they could not ignore the situation; verses 49, 50 records Cephas’ statement that it was good for one man to die for the nation’s sake; and verse 53 stated they immediately began planning Jesus’ death.
         3. John stated Jesus loved those three people–he was not indifferent to their need!
      3. Jesus delayed his departure for two days.
         
         1. I doubt that time was easy for Jesus.
            
         2. He knew Lazarus was suffering.
            
         3. He knew Mary and Martha were anxious.
            
         4. He knew all of them were anxiously awaiting his arrival.
            
         5. He knew their disappointment would increase with each passing hour.
            
         6. He likely knew some of their friends would come ask, "Where is your friend, Jesus? Why is he not here?"
            
         7. Knowing those things were happening in the lives of people he loved would not have been easy for Jesus.
   3. Jesus’ return:
      
      1. Jesus knew when Lazarus was died.
         
      2. He told his disciples it was time to go back to Judea.
         
         1. The disciples probably assumed Jesus did not return immediately upon receiving the message about Lazarus’ sickness due to the fact it was too dangerous to go to the Jerusalem vicinity.
            
         2. They agreed with that assessment–they knew how much the Jewish leaders wanted Jesus dead.
            
         3. They had no doubt about what the Jewish leaders would do if they were presented an opportunity.
            
         4. To them it made no sense to return after his friend was sick for two additional days.
            
         5. So they tried to discourage him from returning by reminding him of the danger.
            
         6. Jesus said, "You need to walk while it is daylight."
            
            1. Most travel then was done in the daylight (they had no forms of artificial lighting).
               
            2. Jesus likely meant his day was not ended and there was no need to fear.
               
            3. It also probably meant he had to do this before his day ended.
      3. He then informed the disciples that Lazarus was asleep, and he was going to awaken him.
         
         1. The disciples were relieved; sleeping was to them a sign of recovery.
            
         2. Then Jesus informed them that Lazarus was dead.
            
         3. He then made an unusual statement.
            
            1. "For your sakes, I am glad I was not there."
               
            2. "Because I was not there, you will have greater faith."
      4. Still, the disciples are reluctant to return.
         
         1. Thomas settled the matter.
            
         2. He thought it was inviting trouble to return.
            
         3. Yet, in resignation, he said, "Let us go die with him."
   4. Jesus arrived:
      
      1. When Jesus arrived, Lazarus has been dead for four days.
         
         1. At that time, in that climate, with no embalming, burial almost always occurred the day of death.
            
         2. A Jewish funeral was not a time of quiet meditation.
            
         3. It was a time of public weeping and mourning best described as a time of continual wailing.
            
         4. To us it would be a time of noise, confusion, and near hysteria.
            
         5. It typically lasted seven days and involved the community and friends.
            
            1. Commonly the home was filled with those in sympathy.
               
            2. Since they were near Jerusalem and evidently well know, sympathizers were still present four days after the death.
               
            3. Ordinarily, the sounds of mourning could be heard long before one reached the village.
      2. News reached Martha that Jesus was coming, and she immediately left to meet him.
         
         1. Perhaps she wanted to talk to him privately, which could not happen at the house.
            
         2. What followed was a beautiful declaration of friendship.
            
         3. Martha expressed the depth of her anguish which must have caused Jesus anguish: "Had you been here, Lazarus would not have died"–an affirmation of confidence and expression of regret.
            
            1. Some look at her remark as one of censor, bitterness, and chastisement.
               
            2. I do not–I think it was and expression of sorrow and disappointment that Lazarus was dead.
               
            3. It was an expression of confidence: "If you could have been here, this would not have happened."
         4. Her next statement reflects the depth of their friendship: "Even now I know God will do anything you ask."
            
            1. She clearly had not lost confidence in her friend.
               
            2. He was no less the Lord because he was not there when she wanted him.
               
            3. To me, she is not trying to censor Jesus, but to say it was all right even though she was disappointed.
               
            4. From the next events, it is obvious that she did not expect Jesus to raise Lazarus.
         5. Jesus told her that her brother would rise again.
            
            1. She was confident he would rise in the last day.
               
            2. When Jesus said he was the resurrection and the life, she had no doubt that was true.
               
            3. The resurrection was not merely an event; it also was a power and authority–Jesus declared he was that power and authority.
         6. Martha returned to the house and secretly told Mary that Jesus had come and asked for her.
            
            1. Mary quickly left and went to Jesus.
               
            2. Her quick departure caught the mourners’ attention.
               
            3. It was customary to make frequent trips to the tomb to mourn.
               
            4. They assumed this is what she did, and they accompanied her.
               
            5. When Mary saw Jesus, she fell at his feet crying, "If you had been here, Lazarus would not have died."
   5. The resurrection:
      
      1. The whole scene and situation was too much for Jesus to keep his composure.
         
         1. Two sisters he loved in deep grief saying our brother would be alive if you had been here.
            
         2. One wailing before him in genuine sorrow and loss.
            
         3. Mourners wailing.
            
         4. John says he groaned in spirit–the words used indicate he was deeply distressed.
            
         5. John also says he was troubled.
            
         6. Jesus asked, "Where did you lay him?"
            
            1. As they went to the place, he cried.
               
            2. Some said, "How he loved him!"
               
            3. Others asked, "Could not this healer help this man?"
         7. When they reached the tomb, it (as usual) had a stone covering the opening (to protect the body from animals and grave robbers).
            
            1. Jesus told them to remove the stone.
               
            2. Martha tried to discourage him because enough time had passed for the body to begin to decay and release an odor.
               
            3. Jesus said, "I told you that you would see God’s glory!"
               
            4. When the stone was removed, Jesus prayed a prayer of gratitude, and asked God to respond to his request for the witnesses’ sake.
         8. With a loud voice, he ordered Lazarus to come out of the cave.
            
            1. Lazarus came out bound in his grave wrappings.
               
            2. Jesus told them to cut Lazarus free.
               
            3. Jesus raised him (did what they could not do); they loosed him (did what they could do).
         9. With that Jesus ended the grief of his friends and set in motion the events that would lead to his own death.
            
         10. After this event, Jesus avoided those who wished to kill him.
2. Some brief observations:
   
   1. The purpose and objective of Jesus was not always clearly discernible even to his closest friends.
      
      1. His disciples knew him better than anyone, but they saw no purpose in his return.
         
      2. Mary and Martha loved him dearly, but they did no understand why he took so long to come.
         
      3. Though his actions were misunderstood by all who believed in him, those actions were still full of purpose and blessing.
         
      4. We do not have to see the purpose beforehand to enable our Lord to accomplish a good purpose.
         
      5. All we need to do is not lose faith in him.
   2. We are related to Mary and Martha: they had great faith in what Jesus could have done, but no understanding of what he could do right then in those circumstances.
      
      1. They had absolute confidence that Jesus could have healed Lazarus if he has come while Lazarus was alive.
         
      2. They had no confidence that Jesus could do anything after Lazarus died.
         
      3. Often we make the same mistake.
         
         1. We say, "If only the Lord had done such and such in the past."
            
         2. Rarely do we say, "I have every confidence the Lord can use what is happening right now."
            
         3. Instead we say, "I just cannot see how anything will work out in this mess."
   3. We should take consolation in the fact that we have a compassionate Lord who can weep.
      
      1. Jesus knew what he could do.
         
         1. He knew all would be okay regarding Lazarus’ death.
            
         2. Yet, Jesus could not be indifferent to the sorrow, disappointment, and concern for those he loved.
            
         3. Our Savior is not aloof, arrogant, unfeeling, unemotional, and untouched when he sees those who believe in him in pain.
      2. Jesus knows, cares, and feels.
         
      3. It is of enormous comfort to me to know he is touched by the feeling of our infirmities.

Of all things to be remembered in this unusual incident, the foremost is that he is the resurrection and the life. Just as he had the power to raise Lazarus, he will resurrect us. There is one big difference. He raised Lazarus to die physically again. He will raise us to never die again.

Noble Work

Posted by Chris on January 21, 2007 under Sermons

Teaching the Faith
The apostles are the models for church elders, just as Jesus is the model for all church leaders.

• Promoting healthy belief and thus healthy believers (Titus 1:9; 2:1; 3:8).
• Guarding the gospel against different doctrine (Acts 20:30; Titus 1:11).
• Knowing, preaching, and teaching the faith (1 Timothy 3:6; 5:17).
• Ministry of word and prayer (Acts 6)

Shepherding the Flock

• Protecting the church from “wolves” (Acts 20:28-31). Among the wolves are those who cause dissension and strife.
• Ensuring good “nutrition” for the flock (John 21:15-19).
• Taking care of flock with caring authority (1 Timothy 3:4-5; 1 Thessalonians 5:12; Hebrews 13:17).

Consoling the Hurting

• Consoling with the consolation they have received from God (2 Corinthians 1:3-4).
• Praying and “anointing” the sick and sinful (James 5:14-16) –
• Dealing with each one gently
  • like a nurse caring for the sick
  • like a father with his children (1 Thessalonians 2:7,11).

Encouraging Christian Formation

• Nurturing Christians as Christ is formed in them (Galatians 4:19).
• Maturing believers to grow into the fullness of Christ (Ephesians 4:14,15).
• Leading the believers to go beyond the basic teaching and toward maturity (Hebrews 6:1). Maturity and the fullness of Christ is the goal and purpose for all the gifts of the spirit.

Building Community

• Building believers into a “household of faith” (1 Corinthians 3:10-18).
• Facilitating the “one another” ministries:
  • mutually edifying (Romans 14:19);
  • accepting (Romans 15:7);
  • serving (Galatians 5:13);
  • offering hospitality (1 Peter 4:9);
  • encouraging (1 Thessalonians 5:11, 14).
• Enabling us to use gifts for the common good (1 Corinthians 12:4-7).

Equipping Saints for Ministry

• Equipping Christians for their God-given ministries (Ephesians 4:12).
• Encouraging each part of the body to be “joined and knit together,” working properly in love (Ephesians 4:16).
• Calling saints to be good stewards of the gifts each has received (1 Peter 4:10-11).

Facilitating Reconciliation

• Promoting oneness of mind and purpose in the body through devotion to the interests of others (Philippians 2:1-5).
• Overseeing the practice of Matthew 18.
• Romans 16:17 (“keep an eye on–and avoid– those who cause dissensions and offenses”).
• Offering counsel to members in conflict (1 Corinthians 6:1-6).

Restoring the Fallen

• Gently restoring those who have sinned (Galatians 6:1-5)
• Affirming love and forgiveness to the penitent (2 Corinthians 2:5-11)
• Saving some from the fire (Jude 23)
• Prayers of restoration (James 5:15)

Above adapted from material presented by Dr. Charles Siburt at the ACU Fall Lectureship 2006.

Teach Us How To Live

Posted by Chris on under Sermons

Take a look at a nation that is at its worst:

• Its people are consumed with wealth and they will use every means legal and illegal to acquire wealth. Call it greed or stealing, it works the same.
• Relationships have very little meaning. Adultery and infidelity are taken for granted. Homosexuality and casual sex are encouraged. Children are not a blessing, but a financial liability.
• Substance abuse is widespread and overt; the virtue of self-discipline is in sharp decline.
• Criminal offenses are not dealt with in the name of justice, but in the name of financial compensation.
• Honesty is a rare commodity and one’s creativity at bending the truth is applauded.

The People on Crete are Cretans
You may assume that this is our USA, but I assure you that this is civilization on the island of Crete about 2,000 years ago. Despite the fact that there are disturbing parallels, the reputation of Crete in the first century was worse than our greatest concerns for our own nation.

1. Crete had a reputation of immorality, dishonesty and greed. Ancient writers often spoke of the decline of a once great civilization. By the first century, the island nation of Crete had become known as a degenerate, backwater cesspool of warped virtues. What was once the inspiration for Utopia and Atlantis, had become the scorn of the rest of the world.
   • Cretan courts were not interested in justice, but in financial compensation. For instance, a crime as serious as rape did not incur punishment, but a fine. On Crete, mothers could choose to leave their children to die, but only if the father did not want the child. And when a mother killed an infant without the father’s consent, she was charged a hefty fine.
   • In an attempt to control the population, Crete sanctioned sexual relationships between adult men and boys. It was so common that it was considered unusual for a man not to have a youth as a lover.
   • Crete had broken down politically so that by the first century it had become a collection of city-states that were often in conflict. Piracy was the major industry of the island.
   • Examples of dishonesty and greed …
2. Imagine having the task to bring the gospel to such a land. Imagine how you would begin to teach and encourage the believers who had to live in such an anti-culture. As if all of that weren’t enough of a problem, there were also troublemakers in the church that were causing divisions.
   • From Paul’s letter we get some sense of the problem. There was a group of troublemakers who saw an opportunity to take advantage of the church. “For there are many rebellious people, mere talkers and deceivers, especially those of the circumcision group. They must be silenced, because they are ruining whole households by teaching things they ought not to teach-and that for the sake of dishonest gain.” (1:10-11)
   • Titus found himself engaged in controversies and quarrels with these troublemakers. He may have been trying to argue with them about Jewish mythology, the finer points of tradition, and other disputable matters. It makes for good debate, but it doesn’t really help anyone to live better lives. Rather, its tearing up the family of God on Crete.
3. So Paul is writing to suggest that Titus spend his time doing something different. Paul left Titus on Crete to straighten out what was unfinished. That included empowering positive leadership. And we get the sense from all of Paul’s letter that he thinks it would be better for Titus to build up the positive leadership rather than try to hopelessly bring down the negative leaders (because they just keep coming back like termites).

Titus’ Unfinished Business
Paul may have worked with the church in Crete, may have even helped establish it there, when he was there before his shipwreck in Malta. Acts 27 mentions how Paul was a prisoner being taken to Rome for trial. It makes sense that Paul, as a prisoner, would have limited time to help nurture the faithful on Crete. But he might have taken an interest in their growth and thus sent his associates, like Titus, to work with the believers in a culture that was very hostile to the virtues of faith. Paul’s strategy for Titus, his unfinished business, was to …

1. Appoint elders in every town. (1:5) There needed to be someone in that culture who could demonstrate what godly living was all about.
2. Someone who is blameless. (1:6) Here’s the generic virtue. A blameless man isn’t a perfect man, but a man who lives in such a way that no sustainable charge can be lodged against him. [In our political atmosphere, we often want to think about background checks and sins of the past. The quality of blamelessness is a present quality. Consider Peter: He denied Christ but he was considered an elder (1 Peter 5).] Paul is reminding Titus of the type of character an elder should have. So when he says that he must be a one-woman man, he means that the man has to demonstrate fidelity to his wife. Remember how loose morals are on Crete. When he notes that the man must have faithful children who aren’t open to charges of being wild and disobedient, he proposes this as a check of the man’s ability to form character in others. It’s basic to shepherding because …
3. An overseer must be blameless as the steward of “God’s house.” (1:7) Titus won’t be on Crete forever. If he spends all his time combating the troublemakers then there may be balance as long as he’s there. But what happens once Titus leaves? There’s an old saying that the best way to keep weeds out of your yard is to grow healthy grass. The elder is the steward and caretaker of the household of God. If he is blameless, then he models the virtues of Christ that need to be nurtured in all the faithful. When you look at this comparison of what an elder must be and must not be, consider that there’s not really anything in this that any of us can ignore in our own development of character: Not arrogant, not inclined to anger (short-tempered), not a drunkard, not belligerent, not greedy for money; rather hospitable, loving the good, self-controlled, righteous, devout, disciplined.

A Good Grasp on the Gospel (1:9)
The qualities mentioned are very basic. They also respond to the situation on Crete, as the people of that culture were reputed for being contentious, abusive, drunkards, excessive and greedy. Paul describes one more quality that is important for the on-going task of being an overseer. The man needs to have a good grasp on the gospel. He needs to have an integrity and depth in his understanding and use of the teaching that was passed on to him. Why? For two important, yet related, reasons …

1. So he will be able to encourage others with healthy teaching. We often translate the phrase as sound doctrine. The word we translate sound is the same word that gives us hygiene. Paul suggests that the teaching of the gospel is not just right, but it is good for us. He wants Titus and these overseers to stress the “things are excellent and profitable for everyone.” (3:8) That’s healthy teaching.
2. So he will be able to correct antagonists. (See Titus 1:16; 3:10-11.) Likewise, the faithful model of these elders will stand in opposition to the troublemakers and their unhealthy teaching. The only result of their defiant and deceptive approach is to ruin households and line their own pockets. Yet, the example and the teaching of these godly men may actually serve to correct some of these troublemakers. Here’s the goodness of the gospel: It forms in us the character and concern even for those who would become our opponents. The gospel isn’t a weapon for their destruction rather it is an invitation to healthy living.

Teach Us How To Live

1. Avoid controversies, arguments and quarrels (3:9).

2. Sound doctrine is healthy teaching (2:11-15)

3. Elders live out healthy teaching and thus teach us how to live. (2:1-6)

Chris Benjamin

West-Ark Church of Christ, Fort Smith, AR
Morning Sermon, 21 January 2007

The Costliness of Salvation

Posted by David on January 16, 2007 under Sermons

Several years ago I talked to a new acquaintance about general interests to encourage the development of a relationship. Quickly I learned that we had similar interests in hunting and fishing. I asked the man what kind of hunting he enjoyed. He replied he liked to hunt small game–birds, rabbits, squirrels. I asked if he had any interest in deer hunting. (This was at a place in a time when deer were few and the deer hunting season short.) He smiled, replied no, and made a statement I remember: "That is too much candy for a nickel."

I knew immediately what he meant. The average deer hunter had great expectations he hoped to achieve with a minimum of effort. In most instances, those expectations were never realized.

I am convinced the phrase, "Too much candy for a nickel," is an appropriate description for a large, growing segment of the American society. We all need to beware or our lives will be trapped in the pursuit of looking for "too much candy for a nickel."

Ask a person what kind of job he/she wants. Most will not discuss the kind of work he/she wants to do. Instead, he/she will discuss the kind of benefits he/she wants. Likely those benefits include an excellent salary, incredible fringe benefits, a minimum of time required, and no demanding responsibility. The person rarely discusses personal productiveness, useful involvement, or a task resulting in personal fulfillment. The determination is to get as much candy as possible for a nickel.

Consider our society’s expectations. We want guaranteed medical help of every kind at modest prices. We want a minimum annual income for every adult even if the person refuses to work. We want to eliminate poverty even among those who by choice refuse to be productive. Basically, we want everyone to enjoy a good level of life with no one having to pay for it. Many increasingly think the government can pay for anything. Whether we want to admit it or not, this perspective affects all of us in our thinking on some level.

For years I have been fascinated by observing parallels between social-political attitudes and religious attitudes. Personally, I am convinced that the more our society pursues getting a lot of candy for a nickel, the more that philosophy influences our religious lives and spiritual commitments.

I see the philosophy of a lot of candy for a nickel at work in the minds of too many Christians in the expectation of a no cost salvation. The basic view of this concept is that all the benefits, all the promises, and all God’s blessings should be available to everyone for a nickel. Such people want to dwell exclusively on the fact that salvation is the free gift of God.

Does scripture teach there is a price associated with acquiring eternal life?

1. Allow me to begin by noting some problems that disturb me.
   
   1. Problem one: I am disturbed by the dilemma created by considering salvation’s costliness.
      
      1. First, by emphasizing the responsibility of godly obedience for years, we have created a false impression in the minds of many Christians.
         
         1. Too many are convinced they can earn their salvation through a acceptable number of deeds in response to the proper commandments.
            
         2. This mistaken idea produces several problems.
            
         3. The problem of self righteousness–a person feels saved by virtue of his/her own "goodness."
            
            1. Nothing is more offensive to God than the human arrogance of self righteousness.
               
            2. Nothing destroys salvation any quicker than self righteousness.
         4. Too many are plagued by constant guilt.
            
            1. The person tries to do everything associated with perfect godliness and finds the attempt is an impossibility.
               
            2. The harder the person tries to earn salvation, the guiltier he/she feels.
               
            3. They are constantly impressed with their failures.
         5. Too many Christians are victims of hopelessness.
            
            1. Because perfect obedience alludes them, they are terrified of God.
               
            2. Every failure results in their despair.
               
            3. The Christian life becomes an existence of intense frustration rather than an existence of joy and hope.
      2. Second, by misunderstanding the role of works in salvation, as a solution to a dilemma we substitute the importance of God’s grace.
         
         1. When we properly emphasize that we can never earn our salvation (Ephesians 2:4-10), some are so relieved that they go to an opposite and equally wrong extreme.
            
         2. These people declare that all one must do is "trust the Lord," and they refuse all spiritual responsibility.
            
         3. The result: Christian life is a farce; obedience is forgotten; and Christians become spiritually irresponsible and negligent.
      3. Third, we desperately need a sound understanding of salvation.
         
         1. We need to understand we are saved by God’s grace.
            
            1. Salvation cannot be earned.
               
            2. Only proper faith in Christ allows us to live in God’s grace.
               
            3. It is that grace that enables us to have a life of joy, hope, and happiness that is free from despair and guilt.
         2. Yet, it is faith in what God did in Jesus’ cross and resurrection that expresses itself in appreciative, grateful obedience.
            
            1. Obedience trusts God’s grace.
               
            2. Appreciation of salvation expresses itself in total commitment.
               
            3. Obedience is an expression of gratitude, not an attempt to earn.
         3. Thus salvation involves a combination of God’s grace and human obedience.
   2. Problem two: I am also disturbed by the fact that many Christians are becoming materialists, sensualists, or both.
      
      1. A materialist–a person subscribing to the concept that physical well being should determine all conduct/behavior.
         
         1. The number one priority in life is the material.
            
         2. This person’s life is preoccupied with things; he gives the highest importance to things; and lives for things.
            
         3. Consideration of God or people are secondary to his/her consideration of things.
      2. A sensualist–a person who believes life’s highest priority is satisfying physical wants and desires.
         
         1. The appetites of life determine the course, conduct, and interest in life.
            
         2. This person lives to satisfy physical wants.
            
         3. Anything in the way of satisfying physical wants must be moved–even if it is God or people.
      3. Too many Christians live more for material purposes than for spiritual purposes.
         
      4. Too many Christians live more for sensual purposes than for spiritual purposes.
         
      5. It scares me to see how easily all of us believe we can combine Christianity with materialism, sensualism, or both.
   3. Problem three: the belief we can get a lot of candy from God for a nickel.
      
      1. While it is true that we cannot "buy" God’s grace,
         
      2. It is also true that it takes more than a nickel to continue in that grace.
         
      3. Do you honestly believe that you can receive:
         
         1. Forgiveness of all past sins.
            
         2. Continual forgiveness of mistakes
            
         3. The constant right to approach God’s throne.
            
         4. Daily spiritual strength.
            
         5. Special strength in crisis.
            
         6. God’s presence in death.
            
         7. Eternal life after death.
      4. For:
         
         1. Assembling in a building one to four times a week.
            
         2. Praying when it is convenient.
            
         3. Getting up a Sunday school lesson when it is convenient.
      5. That is a lot of candy for a nickel!

2. Consider 1 Peter 1 with me.
   
   1. After the salutation, Peter called attention to the great blessings given the Christian found only in Jesus Christ.
      
      1. Look at verses 3-5.
         
         1. Note the stress on our hope.
            
            1. We were spiritually conceived in hope.
               
            2. Hope was at the foundation of our response to Christ.
               
            3. Hope is the reason we live in Christ.
               
            4. That hope is a living hope–not a mere wish!
               
            5. That living hope is not subject to death because it is based on a resurrection.
         2. Note the inheritance.
            
            1. Christians are spiritual heirs.
               
            2. We have an inheritance–we anticipate our promised land, our own country.
               
            3. This place we will inherit is incorruptible–not subject to decay, imperishable, not temporary [as is this existence].
               
            4. This place is undefiled–it is not polluted by evil; it serves only God’s purposes.
               
            5. This place is permanent, does not fade away–what we know as time has no impact on it; it cannot become old; its significance cannot be dimmed; there is no "end" to dread.
         3. Note the protection.
            
            1. As long as we continue relationship with Christ, God’s power guards us.
               
            2. Christians live in anticipation of the ultimate salvation, life with God.
   2. Consider the beautiful way Peter emphasizes the beauty of these blessings in verses 10-12.
      
      1. Christians right now enjoy the finest spiritual privileges God has yet revealed.
         
      2. The prophets of old knew God was yet to reveal wonderful privileges.
         
         1. They searched for the time when these privileges would be revealed hoping it would be in their lifetime.
            
         2. Yet, they found it was not for them in their lifetime but for those who would accept the Messiah.
      3. When we think of men like Elijah, Isaiah, Jeremiah, and Daniel we think of towers of strength.
         
         1. Yet, those men would have gladly traded places with us just to have the opportunity to have what we take for granted.
            
         2. As great as they were, they never had what you and I have in Christ.
   3. Pay particular attention to verses 13-19.
      
      1. Peter already enumerated the blessings.
         
      2. He already emphasized the privileges.
         
      3. Now he discusses the price.
         
      4. First, he says prepare yourself to receive these blessings.
         
         1. Gird up your minds.
            
            1. Their robes got in the way of manual labor.
               
            2. They wore what we would call belts–he said tuck your lower robe in your belt.
               
            3. We would say things like "roll up your sleeves" or "pull off your coat".
               
            4. They were to get their minds ready to work.
               
            5. Lazy minds produce thoughtless acts that work against salvation.
               
            6. Mindless ritual is meaningless to God.
               
            7. Salvation involves mind and body.
         2. Be sober.
            
            1. Think seriously about your salvation.
               
            2. When you deal with sin, death, and destruction after judgment, make careful, sensible, wise decisions.
               
            3. Salvation is not a concept that deserves no more than a passing thought.
         3. Set your hope on the grace in Christ.
            
            1. Your full hope is placed in Christ, not in yourself.
               
            2. Your hope is real–you are committed to serving God all the time!
      5. Second, he said live righteously in your conduct.
         
         1. We will be children of obedience.
            
            1. Obedience will be our first and last name.
               
            2. We will not rebel against God!
         2. We will refuse to return to the existence of ignorance of God.
            
         3. We will accept the responsibility to be holy in our behavior
            
            1. Since God is holy, we must set holiness as our standard to be His children.
               
            2. As God is totally set apart from sin, we consciously seek to set ourselves apart from sin.
      6. Third, we realize the seriousness of our commitment.
         
         1. If we call God our Father, we must live for Him in the awe of respect.
            
         2. Never forget the price He paid to redeem us–to make relationship with Him possible.
            
            1. The life of a slave was redeemed with money.
               
            2. God used something more precious than money to purchase our freedom–he used the blood of His sinless son.
               
            3. If we accept His redemption, we must live in awareness of what it cost Him.
      7. Being a Christian is a precious privilege and a serious responsibility.

How serious are you about being saved? Is it the most important goal in your life? Have you prepared your mind to serve? Are you a child of obedience? Is your behavior holy?

Or do you think you can live as you please in unconcern for God? Do you think you can occasionally give God a polite smile and thank you and reach heaven with no problem? Do you think you can have all of God’s benefits without any personal cost?

God’s candy cost more than a nickel!

Shepherds of the Flock

Posted by Chris on January 14, 2007 under Sermons

Review

1. Three terms used for same leaders of the Ephesian Christians:
   1. elders (presbyteros) v. 17
   2. overseers (episkopos) v. 28a
   3. to shepherd (poimainein) v. 28b

   Watch over yourselves and all the flock, of which the Holy Spirit placed you as overseers to shepherd (infinitive verb) the church of God which he saved with his own blood.

   προσέχετε (imperative) be concerned about, care for, pay attention to …

   Paul states the actual duties of elders in vss. 28-31.

   • “Keep watch over yourselves” indicates that the first duty of leaders is to ensure their own integrity and character. As with Paul’s personal example, only those who demonstrate sacrifice and commitment should be leaders.
   • The passage makes extensive use of the shepherd image: “and to your flock … to feed (literally “to shepherd”) the church of God.
   • The shepherd’s task is to “be shepherds of the flock” (v. 28NIV). This role includes herding and feeding the flock.
   • Verse 29 indicates that the shepherd’s task will be to protect the flock from wolves that threaten. The image of wolves points to false teaching.
   • The emphasis on herding and feeding is evident in Ezekiel 34:13-16, where God take the role of shepherd.
   • Jesus’ description of himself as the good shepherd (John 10:7-9) provides another dimension: the selflessness of the shepherd.

1 Peter 5:1-3

1. Three terms combined again:
   1. elders (presbyteros) v. 1
   2. shepherd (poimanate) v. 2a
   3. over seeing (episkopountes) v. 2b

“poimanate” – [imperative] “shepherd the flock of God (under your care), over seeing … .
“episkopountes” – [participle] “caring for, looking after, watching over”

EPISKOPOS

1. English = Bishop, Overseer, Guardian, Supervisor
2. Term used for a wide range of functions: overseer of slaves, head of mint, construction foreman.
3. Used of the gods in pagan literature
4. Usage in 1 Peter 2:25
5. Acts 1:20 – “May another take his place of leadership” (NIV)
6. Quoting Psalm 109:8
7. Hebrew = (p’qudah)

• Paul describes the church leaders as overseers (v. 28). The Greek episkopos (epi=over; skopos=see) is most commonly translated “bishop.” It may also be translated “supervisor” (super=over; visor=see).
• It was the common term in secular life for a supervisor at work or in the field. The passage suggests the authoritative role of elders/bishops.
• What is the real meaning of episkopos? Overseer? Guide? Caretaker? Superintendant? How is the word used in ancient literature? How would we translate this generic term today?
• The KJV (bishop) has more to do with 17th century hierarchy and church leadership in England than the actual meaning of the term. They equated the term with their understanding of a church officer.
• Other than Acts 1:20 and Pastorals, word is used in Philippians 1:1

How can the terms elder, shepherd, overseer be used interchangeably by Paul if they carry vastly different meanings?

• What are they overseers/caretakers/superintendants over? What is it they care for? (Souls! People! The Flock!) – See 1 Peter 2:25
• God is the shepherd and guardian of our souls (not business)

1 Timothy 3:1-2

1. Appoint elders in every city (v. 5)
2. Following Paul’s guidelines (v. 6)
3. Rationale: An overseer must be blameless as God’s steward (oikonomon) – v. 7

Notice that function is more significant as title. These terms convey a sense of function and role within the community

Didache 15:1-2 [not scripture]
Therefore, elect for yourselves bishops and deacons worthy of the Lord, men who are meek and not lovers of money, true and approved, for they also perform for you the ministry of the prophets and teachers. Therefore, do not despise them, for they are your honorable men, along with the prophets and teachers.

Good Shepherds

Posted by Chris on under Sermons

“You learn far more from negative leadership than from positive leadership. Because you learn how not to do it. And, therefore, you learn how to do it.” – Norman Schwarzkopf

With this quote in mind let us read Ezekiel 34 and learn from God’s judgment of bad shepherds of Israel. Our goal of course is to what God does not want in shepherds, and therefore what he does want.

Read Ezekiel 34:1-10 – Five contrasts drawn from this text between bad shepherds and good shepherds will show us what God expects of the spiritual leaders of his people …

Bad Shepherds – Take advantage of the flock
Good Shepherds – Take care of the flock

Lynn Anderson wrote the story of his trip to Palestine: the tour guide was speaking of the way the good shepherd leads his sheep and he began to tell of a time when, as if on cue, a man same by chasing after a herd of sheep throwing rocks at them and whacking them with sticks. The guide got off the bus and chided the man saying, “I was just telling these tourist about the gentle shepherd who leads his sheep.” The man said, “You’ve got it wrong. I’m not a shepherd, I’m a butcher.” (See Lynn Anderson, They Smell Like Sheep)

When Israel demanded Samuel for a king, the prophet warned them about the corruption of power. He said that the day would come when a king would take their children and press them into his service. He would take their property and a tenth of their harvest and give it to his attendants. He would take what was theirs and use it for himself. The end result is that they would become slaves of the king (1 Samuel 8:10-18).

Last Sunday we noticed how our typical models of leadership do not fit the kingdom model. God allowed his people to have a king (even though it wasn’t his idea). But God redefined what a king over his people would be. He would be a shepherd who cares for the sheep, rather than a shepherd who consumes the sheep for his own benefit.It is one thing to be called out as a leader for the sake of others, it is another thing entirely to need to be a leader over others for your own sake.

When leaders need the position of leadership to gain power, control, or visibility for themselves, then they do not care much for the people who God want them to serve. Shepherds in God’s church are not called to use up the gifts and abilities of the people and to use the resources of the congregation in order to satisfy their own desires for control or recognition.

Colin Powell tells the story of his early days as an officer. After noticing that many of his men were being picked off by snipers, he order a set of flack jackets and outfitted his frontline scouts with them. It saved their lives. His only concern was saving their lives but he observed how the men became more loyal and appreciative of his leadership. He learned what was an old rule of leadership – take care of your people and they will follow you anywhere.

As you consider men who might serve as shepherds look for men that you would follow because they care for you more than themselves.

Bad Shepherds – Neglect the weak, sick, and injured
Good Shepherds – Nurture the weak, sick, and injured

One of the most humbling duties of church leadership is to strengthen the weak, heal the sick, and bind up the injured. Why? Because you become aware of your own limitation to help those in need. People are not easily fixed as one might fix a flat tire or leaky roof. Our weaknesses, sicknesses, and injuries are more than physical. But the good shepherd that cares for the sheep will nurture the weak, sick and injured. The key is care.

The bad shepherds that God judges were guilty of much more than human limitations. Their sin was that they just did not care. They abandoned the weak, sick, and injured – outright neglect. No leader is going to be perfect. And we know that no human leader can “fix” us – at least we ought to. But we all want to be met with someone who just cares. I recall a family meeting not too long ago when our shepherds asked you what you expected of them. One answer came very quickly: “When I am sick, I want you to pray for me.” And I think that statement would apply to a variety of situations.

Every Sunday our elders wait just for you in Room 100. They will pray for you, they will help strengthen you if you are weak, help heal you (spiritually) if you are sick, and bind up the injuries to your spirit. But call one of them, or all of them, if you need them.

And as you consider men whom you would name as shepherds, look for those that you would call on if you needed someone to strengthen you, heal you, or bind up your wounds.

Bad Shepherds – Overlook the stray and lost from the flock
Good Shepherds – Look for the stray and lost from the flock

Jesus told a set of parables (Luke 15) about things that were lost. A sheep, a coin, and a man’s son. The parable’s reveal God’s concern for the lost. You can see that concern in the Ezekiel text. It grieved God that his people were scattered and lost. And God stood in judgment of the leaders who did nothing to bring those lost sheep back into the flock. They just overlooked them.

Even a good shepherd, I am told, might lose a few sheep along the way. Sheep tend to wander off. Years ago when Karen and I were driving through Scotland we would often come around a country road and find a few wandering sheep just standing in the road. And it takes a while to get their attention to move.

All shepherds will have sheep wander away, the difference between a good shepherd and a bad shepherd is that the good shepherd will look for them, and the bad shepherd overlooks them.

As you consider men whom you would name as shepherds, look for those who would care enough to seek you out if you wandered away from the flock.

Bad Shepherds – Leave the flock as prey
Good Shepherds – Keep the flock protected

A good shepherd will go after a sheep because he knows the dangers to a stray sheep. When sheep wander off they become vulnerable. Not just from tourist motoring around the countryside, but from wolves and other predators who want to consume the sheep. Predators love to scatter the sheep. Wolves hunt in packs. They divide and consume. Scattered sheep are easy pickings.

Good shepherds keep the flock together. Do you see the comparison? One of the works of church leaders is the ministry of reconciliation. They are not representatives who are in a place of authority to “vote my way” or concern themselves with my interests. We must go to our church leaders and ask them to do the work of reconciliation. To aid us and lead us in building up the bonds of love, unity, and peace. (Matt 18). Otherwise, the scattered flock will be vulnerable to the predatory powers of this dark age – and they will be consumed.

As you consider men whom you would name as shepherds, look for those who keep the flock protected and keep the flock together. Look for the men who reconcile us to God and one another.

Bad Shepherds – Lead harshly and brutally
Good Shepherds – Lead like God leads

Why would a bad shepherd take advantage of the sheep, neglect the weak and sick, overlook the lost, and scatter the flock? Mainly because the bad shepherd has a character flaw. He leads harshly and brutally.

Lynn Anderson describes two distorted models of leadership: the cowboy and the sheriff. The cowboy drives the herd rather than leading it. He cracks the whip and yells and hollers to get the herd to go where he wants them to go. The shepherd leads through relationship. He leads the sheep to green pastures and quiet waters – he leads them to what is good for them. The sheriff carries a badge and enforces the law.

[Rookie police officer illustration]. The lesson is that the authority of office and badge and title will at best get you compliance, but at worst rebellion. Bad shepherds lead as if they are god, but Good shepherds lead as God leads them.

So how does a good shepherd lead as God leads them. Since God could not count on Israel’s shepherds, he vowed to be their shepherd. Learning from the Chief Shepherd …

1. to peace. Under God’s care, the sheep are safe and protected. They can lie down. John 10:16I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd. [The work of reconciliation and the safety of God’s care]

2. with justice. God vowed to keep the stronger sheep from overpowering the weak. Sheep will do that and a shepherd has to look out for the weak. For humans, that is called justice. In the church we follow the teaching of James 2. We do not show favoritism. We love our neighbor.

3. to healthy living. We often think of elders as being responsible for sound doctrine. Sound doctrine is healthy teaching. It isn’t a set of rules, rather it is words for life. Jesus came to give us abundant life here and now (John 10:10)

4. to eternal life. Good shepherd know that we are heading toward the day of the appearance of the Chief Shepherd. They have a vision of eternity that shapes our path even now.

As you consider men whom you would name as shepherds, name those who lead as they are led by God.

Chris Benjamin

West-Ark Church of Christ, Fort Smith, AR
Morning Sermon, 14 January 2007

The Development of Elders in New Testament Period

Posted by Chris on January 7, 2007 under Sermons

Ancient Backgrounds

1. Old Testament Elders
   • Exodus 3:15-17 – The elders of Israel join Moses in petitioning Pharaoh
   • Community leaders, honored men. Experienced, recognized for wisdom, examples.
   • They preserved the traditions, the way of life; they interpreted the law; they were judges – settled disputes; they assigned discipline.
   • Numbers 11:15-17 – Seventy of the elders are chosen to help Moses share the burden of leadership. They share in the Holy Spirit given to Moses.
   • Numbers 22:3-5 – Even non-Israelite cultures have elders (Midian).
   • Towns and communities had elders (Deuteronomy 19:11-13). They governed and judged. This is still typical in non-western cultures. (Africa, Asia, Middle East)
   • In the period of the Kingdom, the elders become advisors of the king (1 Kings 12). Elders are distinct from priests and prophets. In 2 Samuel 5, the elders of Israel anoint David king. They affirm the transfer of leadership from Saul to David.
   • The elders of Israel are not always good leaders (Ezekiel 34). Here the term shepherd is used which was a common metaphorical term for leadership in Israel
   • In the post-exilic period, the elders are involved in rebuilding Israel’s society and the temple. They become an important institution along with the priests.
   • In the time of Christ, the elders are part of the complex layering of cultural leadership that also includes the priests and the scribes.
2. Influence from other Cultures:
   • Overseer (English) or Bishop (Greek).
     1. Greek secular term, largely non-religious.
     2. Construction foreman, a manager, an administrator.

Jesus and Leadership

1. Jesus does not establish offices or ranks of power and authority.
2. He redefines what power and authority in the community of disciples is all about.
3. The mark of leadership is service. This would apply to the “titles” and “offices” already current in the culture.
4. Jesus does set apart apostles. An apostle is not an office as much as it is a designation of function (a messenger). Apostles become important leaders in the early church because of their eyewitness testimony to the work of God in Jesus Christ. (Acts 1).

First-Century Eldership

1. The participation of the whole church in the church’s ministries. (Little emphasis on offices).
   1. 1 Corinthians does not list the offices of elders and deacons, but list a variety of ministries within the body, the church with the focus on the participation of the whole church.
      1. Note the description in 1 Corinthians: “to each is the Spirit given for the common good” (1 Corinthians 12:7); i.e., each is involved in the vital ministry.
      2. Among the gifts listed in 1 Corinthians 12:28 are “forms of assistance, forms of leadership” (NRSV; cf. NIV “those able to help others, those with gifts of administration”). Leadership is merely one of the many gifts exercised in the New Testament.
      3. In the body of Christ, every member is indispensable (1 Corinthians 12:22).
   2. Compare the list in Romans 12:1-8 as another indication that the whole community is involved in ministry.
   3. Note the many obligations incumbent on all. One of the most important words (but seldom noticed) is the word “one another,” which indicates the mutuality of all ministries (cf. Romans 12:10, 16; 15:7, 14; 1 Thessalonians 4:18, 5:11).
      1. “Bear one another’s burdens” (Galatians 6:2).
      2. “Be servants of one another” (Galatians 5:13).
      3. “Comfort one another and build one another up” (1 Thessalonians 5:11).
   4. Discussion: How does the focus on the body and the “one another” passages provide the framework for our understanding of leadership? What is the place of leadership in such an egalitarian setting?
2. We now see how leadership developed in this setting: function preceded title. [Like surnames – they used to refer to profession].
   1. In 1 Corinthians 16:15-16, Paul mentions the household of Stephanas, the first fruits of Achaia, and he instructs the church to “be subject to them because of their work.”
      1. Their role is associated with seniority.
      2. Although Paul does not mention their office, he mentions their “ministry,” and he asks the church to be submissive to them.
      3. Leadership apparently involves a task performed and the recognition by the church.
   2. In Paul’s earliest letter, 1 Thessalonians, he assumes that the whole church has responsibility for building up the congregation …
   3. but he mentions a specific group with special responsibilities in 5:12-13. In a letter written to the whole church, he instructs members, “Respect those who labor among you, and have charge of you in the Lord and admonish you; esteem them very highly in love because of their work.”
      1. We note the verbs indicating the role of the congregation: “respect” (v. 12) and “esteem” (v. 13 NRSV) the leaders. One cannot have leadership without the community’s acknowledgment of those who lead. Discussion: We might ask what the group thinks those verbs mean in actual practice. We probably know instances where communities refuse to accept leadership of any kind. We may know of communities were “respect” and “esteem” were made difficult because of the quality of leadership.
         • “Those who labor among you” is likely a word for evangelistic labor (Paul commonly uses “labor” for his evangelistic work).
         • “Those who are over you” refers to a role in leadership. Cf. Romans 12:8, where the word involves both leadership and charitable work. [A form of this word is used to describe Phoebe in Romans 16:1-2.]. The word was also commonly used for the functions of a head of household. It can also have the meaning “preside.”
         • “Those who admonish you” indicates that this group takes the lead in admonishing wayward Christians.
      2. Discussion: What does it mean that function precedes office? How would this principle be used in our own situation?
      3. 1 Thessalonians 5:12-14 indicates that, although the church is in some respects egalitarian, leadership is always necessary.
      4. Discussion: Describe the challenges of this new kind of (dialectical) leadership where leaders emerge to do what others are also doing. What are the pitfalls? What are the benefits? What is the definition of an office? What is the relationship between function and office? I suggest: An office is a function that one does regularly and is acknowledged in that role by others. Try other definitions.
3. In Philippians, Paul writes “to the saints in Christ Jesus with the bishops and deacons.”
   1. Here he speaks with titles/nouns: function has become an office.
   2. One might ask about the implications of the fact that he writes specifically to the whole church, including bishops and deacons; i.e., he does not write only to the leaders.

Note on Resources: The material above is adapted from a six-part series written by Dr. James W. Thompson. [Part Two: A New Kind of Leadership.] The material is available through the Church Relations Department of Abilene Christian University.

Power and Authority

Posted by Chris on under Sermons

Introduction to the selection of additional elders: We are starting this year at West-Ark in prayer and reflection asking God to give us wisdom to recognize additional elders. We will begin taking up nominations for elders during a period from January 28th through February 4th. Following this we will enter into a period in mid February in which the church may affirm those with the widest nominations. Lord willing, we will have additional elders on March 4. The details of this process will be published in written form for all to review. What we ask of every member during the next two months is to be prayerful and reflective. Let this congregation be the instrument through which God calls out men who are gifted and qualified to shepherd the flock. If we enter into this time with faith and trust and God this will be one of the most encouraging moments in our story.
During the sermons on Sunday morning and the presentations on Sunday evening I will offer studies aimed at reflecting on the biblical teachings about church leadership. We begin with the foundational teachings of our Lord about Power and Authority in the Church Family …

Typical Models of Power and Authority

1. Executive. [The CEO] Defined by ultimate authority. Success is critical. This power is given to the leader to execute action.
2. Representational. Power that is accountable to the people, or more accurately – the majority. The nature of this type of power and authority is for you and me to give power to others so that our interests will be considered. New congress sworn in and started legislation this week. No doubt, some of us feel well represented, and some do not.
3. Positional. The office or rank is what defines power. Giving attention to the office/rank and the chain of command or order of succession is what makes this model work. [Jim Nicholson is 15th in line for the presidency. He is Secretary for Veterans Affairs. Nicholson may be a fine person, but the path to president simply comes with the office.] This type of power has always been the most fun for me. Does a Field Marshall outrank a Commodore? I had a U.S. Military rank and insignia poster my father gave me on the wall of my room as a young man and I had it memorized. Positional power is the simplest model. It isn’t as messy or confusing as the others. Everybody is expected to know their place and respect the structure.

Which Model is Best for God’s Family? To answer this let’s read Mark 10:35-45

Which Model is Best for God’s Family [observations]

1. Jesus does not assume the authority to give rank – those seats at his left and right are positional power. Jesus will not assign ranks. That’s not what he does with his power.
   • James and John want Jesus to respond to their interests. They are appealing to a sort of representational power. “We want you to do for us whatever we ask.”
   • Jesus asks them: “What do you want me to do for you?”

   Jesus hears that there’s an argument among all the disciples when they hear that James and John are jockeying for power. Some of the others had dibs on the second level of command. Others didn’t like the way they were lobbying Jesus. It was unfair that they should try to sell themselves like that. It may not have been that they thought James and John too ambitious, they just wish they had thought of it first! But while they are arguing over who gets to ride shotgun, Jesus turns this into a teachable moment. We need to pay attention to this …

2. Jesus says that the rulers of the Gentiles “lord it over” their people. Ultimate authority and autocratic power was the norm in many of the pagan cultures. Rome had a military, positional power structure. The emperor was given the title of “first-citizen” and “magnificent.”
3. Jesus says “Not so with you.” Notice this! Jesus departs from the ways of the world. He sets aside aspirations and expectations of other power structures. Executive, positional, even representational power structures are not appropriate. In God’s family there is a different type of power and authority.
   • The first and greatest is the servant of all.
   • This is the model of power and authority that the Son of Man modeled. He did not come to be served, but to serve. And it is a sacrificial service, not just PR.
   • Read Mark 10:46-52. Notice that Jesus asks Bartimaeus the same question he asked James and John. “What do you want me to do for you?” The Sons of Thunder asked Jesus to “Lord it Over” them and to help them “Lord It Over” others. Bartimaeus asks for mercy. He wants to see. He seeks the Son of Man who serves others.

This new model of power and authority that Jesus is teaching us is on display vividly in John 13.

The Servant Model (Read John 13:1-17)

1. Jesus loves his followers. (v. 1).
2. He knows that the Father gave him power over EVERYTHING (v. 3). God the Father has placed all things under the authority of Jesus. He is co-equal with God. He has come from God and will return to God. Jesus has been given the power and authority to legitimately lord it over anyone and anything.
3. So, what does Jesus do with this awesome power? He gets up from his place of prominence. He takes off his good jacket. He wraps a towel around his waist and takes a bowl of water and washes the stinky, dirty feet of his disciples. It’s a slave’s job. It is menial work. Jesus uses his awesome God-given power to do the work of a servant (v. 4)!!
   • Have you ever noticed anxiety when someone of high rank does work that seems to be beneath them? People get excited and try to find another to do the work.
   • This is how Peter responds to Jesus: Jesus isn’t acting presidential. He’s not acting like an officer and a gentleman. He is showing weakness and taking up a role beneath his station. It is unbecoming.
   • According to Jesus, this sort of thinking is the problem with the world. Until his disciples understand loving, sacrificial, servant leadership they will not understand what the power and authority of the Father are really about.

Let’s apply this to our church family … Do You Understand What Jesus Is Teaching Us?

1. If our Lord served and led in humble ways, why do we think it should be different with us? (vv. 14, 16)
2. Christ set an example that we should follow in all things — especially church leadership (v. 15) – No servant is greater than his master. And there is no authority or power in the church higher than Christ. Not elders, or ministers, or deacons, or any other title, rank or office we can imagine. It doesn’t matter how long we have been a part of a congregation or how much we’ve contributed. It doesn’t matter how much we know. Christ is Lord.
3. Speaking of knowledge: If we know these things, we will be blessed if we do them. (v. 17). We have got to put this teaching of Christ into practice. It isn’t just a nice sentiment that we can give lip service to. We are all servants of one another. If you want rank, then we’re all just a bunch of grunts – some of us have been grunting a little longer and they can teach us a little something.

What are we looking for in leaders? Who is being led? What are being led to? What is it that need leading? We are being led to be like Christ, just as Christ was like the Father.

I remember receiving some G. I. Joe toys when I was a very, very young. In those days I didn’t know anything about rank and file. My dad gave me a small military style footlocker to put those toys in. He had put my name on it Army style. It said: “General Chris Benjamin.” I asked him “What’s a General?” He said, “That’s the highest rank in the Army.” I asked, “Are you a General?” He chuckled, “No, I’m just a Sergeant.” I said back to him, “Well, that’s what I want to be, too. I want to be just like you.” In my innocent view of power and authority I could care less about Generals, Captains, Sergeants, or CEO’s, Presidents, and Kings. I just wanted to be like my father.

That’s a good model for leadership in the church family: Let’s just be like our Father. Let’s just be like His Son, Jesus Christ.

Not so With You – [Mark 10] We can make the same mistake that James and John did. Misconceptions about power and authority.

We might think of CEO’s of managers of an institution. We might think that the goal is profit/success. (But God has won the victory.) Executive power.

Chris Benjamin

West-Ark Church of Christ, Fort Smith, AR
Morning Sermon, 7 January 2007

Anxiety or Identity?

Posted by Chris on December 31, 2006 under Sermons

Read 1 Samuel 2:18-20, 26.

1. Transition and new growth can bring about change.

2. Change can make us grow anxious

3. Read Luke 2:41-52.

4. Mary is anxiously searching for Jesus.
   • The term used for anxiety has to do with real pain
   • Mary takes it personally – “Why are you doing this to us?”
   • Contrast Mary’s statement – “We have been anxiously searching!” She feels pain. “Why have you done this to us?” But for Jesus there is no cause for alarm. He responds with a wisdom that is the same sort of wisdom that amazes the rabbis.
5. Jesus’ reply: Why have you been searching for me (at all)?
   • Why have you been searching for me? Where else would he be? What else would he be doing?
   • Don’t you know that I had to be …
     • NIV says “In my father’s house”
     • KJV says “About my father’s business”
     • It is really both of these and much more – – It is about identity and reason for being
     • “The things of my father”
   • Jesus is defined by the things of his father – his very reason for being and identity is shaped by doing the things of his father. [Note the intensive impact of this phrase.]
   • Jesus is dedicated because he knows who he is. He knows whose he is.

We get anxious and we suffer a lot of pain because we try to hold on to projects and identities of our own.

We have a choice: we can grow anxious or we can grow into our identity.

Read Colossians 3:12-17.

What gives us our identity? Are we defined by the things of Christ just as he is defined by the things of his Father?