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Category Archives: Leadership

God’s Part In Ministry by Dennis McCallum and Gary DeLashmutt

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Christian workers must clearly understand the role God plays in evangelism, discipleship and other aspects of ministry. Unless we consciously operate out of a God-centered model of ministry, we will automatically default to a human-centered model, and all the defeat that comes with it.

A moment’s reflection tells us that what we propose to accomplish in Christian ministry is supernatural. To reach people’s hearts with conviction of their need for Christ, to train them up in the faith, to impart the deep things of God in a life-changing way, to oppose and defeat powerful evil spirits—these are acts that no human can hope to accomplish, no matter how intelligent and competent that person may be. The key to ministry success is always the same: That God moves through us “leading us in his triumph.” (2 Cor. 2:14) Spiritual failure in ministry is predictable when leaders try to supplant the power of God with human charisma, ingenuity, marketing skill, force of will, or social manipulation, even when these are supplied from the best of motives.

Although no real ministry will go forward without the power of God, we should not deny the human part in this process, which would be “super-spirituality.” Paul declares that he and the other apostles are “God’s fellow workers.” (1 Cor. 3:9) Yes, “neither he who plants nor he who reaps are anything but God who causes the growth.” (vs. 7) But this is a figure of speech meaning that compared to God, the planter and reaper are nothing. We should not understand this hyperbole literalistically. Do we really think that everything would have come out the same even if Paul had never gone to Corinth to plant? We hold that his planting did make a difference, and Paul argues this as well, as the whole point of 1Corinthians 3 is that every Christian leader should “take care how he builds.” (vs.10) An honest reading of the Bible reveals a strong doctrine of human agency in ministry. God has elected to work though human beings, and therefore our actions are important.

What, then, should we anticipate God will do from his side in our ministry?

In the first place, God directs our ministries. Leaders are to come to the scriptures, and to the Lord in prayer, seeking to know his will for our ministry. Ministry that departs from the direction God wants may bear some kind of fruit, but becomes “wood hay and stubble” the further we depart from the leading of the Holy Spirit. Interestingly, God seems willing to continue using ministries that are off-target, apparently because he places a higher value on reaching the lost than on complete fidelity to his leading. Paul observed this phenomenon in Rome. (Phil. 1:15-18) This is probably the meaning of Mark 9:38-40 as well. Even in 1 Corinthians 3, the “wood hay and stubble” may be used by God, but it will not be rewarded. In fact, the Bible abounds with examples where God continued to use leaders who went astray, sometimes very badly. What are we to conclude?

On one hand, since it is God’s will to direct our ministries, we should seek that leading often and earnestly. Even though God may continue to use off-target ministries, we assume that we will bear more spiritual fruit the closer we are to God’s ideal. This is increasingly obvious as time goes on. In the short term, human-based ministry may look good, but it tends to deteriorate over time or bring disgrace upon the Lord’s name. On the other hand, we should never become paralyzed by the notion that “Unless I know exactly what God wants in each situation, I can’t move forward.” We can move forward based on the general knowledge of what God wants, and in areas we are unsure, we can remain open to any correction in our course that God may want to show us, knowing that he will not let us come to irreversible harm (Phil. 3:15).

The direction of God extends not only to major issues like whether to preach the word or to practice church discipline, but to more subjective areas like when someone is ready for leadership, or with whom to invest our discipling time and effort. Teachers have to consult God on what slant to take when teaching a particular text. Evangelists must ask when to make a more direct call on the lost. Leaders must plead for insight as to how much to expect from a particular disciple. All believers need discernment as to Satan’s next move. In all, there are thousands of decisions in ministry requiring divine guidance.

Secondly, God empowers our ministries. Jesus’ declaration that “apart from me you can do nothing,” is again a figure of speech. He doesn’t mean we can do nothing at all, but that we can do nothing of spiritual value apart from him. As Christian leaders, we realize that we depend absolutely on God for things like:

Evangelism. While a warm demeanor, patience, good arguments, and heartfelt pleas matter in evangelism, only the Holy Spirit can finally convict a person of their need for Christ and bring them to repentance. (John 6:65)

Conviction. We can preach truth, but we depend on God to convict people’s hearts to follow the truth. Apart from spiritual conviction, people will listen to the truth with passive curiosity. This is likely the power Paul referred to in 1 Cor. 4:19,20.

Development of Christian character. No amount of blustering and Bible thumping will transform human lives, “for it is God who is at work in you, both to will and to work for His good pleasure.” (Philippians 2:13)

Overthrowing demons. How could any human hope to impact a spiritual being like Satan apart from the power of God? (Rom. 16:20)

Filling Christian meetings with spiritual power. Paul asks his friends to pray that he be “given utterance” when preaching. (Eph. 6:19) He knew that preaching must be anointed by the Holy Spirit in order to be effective.

Failure to understand or believe in God’s role in ministry will always have negative results. These results include arrogance during “in season” times, as well as panic, pushiness and discouragement during “out of season” times. On the other hand, reliance on God’s role in ministry will promote thankful humility during “in season” times, and stable perseverance during “out of season” times. Those who depend on God’s part have confidence in God’s adequacy through us.

The effect of a God-Centered Perspective on our Attitude

Consider the likely effect that a proper outlook in the area of God’s role will have in each of the following areas. On a three column grid, describe the outlook and actions of the human effort minister on the left, the God-centered minister in the middle, and the reason for the difference on the right.

A. Witnessing 

1. Less fear of rejection because we know they are not rejecting us, but God. Unlike the man-centered witnesser, we realize God must quicken people’s hearts, and if they don’t respond, there is nothing we can do about it.

2. Less tendency to push because human or social pressure would not result in conversion anyway. The God-centered minister learns to wait on the power of God.

3. More likely to use the Word. God-centered ministers know that God works through his word. While using the Bible with one who doesn’t believe the Bible may seem absurd to the natural mind, God says his word “will not return void.”

B. Discipline

1. No fear of sin. Instead of reacting out of fear that sin will ruin our church, the God-centered minister has a settled confidence that Christ will build his church. We become free to discipline sin for the good of the sinner.

2. No doubting of God’s ability to change lives. Man-centered ministers are tempted to become fatalistic about those in chronic sin, thinking “they’ll never change.” The God-centered minister knows God’s power is great.

3. Less apt to try to force people. Again, human pressure is not an adequate motivation for permanent and real spiritual change. While the Bible does prescribe pressure in certain extreme situations, God-centered leaders are less prone to jumping to this conclusion.

4. More patience. Human-based ministers lose patience because they are waiting on fallen humans to change, rather than waiting on God to bring change.

C. Teaching and preaching

1. More boldness and confidence. God-centered teachers and preachers know that God infuses our utterances with power, and that it is his will to bless the church. Instead of relying on self-confidence, which often withers, these rely on God-confidence which is reliable.

2. More tendency to pray against the Devil. The God-centered speaker knows that each talk is a spiritual battle that must be fought with the weapons of righteousness.

D. Discipleship

1. The God-centered discipler tries to get in line with what God wants to do with particular lives. They realize that God’s gifting of individuals is an indication of his will for their lives.

2. More emphasis on discernment, and less on program. The key becomes recognizing what God is doing, rather than having the ultimate method that can’t fail.

3. More relaxation, leading to more trust from disciples. Since the God-centered minister sees himself as a facilitator of God’s development of another’s life, people sense that they aren’t being made to follow the discipler’s will, but that both are trying to follow God’s will.

4. More willingness to teach in-depth Bible study. Those who conceive of discipleship in sociological terms see little reason to waste large amounts of time learning God’s word. They prefer to teach techniques and formulas and consider deep critical issues in Scripture a waste of time. The God-centered leader knows that people are sanctified through the word of God.

5. Less likelihood of bossing. God-centered disciplers know that convictions to follow the Lord must come from within disciples as they respond to the Holy Spirit. Change that results from external pressure would be pseudo-change.

E. Leadership

1. Easier to admit problems in the church. Unlike the human-based leader, who is ego involved with the well-being of the church, the God-centered ministry has no reason to avoid looking at bad news.

2. Easier to avoid pessimism. At the same time, God-centered leaders don’t become negative, because they know God has the power to handle even severe problems.

3. More inclination to raise up others– less need to “hog the ball.” Human-centered leaders secretly think their own competence is the key to the success of the church. Since they interpret the growth of the church in terms of cause and effect on the natural level, it makes no sense to have a less-experienced, less competent new leader speak and lead. The result is a man-centered ministry, where the significant public roles are always filled by the great man.

4. More time and effort devoted to prayer. The God-centered minister knows that only God can build the church, and that every advance requires his power.

Many more examples could be cited. This perspective affects every area of ministry. As in personal sanctification, learning to rely on God’s power instead of our own power is a process which takes time. No leader can claim to have this area down completely.

One of the main ways we learn to depend on God is by experiencing failure (see II Cor. 11:30-33; 12:9,10). As we respond properly to these failures, we gradually learn to minister in dependence upon God’s power.

- See more at: http://www.xenos.org/classes/leadership/godmin.html#sthash.fJLueUZO.dpuf

 

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Book Review on Phil A. Newton’s “Elders in the Life of the Church”

Transitioning to A Biblical Model of Leadership

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Book Review By Dr. David P. Craig

It’s been my experience that most churches are way off base in their leadership structures. In light of what the New Testament says about leadership in the churches this is difficult to comprehend. Nevertheless Phil Newton has done a great service to the 21st Century church by providing an introductory guide to developing a biblical infrastructure for churches that take being biblically based and effective seriously.

Newton divides his helpful book into three sections:

Part One is composed of answering the question: Why Churches Should have Elders. In Part Two Newton exposits  three key texts on how Elders functioned in the New Testament: Acts 20:17-31; Hebrews 13:17-19; and 1 Peter 5:1-15. In giving a thorough exposition of each passage he demonstrates how Elders are models for their congregations; how Elders and the congregation work together in harmony; and how their primary calling is to be spiritual leaders for the good of the congregation and God’s greater glory.

In my opinion the most helpful section of the book is in part three. In this section Newton shows how a leadership team can transition into a fully functioning Elder Leadership in the Church with Deacons as well. All four examples are of large Baptist churches going from a Diaconate Board to two separate functioning boards of Elders and another of Deacons.

Giving a step-by-step process Newton shares from personal experience [South Woods Baptist Church] and from the experience of other well-known ministries (Mark Dever’s [Capital Hill Baptist Church in Washington D.C.], Jeff Noblit [First Baptist Church of Muscle Shoals, Alabama], and John Piper’s [Bethlehem Baptist Church in Minneapolis, MN.] transitions from Deacon Board structures to adding Elders into the mix). The process is slow, methodical, and takes into consideration traditions, a thorough study of biblical passages on leadership, and how the principles are studied and bandied about in teams. The process for the four cases studied is very helpful to keep in mind no matter what background your church has, and where it’s at in the transitional process.

I think this is an excellent book for leadership teams to study and for pastors, staffs, deacons, and elders to use in seeking to become as biblically effective as possible in seeking to develop a healthy infrastructure for the good of the Church and the glory of God. What I especially like about Newton’s book in particular is that he doesn’t impose any particular church government upon a church, but allows the Bible to speak for itself. He encourages a thorough study of the biblical evidence in arriving at one’s model of church government. I highly recommend this book as an extremely helpful guide in leading one toward a more biblical model of church government.

 

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Glorifying God in Conflict: The Four G’s Of Conflict

The Four G’s Of Conflict

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By Ken Sande

Conflict is not necessarily bad or destructive. Even when conflict is caused by sin and causes a great deal of stress, God can use it for good (see Rom. 8:28-29). As the Apostle Paul wrote in 1 Corinthians 10:31-11:1, conflict actually provides three significant opportunities. By God’s grace, you can use conflict to:

  • Glorify God (by trusting, obeying, and imitating him)

  • Serve other people (by helping to bear their burdens or by confronting them in love)

  • Grow to be like Christ (by confessing sin and turning from attitudes that promote conflict).

These concepts are totally overlooked in most conflicts because people naturally focus on escaping from the situation or overcoming their opponent. Therefore, it is wise to periodically step back from a conflict and ask yourself whether you are doing all that you can to take advantage of these special opportunities.

1st G: Glorify God

As mentioned above, you can glorify God in the midst of conflict by trusting him, obeying him, and imitating him (see Prov. 3:4-6; John 14:15; Eph. 5:1). One of the best ways to keep these concerns uppermost in your mind is to regularly ask yourself this focusing question: “How can I please and honor the Lord in this situation?”When the Apostle Paul urged the Corinthians to live “to the glory of God,” he was not talking about one hour on Sunday morning. He wanted them to show God honor and bring him praise in day-to-day life, especially by the way that they resolved personal conflicts (see 1 Cor. 10:31).

2nd G: Get the log out of your own eye

One of the most challenging principles of peacemaking is set forth in Matthew 7:5, where Jesus says, “You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.”

There are generally two kinds of “logs” you need to look for when dealing with conflict. First, you need to ask whether you have had a critical, negative, or overly sensitive attitude that has led to unnecessary conflict. One of the best ways to do this is to spend some time meditating on Philippians 4:2-9, which describes the kind of attitude Christians should have even when they are involved in a conflict.

The second kind of log you must deal with is actual sinful words and actions. Because you are often blind to your own sins, you may need an honest friend or advisor who will help you to take an objective look at yourself and face up to your contribution to a conflict.

 When you identify ways that you have wronged another person, it is important to admit your wrongs honestly and thoroughly. One way to do this is to use the Seven A’s of Confession.

The most important aspect of getting the log out of your own eye is to go beyond the confession of wrong behavior and face up to the root cause of that behavior. The Bible teaches that conflict comes from the desires that battle in your heart (James 4:1-3; Matt. 15:18-19). Some of these desires are obviously sinful, such as wanting to conceal the truth, bend others to your will, or have revenge. In many situations, however, conflict is fueled by good desires that you have elevated to sinful demands, such as a craving to be understood, loved, respected, or vindicated.

Any time you become excessively preoccupied with something, even a good thing, and seek to find happiness, security or fulfillment in it rather than in God, you are guilty of idolatry. Idolatry inevitably leads to conflict with God (“You shall have no other gods before me”). It also causes conflict with other people. As James writes, when we want something but don’t get it, we kill and covet, quarrel and fight (James 4:1-4).

There are three basic steps you can take to overcome the idolatry that fuels conflict. First, you should ask God to help you see where your have been guilty of wrong worship, that is, where you are focusing your love, attention, and energy on something other than God. Second, you should specifically identify and renounce each of the desires contributing to the conflict. Third, you should deliberately pursue right worship, that is, to fix your heart and mind on God and to seek joy, fulfillment, and satisfaction in him alone.

As God guides and empowers these efforts, you can find freedom from the idols that fuel conflict and be motivated to make choices that will please and honor Christ. This change in heart will usually speed a resolution to a present problem, and at the same time improve your ability to avoid similar conflicts in the future.

3rd G: Gently Restore

Another key principle of peacemaking involves an effort to help others understand how they have contributed to a conflict. When Christians think about talking to someone else about a conflict, one of the first verses that comes to mind is Matthew 18:15: “If your brother sins against you, go and show him his fault, just between the two of you.” If this verse is read in isolation, it seems to teach that we must always use direct confrontation to force others to admit they have sinned. If the verse is read in context, however, we see that Jesus had something much more flexible and beneficial in mind than simply standing toe to toe with others and describing their sins.

Just before this passage, we find Jesus’ wonderful metaphor of a loving shepherd who goes to look for a wandering sheep and then rejoices when it is found (Matt. 18:12–14). Thus, Matthew 18:15 is introduced with a theme of restoration, not condemnation. Jesus repeats this theme just after telling us to “go and show him his fault” by adding, “If he listens to you, you have won your brother over.” And then he hits the restoration theme a third time in verses 21–35, where he uses the parable of the unmerciful servant to remind us to be as merciful and forgiving to others as God is to us (Matt. 18:21–35).

Jesus is clearly calling for something much more loving and redemptive than simply confronting others with a list of their wrongs. Similarly, Galatians 6:1 gives us solid counsel on our what our attitude and purpose ought to be when we go to our brother. “Brothers, if someone is caught in a sin, you who are spiritual should restore him gently.” Our attitude should be one of gentleness rather than anger, and our purpose should be to restore rather than condemn.

Yet even before you go to talk with someone, remember that it is appropriate to overlook minor offenses (see Prov. 19:11). As a general rule, an offense should be overlooked if you can answer “no” to all of the following questions:

  • Is the offense seriously dishonoring God?
  • Has it permanently damaged a relationship?
  • Is it seriously hurting other people? and
  • Is it seriously hurting the offender himself?

If you answer “yes” to any of these questions, an offense is too serious to overlook, in which case God commands you to go and talk with the offender privately and lovingly about the situation. As you do so, remember to:

  • Pray for humility and wisdom
  • Plan your words carefully (think of how you would want to be confronted)
  • Anticipate likely reactions and plan appropriate responses (rehearsals can be very helpful)
  • Choose the right time and place (talk in person whenever possible)
  • Assume the best about the other person until you have facts to prove otherwise (Prov. 11:27)
  • Listen carefully (Prov. 18:13)
  • Speak only to build others up (Eph. 4:29)
  • Ask for feedback from the other person
  • Recognize your limits (only God can change people; see Rom. 12:18; 2 Tim. 2:24-26)

If an initial conversation does not resolve a conflict, do not give up. Review what was said and done, and look for ways to make a better approach during a follow up conversation. It may also be wise to ask a spiritually mature friend for advice on how to approach the other person more effectively. Then try again with even stronger prayer support.

If repeated, careful attempts at a private discussion are not fruitful, and if the matter is still too serious to overlook, you should ask one or two other people to meet with you and your opponent and help you to resolve your differences through mediation, arbitration, or accountability (see Matt. 18:16-20; 1 Cor. 6:1-8; for more guidance on getting such help, click Get Help With Conflict.)

4th G: Go and be reconciled

One of the most unique features of biblical peacemaking is the pursuit of genuine forgiveness and reconciliation. Even though Christians have experienced the greatest forgiveness in the world, we often fail to show that forgiveness to others. To cover up our disobedience we often use the shallow statement, “I forgive her—I just don’t want to have anything to do with her again.” Just think, however, how you would feel if God said to you, “I forgive you; I just don’t want to have anything to do with you again”?

Praise God that he never says this! Instead, he forgives you totally and opens the way for genuine reconciliation. He calls you to forgive others in exactly the same way: “Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you” (Col. 3:12-14; see also 1 Cor. 13:5; Psalm 103:12; Isa. 43:25). One way to imitate God’s forgiveness is to make the Four Promises of Forgiveness when you forgive someone.

Remember that forgiveness is a spiritual process that you cannot fully accomplish on your own. Therefore, as you seek to forgive others, continually ask God for grace to enable you to imitate his wonderful forgiveness toward you.

Other Considerations

Be Prepared for Unreasonable People

Whenever you are responding to conflict, you need to realize that other people may harden their hearts and refuse to be reconciled to you. There are two ways you can prepare for this possibility.

First, remember that God does not measure success in terms of results but in terms of faithful obedience. He knows that you cannot force other people to act in a certain way. Therefore he will not hold you responsible for their actions or for the ultimate outcome of a conflict.

All God expects of you is to obey his revealed will as faithfully as possible (see Rom. 12:18). If you do that, no matter how the conflict turns out, you can walk away with a clear conscience before God, knowing that his appraisal is, “Well done, good and faithful servant.”

Second, resolve that you will not give up on finding a biblical solution. If a dispute is not easily resolved, you may be tempted to say, “Well, I tried all the biblical principles I know, and they just didn’t work. It looks like I’ll have to handle this another way (meaning, ‘the world’s way’).”

A Christian should never close the Bible. When you try to resolve a conflict but do not see the results you desire, you should seek God even more earnestly through prayer, the study of his Word, and the counsel of his church. As you do so, it is essential to keep your focus on Christ and all that he has already done for you (see Col. 3:1-4). It is also helpful to follow five principles for overcoming evil, which are described in Romans 12:14-21:

  • Control your tongue (“Bless those who curse you;” see also Eph. 4:29)
  • Seek godly advisors (identify with others and do not become isolated)
  • Keep doing what is right (see 1 Pet. 2;12, 15; 3:15b-16)
  • Recognize your limits (instead of retaliating, stay within proper biblical channels)
  • Use the ultimate weapon: deliberate, focused love (see also John 3:16; Luke 6:27-31)

At the very least, these steps will protect you from being consumed by the acid of your own bitterness and resentment if others continue to oppose you. And in some cases, God may eventually use such actions to bring another person to repentance (see 1 Sam. 24:1-22).

Even if other people persist in doing wrong, you can continue to trust that God is in control and will deal with them in his time (see Psalms 10 and 37). This kind of patience in the face of suffering is commended by God (see 1 Pet. 2:19) and ultimately results in our good and his glory.

Get Help from Above

None of us can make complete and lasting peace with others in our own strength. We must have help from God. But before we can receive that help, we need to be at peace with God himself.

Peace with God does not come automatically, because all of us have sinned and alienated ourselves from him (see Isa. 59:1–2). Instead of living the perfect lives needed to enjoy fellowship with him, each of us has a record stained with sin (see Matt. 5:48; Rom. 3:23). As a result, we deserve to be eternally separated from God (Rom. 6:23a). That is the bad news.

The good news is that “God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16). Believing in Jesus means more than being baptized, going to church, or trying to be a good person. None of these activities can erase the sins you have already committed and will continue to commit throughout your life. Believing in Jesus means, first of all, admitting that you are a sinner and acknowledging that there is no way you can earn God’s approval by your own works (Rom. 3:20; Eph. 2:8–9).

Second, it means believing that Jesus paid the full penalty for your sins when he died on the cross (Isa. 53:1–12; 1 Peter 2:24–25). In other words, believing in Jesus means trusting that he exchanged records with you at Calvary—that is, he took your sinful record on himself and paid for it in full, giving you his perfect record.

When you believe in Jesus and receive his perfect record of righteousness, you can really have true peace with God. As you receive this peace, God will give you an increasing ability to make peace with others by following the peacemaking principles he gives us in Scripture, many of which are described above (see Phil. 4:7; Matt. 5:9).

If you have never confessed your sin to God and believed in Jesus Christ as your Savior, Lord, and King, you can do so right now by sincerely praying this prayer:

Lord Jesus,

I know that I am a sinner, and I realize that my good deeds could never make up for my wrongs. I need your forgiveness. I believe that you died for my sins, and I want to turn away from them. I trust you now to be my Savior, and I will follow you as my Lord and King, in the fellowship of your church.

If you have prayed this prayer, it is essential that you find fellowship with other Christians in a church where the Bible is faithfully taught and applied. This fellowship will help you to learn more about God, grow in your faith, and obey what he commands, even when you are involved in a difficult conflict.

Get Help from the Church

As God helps you to practice his peacemaking principles, you will be able to resolve most of the normal conflicts of daily life on your own. Sometimes, however, you will encounter situations that you do not know how to handle. In such situations, it is appropriate to turn to a spiritually mature person within the church who can give you advice on how you might be able to apply these principles more effectively.

In most cases, such “coaching” will enable you to go back to the other person in the conflict and work out your differences in private. If the person from whom you seek advice does not have much experience in conflict resolution, it may be helpful to give him or her a copy of Guiding People through Conflict, which provides practical, nuts-and-bolts guidance on how to help other people resolve conflict.

When individual advice does not enable you to resolve a dispute, you should ask one or two mutually respected friends to meet with you and your opponent to help you settle your difference through mediation or arbitration (see Matt. 18:16-17; 1 Cor. 6:1-8). For more information on how to get guidance and assistance in resolving a dispute, click Get Help With Conflict.

Adapted from The Peacemaker: A Biblical Guide to Resolving Personal Conflict. © 1997, 2003 by Ken Sande. All Rights Reserved.

Source http://www.peacemaker.net- See more at: http://www.peacemaker.net/site/c.aqKFLTOBIpH/b.958149/k.303A/The_Four_Gs.htm#sthash.JWNdgZLx.dpuf

 

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Wisdom and Sabbath Rest

By Dr. Tim Keller

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Leadership is stewardship—the cultivation of the resources God has entrusted to us for his glory. The Sabbath gives us both theological and practical help in managing one of our primary resources —our time.

In Ephesians 5, Paul invokes the biblical concept of wisdom: “Be very careful, then, how you live—not as unwise but as wise, making the most of every opportunity, because the days are evil. Therefore do not be foolish, but understand what the Lord’s will is.” —Ephesians 5:15–17

The King James Version translates verses 15–16 as, “walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil.” Living wisely (or circumspectly) is to a great degree a matter of how we spend our time.

So what does this verse tell us? First, the word “redeem” is drawn from the commercial marketplace. It means, essentially, to “make a killing” in the market, or to spend so wisely and strategically that the returns are many times that of the investment.

Second, Paul’s phrase “the days are evil” doesn’t simply mean his readers were living in bad times. When Paul speaks of “the present evil age” (Galatians 1:4), he means the time between the first coming and the second coming of Christ. It’s the overlap between the old age and the new kingdom age, a time when Christians are spreading the gospel and being a witness to the kingdom. Thus, Christians are solemnly obliged not to waste time. Time-stewardship is a command!

However, applying the principle of “making the most of every opportunity” from a kingdom perspective may be harder today than ever. Especially in global cities, we find more pressure, fewer boundaries, and less stability in our daily work than perhaps ever before. Part of the issue is how connected we are through technology. Part of it is globalization, which creates such enormous economic pressures that everybody is pushed to their limits. Employers are trying to get so much productivity out of workers that many of us are being asked to go beyond what is really fair and right.

Even though technology and contemporary idols have created longer and longer work weeks, “do not be foolish, but understand what the Lord’s will is.” Discern God’s will. Long ago someone told me that God does not give you more to do in a day than you can actually do, and I’ve wrestled with that for many years. We may feel there’s way too much to do, but some of it is not his will. The pressure is coming from you, or your employer, or your friends, or your parents, or someone else besides God!

SABBATH PRINCIPLES

One of the fundamental principles of the Bible when it comes to time management is the Sabbath. If we are to be an “alternate city” (Matthew 5:14–16), we have to be different from our neighbors in how we spend our time outside of work; that is, how we rest. So what is the Sabbath about?

According to the Bible, it is about more than just taking time off. After creating the world, God looked around and saw that “it was very good” (Genesis 1:31). God did not just cease from his labor; he stopped and enjoyed what he had made. What does this mean for us? We need to stop to enjoy God, to enjoy his creation, to enjoy the fruits of our labor. The whole point of Sabbath is joy in what God has done.

Writer Judith Shulevitz describes the dynamic of work and Sabbath rest this way:

My mood would darken until, by Saturday afternoon, I’d be unresponsive and morose. My normal routine, which involved brunch with friends and swapping tales of misadventure in the relentless quest for romance and professional success, made me feel impossibly restless. I started spending Saturdays by myself. After a while I got lonely and did something that, as a teenager profoundly put off by her religious education, I could never have imagined wanting to do. I began dropping in on a nearby synagogue.

It was only much later that I developed a theory about my condition. I was suffering from the lack [of a Sabbath]. There is ample evidence that our relationship to work is out of whack. Ours is a society that pegs status to overachievement; we can’t help admiring workaholics. Let me argue, instead, on behalf of an institution that has kept workaholism in reasonable check for thousands of years.

Most people mistakenly believe that all you have to do to stop working is not work. The inventors of the Sabbath understood that it was a much more complicated undertaking. You cannot downshift casually and easily. This is why the Puritan and Jewish Sabbaths were so exactingly intentional. The rules did not exist to torture the faithful. They were meant to communicate the insight that interrupting the ceaseless round of striving requires a surprisingly strenuous act of will, one that has to be bolstered by habit as well as by social sanction.

In the Bible, Sabbath rest means to cease regularly from and to enjoy the results of your work. It provides balance: “Six days you shall labor and do all your work, but the seventh day is a Sabbath to the Lord your God” (Exodus 20:9–10). Although Sabbath rest receives a much smaller amount of time than work, it is a necessary counterbalance so that the rest of your work can be good and beneficial.

God liberated his people when they were slaves in Egypt, and in Deuteronomy 5:12–15, God ties the Sabbath to freedom from slavery. Anyone who overworks is really a slave. Anyone who cannot rest from work is a slave—to a need for success, to a materialistic culture, to exploitative employers, to parental expectations, or to all of the above. These slave masters will abuse you if you are not disciplined in the practice of Sabbath rest. Sabbath is a declaration of freedom.

Thus Sabbath is about more than external rest of the body; it is about inner rest of the soul. We need rest from the anxiety and strain of our overwork, which is really an attempt to justify ourselves—to gain the money or the status or the reputation we think we have to have. Avoiding overwork requires deep rest in Christ’s finished work for your salvation (Hebrews 4:1–10). Only then will you be able to “walk away” regularly from your vocational work and rest.

Sabbath is the key to getting this balance, and Jesus identifies himself as the Lord of the Sabbath (Mark 2:27– 28)—the Lord of Rest! Jesus urges us, “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls” (Matthew 11:28–29). One of the great blessings of the gospel is that he gives you rest that no one else will.

SABBATH “PRACTICALS”

In practical terms, how do we figure out how much time we need for Sabbath rest, and how do we spend that time? The following are a few suggestions or guidelines, by no means exhaustive.

What is the ideal amount of time off from work?

The Ten Commandments require one day (twenty-four hours) off each week. When God gave these commandments, the Hebrews had been working from sunup to sundown, but the gift of the Sabbath was to stop working at sundown on Friday and rest until sundown on Saturday.

If you look at the Scripture, there’s nothing that says you have to confine yourself to a forty- or fifty-hour work week. I suggest that to be within the biblical boundaries, you need to have at least one full day off, and the equivalent of an additional half-day off during the week.

For example, if your work and commute take up almost all of your weekdays but you have a full weekend off, with church participation on Sundays, then that is probably a sufficient Sabbath. Or if you get one full day off per week, and perhaps three evenings free after 6:00 p.m, you can live a pretty balanced life. This still allows quite a lot of hours for work during the week.

What counts as time off?

Of course, ”making the most of every opportunity” is not simple. It never has been simple. Yes, two hours spent in prayer with God will produce far more spiritual benefits than watching an old Cary Grant movie; yet, recreation is something you must have! Mental refreshment is part of a balanced diet for the body and soul, so prayer cannot replace all recreation, exercise, and so on. Sabbath encompasses several different types of rest, as outlined below.

1. Take some time for sheer inactivity.
Most people need some time every week that is unplanned and unstructured, in which you can do whatever you feel like doing. If your Sabbath time is very busy and filled with scheduled activities of “recreation” and ministry, it will not suffice. There must be some cessation from activity or exertion. This pause in the work cycle is analogous to Israel’s practice of letting a field lie fallow every seventh year to produce whatever happened to grow (Leviticus 25:1–7). The soil rested so over-farming would not deplete its nutrients and destroy its ability to keep producing. Whatever came up in the soil came up. You need some unscheduled time like that every week to let come up—out of the heart and mind—whatever will.

2. Take some time for avocational activity.
An avocation is something that is sheer pleasure to you, but that does require some intentionality and gives some structure to your Sabbath rest. In many cases an avocation is something that others do for ”work,” which is analogous to occasionally planting a different crop in a field to replenish the nutrients and make the soil more fertile for its normal crop. Include these elements:

  • You need some contemplative rest. Prayer and worship are a critical part of Sabbath rest, from any perspective. Regular time for devotion, reading the Scripture, and listening to God forms the basis for inner rest and provides time away from the more exhausting exertions of life.

  • You need some recreational rest. The Puritans and others were rightly skeptical of recreations that required spending a great deal of money and time and exertion, because those types of recreations exhaust people. Be careful that recreation really refreshes.

  • You need to include aesthetic rest. Expose yourself to works of God’s creation that refresh and energize you, and that you find beautiful. This may mean outdoor things. It may mean art—music, drama, and visual art. God looked around at the world he made and said it was good, so aesthetic rest is necessary for participating in God’s Sabbath fully.

3. Consider whether you are an introvert or an extrovert.
When planning your Sabbath rest, ask yourself what really “recharges” you. This self-assessment can help you determine how relational your Sabbath time should be. Introverts tend to spend their energy when out with people and recharge their batteries by being alone. Extroverts tend to spend energy in personal work and recharge their batteries by getting out with people. If you are a real introvert, be careful about trying to maintain all of your community-building relationships during your Sabbath time. That would be too draining. On the other hand, relationship-building could be one of the greatest things a true extrovert could possibly do. Don’t try to imitate an introvert’s Sabbath rhythms if you are an extrovert or vice versa! Recognize that some avocational activities take you into solitude, while some take you out into society.

4. Don’t necessarily count family time as Sabbath time.
Do a realistic self-assessment of “family time” and how it affects you. Family time is important, but parents need to be very careful that they don’t let all of their regular Sabbath time be taken up with parental responsibilities. (Introverts especially will need time away from the kids!) Keeping all of these things in good balance may be virtually impossible when your children are very young, but this too will pass.

5. Honor both micro- and macro-rhythms in your seasons of rest.
Israel’s Sabbath cycles of rest-and-work included not only Sabbath days but also Sabbath years and even a Year of Jubilee every forty-nine years (Leviticus 25:8–11). This is a crucial insight for workers in today’s world. It is possible to voluntarily take on a season of work that requires high energy, long hours, and insufficient weekly- Sabbath time. A new physician has to work long hours in a residency program, for example, and many other careers (such as finance, government, and law) similarly demand some sort of initial period of heavy, intense work. Starting your own business or pursuing a major project like making a movie will require something similar. In these situations you have to watch that you don’t justify too little Sabbath by saying you’re “going through a season”—when in actual fact that season never ends.

If you must enter a season like this, it should not last longer than two or three years at the most. Be accountable to someone for this, or you will get locked into an “under-Sabbathed” life-style, and you will burn out. And during this “under-Sabbathed” time, do not let the rhythms of prayer, Bible study, and worship die. Be creative, but get it in.

BRAINSTORM IDEAS WITH OTHERS

As soon as Christian communities start defining specific rules for what everyone can and can’t do on the Sabbath (like traveling, watching television, or recreation, for example), we begin to slip into legalism. Observing Sabbath rest along with a community can be beneficial, but keep in mind that people differ widely in their temperaments and situations.

It may be helpful to find other Christians in your field of work and ask them how they handle the need for rest, leisure, and restoration. Inquire about their weekly or seasonal rhythms. You will probably discover one or two ideas that are really helpful. If you can, bring these people together to brainstorm in person.

We live in a broken world, and some employers do relentlessly exploit their employees. Dealing with situations like these is difficult, but being part of a community made up of wise Christians in your field can help you correctly assess your work situation and your alternatives.

”INJECTING” SABBATH INTO OUR WORK LIVES

I have come to see that if you develop the foundation and inner rest of Sabbath, it will not simply make you more disciplined about taking time off, but it will also lead you to be less frantic and driven in your work itself. This is perhaps the most important application of Sabbath, where we can truly act as a counterculture, and here’s how it works.

Associated with the Sabbath laws were “gleaning laws,” such as Leviticus 19:9, in which field owners were not allowed to “reap to the very edges” of their fields. They had to leave a percentage of grain in the field for the poor to come and harvest. Sabbath, then, is the deliberate limitation of productivity, as a way to trust God, be a good steward of your self, and declare freedom from slavery to our work.

In concrete terms this is the hardest thing to do, because it’s a heart matter. Personally, this has meant deliberately setting fewer goals for myself in a given day and week, rather than harvesting “out to the edges.’”

In global cities, many people are stingy with their money yet freely give their bodies away. By contrast, we Christians are stingy with our bodies and generous with our money. Likewise, many people are willing to mortgage their souls to work, but at a certain point Christians have to say, “I’m willing to set fewer goals, not go up the ladder as fast, and even risk not accomplishing as much, because I have to take Sabbath time off. And ultimately, I don’t need to be incredibly successful. I can choose this path of freedom because of the inner rest I’ve received from Jesus Christ through what he has done for me.”

You have to actually inject this Sabbath rest into your thinking and into your work life. Some of our work worlds are institutionally structured toward overwork. Sometimes you have to “pay your dues” in the early stages of your career when you’re in a season of hard work (as I mentioned previously) or are trying to gain some credibility in your field. When you’re more established in your field, you may be able to moderate your workload. However, at some point, even if that doesn’t happen, you will have to trust God and honor Jesus— who is Lord of the Sabbath—by practicing Sabbath and risk “falling behind” in your career.

It may happen that you will fall behind, and yet retain your sanity. Or it may be that God will allow you to keep moving ahead in your career despite your practice of Sabbath and the “gleaning” principle. It is up to him.

CONCLUSION

The purpose of Sabbath is not simply to rejuvenate yourself in order to do more production, nor is it the pursuit of pleasure. The purpose of Sabbath is to enjoy your God, life in general, what you have accomplished in the world through his help, and the freedom you have in the gospel—the freedom from slavery to any material object or human expectation. The Sabbath is a sign of the hope that we have in the world to come.

Source: http://www.qideas.org

 

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A Christian Teacher’s Creed

A Teacher’s Creed with God’s Help

Justin Anderson preaching RSF

~ I will regard my teaching vocation as a call to full-time Christian service.

~ I will regard each student as precious in the eyes of the Lord and will strive to help each one with patience, love, and a real concern for him/her as an individual.

~ I will seek to help and encourage every teacher and will ever acknowledge my own dependence on the Greatest Teacher, my Lord and Savior.

~ I will cooperate cheerfully and fully in every part of the school program as long as it is consistent with my Christian commitment.

~ I will always be ready to give the “reason for the hope that is in me.”

~ I will not use my work as a teacher as an excuse to avoid responsibility in my church, but will offer the knowledge and skills of my profession in the work of the Kingdom.

~ I will enter my classroom with a prayer for the day and meet each class with a prayer in my heart for it. If occasions for discipline arise, I will – whatever the need – first ask God for help to meet the situation with love and a sense of humor. I will review each day with my Lord as with a master critic, seeking ways to improve and thanking Him for His help through the day.

~ I will endeavor to live each day in such openness and obedience that God can speak through my life as well as through my words to student, parents, colleagues, and the community around me.

~Author Unknown

 

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10 Reminders For Church Boards

10 Things Every Church Board Needs To Heed:

Unknown1.That Jesus is the center of all that we do

2.That we live in spiritual and relational health

3.That we are seeing life change on a regular basis

4.That people are coming to Jesus regularly

5.That leaders are leading intentionally

6.That members of the congregation are being developed and released into ministry in line with their wiring and gifting

7.That we have a balance of ministries focused on the body and ministries focused outside our church body

8.That we are clear on who we are and where we are going

9.That our church “culture” is supportive of our church “mission”

10.That we evaluate the above nine regularly

Source: By Dennis Moore www.evernote.com May 10, 2014

 
 

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Grow a Disciple-Making Culture in Your Church

Growth-300x156

By Godwin Sathianathan

I owe a significant debt to four men and three churches who, over the years, became my spiritual fathers and families. These wonderful people walked alongside me through troubling and joyful times. They prayed with me, mentored me, and laughed with me. They celebrated my victories and wept with me when my dad unexpectedly died. They counseled me when I began to explore pastoral ministry and spoke the Word to me when I became discouraged. They reminded me not to take myself too seriously, and they lovingly pointed out sin in my life. God only knows where I’d be and who I’d be without his grace working through them.

Today I am a pastor and long for my church to grow in this kind of intentional disciple-making. Discipleship at its core is the process of growing as a disciple of Jesus Christ. That sounds simple. But what does it actually look like? And how do pastors lead their churches in discipleship? A good place to begin is Jesus’ last words to his disciples: “go . . . make disciples . . . baptizing them . . . and teaching them” (Matt 28:19-20). Three contours of discipleship culture emerge from this passage.

Clarifying the Contours of Discipleship

1. Disciple-making is an intentional process of evangelizing non-believers, establishing believers in the faith, and equipping leaders. 

“Make disciples” implies intentionality and process. Disciple-making doesn’t just happen because a church exists and people show up. It is a deliberate process. Considering the modifying participles of “going . . . baptizing . . . teaching” help us recognize this process. It must include evangelizing (going to new people and new places), establishing (baptizing new believers and teaching obedience), and equipping (teaching believers to also make disciples). How does your church evangelize, establish, and equip?    

2. Disciple-making happens in the context of a local church

It’s a community project, not just a personal pursuit. And that community must be the local church, because Jesus has given her unique authority to preach the gospel, baptize believers into faith and church membership, and teach obedience to Jesus. Disciple-making doesn’t just happen in coffee shops and living rooms. It also happens in the sanctuary where the Word is sung, prayed, read, preached, and displayed through communion and baptism. Jesus didn’t have in mind maverick disciple-makers; he had in mind a community of believers who, together and under the authority of the local church, seek to transfer the faith to the next generation. Does your church view disciple-making within the context of the church, or only as a solo endeavor?

3. Disciple-making is Word-centered, people-to-people ministry. 

When Jesus said “make disciples” we cannot help but remember how he made disciples: three years of teaching twelve men on the dusty road. Disciple-making, then, is the Word of God shaping men and women within life-on-life relationships. It’s demonstrated in Paul’s relationship with the Thessalonian church: “being so affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become very dear to us” (1 Thess 2:8). This is gospel-driven, Word-saturated, intentional one-anothering. It is men and women regularly teaching one another to obey what Jesus commanded. And it goes well beyond watching football and having inside jokes with Christian friends. How would you evaluate your church’s Word-centered people-to-people ministry?

Creating a Culture of Discipleship

If these three contours are essential ingredients for a discipleship culture, how do pastors lead their churches in growing that culture? Here are seven ways:

1. Preach disciple-making sermons. Pastors are not called to preach convert-making sermons or scholar-making sermons. They are called to preach disciple-making sermons. This means that they must craft sermons that will evangelize, establish, and equip. This means that they are teachers, pleaders, and coaches from behind the pulpit. Sermons also disciple through modeling careful exegesis, keen application, and prayerful responses to the passage. After we preach, congregants should understand and feel the text at such a level that they long to be more obedient disciples.

2. Shape disciple-making worship services.

Every church has a liturgy, whether you call it that or not, and every liturgy leads the people somewhere or disciples the people toward something. The question is where. The non-sermon elements of a worship service—songs, prayers, scripture reading, testimonies, and tone—contribute to the formative discipling of your congregation. Does your worship service lead people in thanksgiving for God’s gifts and goodness? Does it disciple people in confession and repentance? Is there an element in your worship service that offers assurance of salvation? Does your service lead people in celebrating our future hope? Thinking through these components with your worship director will strengthen your disciple-making services.

3. Invest in a few disciple-makers.

We’ve heard it before, but let me say it again: Jesus and Paul ask their disciples to invest in a few who will in turn invest in others (Matt. 28:18-192 Tim 2:2). Pastors, choose a few men you can pour your life into and intentionally disciple for a period of time. Create a simple but effective format to accomplish this task. For example, meet with a few men twice a month to discuss sections of Wayne Grudem’s Systematic Theology, confess sin, and pray for one another. Keep it relational. At the end of your time together, ask each man to choose a few men with whom he can do the same. The benefits are manifold. You are obeying Jesus’ disciple-making command, you are cultivating a disciple-making culture through strategic multiplication, and you are investing in those who may become your future elders.     

4. Make small group Bible studies central to your disciple-making strategy

Many churches offer small groups like a side item at the buffet, but few offer it as a main course. While Sunday school and other teaching venues certainly disciple people, small group Bible studies are unique in that they achieve multiple discipleship goals. After your corporate worship gathering, consider making small groups ministry your next priority. This means identifying and training mature leaders to shepherd and disciple their members. It also means providing a clear vision for your small groups ministry. For example, our church asks our groups to commit to three disciple-making values: Bible, community, and mission.

5. Raise the bar of church membership

Unfortunately many Christians don’t realize that joining a church is a vital step of discipleship. When you join a church, you are not joining a social club; you are publicly declaring your faith in Jesus and joining yourself to a group of Christians in life and mission. In view of this, pastors should view membership as discipleship and accordingly bolster their membership process and expectations. Instead of making it easy to join your church, make the process more involved. Get your elders teaching multiple sessions on the gospel, central doctrines, the importance of church membership, and your church’s operating convictions (baptism, for example). Broach tough subjects such as divorce and past church history during membership interviews. Finally, ensure membership actually means something for members. What unique privileges, roles, and responsibilities do members have in your church? Are your members actually joined together in Word-centered people-to-people ministry, as they promised when they became members?          

6. Confront sin and practice church discipline. 

Like church membership, discipline is neglected by some churches. Much like encouragement and affirmation are key components of disciple-making, so too are exhortation, confrontation, and if necessary more elevated measures of corrective discipline. God uses all of the above to make disciples and protect disciples within local churches.

7. Read disciple-making books with your leadership. 

Let me recommend four books for your disciple-making arsenal. The Trellis and the Vine by Tony Payne and Colin Marshall outlines a practical vision for disciple-making. One-to-One Bible Reading by David Helm will equip you with the motivation and tools to read the Bible regularly with others. Church Membership by Jonathan Leeman is the best lay-level book on the subject I’ve read and will help you understand how membership rightly practiced is discipleship. And The Shepherd Leader by Timothy Witmer calls elders to lead the way in disciple-making.  

Growing a disciple-making culture at your church might sound daunting. It’s hard enough to make disciples within a small group Bible study, but a church with all its complexities, systems, and baggage? Yikes. Here’s a piece of advice: start small, keep it simple, and focus on areas where a little investment will go a long way. For example, you may want to invest in a few who will do the same with others. Start with your elders. Or perhaps you want to focus on ramping up your small groups ministry. Start by training your current and new leaders around key biblical values that encapsulate discipleship.

Whatever you decide to do, may you find tremendous energy and courage to make disciples from the bookends of the Great Commission: “All authority in heaven and on earth has been given to me . . . and behold, I am with you always, to the end of the age.”

Godwin Sathianathan is an associate pastor at South Shore Baptist Church in Hingham, Massachusetts.

SOURCE: thegospelcoalition.org February 26, 2013

  

 

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