NOTES TO SPLIT UP
158 Cover 160 Preface 161 Introduction to Local Church 162 The New Testament Pattern 163 The Church Throughout the Ages 164 The Kingdom of God 165 The Church and the Churches 166 The Independent Church 167 Principles of Church Government 168 Plurality of Church Government 169 The Ministry of the Apostle 170 The Ministry of the Prophet 171 The Ministry of the Evangelist 172 The Ministry of the Pastor 173 The Ministry of the Teacher 174 Elders 175 Deacons 176 Church Discipline
Principles of Church Government
Care is taken to insure proper balance in all of God's dealings with men. The same is true of principle pertaining to church government. There are two extremes used by churches to maintain proper balance in church government, which we will consider. There may be other forms of church government that we could consider , but we will limit our study to the two extremes typified in Revelation Chapters 2 and 3.
These two extremes are illustrated by the NICOLAITANE and LAODICEAN spirit (Revelation 2:6, 15; 3:14). NICOLAITANE is derived from two Greek words meaning, "to conquer the people". LAODICEAN is take from two Greek words meaning "the justice of the people". These were not the only two churches seen to utilize the two major extremes in church government. THese two forms of government have been prevalent throughout the Church Age, and are still seen today in the vast majority of churches.
Let us look briefly at the Laodicean spirit. It symbolizes the form of government that adheres to the principle of the "Justice-Rule-Democracy" of the people. Many of our churches today operate under this flag. ALL is transacted ia the voice of the people. This speaks to us of a Democratic or Congregational type of church government. All officers and matters of business are decided upon by a vote of the body of believers.
As appealing as the LAODICEAN for of government is to the natural man, and as great as it is in civil government, it is not seen anywhere in Scripture as God's order of business for the Church Age. This type of government is always run on the OPINIONS of the people.
Unfortunately, the voice of the majority is all too often a carnal voice. Under this system churches often choose, to their own destruction or at least to their own destruction or at least to their own detriment, pastor's who are not God's choice for that local assembly at that time. Often, under this Democratic, or might we say Laodicean, spirit, the pastor's hands are tied as he tries to follow the leading of the Holy Ghost when it comes to the leadership of the local assembly. As we can readily see without any further explanation, this Spirit must be soundly opposed and resisted as not being God's will for the local assembly.
Let us now look at the other end of the spectrum, the NICOLAITANE Spirit. This makes reference to a dictatorial type of of church government or the Papal type of church government. It speaks to us of the clergy becoming a ruling class. This spirit demands that people come to God through their leaders. These leaders may be called "Elders" or "Shepherds" or any number of other titles.
The dictatorial type of church government ignores the Scriptural teaching of the "priesthood of the believer," as seen in I Peter 2:9. Peter clearly teaches that each believer has the privileges and responsibility to come before God themselves as members of, "a royal priesthood". Paul also teaches this in Hebrews 4:16:
""Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.""
The individual members of the body should be taught and encouraged to seek God personally for their individual needs. However, while members should be instructed to seek the Lord themselves, they also need to be encouraged to share their burdens with and pray for each other as instructed in James 5:16. They also need to recognize that there is a need, at times, for calling upon the elders for prayer and the laying on of hands. An over-emphasis on the doctrine of laying on of hands, solely by the Elders, could have created this "Nicolaitane spirit" and error within the church. Is it possible this is why God inspired Paul to write "Lay hands suddenly on no man," in I Timothy 5:22?
Let us look at some of the consequences, which will naturally arise when the Nicolaitane spirit prevails in a local body of believers. The first malfunctioning of the assembly, will be that the leadership of the church will not only control the manifestation of the gifts in the assembly, but they themselves will often be the only ones functioning in these gifts. This monopoly on the gifts of the Spirit suppresses all other believers from operating via the gifts of the Holy Ghost.
The suppression of the operation of the gifts will not always be outward or direct but will often happen through indirect means or simply through the projection of the leadership's domineering spirit. By monopolizing the gifts of the Spirit, the leadership borders on the verge of assuming a role that is to be strictly reserved for the Holy Ghost. The Scriptural pattern, as seen in I Corinthians 12:7, is for each member to move and function as the Holy Ghost would direct, " But the manifestation of the Spirit is given to ever man to profit withal." The Nicolaitane Spirit ignores this pattern as it disregards the "priesthood of the believer".
The root cause of many men resorting to this form of leadership is twofold. It takes both "Self-Denial" and the "Crucifixion" of the "Flesh" on the part of a leader to permit the Spirit to use who He will to minster as He would. It requires faith to trust the Holy Ghost to govern the affairs of the church. It is much easier to the "CARNAL" natural man to do things in a natural way, especially if the individual is endued with natural gifts and charisma. The sad result is that this seems to be very successful.
One weakness of the modern pastorate is that he fails to produce a strong lay ministry. However, this error is being corrected in many circles today and is proving very fruitful. Praise God! He is still in the work of restoring the New Testament pattern. We can only produce "Much Fruit", as we follow the scriptural pattern.
To develop spiritual people we must permit the exercise of spiritual ministry and spiritual gifts. This isn't going to come to pass just by hearing good, meaty, nourishing sermons. There must be a moving of the spirit in the individual heart and life, which motivates the believer into service in the Holy Ghost.
There seems to be some confusion today concerning the difference between TEACHING people and LEADING people in to an actual ministry of exercising of their gifts and callings. LEADING must occur in public and in private counsel. LEADING must include encouragement to help the believer cooperate with the Holy Ghost, as He would use them. The spiritual effectiveness of a church can only be measured by its ability to function effectively as a body. We need a thorough restoration of the body ministry today, which will produce an increase of the body through the salvation of souls.
One last error which prevails as a result of the Nicolaitane spirit today is the funneling off of promising young ministries to the Bible Schools. This directly results from the failure to nurture a body ministry within the local church. Those with promise arise in our assemblies during times of spiritual renewal and show yieldedness to the moving of the Holy Ghost. Due to the lack of capable leaders within the local body who will take them under their wing and train them for the work of the ministry, we ship them off.
Many problems arise for local assemblies, which encourage promising young men to attend Bible School rather than remain in their local churches to receive training. First, we are taking the lifeblood and vitality out of the local assembly. This leaves the assembly much like a home where the children have grown and all the teens have finally left leaving the home without the excitement and life which once radiated in it.
Second, this practice places the promising young enthusiast into a false atmosphere. I am not using the word "false" in the sense that it is error but rather that it is not a "Real Life Experience". In the Bible School atmosphere an abundance of young, lively, energetic, anointed believers are thrown in together. Students do not experience the real tests, trials, and responsibilities of every day life.
When many students come out of the Bible School atmosphere to take leadership in the local assembly, their lack of any practical experience in the everyday life of the Christian results in disappointment at the absence of the high gear, hyper-spiritual atmosphere which they are accustomed to in the Bible School. I am speaking primarily of those who have had little or no local church affiliation previous to the Bible School experience.
Third, the Bible School now is overloaded with what we might call "The Cream of the Crop," as far as zeal and enthusiasm is concerned. As a result, the church is robbed of its vitality. Fourth, since the local church is God's order for this age, the Bible School acts as a parasite. The Bible School not only has no scriptural means for bodily members since each Christian is directed to be a part of a local church but also has no Scriptural means for financial support. If the local church is God's order for this Church Age, our tithes and offering are to be brought into the local church. The faculty of the Bible School should be attached to a local church as well.
If Bible School teachers were active members in their local assemblies it is possible that the local church would have enough teachers to carry on the ministry she was intended to carry on--to train her own promising young recruits under the existing Elders. This is clearly God's "IDEAL" for the present Church Age.
Having spelled out some of the errors of the dictatorial or Nicolaitane form of church government, let us briefly compare this erroneous spirit with the spirit of theocracy. The dictator is no-submissive to other leadership ministries. The spirit of theocracy not only submits to these other ministries but also even seeks their counsel in the decision making of God's program. The dictator sees challenges of his decisions as a threat instead of a check, which may bring balance within the assembly.
We have looked at the Democratic and the Dictatorial types of church government and the problems associated with these is that they are not God's order. The secondary problem is that both of them are run on the opinions of men, whether it is by one man or a number of men. God does not have opinions, God KNOWS. We must not replace God's order with something of our own making.
God's order is a theocracy, where God is able to govern his people the way he chooses. It is not the Pastor being run by the Deacons and the Elders, nor is it the Pastor lording it over the Deacons and Elders, but rather where God rules through a multiple of of ministries, a plurality of Elders through which God governs the local assembly. Jesus is the only perfect dictator. The Nicolaitane spirit violates God's order for multiple ministries.
We must understand that the Dictator might simply lack understanding of what God's ideal is. It may not be that his motives are wrong. Out purpose here is to reveal what God's ideal is. We must always be aware that just because something works is no sign we must accept and embrace it. It must be Scriptural. Isn't the Word of God our supreme and final authority?
Quality must always be the standard and not quantity. Success--as an Elder or as a local body-must be measured over a long period of time by its fruitfulness. What about churches which should come from our work? This is truly a Scriptural means of evangelism. Are we mothering any new works? Healthy growth, which always tales time, is a good measuring stick for success.
There are definite problems, which arise when leadership predominates the body ministry. An assembly may survive, even for a prolonged period, with these problems evident internally, however she will be a weak assembly. The domineering spitit steals initiative and joy from the body and replaces it with fear, frustration, antagonism and resentment. A ministry of this type attracts weak, overly dependent believers and creates division and a lack of harmony.
Good church government must begin in the heart. For God can only govern through a man if he is able to govern the man himself. For the church to function effectively each member, including the leaders must be completely governed by the Lord. Each member must be submissive to the Lord and His order of church government. This is the reason why the qualifications for Elders are so rigid.
The importance of submitting our entire lives to the will of the Lord is emphasized in Proverbs 25:28, "He that hath no rule over his own spirit is like a city that is broken down, and without walls." Christ must govern His kingdom. He has His own chosen means of doing this. We must individually recognize and yield to His government:
" "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder:---of the increase of his government and peace there shall be no end, upon the throne of David, and upon His kingdom, to order it, and to establish it with judgement and with justice from henceforth even for ever,"(Isaiah 9:6-7) "
There are certain principles of church government which must be observed if we are to have a healthy church. There are principles to be observed in the formation of a governing body. We must somehow find ways as a leader to share our vision, doctrine, and faith with "key men". We must inculcate this into them if at all possible, and, as we do, permit God to draw the team together he so desires. He will put in those who will help give the whole "balance". Every building needs a solid foundation. It is imperative that leaders move slowly but steadily toward the goal of building a team which will bring honor to God and His building.
As we are attempting to build a solid foundation, we need to be on the lookout for common mistakes which occur in these early stages which create problems for years to come. First, the old saying that, "haste makes waste," holds true in the ministry. Do not over-structure too soon. It is better to do the work yourself until you have qualified men to place in position.
Second, don't create jobs that require leaders until you have qualified leaders to fill the jobs. It is better to under-program than to over-program and put unqualified men in leadership, thus lowering the quality of the work. For that is exactly what will happen if the qualifications for leaders are not met.
Third, too many get so involved in the program that they fail to become real spiritual feeders. They fail to create a true atmosphere of worship and intercessory prayer. Worship binds the body together like no other force. Begin now to feed, pray and worship and see what God will do in your assembly.
Fourth, all too often leaders are afraid to encourage fellowship among the flock. Their fear of this may be justified. The fellowship of members can create problems because of gossip. Leaders may also fear that new leaders may arise and cause division in the flock. Despite the potential problems, nothing will encourage body ministry, prayer and worship like the saints coming together for mutual fellowship on other than scheduled church times.
Fifth, one predominate mistake among leaders in these early stages is that they busy themselves with "waiting on tables". The result is that leaders are overworked. This error conditions the body to the spirit of "letting the leaders do it". This makes it difficult for the people to move effectively and responsibly into "body ministry". They will always wait for the Elders to do it.
Proper growth requires quality leadership, so we must work for quality and not quantity. Never institute a "program", we'll call it that for a lack of a better word, until you have a definite need of it for the nurture and admonition of the flock. Only begin a new program if you have qualified leaders to carry it on.
Many are still asking, "How can I develop or produce a body ministry within my flock?" A leader's ultimate success or failure seems to rest on his ability or lack of ability to produce a body ministry in his assembly. If you are not able to do this, there are only a few alternatives left for you. None of them sounds attractive to me. All of the alternatives I am going to discuss are contrary to God's pattern for His church so fast and pray, and work and worship until you develop God's pattern.
The alternatives are to either drop out of the ministry, to retrogress to the Laodicean or Democratic type of church government, or to become a spiritual dictator. The first is a sad alternative when you the Word burning in your hear. The second is contrary to the teaching of the Bible--another sad alternative. Some have seemed to be successful at the dictatorial type of church government as long as they have lived, but what happens when the "dictator" dies? The work generally crumbles and the sheep scatter-some lost forever. Personally, I'll settle for God's pattern as difficult as it is at times to develop. It is worth all the discipline and effort involved, for it yields tremendous rewards.
We need the ability to draw people out and not suppress them. In this process we need a balance between a strong hand of restraint and guidance, while leaving room for freedom of expression. To do this effectively, the Pastor must be totally involved with the flock in prayer, fellowship, and worship. This should include times of extracurricular activities when possible. It is imperative for the pastor create a relaxed atmosphere if the flock is to feel comfortable and at ease around him. It is only as people are at ease that the Holy Ghost will be able to effectively flow through them to minister to others.
I firmly believe that this attitude can be developed without sacrificing the "Pastor's authority". It is sad the way some Pastors degrade their position in an effort to build friendship in the flock. These friendships can be built without demeaning the Pastoral position.
As we are building the body ministry we must be careful to build a "balanced" body ministry. We need both the sensational (Evangelistic) type of ministries as well as the stability of the teacher. Whichever type of ministry we are called to, we would be wise to build some around us in a ministry that would help bring balance and augment our ministry. Complimentary ministries fill in that gaps, which our ministry may leave in nurturing the body. Serious problems arise if all we have is one type of ministry.
There are many that will not pay attention at all unless there is a sensational preacher on board. They need real excitement in the air continuously. However, a continuous diet of this will definitely stunt a believer's growth.Growth of any lasting effect comes from a solid intake of the Word. It is not that we don't need the spectacular--we do--but a steady diet of this is not conducive to spiritual growth.
People nurtured in the "revival atmosphere" will only go so far in their spiritual growth and then they will level off. In order to keep them, the Revivalist will have to think up all sorts of "gimmicks" to keep things moving. The greatest danger to this kind of ministry by itself is that its adherents seem, more often than not, to live inconsistent lifestyles. This occurs because much, if not all, of their motivation is external rather than internal. This type of ministry could easily create frustration in the leadership, for without a doubt they will be overworked since there will be a lack of qualified men to share the workload.
At the same time there are some problems, which may arise, if all we have is a "teaching ministry". The greatest of these problems could well be the lack of true vitality. As Paul so aptly points out in II Corinthians 3:6, "The letter killeth but the Spirit giveth life." People need to be motivated from within but they also need an amount of external motivation.
The "sensational preacher" must continue to be sensational and at the same time build and develop a teaching ministry around him. As he does this, he must build the credibility and authority of the other leaders among the flock. The same theory is true if your ministry is basically a "teaching ministry". You must strive to build a spectacular ministry around you and at the same time build the credibility and authority of other leaders among the flock. Whoever you put into leadership, you must be able to direct your congregation's "respect" and "submission" toward them.
What about building what we might call an "Organization" or "Administration"? "MEN" are the tools God always uses--they were what Jesus used to build His church. As with machinery, so with organization; there must be power to make it function effectively. The purpose of organization is to channel life into the body. If we keep this in mind we will be less apt to over-structure. Always be careful to keep the organization as simple as possible. It is better to under-structure than to over-structure. The goal is to sturcture as needed with qualified leaders.
Church organization can easily be flexible enough to adjust to changing needs and conditions. However, the organization will only accomplish God's work to the degree that God is permitted to work in and through the whole body. Each organ must be alive and functioning. Organization is a means to an end but the primary emphasis must be placed on the final results.
Should we close down a branch of the organization if it is not producing life? There are various possibilities to be examined before finally deciding to close a ministry down unless we get direct counsel from the Holy Ghost to do so. Without the direct intervention of the Spirit, it is necessary to consider the aim of our organization. Don't look upon this as a failure. It could be that the Lord is leading to greener pastures and more fruitful ground. It is also possible that said program has simply come to the end of its life for the need of the organization.
In the closing remarks of this chapter, let us consider some principles involved in the delegating responsibility and authority. The unhealthy delegation of authority can cause problems, which the body may never outgrow. I would advise that you proceed with care or you could carry a deformity with you for all of your spiritual life as a body of believers.
The success or failure of any branch of the work reflects on the immediate leaders and then on the Elders and Pastor of the assembly. This awesome thought makes delegating responsibility and authority one of the key areas of church government. There are several precautions that can be taken in the undertaking of this task, which I will now discuss. First, we must always avoid making snap decisions. Let God lay the plans slowly and steadily concerning what and who he would have you delegate the responsibility of a particular outreach to. Remember that the world wasn't created in one day.
Second, make sure that one and only one person does not decide important decisions. We must always consider the counsel of the Elders.
Third, each individual assigned to a task must be given a clear and useful job description. They must feel their job is important and useful, and that it is channeling life to those involved. They must also feel that it is adding to the fulfillment of the whole body.
Fourth, always radiate the attitude that we are laborers together. Never let other receive from you the attitude that, "I'm the chief". This is true whether we be pastor or an under-shepherd overseeing an arm of the body of believers. We never outgrow being a servant.
Fifth, always assign tasks to fit the individual's "faith", "vision", and "ability". Nothing is more frustrating than doing that for which you have no vision or ability. Over-loading a willing worker could easily be the straw that breaks the camel's back.
Sixth, time spent in communication with workers is time well spent. The lack of communication has destroyed more homes and churches than any of us realize. Others must not be shrugged off. They must sense your sincere interest in what they need, are doing, and even how they feel.
Seventh, be sure any individual you choose tu put in a job or give responsibility has the proper training to perform the task successfully before you leave them alone. Possibly one of the most frequent reasons for the failure of various branches of the organization is the lack of sufficient training.
Eighth, when assigning a task of responsibility to an individual, inform him of the scope of his responsibility. Let him know how far he can go in decision making before it is necessary for him to consult the Elders. Make sure that they not only know when they should call the Elders, but that they may call upon them at any time without being thought of as incompetent.
Ninth, make sure that you can and do trust the one you are delegating authority to. If you don't trust them problems will arise in you relationship with them at a later date. It may not be their fault; it may be that your lack of confidence could create suspicion. Make sure he is ethical, loyal and stable in life and doctrine.
Tenth, the wisest counsel is to seek out those who are one with you in spirit and vision. This is even more important than their ability to do a job. We cannot build a strong body if some organs are diseased or out of joint (functioning independently). Cancer is nothing more than organs of the body that are moving independently, in rebellion, to the well being of the whole body. We need to find balance.
A person may have a good heart but may not have "spiritual ennablement" or "power to perform". This could be very damaging both to the individual and to the brach they are leading. If you have any question concerning the life or attitude of one you are considering for leadership, you should be open with him. Discuss your questions with him hoping to find a solution, even considering the possibility that you are in error concerning the question. You know it is possible you are wrong.
','168' => '
Plurality of Church Government
The Scriptures speak of only two groups of ruling bodies within the local church—Elders and Deacons. All of those ruling in the house of God MUST meet the qualifications found in I Timothy 3. We see the results in many churches today of deviating from the qualifications. As the standards for leadership have been lowered, we have seen a corresponding lowering of the quality of the work being performed in the body of Christ.
The early church is still our example in this respect, as well as in all others. There was no rush to install either Deacons or Elders in the early church. Both offices required that qualified men be carefully sought out to fill these positions. To turn from the standards of leadership presented in I Timothy 3, even though they may seem very rigid, is to frustrate the "plans" and "principles" of God.
A plurality of leadership is seen throughout the New Testament. Nowhere is one man in complete charge of the work of God. Jesus himself began with twelve Apostles who, excluding Judas Iscariot, carried on the work in its infancy, following the ascension of Christ. We find, in Acts 15:2, that there were other Elders added to the apostolic group as the church in Jerusalem grew. As the need arose, Deacons were added to this body of believers.
Many of the Elders, some of whom were at one time Deacons, were mentioned by name. It seems evident that these Deacons had progressed to the place of Elders, such as Philip the Evangelist as seen in Acts 6:5; 21:8. Agabus the Prophet and James the Pastor of Jerusalem church of Acts 15 were also given by name as having become elders in Jerusalem along with the Apostles.
The church of Jerusalem is not our only example. The church at Antioch of Syria is another vivid example. We see here, also, a pattern of mothering other churches, as well as plurality of ministry. Barnabas went from Jerusalem to Antioch to strengthen the church that had begun there. After staying there a while he went to Tarsus to get Paul to come and work with him. There was certainly a plurality of Elders. A year or so later, Prophets went up from Jerusalem to help in the ministry at Antioch. So it seems that, for a time, anyway their leadership came from a mother church.
As time progressed there were Prophets and Teachers in Antioch. It seems quite evident that some within the church had developed to the degree of being ordained as Elders. I'm sure that they were qualified before Barnabas, Saul and possibly even, Agabus would set them into a place of leadership. We even see the church at Antioch sending Elders from themselves to minister to others. Is not this the Scriptural pattern—"freely ye have received, freely give"? We are commanded to go into the entire world and make disciples, not just sit at home and grow fat spiritually.
The church of Ephesus is another good example of the plurality of Elders. As discussed in Acts 18:18,19, the plurality of Elders was even seen in the pioneering stages of this church. God doesn't mean for one man to be responsible for a work by himself. His pattern, even in the early stages of a work is for two or more ministries to work together. We see, in Acts 20:17, that more Elders were evidently added to the church.
This seems to have been the pattern, wherever churches were started. Paul and Barnabas set in a plurality of Elders in all the churches that they established (Acts 14:23). Whenever assistance was sent to the churches, it was delivered by the Elders of one church into the hands of the Elders of receiving church. The Elders are always to play a predominant roll in the leadership of the churches.
I feel to emphasize again that you will never find the word Elder in its singular form when in reference to leadership over the church. Yet we must affirm that one Elder is generally considered as "chief", "senior" or "head" Elder within the local assembly. There are several men who were considered "head" Elders in the New Testament church. For example, Peter (Acts 5:3), James, the Lords brother, (Acts 15:13) and definitely Paul who established churches and remained to mature them. We also have the letters to the churches in Revelation Chapters 2 and 3, which were to be given to the "angels", "messengers", or the chief Elder of those individual churches.
Even though the scripture is emphatic in teaching a plurality of Elders, it does not teach an equality of Elders. Each ministry must be given freedom to function within its own sphere, and each will more likely be at different levels of maturity and capabilities in their given ministries. There is to be no power struggle. Each Elder has his own ministry, which he is responsible for.
One astounding purpose for the plurality of Elders is found in the sphere of church discipline . Discipline carried out by one man loses its effect and authority. It often does not accomplish its intended purpose—restoration. Instead, it often stimulates rebellion and the loss of the one being disciplined. A plurality of leadership encourages submission from the flock. The decisions of a group of spiritual men will be adhered too much more readily than that of on man. A plurality of Elders is protection for Elders and flock alike bringing with it the greatest benefit to both sheep and shepherd.
The plurality of Elders and church discipline is also to be considered in the context of the need for the discipline of Elders as well. Under God's pattern of leadership, no man is standing independent of the whole. The plurality of the Elders leaves opportunity for an Elder to be disciplined as well as and as effectively as any member of the body. This is equally true whether he be Pastor, Teacher, Evangelist, Prophet, or Apostle. We need to "submit to one another," for the good of the whole body (I Peter 5:5).
Another positive effect of plurality of Elders, is the fact that it brings proper "balance" to the body in all matters. Since each of the Elders will not only be at a different level of maturity but will also have a different type of ministry, the Elders will be able to augment on another in the feeding ministry and in the ministry of the Word. This is also true of discipline. In disciplinary matters, a plurality of Elders brings checks in various ways as to either speeding or slowing the process as need may be.
In the remainder of this chapter, I would like us to briefly analyze Acts 15. This chapter has been used and abused to support every conceivable type of church government. It has been used to support denominational authority of local churches since this chapter can be used to show that the church at Jerusalem had authority over other churches. Acts 15 has also been used to support the contention that the senior pastor is the final voice of authority within the local church since James, the chief elder, had the final voice. However, none of these contentions are supported if we carefully exam the situation as it is literally recorded in Holy Writings.
Brethren from the Jerusalem church who had brought erroneous teaching to Antioch and were causing division had infiltrated the church in Antioch. Paul and Barnabas, mature brethren, did what was right and proper by going to the root and source of the problem when they confronted the Elders of the church in Jersualem, the home church of the troublesome brethren. They presented the problem, which these brethren had brought and sowed, into the Antioch church. The whole church at Jerusalem eventually became involved, or at least informed, about what was transpiring. It is very evident from the scripture that they were in agreement with the decisions of their Elders. What a healthy situation as we see the Elders all together in getting the mind of the Spirit-even though it was the chief Elder what that mind was. Then, praise God, the whole church body stood behind the decision of their Elders. Please study Acts 15 carefully in relation to this thought.
The church in Jerusalem was sought out—not because it was the top ecclesiastical authority, but because it was the source of the problem. James, the senior Pastor at Jerusalem, voiced the final decision of the whole and not just that of himself. It was definitely a "thus saith the Lord", and was confirmed by all present. There were no powers of persuasion, or gifts of salesmanship, influencing the minds of others. Rather, there was a definite word of the Holy Ghost to direct the affairs of the local church, which is always in order.
','169' => '
The Ministry of an Apostle
In the next few chapters of this book we will be looking at the separate ministries of the apostle, prophet, evangelist, pastor, and teacher. We will be looking at them in the order given in Ephesians 4:11 not because this is necessarily their order of importance, but simply because this is the order in which the key verse mentions them.
The first task to complete in considering the ministry of an apostle is to decide upon a definition of an apostle. An apostle is one sent forth as a messenger, with a commission, under the authority of one doing the sending. This defers from the definition of a disciple since a disciple is a follower who follows with the intent of learning and putting what is learned into practice. All true Christians are disciples (including those who apostles).
In relation to the Christian faith, an apostle is one called out from among the disciples and sent forth as seen in Luke 6:13 "and when it was day, he called unto him his disciples: and of them he chose twelve, whom he also named apostles". With these thoughts behind us, we will now look at New Testament Scriptures pertaining to the ministry of an apostle. In doing so we will observe the different examples of apostles.
The first example of an apostle is none other than the Lord Jesus Christ himself. Truly, he is our example in all matters pertaining to the Christian faith and ministry. In Hebrews 3:1 he is spoken of as: "the Apostle and High Priest of our profession." These titles speak to us of his relationship to God and his ministry to man. He was definitely one sent forth with a Divine Commission. Thank God that he was not only "sent forth", but that he was obedient to the end to carry out the fathers will. This is clearly illustrated in Christ's own words in John 17:3-8.
The next example of the ministry of the apostle is the calling and work of the original twelve as listed in Matthew 10:2-4, Mark 3:14-19, Luke 6:13-16. The original twelve apostles as well as all succeeding apostles were chosen from those who were already disciples.
As with any of the fivefold ministry, all apostles are personally chosen by the Lord Jesus Himself. It is not within the authority or choice of men to appoint apostles nor to appoint any of the others of the fivefold ministry. The most that man can do is confim those that God has chosen.
One important factor I would like us to notice in this all important decision of Jesus in choosing the twelve is that he spent the previous night in prayer (Luke 6:12). This within itself tells us that the Lord takes great care in His choice of leaders for his work.. IT should also speak to us of the necessity of, saturating major decisions with much prayer to God before coming to a final conclusion. This is also true in the practice of laying hands upon those to be set apart for the service of God in any special ministry.
The original twelve apostles (possibly with the exclusion of Judas Iscariot) were to have a place of permanence throughout the ages—along with the heads of the twelve tribes of Israel (Revelation 21:14). This in itself should cause us to move prayerfully as we work for God, for how much of what we are doing is of eternal value
The third category of apostle mentioned in the New Testament is the false apostle. Satan is not going to waste time, talent, and labor copying anything that is not genuine. Thus, when I see one of counterfeits around I know that there must also be the authentic, "Real" ministry being copied. This is also true of prophets, evangelists, pastors, and teachers. God has the genuine and Satan has the counterfeit or false. Don't be disillusioned by the false but be encourage that the real is genuine enough for Satan to be willing to expand the effort to copy it.
There was on apostle who seems to have had a special call to establish the church among the Gentiles. This, of course, is none other than Paul, who was previously known as Saul of Tarsus (Romans 11:13, Acts 9:15). He speaks of Himself over twenty times as an apostle. He was the first man recorded to make any systematic effort to evangelize the Gentiles. Some have reason to believe that he is the Divine replacement of Judas Iscariot rather than the Matthias of Acts 1:26.
The ministry of an apostle is to be a continuing ministry throughout the Church Age. God gave this ministry, along with the other four, as a gift to the church to bring her to perfection. It is impossible to imagine that the ministry of an apostle could be discontinued before the church is brought to perfection, at the end of this Church Age. We still need every gift that God has given to the church. When the church has come to perfection, it will be presented to Christ without spot or wrinkle or any such thing (Ephesians 5:27). He is coming for a perfect bride. I, for one, feel the need for every provision he has made to bring me to perfection. Because certain fragments of the church have failed to recognize and utilize all the gifts and ministries that Christ provided her, they are in the poor condition they are in today.
There are various references in the New Testament to apostiles, other tha n Paul or the twelve as discusses previously. There were apostles with Paul in Iconium as well as in other places of miniustry (Acts 14:4; Romans 16:7; Galatians 1:19; I Thessalonians 1:1, 2:6). We find the word "Apostle" possibly applies to about twenty-five persons in the New Testament since it is also sometimes translated "Messenger". Titus seems to have fit into this category since he was one who was establishing churches and setting things in order within the local churches (Titus 1:5).
Next, we will examine the ministry of the New Testament apostle. In any study of this nature, there are some questions that we must ask ourselves. First, who sent the apostles mentioned in the New Testament? Second, where were they sent? Third, what was the commission of these men?
In answering these questions we will begin with the original twelve. They were called, trained and sent by Christ Himself. They were sent to the worldwide church. This mission continues, even to the end of the Church Age, via their ministry of laying down the foundational truths for the entire Church Age. Paul wrote, in Ephesians 2:20: "And are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone."
The ministry of the original twelve apostles seems to go even beyond the Church Age and into eternity (Revelation 21:14). Their writings were inspired and preserved as "Gospel". They were truly a young church and a means of nurturing her to maturity. They set forth the early structure of the church, outlined the qualifications for the ministering body and took the initiative to see that proper leadership was set in place. They baptized converts, preached the gospel, taught doctrine, etc.
The ministry of apostle is an ongoing ministry for the church of all ages. The ministry of an apostle today is similar to that of the twelve. A modern day apostle must be chosen, trained, and sent by Christ just as the original twelve were. Ther are to ground the church in the truth that has already been laid down so that the church will not be blown about with every wind of doctrine. The twelve laid down the "Foundational Truths" which the apostles of today are to minister.
The vision of today's apostles goes beyond one local assembly since they are sent to the church at large. Their ministry will expand as pastors recognize the call of God upon their lives and call upon them for assistance. A man will never have to push his way to the front, "(his) ministry will make room for itself" (Proverbs 18:16). The ministry of the modern day apostle will be one of seeking to preserve unity and cooperation within and among local assemblies. We see this spirit vividly in the ministry of Paul, in his striving to write to those who are divisive, as in the church of Corinth.
Apostles are also to be concerned with the ministries of individuals. They will endeavor to nurture promising young men into their ministries, sometimes by taking them under their wing for a season of training. They will also, at times, as the Spirit leads, function via the gifts of the Spirit in confirming God's call upon specific members of the local assemblies.
The present day apostle may also be active in establishing new churches and setting the new churches in order, returning to them on occasion to nurture and strengthen them in their faith. We have not only the example of Paul and Barnabas but also of many modern missionaries who function along this line. It is possible these brethren are considered apostles in the eyes of the Lord.
It would not be correct to include all missionaries in this category since many serve as clerks, doctors, mechanics, pilots, etc. in the mission field. However, some are true apostles as well as prophets, evangelists, pastors, and teachers. The ministry and works that follow a man will be proof of his calling. This is not true only for apostles. It is equally true for those who are called to other ministries (I Corinthians 9:2).
','170' => '
Chapter 10: The Ministry of the Prophet
The ministry of the prophet is mentioned more frequently in Scripture than any of the other five-fold ministries. It is mentioned more than five hundred times throughout Scripture. In the Old Testament the Priests and Levites who are types of the Elders and Deacons of the New Testament carried out the bulk of the ministry.
Despite the number of times that the ministry of the prophet is mentioned, it is important to realize that, although this ministry is needed today, it is not the only one needed. The ministry of the prophet is but one of the five-fold ministries. As we continue on in our study, I trust that we will find healthy New Testament balance in this ministry as well as in all of the others.
There are several Old and New Testament words, which will help us to understand more fully the ministry of the prophet. The Hebrew word REAH is translated in the Kings James Version as "seer" in I Samuel 9:9. It suggests that the Prophet actually "sees" what God wants him to relay to his people. God will reveal Himself to prophets in visions or dreams:
""Hear now my words: If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream," (Numbers 12:6)."
The Prophet is caught up in the Spirit in a visionary state where he sees great spiritual revelations. This refers not only to dreams and visions but also to the interpretation of dreams or visions (Daniel 2:23; 4:19-27; 8:15-27).
The Hebrew word NABHI or NABILY is translated "Prophet" in Amos 3:7. It makes reference to one to whom God's message was secretly revealed. The prophecy then springs or flows forth from the prophet to the people. Prophets receive the message from God more by HEARING than by SEEING. The message is received in secret but is spoken by them openly. This is the most common word used in reference to the Old Testament prophets. The word "NABHI" includes rather than excludes the seer since all of God's prophets receive a message from God, which is to be relayed to the people.
There are a few New Testament words, which relate to the office and ministry of the prophet. The word "PROPHETS" as seen in Acts 11:27 and 13:1 refers to one who speaks forth or relays the "Divine Message" or "Mind of God" to man. The work of a prophet is presented primarily as a "FORTH TELLING". However, included in the ministry of the prophet may be the work of "FORE TELLING". The latter is what most imagines to be the primary task of the prophet even though it is the former function, which the New Testament prophets performed most frequently.
Another New Testament word relating to the ministry of the prophet is the word "MOVED" as found in II Peter 1:21:
""For the prophecy came not in old time by the will of man, but Holy men of god spake as they were MOVED by the Holy Ghost.""
This Scripture is referring to the fact that the prophets were borne or carried along in much the same way as the wind bears a sailboat across the waters. The prophets were under God's strong, controlling influence as they functioned in their office or ministry. This is not meant to imply that they were not capable of resisting God's will since "the spirits of the prophets are subject to the prophets," (I Corinthians 14:32).
Even though I Corinthians 14:32 is specifically dealing with the abuse of the gifts and callings of God it also illustrates that it is very possible to resist the moving of the Spirit of God as He would bare us along. When God directs us in this manner, it is not against our will but, rather, in harmony with our willingness to yield to His Spirit. The prophet is never in a position where he is at liberty to say, "I couldn't help myself," though he is definitely under a certain amount of pressure because of what God has shown him. He is to be knowingly and willingly borne along by the Spirit.
There are three words seen in Revelation 1:1 which I would like us to observe:
""The Revelation" of Jesus Christ, which God gave unto him to "Shew" unto His servant things which must shortly come to pass; and he sent and "Signified" it by his angel unto his servant John"."
We will look at these three terms in the order in which they appear--not in their order of importance, if there is any such order.
The word "Revelation" means to reveal or make known by unveiling or taking the cover off. It makes reference to the impartation of spiritual knowledge, which could not be arrived at in any other fashion-that which would be otherwise unknown. A natural example of this spiritual phenomenon is that all of a sudden a light comes on which has been completely the work of God.
The word "SHEW" is also found in Revelation 1:1. It suggests the EXHIBITION or SHOWING BY WAY OF PROVING the message. The final word they I will be discussing is "SIGNIFIED" which means to indicate or give a sign. Goth "signified" and "show" refer to providing a clear picture of the message to be relayed to the people. It may include dreams, visions, or even prophecy with demonstration (almost as a pantomime with words added to give a double message).
We will end our word study of the ministry of the prophet with the word "INSPIRATION" as found in II Timothy 3:16: "All Scripture is given by INSPIRATION of God." The word literally means, "God Breathed". It makes reference to the recorded word, which was divinely revealed and preserved for all ages. God not only took care to reveal it and have it spoken correctly but also to preserve it throughout all ages for the benefit of the church. He was and is truly concerned for you and I as well as for those who were alive in the days in which the Word was received and spoken.
A prophet is one who receives a divine message from God, relating to God's will and purpose and who, in turn, delivers that message to men. It may not necessarily be confirmed to the people of God. Many of the Old Testament prophets had a message for the ungodly as well as for the people of God. He is God's mouthpiece to the people, or God's point of contact with the people. Prophets not only serve as the mouthpiece of God (II Peter 1:21; Hebrews 1:1; and Acts 3:21) but also, because of their spiritual vision, can be though of as the "eyes" of the church. The job of the prophet is to lead the people into the light of what God has revealed to His messenger.
As the New Testament pattern is restored, we will see a greater restoration of the office of the prophet within the church. As we will see in the remainder of this chapter, there is a need for this if the restoration work is to be complete.
The message of the prophet is threefold. It is PREDICTIVE, DIRECTIVE, and CORRECTIVE. The ministry of the prophet is predictive since it speaks of events that are in the future for the purpose of preparing those to whom the message is given for that which is ahead. A prophet's message should help those to whom it is given to determine God's will as they plan.
The message of the prophet is also directive. Do not confuse this aspect of the ministry of the prophet with the ministry of the teacher. It is part of the prophet's ministry to give specific direction to specific people, under specific circumstances. Examples of this can be seen in I Samuel 22:5, I Kings 22:14-23; and Acts 21:10. God is faithful to direct His people properly if we will be open to the voice of God. This facet of the prophet's ministry may very well be God's means of confirming what he has already been dealing with us on concerning His will for our life and ministry.
The prophetic ministry may also be corrective. It speaks out against sin, rebellion, backsliding or doctrinal error as need be. Almost always the corrective, or rebuking message of the prophet will be accompanied by a promise of mercy upon repentance. God does not rejoice in the death of the wicked, but gives corrective messages that they may repent and be restored. God's hear is not set on destruction but on restoration.
A true man of God, when rebuking will himself be more hurt than the individual that is rebuked. If he can whip the sheep without feeling pain himself, he is definitely in the wrong spirit. It is never enjoyable to rebuke others. Remember the prophet is borne along with great pressure from God to give his message. His sole reason for doing so is the direction of God as well as the knowledge that it very possibly will bring restoration to the recipient. On the other hand, we cannot rule out those isolated instances where God is withdrawing his mercy from those who he has dealt with time and again. In this situation, His corrective message may well be without mercy as seen in Acts 5:1-10 and Numbers 16:31-33.
The prophetic ministry is a continuing ministry throughout the dispensation of the church. In the New Testament there are specific prophets mentioned. Acts 13:1 mentions the ministry of some prophets though we cannot conclude that all of them were prophets since some f them most certainly were teachers-unless, of course, they were functioning in both ministries, which is entirely possible. Some prophets were mentioned as traveling from Jerusalem to Antioch. One prophet, Agabus, certainly functioned in a prophetic office. He is referred to in this sense in both Acs 11:27,28 and Acts 21:10. Judas and Silas were also mentioned as prophets in Acts 15:3. There were certainly several individual prophets present in the New Testament church. Since there were so many documented prophets in the New Testament, it is impossible for anyone to teach that the ministry of the prophet is not for this present-day dispensation.
The office of the prophet is mentioned in I Corinthians12:28-29; 14:29-33,37; Ephesians 2:20; 3:5; 4:11; Revelation 18:20. If we place all of these references within the context of Ephesians 4:11-15, we can see just how long this ministry, along with the other four of the five-fold ministry will be necessary for the church:
""Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." (Ephesians 4:13)"
Might I ask the question: "as you look around at the bulk of the churches, or even individual Christians in light of the previous Scripture, could you say that we have reached the place where there is no more need of all five of these ministries, gifts of God, to the church?
The ministry of the prophet today, just as the ministry of the apostle, differs in form with the Old and New Testament prophets only in the fact that the latter two laid down the foundational truths and the former are to continue ministering this truth. They, "(are to build) upon the foundation of the Apostles and Prophets" (Ephesians 2:20). Even though it would be wrong to dogmatically say that God gives no further revelations to modern-day prophets, all present day prophetic utterances must be judged or tried by the Word of God. "To the Law and the the testimony: if they speak not according to this word, it is because there is no light in them," (Isaiah 8:20).
The prophetic ministry was given primarily to the church, not to the world, although there are occasions where the ministry may reach outside the church to the unsaved and the heathen. The fact that the prophetic ministry is given to the church is taught in our key verse, Ephesians 4:11-15. The two aspects of this ministry which I would like to look at are the pioneering and perfecting of the church.
The pioneering aspect of the prophetic ministry can be seen in the fact that prophets frequently traveled with other ministries in order to augment them. Prophets gave life and vitality to new churches while also providing a strong foundational ministry in the Word.
Any new church needs solid men in leadership, even in it's early stages. This seems to have been supplied, at least in part, by the prophetic ministry until leaders were qualified and capable of being installed from within the local assemblies. They functioned not only in the teaching of the Word but also in the gifts of the Spirit and the laying on of hands to call and confirm believers into their given ministries within the local bodies. There are a few verses of Scripture where we see the pioneering ministry active. These include Acts 13:1; 15:32; and very possible I Timothy 1:8; II Timothy 1:6.
In order to discuss the prophet's ministry of perfecting the saints we must return to Ephesians 4:11-16. The theme of the surrounding text is growth and maturity as well as the idea of the body functioning together in harmony. The primary objective of the five-fold ministry is the "perfecting of the saints". This does not exclude the necessity of winning souls but it seems almost secondary to their primary calling. The ministry of a prophet should charge the church with new excitement as the church hears a "Thus saith the Lord".
The key to the effectiveness and prosperity of the church is wrapped up in the ministry of the prophet. The prophet doesn't only need to function effectively in the assembly but must also be readily accepted and received by the assembly as a whole. Gd requires response to "His True Prophets". Refusing to hear and obey His prophets will bring the hand of God's judgement upon His people as seen in II Chronicles 36:16:
""But they moved the messengers of God and despised his words, and misused his prophets, until the wrath of the Lord arose against His people, till there was no remedy.""
Nehemiah 9:26-27,30 and Jeremiah 7:25-28 record similar examples.
Isn't it a shame that Christians today don't have the respect the Bible teaches that they should have for the man of God (I Samuel 16:4-5). Maybe the fault is equally shared by the people and prophet. It could be that the qualifications are so lowered today that the quality of the ministry is not what it should be.
THE PROPHETESS
Now we come, as we must, to a very controversial aspect of the ministry of the prophet--is it valid for a woman to move and function in the OFFICE OF A PROPHET or PROPHETESS? There are various examples of the ministry of the prophetess in both the Old and New Testaments. Both Testaments also include an example of a false prophetess. The mention of both real and false prophetesses are far less numerous then the mentions of their male counterparts. We will take the time to examine all Scriptures dealing with this aspect of the prophetic ministry to get a complete picture of what God is trying to teach us.
The first Scripture we will look at is Exodus 15:20. In this verse Miriam is spoken of as a prophetess. Here we see here leading the women in worship. However, in Numbers 12:1-10 we see Miriam, along with her brother Aaron, usurping authority over their brother Moses--God's chosen leader of the people. This action was in direct disobedience to I Timothy 2:12. As a result Miriam was smitten with leprosy.
The next prophetess we will discuss is Huldah (II Kings 22:14-20), the wife of Shallum, the keeper of the "wardrobe". As such, she was very active in maintaining the robes that her husband had the responsibility of. According to Jewish tradition, this means that she taught the women, which is in full agreement with the rest of Holy Scripture. It appears that she functioned in the "GIFTS OF PROPHECY" rather than in the "OFFICE" of a prophet.
Judges 4-5 present a picture of the time when Deborah ruled Israel. This is the only instance in the Bible where a woman functioned, even somewhat, in the OFFICE of a prophet. The Scripture indicates that Deborah was the wife of Lapidoth, the keeper of the Tabernacle lamps. It is very possible that, like Huldah, she assisted her husband in fulfilling his responsibilities. It is important also to note that Deborah was "thrust" into the OFFICE of a prophet by "MAN" (Judges 4:8,9). It could be that previous to this time she had functioned, not in the OFFICE but in the GIFT of prophecy. Her stepping into this OFFICE was definitely to the disgrace of male leadership.
Does this one incident justify disobeying the direct command of Scripture as seen in I Timothy 2:12 and I Corinthians 14:34? I personally do not believe so. Is it possible that this is an exception for some reason which I do not fully understand, much like God telling Hosea to marry a harlot (Hosea 1:2)? We all know that a man of God should not marry a woman of that character. Should we change the Word of God just because God condoned something in one instance?
There is one other Old Testament Prophetess mentioned in Isaiah 8:3,4. This is the only reference in the Old Testament to the wife of Isaiah. Is it possible that she was considered such only because she was married to a great man of God--for the two shall be one flesh? It could be a type of riding on her husband's coat tail. It could also be that she functioned in the Gift of Prophecy.
In the New Testament, and old saint named Anna was called a prophetess in Luke 2:36-38. All that this Scripture tells us about her ministry is that she was moving in the gift of prophecy. The same is true of the only other New Testament reference to a woman functioning in the prophetic ministry. Acts 21:9 speaks of the daughters of Philip the evangelist, "The same had four daughters, virgins, which did prophecy." In no way should either of these New Testament references infer the OFFICE of the Prophet.
Female false prophetesses are mentioned in both the Old and New Testaments. In Nehemiah 6:14, Nehemiah mentions the prophetess Noadiah. In this chapter she is seen plotting with the enemies of Nehemiah against him. There is certainly nothing in this or previous references to commend her in her office. She was definitely set against the man of God and the work of God. Ezekiel also speaks against the prophetesses who prophesied of their own volition and not under the direction of the Lord (Ezekiel 13:17-23). The false prophetess Jezebel is mentioned in Revelation 2:2. Whether this is figurative or not is immaterial. God denounces her in the severest of terms.
We must conclude from the foregoing thoughts that the prophetess did not move to the same degree as their male counterparts in the OFFICE of prophet. Whenever the leadership capacity of the prophetic ministry is mentioned in Scriptures, the emphasis is always placed on the male prophet rather than on the female prophetess.
A woman does have a sphere of ministry within the church. However, women are never portrayed in the Bible in leadership positions within the church-especially not in a position of leadership over the men of the church. Whatever ministry the Lord has blessed women with, and for lack of time and space we will not delve into a discussion of it at this time, she is ALWAYS to be subject to male leadership, whether in the home or in the church (Ephesians 5:22-23; I Corinthians 11:3; 14:34; I Timothy 2:11-12; and I Peter 3:1-6).
FALSE PROPHETS
More than ever, we need to beware of false prophets. They abound on every hand. The term false prophet is used to refer to those prophets tat are perverted, evil, warped. The real problem is that they themselves are deceived into thinking they have the truth. The Bible states that DECEPTION is one of the major signs that the last days are upon us (Matthew 7:15-23; 24:11,24,25; Mark 13:22; I John 4:1-3). This is very evident around us today. Revelation 16:13-14 seems to indicate that there will be accelerated activity of evil spirits in these last days. I, for one, believe with all of my heart that we are living in these last days.
When considering the erroneous teachings of these false prophets, we must remember that, in order for any deception to be generally accepted, it must contain an ample amount of truth mixed with the false. If the prophecy of a false prophet is mixed with the truth it will be readily accepted by many innocent, yet gullible, followers of the Lamb. All too many, in our day, see no harm in a little mixture either with the world or with false doctrine. Remember, rat poison is 99% pure wheat yet it is very deadly. "GOD HATES MIXTURE". It was the mixed multitude in Israel's early days that raised havoc with the Israelites' dedication to Jehova. The Bible exhorts us that the followers of these false prophets will be punished with the same judgement which shall befall the false prophet himself (Jeremiah 14:16; Ezekiel 14:10-11; Revelation 19:20-21).
Whenever prophecy is given one of three spirits will be involved. The three spirits are the human spirit, the satanic spirit, and the Holy Spirit. We will look at all three separately. Since all three of the spirits we will be looking at work through men, it is difficult to discern just where one leaves off and the other begins. This shows us the extreme necessity of the gift of discerning of spirits functioning within the local body. The first, and possibly most prominent, spirit is the HUMAN spirit. Scripture warns us of the dangers of this spirit's involvement in prophetic utterances. When the spirit of self becomes too involved in a prophet's utterance, "They speak a vision of their own heart, and not out of the mouth of the Lord…Yea they are the prophets of the deceit of their own hearts:" (Jeremiah 23:16,26)
"Deuteronomy 18:20-22 speaks of prophets who speak or prophesy presumptuously:"
""But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. And if thou say in thine heart, How shall we know the word which the Lord hath not spoken? When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken presumptuously; thou shall not be afraid of him.""
This is the quickest route to heresy and delusion. "Presumptuous" means insolence or pride. Pride is nothing less than SELF-CONCEIT. It is natural to fall into SELF-DECEIT though self-conceit.
Deceiving ones self is a sure way to fall or, better yet, to plunge headlong into heresy and delusion. A clear and simple definition of heresy is one who chooses without the checks of others. He becomes a law unto himself, making all decisions, including doctrinal decisions, without the assistance or checks of other faithful brethren. These are the people who prophesy falsely and end up in all sorts of heresy and delusion.
The sin of heres can easily be traced back to its root cause--pride or "speaking presumptuously" out of their own hearts. This emphasizes the need for a plurality of elders within the local church, as has been emphasized throughout this book. The plurality of elders helps protect shepherds and sheep alike from heresy.
The next spirit that is present in some "prophetic utterances" is the satanic spirit. Satan's counterfeit finds access through the human soul as seen in Jude 19, "These be they who separate themselves, sensual (soulish), having not the Spirit (Holy Spirit)." As we consider how this satanic spirit works through the souls of men, we must be careful to distinguish between two types of men.
The first type of men are those who are saved, but who, to a degree, are involved in delusion. They are soulish, mystical individuals who are generally deceived through erroneous doctrine or false prophecy and see no need for consistent godly behavior. They are often moved solely their own emotions. You will recognize them by their inability to face the storms of life since they are similar to infants in the natural since they live only for natural comfort. They are quite easy for the mature, Spirit-filled Christian to recognize, thus, not easily deceived by these individuals. However, the babe in Christ will frequently be drawn by their "prophecies".
The second type of men are the ones spoken of in Jude 19. This "prophet" does not have the Spirit of God and is none of His. These individuals are not saved and are controlled and used by evil spirits. Satan is working through such men to bring strong delusion. Paul spoke of this in II Thessalonians 2:3-12. Whether you see this spirit of antichrist as a "system" or as "one man" at the head of it, the fact still remains true that today the spirit of Satan is working through men.
Scripture shows us that all sinners are in bondage to Satan and are led about at his will. He has some that he has made as his ministers, even as the Lord chose some to be his ministers. II Corinthians 11:13-15 certainly enlightens this point:
""For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.""
This is referring to the willful rejection of the truth by those who prefer to not only believe lies, but also to do their own thing so that they may fulfill their own lusts. Strange as it may seem, the Scripture tells us that if we refuse the truth, then God will not only let us go our own way, but He will send us a STRONG DELUSION that we might believe a lie and be damned (II Thessalonians 2:11-12).
The third spirit involved in prophecy is the Holy Spirit. Naturally this is what is to be sought for by all true believers of the Lord Jesus Christ. There are numerous verses of Scripture that provide examples of men speaking at the direction of the Spirit of God. All of these Scriptures reveal that men are to speak in the church under the anointing of the Holy Ghost. To these Scriptures, we could add multiple references where men did actually speak under this anointing in both the Old and New Testaments.
TESTS OF A PROPHET
There are several tests that one can use in order to determine if a prophet is of God or not. God allows the false prophet to prophesy so that He may prove His people's love for Him and their love for the truth (Deuteronomy 13:1-5).
God sees to it that truth is presented to us, but He also allows error to be presented so that we might have the opportunity of choice. Naturally, He would have us choose the truth, but the choice is ours. Isn't that what He did with Adam and Eve? They had God's truth, His command, and Satan came along with his mixture of truth and error and, sad to say, they chose the mixture rather than the truth that God had given them.
Today, we have those who prophecy and their prophecies come to pass, yet their message is a mixture which contains enough truth to make their error seem acceptable and even reasonable. It contains just enough truth to make an individual immune to the "WHOLE TRUTH". It is important to ask yourself if you are being taken in by mixture. I am not asking you to develop a critical spirit, or even a suspicious spirit but the Scriptures exhort us to "try the spirits". We will discuss some tests that a prophet must pass if he is to be God's prophet for His people. I might add, if a prophet fails on any one of these tests, do not heed the voice of that prophet.
It is imperative that the first test of prophet be the test of truth (Isaiah 8:20). If a prophecy isn't in accord with the Word of God, THE TRUTH, reject both the prophet and his message from the very beginning. Falsehood and error will always come as a mixture of TRUTH and ERROR. The unbeliever will be open to anything that is presented to them but the believer must beware of MIXTURE, the greatest threat to us, as Christians. Many will come as an angel of light, using the church as a cloak for their evil Doctrines of Devils---offering just enough truth in their prophecy to be inviting. Watch out!!! The test of truth is offered in I John 4:1-3:
""Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. Hereby know ye the Spirit of God: Every Spirit that confesseth that Jesus Christ is come in the flesh is of God: And every Spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.""
There are those who deny the incarnation and deity of Christ as John warned. This test is in the present tense, "That Jesus IS come in the flesh." Even today He dwells in His body, the church. If a false prophet denies the literal incarnation and deity of Christ or the fact that He dwells in flesh, "His Church," turn a deaf ear to his words.
Another type of false prophet are those who prophesy in the name of other gods. These are false, cultic prophets, which includes Mariolatry (Prophesying in the name of Mary).
In the day of Jezebel and Jehoshaphat the false prophets outnumbered those who were from God by 400-900 to 1. What makes us think that the ratio will be any better in these, that last days when evil spirits are set loose by Satan to deceive the elect if it is at all possible.
In Old Testament times, as seen in I Kings 22:18-22, the false prophet was used so that God's true prophet could be seen and proven. Likewise, the godly were warned in I Corinthians 11:19 that: "…there must be also heresies among you, that they which are approved may be made manifest among you." Even today, God may be using the false prophet to wrap up His program for the last days. Watch carefully for strange and false doctrines. If a man holds these, he should be rejected, even if his prophecies do come to pass. God still permits "truth" and "error" to be presented for a two-fold purpose: that our love for Him and His truth be proven, and that the true identity of "Truth" and "Error" may be brought out into the open.
The second test of a prophet is whether or not their prophecy comes to pass since, "when a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken." (Deuteronomy 18:22). Other examples of this are seen in Jeremiah 29:30,31 and 28:1-17.
Whether or not a prophecy comes to pass, is not the first or most important test. The test of truth must be applied to all of the major fundamental doctrines of the faith held by a prophet--not just to those pertaining to the incarnation and deity of Jesus. The first test must be completed before proceeding to the second test. If a prophet fails the first test, that is all the warning we need from the Lord to shun that prophet. Unfortunately, many Christians do not heed this teaching. If a man has charisma and signs and wonders, that's all many folks need to follow him.
Returning to the example found in Deuteronomy 18:22, in this particular situation a prophet was prophesying in the name of the Lord--not under the anointing of the Holy Ghost, but out of his own mind. This shows that it is possible to give a "prophetic word" that is not of God and yet not be considered a false prophet. In this case an individual was moving in the realm of his own spirit even though he thought he was moving in the Spirit of God.
God tells us not to be afraid of prophets whose prophecies do not come to pass because they have prophesied of their own volition. These prophets will lose respect and influence within the ministry as their prophecies are judged to be not credible.
When trying to see if the prophecies of a particular prophet have come to pass in order to determine if the Holy Spirit rules a prophet, it is important to remember that the time element is not always consistent. A discrepancy could simply be a result of the fact that the time for a particular prophesy to come to pass has not arrived yet as in the case of I Kings 13:2 which came to pass 351 years later. Another possibility when a prophecy fails to come to pass is that the fulfillment was contingent upon the obedience of the one receiving the prophecy. In this case, the lack of obedience will cause the word not to be fulfilled.
The third test of a prophecy is what may be termed "greed" or "covetousness". This individual is a hireling---one who is a prophet for profit. There are many scriptures warning against this type of ministry. This test is beneficial for any ministry, which professes to be of God. God's true men are not for hire.
The next test is the test of fruit or character. Matthew 7:15-22 carefully describes the use and necessity for this test. In the case of false prophets, there is a mixture in their character. They call Jesus Lord, they prophecy, they cast out devils and do great works in his name. Inwardly, however, they are wolves, corrupt trees bringing forth evil fruit. A ministry will bring forth either the fruit of the flesh (Galatians 5:19-21) or the fruit of the Spirit (Galatians 5:22-23).
In earthly terms, we can ask ourselves if the ministry of a prophet is followed by peace, harmony, and edification or by confusion, strife, and carnal-mindedness. This is a good test for any man or ministry that professes to be of God.the true fruit of a ministry is proven ultimately by what it produces in those who sit under that ministry over a prolonged period of time. A man's ministry should be seriously questioned if he continually attracts "strange company". I'm not saying that some peculiar people will not come in under his ministry. However, if a few strange ones do come in, a true ministry will either bring a changed in them or they will not remain under that ministry.
We must not minimize the importance of the "fruit" test concerning the character of the prophet himself. His personal life, conduct, and behavior are to be above reproach. He should be held to the strict qualifications of all elders as seen in I Timothy 3:1-7. Isaiah provides us with a picture of a corrupted ministry, the kind that is to be shunned, "they err in vision, they stumble in judgement." (Isaiah 28:7). Another example is found in Jeremiah 23:9-11. The real test oaf ministry from God is not signs and wonders, but they pure fruit of a holy, spiritual life being lived by the man of God.
The fifth and final test is the test of "love" as seen in I John 4:1-21. A true prophet under the direction of the Holy Ghost will be motivated by LOVE. This is often the area where a false prophet will be detected. He, all too often, is only concerned with stinging, whipping, rebuking, and beating the sheep. A true prophet of God will still give the stinging, rebuking message with the mercy of God. A constant diet of harsh, rebuking messages should bring a man's ministry under suspicion.
When I am speaking of love, I am not referring to that "mushy stuff" which is so prevalent today. Many wolves in sheep's clothing come in with a false display of love called benevolence. Satan even has counterfeit for love. Benevolence is good and needed, but some use this to propagate their false teachings. Put all prophets to all of the tests that we have studied and you will find which spirit they are operating with.
Peter speaks of false prophets as being "among" the people and false teachers "among" you (II Peter 2:1). In Acts 20:29-30, it tells of the wolves who come in from without and of men rising up from within. Those rising up from within the body of Christ are the ones to be most feared, for their ministry is by far the most damaging. Their tactics are more subtle and deceptive. Their delusion will be more readily accepted because of the influence they already hold within the ranks of the assembly.
The very foundation of all false prophecy is DELUSION. This may come on a sourish, human, level or be influenced directly by Satanic activity, or a mixture of both. Therefore it is imperative that young ministries be developed under the umbrella of a plurality of ministries. Those starting out in the ministry must be nurture under proven, older ministries which will be able to give a young ministry the balance and checks needed to ensure proper growth. Under a plurality of elders there will be those well established in present truth to guide a developing prophet or one who is functioning in the gift of prophecy. There also should be an elder who has the gift of the discerning of spirits to help create further checks to develop a young ministry safely into maturity.
Samuel is an example of one who grew in his own ministry under the guidance of an older ministry, that of Eli. Even though Eli had several failures and man of them were very serious indeed, he was in a position to guide Samuel's development. Under Eli's ministry, Samuel was established as a prophet and his ministry was recognized and accepted from Dan to Beersheba (I Samuel 3:20).
It is important at this point to consider how many individuals and who the people are that recognize your ministry as an apostle, prophet, evangelist, pastor, or teacher. Your ministry will make room for itself. Let God establish your ministry. When He does, senior ministries will recognize what God is doing in your life, as will the people of God.
Samuel did not promote, defend, or establish his own ministry. In no way did he try to get the people to recognize his calling. God established and confirmed his ministry and caused others to know that he was established a prophet at Samuel obeyed God and functioned in his individual calling. With the calling firmly established by God, the people simply followed Samuel's leadership without any pressure or fan fare.
Throughout scripture, we have multiple examples of younger ministries training under more mature elders. The New Testament is aglow with examples of multiple (or plurality of) ministries--not of one man taking leadership. Such references include but are not limited to: Acts 11:27; 13:1; 15:4; I Corinthians 14:29-32.
A plurality of leadership eliminates, or at least greatly hinders, both the possibility of error as well as the "I" syndrome arising. Hopefully the plurality of elders will insure that no one is in a position to build his own self-importance.
The plurality of leadership will also help confirm younger ministries before the people as they see other, more mature, elders promoting the ministry of fledgling prophets and confirming their authority before the people. Therefore, new ministry will have a greater effect among those to whom they minister.
','171' => '
The Ministry of the Evangelist
The term “evangelist†designates one who announces the Good News. He is a herald of Good News. There are three direct references to evangelists in the New Testament. We will examine all of them in an attempt to understand the scope of evangelist’s office and ministry.
The first reference is found in Ephesians 4:11:
"And He gave some apostles; and some prophets; and some evangelists; and some pastors and teachers;"
This verse impresses upon us that the office of the evangelist is one of the continuing ministries in the church throughout the Church Age.
In this context we see that the ministry of the evangelist, just as that of the other fivefold ministries, was to be a ministry to the church.The purpose of all of these ministries was to bring the church to maturity by perfecting and edifying the body of Christ. Contrary to popular opinion, the ministry of the evangelist is more to the body than to the heathen. The body of Christ is edified and brought to perfection as new converts are brought in. Therefore the winning of converts is a part of the evangelistic ministry as well as that of all the member of the body of Christ.
The second scripture which mentions the evangelistic ministry is found in II Timothy 4:5:
But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.
Whatever office Timothy held, he was also an evangelist. Thus we see the possibility of the fivefold ministries being merged within one man. This is not necessarily the rule but, rather, is the exception.
Each of the fivefold ministries is to be based in a local assembly. They are not only to work within the setting, but are to be free to work out from the local assembly with whom they are affiliated. Just as each local church needs all nine of the gifts of the Spirit, they also need all five of the eldership ministries mentioned. Since this book is being written more for the benefit of the local church than for the church at large. The point I am trying to make is that the evangelist, just as the other of the fivefold ministries, needs to have a “home†church, for the mutual benefit of the church and the evangelist.
It is appropriate to consider the ministry of the evangelist as an extension of the apostle’s ministry. It may be necessary for an evangelist to stay in a “virgin†area until local leadership is nurtured and set in order. This is very possibly what Timothy was doing at the time Paul wrote to him in I and II Timothy.
The evangelist may not exclusively serve the purpose of pioneering a new work. He may also guard a new flock until it can take care of itself. Timothy may have been protecting the church from false doctrine and division until she was established in the truth and unity of the Spirit (I Timothy 1:3-7; 3:1-13; II Timothy 2:1-2).
At the time Timothy was in Ephesus, the church had been pioneered some few years previously by Paul. Paul had visited the church after his initial pioneering efforts and remained there for at least two years during one these return visits. Certainly, this all shows that Timothy, and evangelist, was no pioneering the church but was setting it in order so that the church would eventually be able to care for itself.
The third scripture concerning the work of the evangelist is found in Acts 21:8:
"And the nest day we that were of Paul’s company departed, and came unto Caesarea; and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him."',
'172' => '
The Ministry of the Pastor
THE RESPONSIBILITY OF THE SHEEP
Both __________ and __________ teach that most flocks receive the Pastors that they deserve. An example of this is seen in 2 Timothy 4:3
For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; God is ______ to give the local church what it ______ even if it will bring________ to their souls. It is important to seek God's man for the need of the local church, not the one who ______ the _______ nature of the _________ church body. The first thing we can do to help make the Pastor's ministry ______ and _______, is to accept the fact that he is God's leader. Since it is God who puts men in places of ______, God's anointing is on him. David saw Saul in this light, even after Saul had given in to _______ and _______. He saw him as the anointed of the Lord, and never did he ______ his way ahead of God. The next thing we are to do, is build his _______ power by ________ for him on a _______ basis. All too often we feel that, since the spiritual _______ is a praying man, it is not _________ to pray for him. The man of God is one of the ______ _______ of satan, and possibly one of the most ________ within the whole body since he is always on the ______ ______ of _______. Paul consistently _________ with the churches to pray for him. We have _____ of the Pastor's need to build up the body. It is also _______ for the body to build the Pastor up. One of the ways to _______ this, is to build up his ________. ______ speak well of him before others, especially your ________ family. You may not think your Pastor needs it, but also build his ______. Become an _______ to your Pastor. Say an ________ word or use your _______ and see what you can come up with to build your pastor's morale. How can you help your pastor's ______? Few feel that they can _______ their pastor preaching. An ______ now and then may help to draw the Word of God out of him. Not only an _______ response, but if we could be __________, take ______. Search _______, and/or nod in _______ so he will know we hear him. No man can take care of the flock by himself. There must be some dedicated followers. Build his ________ by _______ with him. Pull with him, not against him. There is no room in the Body for _______ and _______ toward the man of God. If the Word of God is to go ______ there can be no striving to build our own ________. If you have a ______, it will make a way for itself.
Pro 18:16 A man's gift maketh room for him, and bringeth him before great men. David is a prime example of one that waited for a way to be opened for his ministry. Wait on God, and in the wait, ________ with your God chosen leader.
Heb 13:17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. A very ________ way to make your pastor's ministry effective is to ______ the Christ who he preaches. Let the Holy Ghost take the truths he is preaching and ________ them in you heart. Allow the Holy Ghost to work these things out of your ______, and into your ______ walk! As the Pastor sees the flock applying his preaching to the everyday ________ it will do for his ________ what nothing else can do.
','173' => '
The Ministry of the Teacher
The Lord Jesus himself is the first example I will discuss of one who was called to the teaching ministry. The teaching ministry is vividly seen in his life and ministry. His teaching and preaching are tactfully blended together. This is seen clearly in Matthew 4:23 and 9:35 when he is described as: teaching in their synagogues, and preaching the gospel of the kingdom."
Jesus' words are described as teaching with authority and life in Matthew 7:29 and John 6:63. His words were not only delivered with authority but they were and still are infused with life giving power. The Word is quick (living) and powerful (Hebrews 4:12). How much more would we accomplish in the teaching ministry if it were the Word of God we would give forth instead of our own words or opinions?
I will endeavor to examine several New Testament teaching concerning the teaching ministry. It is clear that there is a definite and distinct ministry of teaching presented in the New Testament. However, it is necessary to proclaim emphatically that teachers are to be called and equipped by the Spirit of God. This is just as true of the teaching ministry as it is with any of the five-fold ministry. The ministry of teachers is to be duly recognized and approved by the other Elders within the Local Assembly.1
The teaching ministry is to be a continuing ministry within the local assembly. It is a ministry that is to be passed on so that each succeeding generation will have the benefit of this much needed source of spiritual strength and growth. God never intended the teaching ministry to domineer in the five-fold ministry. He also never intended for it to be neglected:
"Let him that is taught in the word communicate unto him that teacheth in all good things." (Galatians 6:6)
In Timothy 2:2, Paul exhorted young Timothy to see that others would be properly equipped to carry on the work of the ministry:
"The things that thou hast heard of me among many witnesses, the same commit thou to faithful men who shall be able to teach others also."
If this were the only verse in the New Testament referring to this subject it would stand alone to emphasize the necessity of the continuing ministry of the teacher since it shows a sequence of four generations of Christian teachers (Paul to Timothy to faithful men to others) all dependent on the teachings of their predecessors.!
James also instructs his readers in the teaching ministry. In chapter three, verse one of his Epistle, he warns his brethren that they should: "not be many masters (teachers), knowing that we shall receive the greater condemnation." I believe this exhortation cautions us to walk very carefully and to be completely assured of our calling into a ministry---whether it be that of the teacher or any of the other of the fivefold ministries. James places an awesome responsibility on all those within the teaching 1 This principle is clearly supported in Ephesians 4:11; I Corinthians 12:28; Acts 13:1 and Romans 12:7 ministry because teaching has a greater impact on the lives and character of those being taught.
James 3:1 offers a sharp warning against thrusting ourselves forward in the teaching ministry. We must not only completely sure that we have bee called by God, but that God has also equipped us to fulfill this call. Eve then it is necessary for us to step into the ministry in all humility and be sure that our example is teaching the same message as our words.
The Importance Of The Teaching Ministry
The teaching ministry can be likened to the foundation of a building. Without it, the local Body would be very unstable, never able to come to maturity. The lack of a sound teaching ministry leaves the flock an unstable, emotional entity who live solely for an emotional "fix" from service to service. A Body that is solely emotional has no concrete material with which to build a sound spiritual structure. Every church must have a balance of all of the five-fold ministries.
Matthew 28:19,20 instructs those who are called into the teaching ministry to: "Go ye therefore and TEACH all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: TEACHING them to observe all things, whatsoever I have commanded you: and lo, I am with you always, even unto the end of the world, Amen."
The word "teach" refers to the winning of the lost, it literally means to "MAKE DISCIPLES". The word "teaching" refers to the training of those disciples once they have been won to Christ.
God has given us the authority to speak his word in his name to bring about the desired results of growth and maturity within the Body of Christ. He has invested in us the ability and the authority to speak a "thus saith the Lord".
Teaching, as Christ's example demonstrates, was and is his method of extending his kingdom. however, just how does teaching fit into the overall ministry of the Church? Just how does it relate to the ministry of the Apostle, Prophet, Evangelist and Pastor? There is truth in the statement that we cannot qualify nor effectively function within any one of these ministries unless we are a teacher. One of the major differences in the qualifications of the Elders and Deacons, listed in Titus 1:9, is that the Elder must be one who has been taught the faithful Word. Paul also writes to Timothy that an Elder or Bishop must be able to teach (I Timothy 3:2). Whatever your calling into the fivefold ministry, you must be able to teach.
Deacons are not required to teach but it would be a plus in his favor for further ministry. This has been portrayed in the lives of at least two of the original seven deacons chosen in Acts 6:5. Goth Stephen and Philip went into ministry, beyond the call of duty, as able Preachers and Teachers of the Word.2
Some men active in these ministries will function to a greater degree in the teaching aspect of their ministry than others will. This is not because of their particaular calling as an Apostle, or Prophet, or Evangelist, or Pastor but depends on the gift of the 2 The following verses give examples of those who were active in the fivefold ministry who were able to teach: Acts 13:1; I Timothy 3:2; II Timothy 1:11; 2:2; 4:2-5; Titus 1:9. Holy Ghost which equips the individual to minister to the needs of the flock he is minding. God equips the servant to meet the need.
In order to teach, we must not only have the knowledge but also the ability to present the knowledge effectively--so that others may learn and retain it. TEACHING has not begun unless LEARNING has taken place.
Although all of the fivefold ministries require some teaching, there is a ministry that is solely devoted to teaching. This ministry may be seen int the "Traveling Teacher" who will also function as an Apostle, Prophet or Evangelist. There is a necessity, however, for Elders who are called to the teaching ministry within the Local Assembly (Galatians 6:6).
There may be novices on the local level who may not yet qualify as Elders yet who show promise in the Teaching Ministry. They may be deacons or they may not have progressed to that level yet. Although these men may be used to a degree in teaching, they must always function under the supervision of established leaders within the local Body. Their God-given ministries may be used in such areas as youth or children's ministries, ladies ministries or, possibly, in home meetings. As they grow and develop, their ministry may well develop to the capacity of local leadership as Deacon or Elder. While any individual is functioning as a teacher, they must continue in submission to those over them, seek to develop their ministry through intensive study and prayer, and earnestly strive to qualify scripturally for the office of Elder (as seen in I Timothy 3 and Titus 1).
Next, I will discuss how spiritual teaching operates. There must be a balance between the practical and the theoretical at all times. A man's doctrine and his experience must balance one another. Our knowledge of the "written Word" must equal our relationship with the "living Word". We should teach first by example and then by word.
Our everyday life must always speak of a life that is hid with Christ in God. This same lesson was taught by our Lord in the Sermon on the Mount.
"But whosoever shall "do" and "teach" them, the same shall be called great in the Kingdom of heaven." (Matthew 5:19) Demonstration and example have always been the best teaching methods. It is not the only way to teach but it is the best way to produce a Body Ministry within the Local Assembly.
Christ, as always, is our supreme example as the greatest teacher. He demonstrated the Sermon on the Mount by his personality and his practical dealings with people in the every day affairs of life. He demonstrated that the Gospel of the Kingdom had come by his healing of the sick. He demonstrated his power over creation by calming the waves. Isn't this "DOING" and "TEACHING"? One who is not doing should not be teaching. It is imperative that a teacher do and then teach. If you desire to bring the flock to spiritual maturity, you must both instruct them and demonstrate what you teach. The Body must see it done to truly learn the lesson.
Doing is only one aspect of an effective teaching ministry. It is also essential that the Holy Ghost be able to "ILLUMINATE" our minds as to Divine Truths if we are to be able to effectively teach these truths. Even an unregenerate mind can have an academic knowledge of the Bible. Some of the most reprobate individuals have what is sometimes called a working knowledge of the Bible--often just enough to create a stumbling block to finding eternal life. For the Word of God to bring life, either to the teacher or the student, it must be coupled with the activity and ministry of the Holy Ghost as seen in I Corinthians 2:14. Verses 6-14 could be titled "the Principle of Spiritual Revelation".
There is no way possible that we can know God by MIND alone. Spiritual knowledge does not come by human deduction or reason. God is clearly portrayed as a reasonable being in Isaiah 1:18 when he says: "Come now, and let us reason together." There is room for reason in the work of God as is shown in the Apostle's decision to choose the fist Deacons in Acts 6:2, "It is not reason that we should leave the Word of God, and serve tables."
A teacher in the Body of Christ is not only a reasonable and well-informed individual with a vast knowledge, he must also be open to the move of the Holy Ghost. There is nothing wrong with being endued with vast knowledge as long as the principle of revelation is active as well. One aspect of the work of the Spirit is to teach us that which the Lord would have us to know.
The Holy Ghost has taken the place of Christ as the Divine Teacher during this dispensations of the Church Age (John 14:26). It is the job of the Spirit to teach us and to bring all things to our remembrance. This facet of his ministry is nowhere more crucial than in the ministry of the teacher who must often recall truths on the spur of the moment (Luke21:12-15).
It is common knowledge that much that was revealed to the Apostle Paul was received by direct revelation from the Lord via the Holy Ghost. Paul was also an avid student and reader. This was revealed as he speaks of having sat at the feet of Gameliel and when he mentions the books and parchments he wanted brought to him.
What I am trying to impress upon you is that we must give ourselves to serious and in-depth study while we remain open to the revelation which comes only from the Spirit of God. However, extended periods of study during times of spiritual dryness are very dangerous because, without the Spirits unction, we may easily regress to pursuing truth purely on a mental basis. As we plunge into a period of study,we must pray and seek the Spirit's quickening on our Body, Soul and Spirit, that our study will be enriched and anointed. Such topics as Hermeneutics, Bible Study Methods, are important, yet they may be religiously used and you might still dry up spiritually. A good practice to employ during your extended periods of study is to take time to worship, praise, and pray and, I could add, to physically relax.
If you try to treat the Bible as you would any other written book, you will operate solely on the human level. You will never be fit or qualified to step into the ministry of a Bible teacher. We need a sound balance between biblical doctrine and spiritual life to be suited for the task and ministry of a mature, anointed, Bible teacher. An individual who has sound doctrine but is lacking in spiritual life or experience, produces in his Bible teaching a dead, powerless religion.
On the other end of the spectrum, one who has a powerful experience and a rich spiritual life, yet lacks good sound doctrine produces nothing but emotionalism in his ministry. We need a healthy blend of spiritual life and sounds doctrine and Bible study to produce a truly healthy , mature group of believers.
Most of us have a tendency to lean either toward excessive study or spiritual life in any particular stage of growth in our Christian walk. It is a good sign of maturity when we begin to find a balance. It is the Spirit dwelling within us who is able to bring this balance and give us the mind of Christ (I Corinthians 2:16). It is the in-working of the Holy Ghost that enables us to discern and know spiritual truths far above and beyond the sensual and natural level.
Paul's primary concern was that new converts would enter into the spiritual life. It wasn't the theologians he was encouraging, but rather the common, run-of-the-mill, Christian. He not only offers understanding and knowledge of the things of Christ as seen in Ephesians 1:15-18. He also expresses his desire to see them strengthened, rooted and grounded in Christ, and to be endowed with a comprehension of the deep things of God (Ephesians 3:16-19).
We can see from these portions of Scripture, as well as from I Corinthians 1:26-31, that spiritual insight and usefulness in the ministry is not dependent upon intellectual ability. In order for a man to fulfill the Biblical Ministry of Teacher, he must be one who is so in-dwelt by the Holy Ghost that he is capable of receiving spiritual truth and is able to impart this firsthand truth to others. He will only be effective in as much as he knows the truth, that he has an experiential knowledge. As the Scripture puts it, the husbandman must be the first partaker of the fruit. Even then, however, he must be able to organize this knowledge in a logical, intelligible manner as God infers:
Precept upon precept, Precept upon precept, line upon line, line upon line, here a little and there a little. (Isaiah 28:10,13) He must be able to think, talk and write with logic and clarity. A good teacher is able to speak in a way that is easily understood and at the same time interesting to listen to.
I would like to close this chapter by saying that if you feel a definite call into the teaching ministry and have difficulty in presenting good teaching or building good messages, a study in Homiletics could be of help, but above all else don't eliminate the necessity of depending on the Holy Ghost to teach and empower you.
','174' => '
Chapter 14: Elders
In this chapter we will examine the necessary scriptural qualifications for Elders. Some churches go far beyond the scriptural standard on such points as education, wife's musical ability and many other such non-scriptural requirements. On the other end of the spectrum, there are churches which completely ignore the scriptural standards and lower the qualifications to such a degree that the quality of the ministry is brought to a place of reproach. Some make it so no man can fit the bill and other make it so that any man off the street could fit the bill.
There are definite qualifications found in the Scriptures for the man of God to attain before being considered for the office of Elder. These are found in I Timothy 3 and Titus 1. The Holy Ghost, through Paul, gave these qualifications to men who were responsible for setting the churches in order. These are not ideals to seek after but, rather, standards which MUST be attained before a man is even considered for the office. In I Timothy 3:1, Paul writes:
"If any man desire the office of a Bishop(Elder), he desireth a good work.""DESIRETH" means"to set your heart upon" or "to stretch out after". It is literally aninward motivations that will cause and individual to study, labor, sacrifice, and to set hishouse in order, so that he can equip himself for leadership.
Paul refers to preparing for the ministry as a "good work". I want to impress uponyou that "the work of the ministry" is just that, "WORK". Even the preaching is work. Ithas been said that one hour of preaching takes as much out of a man as eight hours ofhard work. Yet, the preaching event is a small percentage of the work of an Elder orBishop. We must remember that the burden or the weight of the flock is upon hisshoulders.
Next, we will consider the qualifications of an Elder. These can be divided into both Positive and Negative moral, domestic and spiritual requirements. Paul lists five positive moral characteristics to describe the man of God. He must be blameless, temperate, sober, of good behavior, and patient. We will begin our discussion of the qualifications of Elders with these traits.
Positive moral Qualifications
- Blameless (I Tim. 3:2, Titus 1:6)
- Temperate (Titus 1:8, I Cor. 9:25)
- Sober (I Tim. 3:2, Titus 1:8)
- Good Behavior (I Tim. 3:2)
- Patient (I Tim. 3:3)
The first, shown in both I Timothy 3:2 and Titus 1:6, is that he must be BLAMELESS. This means that the man of God is to be living a life above reproach, not leaving himself open to attacks of the adversary. It is speaking of his general character. His character must be such that the enemies of righteousness will not be able to lay hold upon it. He will be a man who is not consistently or habitually indulging in sinful practices.
An Elder is also to be TEMPERATE as is seen in Titus 1:8 and I Corinthians 9:25. This characteristic refers to self-control. Any man desiring the office of Elder is the be free from extremes and excesses. There is to be a moderation in his personality, appetite, speech, moods, dress and in his entire life-style. In general, every instinct and passion is to be under reasonable control.
Temperance is also reflected in the term "vigilant" listed in I Timothy 3:2. It means that he is alert to and knowledgeable of the devices that Satan uses to ensnare the man of God. Anyone who expects to be in leadership in God's program must be alert to the devices of Satan as he strives to ensnare him in extremes of lifestyle.
A man of God must also be SOBER, as seen in I Timothy 3:2 and Titus 1:8. Such a man is cautious and serious without being mechanical or dead. This does not mean that Elders must lead lives that are dull and mundane. On the contrary, he should have a good sense of humor and be excited about life.
Elders are to be men of GOOD BEHAVIOR as seen in I Timothy 3:2. This means that the life of an Elder is to be in good order. One wild burst of "temper" could ruin a man's entire influence as a leader. He must have himself under control. If a man cannot control or rule himself, he certainly cannot rule the house of God.
The last positive moral qualification we find is that the Elder is to be PATIENT, as seen in I Timothy 3:3. This means that the man of God is not to give up on helping individuals too quickly. He must be one who is not easily discouraged when the "horse bites the hand that feeds it". He must keep feeding. In his epistle, James teaches the necessity for quiet endurance under stress and annoyances (James 1:2-4). Elders must have the ability to maintain a calm condition while awaiting major events or changes.
Patience comes by trials and the Elder must be fully tried by God. All resistance and carnality must be purged out. The only way that this comes is through trials. The Elder must be willing to suffer wrongfully and release his "rights" for the sake of the flock (I Peter 2:19-21). The man of God must be "people" minded--he is not merely an executive. If he loves strongly enough, he will not notice the inconveniences that others often put upon him.
Negative moral Qualifications (Must not be)
- Not to be given to wine (I Tim. 3:3, Titus 1:7)
- Not to be a striker (I Tim. 3:3, Titus 1:7)
- Not to be greedy of money (I Tim. 3:3, Titus 1:7)
- Not to be a brawler (I Tim. 3:3)
- Not to be covetous (I Tim. 3:3)
- Not to be self-willed (Titus 1:7)
Domestic Qualifications
- The husband of one wife (I Tim. 3:2, Titus 1:6)
- Hospitable (I Tim. 3:2, Titus 1:8)
- Rule his house well (I Tim. 3:4-5, Titus 1:6)
- Lover of good men (Titus 1:8)
Spiritual qualifications
- Able to teach (I Tim. 3:2)
- Ruler (I Tim. 3:5)
- Not a novice (I Tim. 3:6)
- Just (Titus 1:8)
- Holiness (Titus 1:8)
- Hold fast the faithful word (Titus 1:9)
- Exhort and Convince (Titus 1:9)
'175' => '
Deacons
extended periods of study is to take time to worship, praise, and pray and, I could add, to physically relax.
If you try to treat the Bible as you would any other written book, you will operate solely on the human level. You will never be fit or qualified to step into the ministry of a Bible teacher. We need a sound balance between biblical doctrine and spiritual life to be suited for the task and ministry of a mature, anointed, Bible teacher. An individual who has sound doctrine but is lacking in spiritual life or experience, produces in his Bible teaching a dead, powerless religion.
On the other end of the spectrum, one who has a powerful experience and a rich spiritual life, yet lacks good sound doctrine produces nothing but emotionalism in his ministry. We need a healthy blend of spiritual life and sounds doctrine and Bible study to produce a truly healthy , mature group of believers.
Most of us have a tendency to lean either toward excessive study or spiritual life in any particular stage of growth in our Christian walk. It is a good sign of maturity when we begin to find a balance. It is the Spirit dwelling within us who is able to bring this balance and give us the mind of Christ (I Corinthians 2:16). It is the in-working of the Holy Ghost that enables us to discern and know spiritual truths far above and beyond the sensual and natural level.
Paul's primary concern was that new converts would enter into the spiritual life. It wasn't the theologians he was encouraging, but rather the common, run-of-the-mill, Christian. He not only offers understanding and knowledge of the things of Christ as seen in Ephesians 1:15-18. He also expresses his desire to see them strengthened, rooted and grounded in Christ, and to be endowed with a comprehension of the deep things of God (Ephesians 3:16-19).
We can see from these portions of Scripture, as well as from I Corinthians 1:26-31, that spiritual insight and usefulness in the ministry is not dependent upon intellectual ability. In order for a man to fulfill the Biblical Ministry of Teacher, he must be one who is so in-dwelt by the Holy Ghost that he is capable of receiving spiritual truth and is able to impart this firsthand truth to others. He will only be effective in as much as he knows the truth, that he has an experiential knowledge. As the Scripture puts it, the husbandman must be the first partaker of the fruit. Even then, however, he must be able to organize this knowledge in a logical, intelligible manner as God infers:
Precept upon precept, Precept upon precept, line upon line, line upon line, here a little and there a little. (Isaiah 28:10,13) He must be able to think, talk and write with logic and clarity. A good teacher is able to speak in a way that is easily understood and at the same time interesting to listen to.
I would like to close this chapter by saying that if you feel a definite call into the teaching ministry and have difficulty in presenting good teaching or building good messages, a study in Homiletics could be of help, but above all else don't eliminate the necessity of depending on the Holy Ghost to teach and empower you.
','176' => '
Church Discipline
WHAT OFFENSES REQUIRE CHURCH DISCIPLINE?
A person should not be ____________ under church discipline for every ___________ that he makes. __________ mistakes within the individual ________ and _________ are disciplined by God himself. There are ________ of sin within the life of the believer which ________ discipline. ________ offenses and _______ offenses and _________ offenses. The first set of __________ that must be dealt with are doctrinal offenses. God's word provides us with many_________ regarding those who become involved in _________ as seen in I Tim 4:1-3. Heretics are men who depart from the truth giving heed to seducing spirits. 1 Tim 6:3-5, gives us an _______ of this type of offense. Your brother is not in doctrinal _________ if he disagrees on minor _________. Those who are in doctrinal error, deny the _______ on such _________ as the _______ _______, the ________ _________ experience, the ___________ coming, and ________ by works. Errors will come, not only outside but inside the church. Acts 20:29. Scripture ________ tells us how to deal with heretics.
First, we are to _______ try to instruct them 11 Timothy 2:25. If heretics _________ in their doctrinal error, we are to avoid ________ discussions. 11 John 7:8,9 If a heretic _______ from his error he deserves full _________ within the body of Christ. The _________ of church discipline is centered around _________ offenses. Behavioural offenses involve errors in a Christian lifestyle which are ________ enough to be ___________ to their personal life, and also ______ their testimony. We will use 1 Cor5:11 to _______ which offenses are to be _________ under church discipline. The first area listed is fornication. Paul is referring to a whole spectrum of ___________ acts that are practiced by many today, including those within the church. It is ________ to note the __________ of the discipline administered to the man in the Corinthian church. 1 Cor 5:1-5. The next behavioural offense listed was ___________.
This sin is no better portrayed than in the life of Ananias and Sapphira. Acts 5: 1-11. Coveteousness leads to stealing, lying, and hypocrisy. The sin of coveteousness will lead to all sorts of _________ and _________. The next sin listed is __________. There are two _______ of this sin, ________ idolatry and _________ idolatry. Spiritual idolatry is usually seen under the __________ of coveteousness. Col3:5, Eph 5:5. Spiritual idolatry is the sin of worshipping the __________ more than the _________. The next offense listed is __________ This refers to the individual who is given to __________ and __________. Railer literally means __________ brawler. He often causes division and strife within the body of Christ. The next sin listed is ________ This sin is usually accompanied by others such as ________, ___________, and __________. The last sin listed is _________ Extortion is the use of force, fraud, threats,or ________ authority to take what is not his. Extortion is the sin of using an official _________ to obtain money or things unlawful.
'
No Comments