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Q. Has God Been Seen Or Not? And, Is Soul Sleep True?

I have a question about this verse. John 1:18 “No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, he has declared him.” It says that no one has seen God—- at any time. Well, if souls are in heaven, then surely they would be able to see the Father in his full glory.

And then, in this verse, Jesus called out to the Father. Luke 23:46 Jesus called out with a loud voice, “Father, into your hands I commit my spirit.” When he had said this, he breathed his last. But if the spirit of Jesus went to heaven, then he would still have been in the bosom of the Father. Or if his spirit was alive in Hades, he also would have been in the bosom of the father, just as Lazarus’ spirit went to the bosom of Abaraham (Luke 16:22 and 23). I mean, there is a big difference between being in the bosom of the Father and being in the hands of the Father. Of course, the symbolism of Jesus committing his spirit into the “hands” of the Father would seem to indicate that he was relinquishing all control of his spirit while his spirit was dead. That is what I have been wondering while trying to decide if soul sleep is true or not. So how would you explain these two things?

Some members of my family are divided on this issue.

In Christ, ********.

Answer

Dear ********,

Let’s start with your first question.

No man has seen God at any time; the only begotten God, who is in the bosom of the Father, He has explained Him. (Jn. 1:18 NAS)

Beloved, now we are children of God, and it has not appeared as yet what we shall be. We know that, when He appears, we shall be like Him, because we shall see Him just as He is. (1 Jn. 3:2 NAS)

The solution here is to take note of the tense of the verb. John 1:18 is a past tense: “has seen.” The tense of the verb in 1 John 3:2 is future.

Up until the time of our Lord’s incarnation, no one had seen God. Then, with the birth of Christ, God was manifested in human flesh. And, in eternity, we will see Him as He is.

As to the second question, I have several observations. In the first place (not importance-wise), you are making an assumption that “entrusting” or “committing” our Lord’s spirit to the Father is synonymous with being in the bosom of the Father. I’m not sure that these two expressions are synonymous.

But beyond this, two Scriptures come to mind:

“The secret things belong to the LORD our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law. (Deut. 29:29 NAS)

“You blind guides, who strain out a gnat and swallow a camel! (Matt. 23:24 NAS)

The reason why your family may differ over this matter of “soul sleep” may very well be because it is an obscure matter, with little biblical support. In other words, it may be one of those “secret things” which does not merit our attention, or fixation. In order to substantiate our views, we may have to “strain gnats.” But Jesus tells us to focus on the “camels,” the important matters, which have much biblical support and emphasis.

When I look at those texts which spend considerable effort to talk about what lies beyond death (texts like 1 Thessalonians and 1 Corinthians 15, I see no hint of “soul sleep.” Thus, I set it aside as a rabbit trail and a distraction (which I find tempting).

Consequently, I choose not to take the time to prove or disprove this matter. Truthfully, I am currently addressing the death of Christ, the Gospel according to Jesus (see home page of Bible.org), and the matter of suicide and unpardonable sin. It seems clear that these matters deserve much more attention than soul sleep. I don’t mean to sound harsh here, only to encourage you not to get side-tracked in your study of God’s Word.

Related Topics: Christology, Theology Proper (God)

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An Introduction To The Book Of Romans

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I. AUTHOR: The Apostle Paul

A. Externally1 and internally2 the evidence has been overwhelming in critical scholarship in favor of Pauline authorship of this letter.3 Once Pauline authorship is accepted for works like Galatians, and the Corinthian letters, then a work like Romans may also be ascribed Pauline since the topics are so similar, and there are no substantial difficulties4

B. Although some have denied Pauline authorship (e.g., Evanson, Bauer, Loman, Stek), it is no longer disputed5

C. Some consider Tertius to have composed Romans in accordance with Paul’s instruction (Romans 16:22), however it is more probable that Tertius was Paul’s secretary who either wrote the letter in long-hand from Paul’s dictation, or who first took Paul’s letter in shorthand and then wrote it out in long hand with Paul’s final approval6

II. DATE and DESTINATION: From Corinth in the winter of A.D. 56-57 to Rome

A. Date: Winter A.D. 56-57 from Corinth

1. A Relative Chronology: Romans was probably written during Paul’s third missionary journey from Corinth:7

a. The letter was written when Paul was about to set out for Jerusalem (15:25)

b. Paul also considers himself to have completed his missionary work among the eastern provinces of the Roman Empire (15:19,23)8, therefore, the journey is most probably the one recorded in Acts 20--21 which begins from Corinth (cf. Acts 19:21; 20:1-3).

c. Paul desired to go to Rome (1:10-13), but had been prevented (1:13; 15:22); now he hopes to go there on his way to Spain (15:23-28), but first he is going to Jerusalem with the offering for the poor from the Gentile churches (15:25-27)

d. Therefore, in view of Paul’s setting, Corinth seems to be the place from which Paul wrote (Acts 20:1-3)

Other indications that Paul wrote from Corinth are:

1) Paul commends Phoebe as a servant of the church in Cenchreae, Corinth’s eastern seaport (who probably carried the letter to the Romans) 16:1-2

2) Paul sends greetings from Gaius in whose house he was staying who may well have been the same Gaius mentioned in 1 Corinthians 1:14 as the one whom Paul baptized in Corinth 16:23

3) The greeting from Erastus the city treasurer may have been the Erastus who stayed in Corinth (cf. Acts 19:22; also 2 Tim. 4:20).

2. A More Absolute Chronology: Paul probably wrote Romans between A.D. 56-57

a. Paul seems to have stood before Gallio, the proconsul of Achaia, in the summer of A.D. 51 on his second missionary journey9

b. After staying many days in Corinth (Acts 18:18) Paul set out for Syria and remained some time in Ephesus (perhaps early fall AD 52; Acts 18:19-21)

c. Paul then returned to Caesarea, went down to Jerusalem, and then up to the church in Antioch where he spent some time (perhaps late fall of AD 52 through winter of 52/53; cf. Acts 18:22-23)

d. Paul began his third missionary journey from Antioch through the Galatian region (spring-summer of A.D. 53) and reached Ephesus in the fall of A.D. 53 where he remained for two to three years (AD 53-56; Acts 19:8,10; 20:31)

e. Therefore, Paul’s return to Corinth through Macedonia was probably in the spring or summer of AD 56 (Acts 20:2-3)

f. Paul probably arrived in Corinth in late fall of AD 56, and remained through early 57

Therefore, Romans, which was written from Corinth on the third missionary journey (see above), was probably written in the winter and early spring of AD 56-57.10

B. Destination: A Jewish/Gentile Church in Rome

1. There was an early church in Rome (possibly from before A.D. 49)

a. There was certainly a church already in Rome when Paul wrote the book of Romans (1:13; 15:23-24)

b. From a statement by Suetonius, there may be evidence that Christianity was in the capital of Rome by A.D. 4911

c. This church may well have been started through converts of Paul who lived in Rome12, rather than through any particular evangelistic effort13 since neither Paul (in Romans), nor Luke (in Acts),14 nor any other NT document mentions any.

2. The Composition of the church in Rome was probably mixed (Jewish/Gentile)

a. Rather than one large church, the Romans seem to have been made up of five household churches:

1) Five households are greeted (16:5,10,11,14,15)

2) Paul does not address the letter to the “Church” at (cf. 1 Cor. 1:2; 2 Cor. 1:1; 1 Thess. 1:1), but to “all that are at Rome”15 (1:7).

b. The Romans were made up of both Jews and Gentiles (with a probable emphasis upon Gentiles)

1) Paul writes to Gentiles

a) Paul was an apostle to the Gentiles (1:5; 11:3; Gal. 2:7-8)16

b) Paul speaks to Gentiles who receive mercy through Jewish unbelief (11:12-13)

c) Paul compares the Romans with other Gentiles, not just Gentiles (1:12-14)

d) Paul refers to the Jews as “my” brethren, and not “our” brethren (9:3)

e) Out of the twenty-four names in chapter 16, over one half are Latin and Greek

2) Paul writes to Jewish believers

a) Paul wrote with many references to the Old Testament (but see Galatians too)

b) Paul speaks of Abraham as “our” father in 2:1 (but see 1 Corinthians 10:1 where he does the same thing)

c) Chapters 9--11 are about the nation Israel (but they show that those who had privilege could lose it)

d) Paul describes a Jewish/Gentile problem in the church (“weak and strong”)

III. THE INTEGRITY OF THE BOOK OF ROMANS

A. The last two chapters of Romans are considered to be problematic to the integrity of the book

B. Chapter 16 has been considered to be, in whole or in part, a portion of an epistle sent to Ephesus; but, this is not a necessary conclusion17

1. Even though Paul had never been to Rome, he sent greetings to a large number of people there, and it would have been more reasonable if they were people from Ephesus where he was for three years. Also Paul does not mention these people from his later epistles sent from Rome

But Paul never concludes letters to churches which he personally knows with long addresses; rather, he only does this with the letter to Colossae (another church which he had never visited). This would have commended Paul well to the church since so many knew him

Paul probably does not mention these Romans in any of his other letters because there was no occasion, they were not his closest workers, and they had no connection with the churches to which he later wrote

2. It is unlikely that Priscilla and Aquila would have moved from Ephesus to Rome and back to Ephesus again (cf. 1 Cor. 16:19; 2 Tim. 4:19)

But extraordinary travel facilities connected to and from the capital of Rome; Aquila and Priscilla may have been well off, and even had a business establishment in both cities at once; they just appointed a Gentile manager while they left under the decree of Claudius18

3. The calling of Epaenetus the ‘first convert to Christ from Asia’ (Rom. 16:5) would have more meaning in Ephesus, than in Rome

But if Epaenetus did go to Rome, it would be natural for Paul to greet him, and to mention what he would naturally remember--that he was the first convert of Asia

4. If Paul was unknown to the church in Rome, than his recommendation of Phoebe would be of little value

But this is not a necessary conclusion since Paul was not an obscure person, and the writing of his letter speaks of a level of his authority with the Romans

5. The warnings of 16:17-19 appear to be more around the antinomianism of Ephesus than the Jewish-Gentile relationships of Romans

While there is no mention of these problems among the Romans, this does not mean that these words could have no relevance to them;--especially in view of Paul’s own struggles with them

6. Chapter 16 may have been a later appendix to the conclusion stated in chapter 15

But the ending of 15:33 is without precedent among Paul’s letters

7. Therefore, the evidence is inconclusive that chapter 16 is an appendage from an Ephesian letter. If there was an Ephesian letter, why did only its greetings survive? Also, there is no manuscript support that Romans ever circulated without the concluding chapter (even though the textual history is complicated). The Chester Beatty papyrus19 (P46) places the doxology (16:25-27) at the end of chapter 15, but still ends with chapter 16.

C. The Recensions of the Epistle: The enormity of textual evidence20 indicates that the letter did circulate in a shorter recension. Although a difficult issue, it was probably originally a longer letter which was shortened by Marcion21 and then copied by scribes who did not know of his editing. When the final chapters were found, they were added without editing the doxology at the end of chapter 15.

IV. REASONS WHY PAUL WROTE ROMANS:

A. Paul planned to do missionary work in Spain (15:24,28) and thus visit the Romans for prayer and financial support

B. Paul was interested in the Roman church, and intended to come for many years (1:13; 15:22-24,28-29; cf. Acts 19:21)

C. Paul wanted to preach the Gospel and impart a spiritual benefit to the Romans (1:11,15)

D. Since the book has so many doctrines, Paul wanted to instruct the Romans in their faith

E. Perhaps Phoebe was going to Rome so it was a good opportunity to write (16:1-2)

V. PURPOSE FOR THE BOOK OF ROMANS:

A. To create an interest in Paul’s Spanish mission; however, this does not account adequately for the theological nature of the mission

B. To present a full statement of Paul’s doctrinal position of the Gospel making this more of a treatise than a letter which arose from historical situations

C. Paul writes to address certain “intellectual” questions (especially concerning the place of a universal religion over against Jewish nationalism) which the saints in Rome are concerned about (which perhaps he learned about through Aquila and Priscilla)22

There may also have been practical difficulties which are reflected in Paul’s ethical injunctions in chapters 12--1523

D. To address tones of anti-semitism which might have arisen due the Claudius’ decree24

VI. THE THEME OF ROMANS
Paul desires to proclaim the gospel to the Romans because it is the power of God through which He reveals the righteous status of life25 for all people through faith 1:16-17

1 The Apostolic Fathers held to Pauline authorship: 1 Clement 32.2 (cf. Rom. 9:4f); 35.5 (cf. Rom. 1:29-32); 50.6f (cf. Rom. 4:7-9); Ignatius, Eph 19:3 (cf. Rom. 6:4); Magn. 6:2 (cf. Rom. 6:17); 9.1 (cf. Rom. 6:6); Trall. 9:2 (cf. Rom. 8:11); Smyrn. 1.1 (cf. Rom. 1:3f); Polycarp 3.3 (cf. Rom. 13:8-10); 4:1 (cf. Rom. 6:13 and 12:12); 6.2 (cf. Rom. 14:19 and 12); 10.1 (cf. Rom 12:10)

Every early list of NT books includes Romans among Paul’s letters.

2 Internally, the linguistic, stylistic, literary, historical, and theological evidence all support Pauline authorship.

3 C. E. B. Cranfield, A Critical and Exegetical Commentary on The Epistle to the Romans, 1:1-2.

4 See Harrison who writes, “From the postapostolic church to the present, with almost no exception, the Epistle has been credited to Paul.  If the claim of the apostle to have written the Galatian and Corinthian letters is accepted, there is no reasonable basis for denying that he wrote Romans, since it echoes much of what is in the earlier writings, yet not slavishly” (Romans, EBC, pp. 3-4).

5 Cranfield, Romans, pp. 1-2.

6 Cranfield offers a lengthy discussion in Romans 1:2-4.

7 Much of this is dependent upon the integrity of chapters 15 and 16 to the letter (see below).  Apart from this integrity, it is almost impossible to reconstruct the occasion for the epistle (see Guthrie, NTI, p. 396 n. 1).

8 From Jerusalem to Illyricum (the eastern shore of the Adriatic or modern Yugoslavia).

9 This absolute date is derived from the inscription found at Delphi which shows that Gallio was proconsul of Achaia in A.D. 52-[54] which means that he was probably proconsul of Achaia from mid-51 to mid-52, and Paul probably stood before him early in Gallio’s governorship since the Jews would be attempting to win a new governor to their side (see Cranfield, Romans, 1:12-13).

10 See also Cranfield’s computations from the replacement of Felix, as governor of Judea, backwards (Romans, 1:14-16).

11 Suetonius records that Claudius banished Jews from Rome in AD 49 Because there had been rioting at the instigation of one called Chrestus (“Claudius ‘Iudaeos impulsore Chresto assidue tumultuantes Roma expulit” [Claudius 25])  See Guthrie, NTI, p. 393; Cranfield, p. 16.

12 Guthrie suggests that the message spread from the Pentecost event in Acts where Jews and proselytes from Rome were present (cf. Acts 2:10; Guthrie, NTI, p. 394), but this is unlikely since there was no instruction for these believers.  Nevertheless, their lack of clear instruction could explain why Paul writes such a lengthy treatise on the gospel.

It may be more probable that Paul “founded” the church through his converts because: (1) Paul mentions so many names, (2) Paul would not build upon another’s foundation, and (3) there is no evidence that Peter founded the church.

13 Some have identified the founding of the church with Peter, however, Paul never mentions Peter in Romans even though he mentions twenty-four other people.  Paul also never mentions Peter in his prison epistles, or 2 Timothy which were written from Rome.

Also when Priscilla and Aquila came from Rome to Corinth, it was because of an edict from Claudius in AD 49-50 (cf. Acts 18:2-3), which would place their arrival before Peter moved from Jerusalem (e.g., he was in Jerusalem for the Jerusalem council in fall of AD 49; see also Guthrie, NTI, p. 394).

Tradition may have claimed both Peter and Paul as their apostles because they were both martyred in Rome (Cranfield, Romans, 1:17).

14 On the contrary, Luke implies that the gospel has already reached Rome before Paul arrives since believers come to meet Paul as he arrives (Acts 28:14-15).

15 The Greek reads: πᾶσιν τοῖς οὖσιν ἐν  ῾Ρώμη.

16 But Acts also emphasizes that he was to go to all peoples--both Jews and Gentiles (Acts 9:15).

17 See Guthrie, NTI, pp. 400-404 for a more extensive discussion.

18 A possible reconstruction of their travels may be: (1) Acts 18:1-3--they left Rome in AD 49 because of Claudius’ edict, (2) They came to Corinth and met Paul on his second missionary journey; he was also a tent maker, (3) Paul arrived in Corinth in AD 51, (4) Paul left Corinth for Ephesus in AD 52, and went back to Jerusalem while Aquila and Priscilla remained in Ephesus, (5) Acts 18:26--Priscilla and Aquila correct Apollos in the knowledge of the gospel, (6) in spring of 56 they are still in Ephesus when Paul returns on his third missionary journey (1 Cor. 16:19), (7) in the winter of 56-57 they are in Rome when Paul writes to the Romans from Corinth, and (8) in the autumn of 67 they are in Ephesus again when Paul writes (2 Tim. 4:19).

19 See its description by Bruce M. Metzger, The Text of the New Testament: Its Transmission, Corruption, and Restoration (Second Edition.  New York: Oxford University Press, 1968), pp. 37-38.

20 See Guthrie’s discussion (NTI, pp. 405-406).

21 Guthrie, NTI, pp. 409-413.

22 As Guthrie says, “For this reason Paul deals with the fundamental Christian principle of ‘righteousness’ as contrasted with the Jewish approach, and then discusses the problem of Israel’s failure and her relationship to the universal Christian Church” (NTI, p. 399).

Paul desires to promote unity in the body.  Therefore he more fully defends his message against Judaizers in Rome.  He himself is in a context of personal Jewish opposition (Acts 20:3).  Paul does acknowledge the priority of the Jews (1:16; 2:9-10) as well as the advantage of being a Jew (3:1-2; 9:4-5), but he emphasizes that God is God of the Jews and the Gentiles (3:29-30), that God has temporarily halted His program for rebellious Israel (9--11), and that a believing remnant will continue (11:5) until the full number of Gentiles comes in (11:25).  Therefore, God is seen as being good in his universal plan of salvation (3:26).

23 But this is also a natural pattern for Paul to address the theoretical (1--11) before the practical (12--15).

24 The decree from Claudius was against Jews living in Rome (Acts 18:2).  Paul often addresses benefits of being a Jew throughout his letter (1:16; 2:9-10; 3:1-2; 9--11).  Perhaps in doing this he was combating a natural movement among the Roman Gentiles.

25 This is interpreting the genative (θεοῦ) as objective (righteousness as God’s gift) rather than subjective (e.g., righteousness as God’s activity).  This is a very difficult decision; see Cranfield for some in-depth discussion concerning these two views (Romans, 1:96-99).  Righteousness is the moral character of God reflected in the gospel.  All righteousness is a revelation of who God is.  But Paul is emphasizing the righteous status which is given to men by God throughout the letter (cf. Rom. 5:17; 10:3; Phil. 3:9; 2 Cor. 5:21).

Related Topics: Introductions, Arguments, Outlines

1. Church Leadership: The Purposes Of The Church

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When discussing the topic of the philosophy of church leadership, we must understand first and foremost that we don’t make this up. We don’t sit down and try to put together our own philosophy or mission. Rather, we seek to follow the mandate for the church and its leaders as set out in the Scriptures.

It is imperative that, as pastors and church leaders, we understand and be able to articulate a biblical philosophy of ministry, since that is our vocation - if we don’t know what ministry is about, how can we effectively do it? Since the church is the entity in which we conduct our ministry, we need to understand the biblical theology of the church and its ministry in order to be able to lead it in conformity with its biblical mandate.

In order to properly formulate a biblical philosophy of ministry we begin with a biblical theology of the church (its origins; its purposes; its functions; its mandate). As Alex Montoya asks, “How can a pastor minister effectively if he cannot identify, clarify, simplify, and execute the purposes of the church he leads?” (Alex D. Montoya, “Approaching Pastoral Ministry Scripturally” in Rediscovering Pastoral Ministry (Nashville: W Publication Group, a division of Thomas Nelson Inc., 1995), 65).

A “Philosophy of Ministry” focuses us on what we are supposed to be doing. What do you think are the primary purposes of the church? The following texts will help you summarize the purposes of the church: Matt. 22:37-40; Matt. 28:19-20; Acts 1:8; Acts 2:41-47; Eph. 3:21; 4:12-16; Phil. 1:27-30; Col. 1:28; 1 Thess. 1:1-10; Heb. 13:15-16.

Alex Montoya lists 6 ministries of the Christian church:

(1) The ministry of the gospel (Acts 6:5; Rom. 15:16; 2 Tim. 4:6)

(2) The ministry of holy living (Rom. 12:1-2; 1 Pet. 1:12-16)

(3) The ministry of prayer (Acts 6:6; 13:2-3; 1 Tim. 5:5; Rev. 4:8, 10, 11)

(4) The ministry of serving others (Rom. 12:1-8; Phil. 2:17, 30; Heb. 13:16)

(5) The ministry of gratitude (Eph. 5:19-20; Col. 3:16-17; Heb. 12:28; 13:15)

(6) The ministry of giving (Rom. 15:27; 2 Cor. 9:12; Phil. 2:4; 4:18; Heb. 13:16).

By way of introduction to our topic and for the sake of simplicity, we will study the basic purposes of the church under the following four headings:

I. The Great Commandment

II. The Great Commission

III. A Great Church

IV. A Great Prayer

I. The Great Commandment (Matt. 22:37-40)

A. Worship - “You shall love the Lord with all your heart and with all your soul and with all your mind” (Matt. 22:37).

If you ask people what the number 1 task of the church is, they will often say: “To evangelize.” But I think the Bible makes clear that the first and foremost purpose of the church is not to evangelize people but to worship God (cf. Ex. 7:16; Eph. 1:6a, 12b, 14b). Worship comes before service, and worship generates service. It is among, through, and in his people that God is truly worshipped (1 Pet. 2:9), both individually (e.g. Ex. 34:8; Josh. 5:13-15) and corporately (Acts 2:42; 1 Cor. 5:4).

B. Service – “You shall love your neighbor as yourself” (Matt. 22:39).

Ministry is demonstrating God’s love to others by meeting their needs and healing their hurts in the name of Jesus, whether they are people who attend our church or non-churched people. Jesus said his ministry purpose in terms of serving: “I came not to be served but to serve” (Matt. 20:28; cf. Mk. 10:45; Jn. 13:1-17).

II. The Great Commission (Matt. 28:19-20).

The first step in making disciples is…

A. Preaching The Gospel (Evangelism, Missions).

“Go therefore and make disciples of all nations” (Matt. 28:19a). Making disciples really involves the whole spectrum of church ministry but it starts with evangelism. Evangelism is not optional - it is commanded by Jesus (cf. Matthew 28:19-20; Mark 16:15; Luke 24:47-40; John 20:21; Acts 1:8; also Jn. 17:18). Evangelism is a mandatory church ministry, first in its own immediate community (Jerusalem) and then beyond to other regions (Rom. 15:18-29). In its own community the entire Jerusalem church was involved with evangelism. In the regions beyond, certain men were commissioned to carry it out (Acts 13:1-3).

Evangelism is the responsibility of the church – not just individual evangelists. In Paul’s terms it is something we do, not just because we are commanded to do it but because we are internally compelled to share the gospel (1 Cor. 9:16-18). Evangelism is at the heartbeat of the church (Lk. 24:45-48). Evangelism is not merely sending money to missionaries overseas - that’s easy. It’s actually doing it ourselves. A significant part of pastoral ministry involves motivating the church to be engaged with and active in evangelism.

The fruit of evangelism is baptism: “…baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matt. 28:19b). Baptism is the public confession of one’s faith in Christ. Biblically, one’s verbal confession of faith and public confession of faith via baptism really go together.

So then, what is the purpose of baptism and what does it express? My answer is that baptism is the public, symbolic, and experiential declaration of the conscious reality of one’s salvation, expressed in two relationships…

a) Union with Christ. Baptism is the practical sign of salvation through symbolic union with Christ in his death, burial, and resurrection.

b) Union with the body of Christ. Baptism is the public identification with, accountability to, and fellowship with other believers through incorporation into, identity and union with the body of Christ.

Baptism can be described as a sign, a seal, and a symbol:

a) A sign of salvation because it marks you as a disciple of Christ.

b) A seal of salvation because it is the experiential statement (confession) of faith, rather than only a verbal statement of faith.

c) A symbol of salvation because it represents our death and resurrection with Christ.

The second step in making disciples is…

B. Teaching The Truth (Edification, Discipleship).

“…teaching them to observe all that I have commanded you” (Matt. 28:19c). The church exists to edify, build up, and educate God’s people. It is the church’s responsibility to develop people to spiritual maturity.

One of the church’s duties is “equip the saints for the work of the ministry” (Eph. 4:12) by utilizing each person’s gifts (cf. 1 Cor. 12:4-31; Eph. 4:11-16; 2 Tim. 4:2).

III. A Great Church (Acts 2:42-47)

The best example of the purpose of the church is found in the first church at Jerusalem described in Acts 2:1-47. They learned together, fellowshipped together, worshiped together, prayed together, served together, and evangelized together on a continuous basis.

Today the purpose of the church is unchanged. A great church is a Spirit-filled church ...

A. A Spirit-Filled Church Is Devoted To Continuous Learning.

“And they devoted themselves to the apostles’ doctrine” (2:42a). The apostles were their teachers and they persevered in what they learned. This is edification, discipleship.

Pastoral ministry must be committed to continuously teaching the Word. This is fundamental to the purpose of the church. It begins with teaching the apostles’ doctrine. (cf. Eph. 4:7-16; Col. 1:24-29).

B. A Spirit-Filled Church Is Devoted To Continuous Fellowship.

“And they devoted themselves to… the fellowship” (2:42b). What is fellowship? How do you create and encourage it? This has to do with mutual encouragement and relationships. Pastoral ministry must create an environment and the opportunity for fellowship among believers.

C. A Spirit-Filled Church Is Devoted To Continuous Worship.

“And they devoted themselves to…the breaking of bread” (2:42c). Worship is rendering to God his “worth-ship.” This is the exaltation of God. We were created to worship God (Eph. 1:6, 12, 14; 1 Pet. 2:4, 9). Our worship of God is first expressed in our love for God which manifests itself in total submission to him in thought, attitude, behavior, and speech. As John Piper puts it: “God is most glorified in us when we are most satisfied in him” (John Piper, Desiring God, 9).

Worship is a lifelong, daily occupation. We worship God individually and collectively. The church is the collective community in which we worship and work together (cf. 1 Cor. 3:16; 1 Pet. 2:5). Robert Saucy says: “The ultimate purpose of the church is the worship of the one who called it into being” (Robert L. Saucy, The Church in God’s Program, 166).

D. A Spirit-Filled Church Is Devoted To Continuous Prayer.

“And they devoted themselves to…the prayers” (2:42d). “The” prayers refers to either specific prayers or prayer times. Prayer was the constant focus of their lives, a communal event – corporate, systematic, and intentional (cf. Acts 6:6; 13:2-3; 1 Tim. 5:5; Rev. 4:8, 10-11). Prayer is thus (1) The basic building block of the church; (2) The power that moves the church forward; and (3) The measuring rod of a church’s spiritual vitality and reality.

E. A Spirit-Filled Church Is Devoted To Continuous Unity (2:44-47).

1. Unity in caring (2:44-45). “And all who believed were together and had all things in common and they were selling their possessions and belongings and distributing the proceeds to all, as any had need.”

They were united physically – they were “together.” They were united practically - “had all things common.” They worked together, caring for each other together, ministering to the community together. The tendency today is to forsake being together and stress individuality. Some people even think they don’t need to belong to a church or attend church to worship God. They think they can do it through a TV program. Evidently this also became a problem in the early church (Heb. 10:25). Fellowship and togetherness is vitally important in the ministry of the church.

2. Unity in testimony (2:46-47). Their united testimony was…

a) Public: “Day by day they attended the temple together.”

b) Private: “…breaking bread in their homes.”

c) Joyful and sincere: “…they received their food with gladness and generous hearts.”

d) Expressed in worship: “…praising God.”

e) Respected by the world: “…having favor with all people.”

f) Rewarded in conversions: “And the Lord added to their number day by day those who were being saved.”

Unity is both the strength and the weakness of the church. Why is it the strength of the church? Because unity enhances our energy (not spent on squabbling), preserves our enthusiasm (not distracted by extraneous activities), sharpens our focus (all pulling in the same direction), and accelerates our purpose (the sum of the parts is greater than the whole).

Why, then, is unity also the weakness of the church? Because our flesh prefers individual initiative over corporate purpose and because the church’s unity is Satan’s primary target of attack. He knows that his best offensive in attacking the church’s purposes is to destroy our unity.

With this in mind, Jesus prayed for the unity and protection of his people - of his disciples back then and of his people throughout the future age. Let’s look at that part of Jesus’ high priestly prayer that deals with the church’s unity in John 17:20-23...

IV. A Great Prayer For Unity (John 17:20-23).

Why do people unite? People unite for various reasons: common circumstances, common beliefs, common interests, common goals, common concerns (e.g. about social and governmental acts).

What happens when people unite? When people unite they focus on a common object, they gain strength from each other, their abilities are multiplied, their resources are expanded, their energies are shared.

When Christians unite we can do so much. We can accomplish tasks that individually we could never do. We can have a powerful impact on other people who would otherwise not take any notice.

In John 17, Jesus prays for Christian unity. This high priestly prayer divides into three parts:

1. Jesus prays for himself (17:1-5).

2. Jesus prays for his present disciples (17:6-19) – for their oneness (17:11) and for their preservation in the world (17:15).

3. Jesus prays for his future disciples (17:20-26).

Jesus’ emphasis in John 17 is that Christian unity is a formidable force to impact the world for God by continuing Jesus’ mission.

Christians are those who hold a common belief in Jesus: “I do not ask for these only (i.e. his original disciples) but also for those who will believe in me through their word” (17:20). It’s as though Jesus scans the centuries and sees all Christians – present and future (“those who will believe in me”) - just as if they had all been saved at that moment, that great spiritual community of faith that is held together by a common belief in Jesus. This belief in Jesus is made possible “through their word.” All future generations of disciples would believe the message that the original disciples had received from Jesus, a message that reveals God to us (vv. 6, 8), a message that has been recorded for us in holy Scripture and preached to all subsequent generations. That same message forms the basis of belief and proclamation for all Christians of all time.

Jesus’ desire is the unity of those who believe in him: “…that they may all be one” (17:21a). Notice that this statement is inclusive of “all” but it is exclusive to only “those who believe” (17:20).

Jesus knew very well that unity would be the Achilles’ heel of Christians, that we would bicker and fight and argue rather than serve, love, and obey. And so he prays that the entire body of all believers of all time (from the first disciples down through church history until the end) will be united in their testimony to the world.

Jesus prays for the unity of all Christians because…

A. Christian Unity Impacts The World For God Through The Presence Of Divine Life (17:21).

“…that they all may be one, as you, Father, are in me and I in You (17:21b).

1. It’s a unity like that of the Father and the Son (cf. 6:37; 14:10) - not temporal but eternal, not external but internal, not essentially physical in nature but spiritual, not merely an ethical unity (i.e. of duty or deed) but a unity so intimate, so vital, so personal that it is patterned after and based on the relationship which exists between the persons of the Trinity.

It’s a unity like the Godhead - distinct but inseparable. Jesus is at the same time one with the Father in being yet distinct from the Father in person. Jesus and the Father are one in thought, purpose, and action. There never was (nor ever will be) a difference or disunity between them. Of course, believers are not one in essence in the same way that the Father and Son are – they cannot be - but we can and must be one in thought, purpose, and action. This is the kind of unity Jesus prays for among believers - distinct in person (the church is not a cult where each individual’s personality gets lost in the crowd) but inseparable in thought, purpose, and action.

Christian unity, then, is like the unity of the Father and the Son, and ...

2. Christian unity finds its source in the Father and the Son. It isn’t simply that “they may be one” but “that they also may be one in us” (17:21c). This unity is only possible because of our inclusion in the unity of the Father and the Son as his sons and daughters by faith. Just as the branch abides in the vine (see John 15), derives its life from the vine and bears the fruit of the vine, so believers abide in the Father and Son. Our life is in them and the fruit of our lives bears testimony to that reality. We are dependent upon and inseparably united with the Father and Son for life and effectiveness in the world.

Only Christians are “in” the Father and “in” the Son. And only those who are in the Father and the Son are spiritually one - one in fellowship, testimony, purpose, belief. This unity is not created by an external organization, nor by a creed or customs, laws or liturgy. Rather, it is a deep, vital relationship the pattern of which is the Father and Son and the power that brings it about is the abiding of all believers “in us,” Jesus says.

The relationship that exists between Jesus and the Father must be reflected among Christian believers. We are to be living examples of the divine unity and divine life of the Father and the Son. It’s this foundation that gives God’s people stability, purpose, perseverance, endurance, and resistance to attack and discouragement.

Do you experience this unity in your church fellowship? A unity that supersedes normal human affinities and ties. A unity that is evidently formed on and established in something far beyond your abilities and expectation. A unity that is connected with the Godhead. A unity through the presence of divine life.

Is Jesus’ prayer answered in your church? Do you enjoy a unity that stems from your connection with the life of God, divine life itself? Christian unity impacts the world for God through the presence of divine life in us!

That’s what Jesus prays for, Christian unity. Christian unity is a unity like that of the Father and the Son. Christian unity finds its source in the Father and the Son, and …

3. Christian unity has as its purpose the transformation of the world: “...so that the world may believe that You sent Me” (17:21d). Jesus says in effect, “Christian unity will impact the world for God by continuing my mission,” a mission to convince the world that Jesus is the sent one from the Father.

Jesus wants the world to believe in his mission and message, that the Father sent the Son to be the Saviour of the world (1 Jn. 4:14), that the Father sent the Son to make God known to us. The united belief of Christians leads to belief in the world, belief in Christ’s mission and message, belief in the truth of who Jesus is, the sent one from God.

A united Christian community manifests to the world that the life of Christ (divine life itself) is in us. This is a powerful testimony that convinces the world of the truth of Christ’s redemptive mission in the world. When our unity expresses the unity of the Godhead, when our unity reflects the relationship between the Father and the Son and our relationship with them, when our unity displays the presence of divine life in us, then the world will believe our message. Then the world will be convinced of the reality of Christ’s redemption because that is the only plausible explanation for such unity.

Our unity must be of such a character that the world takes notice of it and draws the conclusion that Jesus must be who he said he was – God manifest in flesh, to whom we are inseparably united. The united life and testimony of God’s people should cause the world to want what we have and to believe what we believe, because in us they see the truth of Christ’s atoning death and the value of the Christian life.

When God's people present a common front, we can exert great power and influence in the world. When we show in our lives that we have been with Jesus, our attitudes and actions will point to him as the source of our strength. When we do that, the world will believe that Jesus is the sent one from God. But if we are divided by conflict, the world will discredit our testimony because a divided Christian community denies by its behavior the very message it proclaims.

The uniting factor, as Don Carson points out, “is not achieved by hunting for the lowest common theological denominator but by common adherence to the apostolic gospel, by love that is joyfully self-sacrificing, by undaunted commitment to the shared goals of the mission with which Jesus’ followers have been charged, by self-conscious dependence on God himself for life and fruitfulness” (D. A. Carson, “The Gospel According To John,” The Pillar New Testament Commentary, 568).

Is your unity like that? Is your church impacting the world for Christ? If I were to ask your community what their impression is of your church, what would they say? Is your union with the Father and the Son so visibly lived out as a community of believers that the world takes notice? The express purpose of Christian unity is to testify to the reality of the message that the Father sent the Son to make God and his redemption in Christ known. The more we manifest the life of Christ and the unity that comes from him the more we will correspond to the unity that Christ desires of us and the more we will impact the world around us. If there is one thing the world wants and desperately needs it’s unity - unity of relationship and unity of life.

So, Christian unity impacts the world for God through the presence of divine life in us. And...

B. Christian Unity Impacts The World For God Through The Evidence Of Divine Glory (17:4, 22-23, 28).

1. Jesus glorified the Father: “I have glorified you on earth, having accomplished the work that you gave me to do” (Jn. 17:4). And again, “‘Father, glorify your name.’ Then came there a voice from heaven saying, ‘I have both glorified it and will glorify it again’” (Jn. 12:28). Indeed, in his person and his life Jesus was “the radiance of God’s glory” (Heb. 1:3).

The glory of the Father was “in” the Son. God was “in Christ” reconciling the world to himself (2 Cor. 5:19). They were “one” in this work. It was the glory of the Father that Jesus came to manifest to the world by displaying the very nature and character of God. He perfectly manifested the glory of the Father who was in him and in so doing he displayed their perfect unity.

So, too, we are to glorify God. The Son’s glory was to manifest the Father. And that same glory Jesus gives to his disciples – to manifest the life of God in us, which manifestation is evidence of our unity with God and with each other.

When all believers reveal the glory of the Son as the Son revealed the glory of the Father then Jesus’ prayer will become reality - we will be perfectly one; the chain will be complete; the Father in the Son and the Son in all believers.

We can and must reveal the glory of God…

a) … through displaying a united relationship with Him.

b) …through declaring a united message he has given us.

c) … through living a united life that bears witness to him. That’s our mandate before the world, our commission, to bear witness to Jesus in his relationship with the Father and our relationship with Him.

2. Jesus received glory from the Father: “The glory that you have given me… (17:22a). What was the glory that the Father gave to Jesus?...

a) Jesus received glory from God the Father on account of his person. Peter says of Jesus: “He received from God the Father honour and glory when that voice came to Him from the excellent glory: ‘This is My beloved Son, in whom I am well pleased’” (2 Pet. 1:17).

b) Jesus received glory from God on account of his work. Peter says that God the Father gave Jesus glory when “he raised him from the dead” (1 Pet. 1:20-21). This was the glory of full acceptance by God of Jesus’ atoning sacrifice at Calvary’s cross.

c) Jesus received glory from God on account of his position. “God also has highly exalted him and given him a name that is above every name that at the name of Jesus every knee should bow” (Phil. 2:9-10).

d) Jesus received glory from God on account of his deity. “He is the radiance of the glory of God and the exact imprint of his nature” (Heb. 1:3) – i.e. Jesus fully and perfectly manifested God to the world.

So, first, Jesus glorified the Father. Second, Jesus received glory from the Father. And…

(3) Jesus has given that same glory to us: “The glory that you have given me I have given to them” (17:22). He has not only communicated to us his divine life but also his divine glory. The glory that God gave to the Son “has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ (2 Cor. 4:6). we have received the glory of God in Jesus Christ.

“The Word was made flesh, and dwelled among us (John says), and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth (Jn.1:14). Christians are to display that same grace and truth of Christ and as we do the world takes notice.

Paul puts it this way: “We all, with unveiled face, beholding the glory of the Lord as in a mirror, are being transformed into the same image from one degree of glory to another” (2 Cor. 3:18). We are being transformed into the image of Christ (Rom. 8:29) and the world takes notice.

So, Jesus has given the glory of the Father to us and…

a) The evidence of divine glory in us unites us: “The glory that you have given me I have given them, that they may be one even as we are one” (17:22). The presence of divine life and evidence of divine glory in us testify to the world of a unity that finds its source in God. And the key to that unity is that Jesus himself is the connecting link between the Father and us: “I in them and You in Me” (17:23a). He is the connecting link in the chain of two overlapping unities: (1) The Father’s unity with Him; and (2) His unity with his people in the world (cf. 17:21; 14:20f).

And as a progression of thought, Jesus adds: “…that they may be made completely (perfectly) one” (17:23b). Not just any old oneness, not a oneness marred by human imperfections, but a oneness that is being “made perfectly one” by the mutual indwelling of the Father in Christ and Christ in us. That’s the link that fuses us into one perfect entity.

This perfection will take place when the unity of divine life and divine glory are both fully evident in us, when we will be knitted together as one - no chinks in the armor, no weak links in the chain.

Do you reveal the glory of God before the world? Do they see Christ in your unity in such a powerful way that they are convinced of who He is? Though we do not display that glory perfectly now, we will display it perfectly in a day to come “when he comes on that day to be glorified in his saints” (2 Thess. 1:10).

The evidence of divine glory in us not only unites us, but also…

b) The evidence of divine glory in us convicts the world. Jesus’ desire is now twofold. As before, he desires “that the world may know that you sent me” (17:23c). The evidence of his glory in believers (just like the presence of divine life in believers) convinces the world of the reality of Christ’s mission. The unity of Christians (through the evidence of God’s glory in us) will have such a powerful impact on the world that they will “know” (not just believe but know based on the evidence) that he came from God, that he is the self-revelation of God to the world.

And now Jesus adds: “...that the world may know (not only that you have sent me, but also) … that you have loved them (his disciples) as you have loved me” (17:23d). The unity of believers is evidence of the love of God for his own. It’s a love like the love of the Father for the Son, a deep, abiding, eternal love, a love because we are “in” the Son, secure, united with him and in him. Our unity is a public witness, an announcement to the world, that Jesus is God’s well-beloved Son and that God’s love rests upon us as on his own Son (cf. Eph. 3:17ff; Jn. 5:20; 14:21; 15:9). So the purpose of Jesus’ mission is complete, that “the world may believe” (17:21) and “know that you (the Father) sent me” (17:23). It’s the radiance of the life of Christ and the glory of God beaming from millions of Christian lives that convicts the world that God sent Jesus Christ to make himself known.

Do you realize how powerful that testimony is? Does the love of God radiate from your church and your life? Are you united in displaying this love to others? If you are, you will have a powerful effect on your community. Do you understand how this vitally affects your connection with the world? Do you see how Christian unity is a formidable force to impact the world for God by continuing Jesus’ mission? In fact, I believe that the united testimony of the New Testament is that the purpose of the church is to continue Christ’s work in the world.

Final Remarks

Jesus says he was not praying for the world “but for those whom you have given me” (Jn. 17:9) – i.e. “those who will believe in me through their word” (17:20). But Jesus had not abandoned or lost interest in the world. Rather, his prayer is that through the presence of divine life and through the evidence of divine glory, the unity of believers will be so convincing and convicting, that the world may believe (17:21) and know (17:23) that the Father sent the Son. His prayer is that Christian unity will impact the world for God by continuing His mission down here. God’s love for the world was the heartbeat of Jesus mission and his prayer is for those through whom his mission in the world would continue and expand, “bringing belief and knowledge to the world concerning God” (G. Campbell Morgan, “The Gospel According To John,” 273).

Notice that Jesus does not pray for uniformity of practice (i.e. the absolute similarity of organization, style, personality, appearance) or for unanimity of thought (i.e. the absolute agreement of opinion within a group of people) or for unity of denomination or creed (i.e. religious affiliation) or for unity of nationality, musical preferences, or educational backgrounds. Merril C. Tenney wrote: “Within the church of historic Christianity there have been wide divergences of opinion and ritual. Unity, however, prevails wherever there is a deep and genuine experience of Christ; for the fellowship of the new birth transcends all historical and denominational boundaries. Paul of Tarsus, Luther of Germany, Wesley of England, and Moody of America would find deep unity with each other, though they are widely separated by time, space, by nationality, by educational background, and by ecclesiastical connections.”

Jesus prays for a unity of spiritual life that binds us together, a oneness of heart in faith and purpose, a oneness that is based on a common belief, a oneness that is derived from a common divine life that fuses together each person’s being yet retains their individuality, a oneness which only the Holy Spirit can bring about and that is only achieved through faith in, and love for, Jesus Christ, a oneness that comes from life within not from pressure without. Remember, Christian unity is a formidable force to impact the world for God by continuing Jesus’ mission.

So let me encourage you to “keep the unity of the Spirit in the bond of peace” (Eph. 4:8), to pray that we, as the people of God, will be united in thought and object to glorify God with the express purpose of connecting with the world so that they may know and believe the message that “God so loved the world that he gave his one and only Son that whoever believes in him should not perish but have eternal life” (John 3:16).

Related Topics: Ecclesiology (The Church), Issues in Church Leadership/Ministry, Leadership

Church Leadership

For a companion series by Roger Pascoe on Christian Leadership check out his series on Biblical Models Of Christian Leadership.

When discussing the topic of the philosophy of church leadership, we must understand first and foremost that we don’t make this up. We don’t sit down and try to put together our own philosophy or mission. Rather, we seek to follow the mandate for the church and its leaders as set out in the Scriptures.

It is imperative that, as pastors and church leaders, we understand and be able to articulate a biblical philosophy of ministry, since that is our vocation - if we don’t know what ministry is about, how can we effectively do it? Since the church is the entity in which we conduct our ministry, we need to understand the biblical theology of the church and its ministry in order to be able to lead it in conformity with its biblical mandate.

Related Topics: Ecclesiology (The Church), Issues in Church Leadership/Ministry, Leadership

2. Church Leadership: Formulating A Biblical Philosophy Of Church Ministry

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We talk about ministry as though it is self-evident what that term means and implies. As a general statement, we could say that Christian ministry is the activity and responsibility of the local church in the fulfillment of its biblically defined mandate in the world.

In this article, I am going to try to briefly define my biblical philosophy of church ministry by addressing the following questions: What is the purpose of ministry? What is “church” all about? Why does the church exist? These are fundamental questions that a biblical theology of ministry must answer.

I. What Is Church Ministry?

Further to what we saw in Part 1 of this series, the purposes of church ministry in their most basic form may be summarized as follows…

A. Obeying Jesus’ Commands.

1. The Great Commandment (Matt. 22:37, 39).

a) Worship of God.

b) Service for God.

2. The Great Commission (Matt. 28:19-20).

a) Preaching the gospel.

b) Teaching the truth.

B. Imitating The Early Church (Acts 2:42-47).

1. Teaching the apostle’s doctrine

2. Engaging in fellowship

3. Commemorating the breaking of bread

4. Praying together

5. Caring for one another

6. Worshipping God together

7. Actively evangelizing the community

C. Equipping The Saints (Eph. 4:12-15).

1. For the work for the ministry (4:12a)

2. For the edifying of the body of Christ…

a) “…until we all come to the unity of the faith and the knowledge of God’s Son, to mature adulthood, to the measure of the stature of Christ’s fullness” (Eph. 4:12b-15).

b) “…so that we may present everyone mature in Christ” (Col. 1:28; cf. also 1 Thess. 2:19).

D. Fulfilling Jesus’ Prayer (John 17:20-23).

1. For Christian unity through the presence of divine life.

2. For Christian unity through the evidence of divine glory.

From these summary texts and the broad scope of Scripture, it is evident that Christian ministry has as its priority, the worship of God followed by service for God in (1) the proclamation of the gospel, the fruit of which is the baptism of repentant sinners, and (2) the edification of the saints, all of which must be done within the context of Christian unity. These parameters continue to be the basis of biblical, balanced ministry today.

II. Why Formulate A Biblical Philosophy Of Ministry?

The tendency is for us to make up our own philosophy of ministry, based on our own concept of what the church is supposed to do and be. The truth is, however, that God has clearly laid out for us in Scripture what the ministry of the church is. We don’t decide on the mandate of the church - why the church exists (its purpose) and what it is supposed to do (its mission) - because the mandate of the church is already addressed and defined in the Bible. The Head of the church has already prescribed for us who we are and what we are to do because the church is his body on earth, his household, his family, his living entity on earth, not ours!

Our responsibility is to determine how to most effectively and appropriately achieve the biblical mandate we have been given in our local community and around the world at our time and place in history.

A helpful way to approach this is (1) to outline the biblical mandate; (2) to compare the biblical mandate to your actual ministry; and (3) to set goals to fulfill what is missing and / or to improve what you are not doing well. As one commentator has said: “Ministry does not exist independent of the church but rather as the means for fulfilling the purpose of the church” (Alex D. Montoya, “Approaching Pastoral Ministry Scripturally” in Rediscovering Pastoral Ministry, 66). It would take another series of lectures to outline a process for analyzing your church’s present ministry, setting goals etc. Suffice it to say here that it is vital to formulate a biblical theology of ministry to enable your church leadership to conduct an objective analysis of your church’s ministry in the light of its biblical mandate in order to ensure that your church is ministering effectively and fully according to its biblical mandate and mission.

III. What Is A Philosophy Of Ministry?

A philosophy of ministry is…

1. A simple a statement that consolidates and synthesizes the biblical material on the subject in systematic form (i.e. under certain appropriate headings).

2. A yardstick by which to measure the progress of your ministry.

3. A benchmark by which to assess the degree to which you are achieving your ministry responsibilities.

4. A structure that helps you to decide every course of ministry action in your church.

IV. The Benefits Of Defining A Biblical Philosophy Of Ministry

(Adapted From Alex Montoya, Approaching Pastoral Ministry Scripturally, In “Rediscovering Pastoral Ministry,” John Macarthur Ed., 66-67)

1. It forces us to be biblical. This keeps us from making up our own philosophy which might be unbiblical. When we impose our own philosophy over the biblical teaching of ministry, we begin to move away from God’s foundation and become focused on our personal goals, pet ministries, etc.

2. It makes practical sense. It helps us set actual goals that are consistent with our biblical mandate (cf. 1 Cor. 9:26) so that our philosophy of ministry becomes practical in our culture and community in our time.

3. It improves efficiency by preventing us from spending time on activities which are not part of the biblical mandate for the church. It defines the limits (scope) of current ministries and it is a measuring stick by which to make decisions regarding potential new ministry activities.

4. It heightens our effectiveness. If we have no clearly defined operational or philosophical parameters, then we won’t have clearly defined, achievable goals that are consistent with those parameters. We won’t have a road map, therefore, we won’t know where we are going, and, consequently, we probably won’t get to where we need to be. The early church knew exactly why they existed and where they were going and all their activity was focused on achieving those ends.

5. It helps us, as pastors, to stay on track. Ministry is a vocation in which it is very easy to get caught up with activities that are not necessary or are not part of the church’s biblical program on earth. We need to keep on course in our own ministry, doing what God has called us, gifted us, and mandated us to do.

6. It motivates the church to conduct itself in accordance with God’s plan for the church.

III. My Personal Biblical Philosophy (Theology) Of Church Ministry

Taking into account the purposes of the church as we have already defined them above, I have organized my personal theology of church ministry under seven headings. The sequence in which these topics are presented is not intended to indicate their order of priority but simply to provide you with systematic headings for these essential aspects of a biblically-based church ministry.

A. The Foundation For Ministry Is The Authority Of Scripture (2 Tim. 3:16-17).

The Bible is our ultimate authority for faith and practice. Therefore, the accurate and relevant teaching and preaching of God’s Word is central to who we are and what we do (e.g. Acts 2:42a; 2 Tim. 4:2; Col 1:28; 1 Cor. 1:23; 2:1-5; 1 Tim. 4:11). The exposition and application of the Scriptures is fundamental to the spiritual growth and development of God’s people (2 Tim. 3:16-17; 4:2-4; Eph. 4:11-16; Col. 1:28).

It is the responsibility of the pastor (and others who have the gift of preaching and teaching) to instruct God’s people in the “whole counsel of God” (Acts 20:27). This is best done by systematically preaching and teaching through books of the Bible, both Old and New Testaments, so that the scope of Scripture is covered. Such preaching and teaching should…

1. Nourish God’s people with spiritual food that they need to “grow in grace and the knowledge of our Lord and Saviour Jesus Christ” (2 Pet. 3:18).

2. Equip the saints “for the work of the ministry” (Eph. 4:12-16).

3. Build up the body of Christ in their “most holy faith” (Jude 20).

The pulpit ministry, while very important, is only part of the whole process of Christian education and nourishment. I believe that the education, exhortation, and encouragement of believers takes place in a balanced environment of personal study, small groups, individual mentoring and discipleship, and pulpit ministry. What is of paramount importance is that the Word is preached and taught accurately and relevantly. “If the Word is taught, the church will grow in faith and love (Rom. 10:17) … The church leaders must see to it that God’s people continually devote themselves to the study and practice of the Word of God” (Montoya, 78-79).

Expository preaching is the biblical model for the public proclamation of God's Word. The term “expository preaching” is often misunderstood and associated with the clinical, dry exegesis of Scripture. However, that is not fair or accurate. Expository preaching, properly defined and practiced, is “the proclamation of God's Word in the power of the Holy Spirit, that explains its meaning accurately and clearly, and that applies its message relevantly and concretely to contemporary life, with a view to generating a spiritually life-transforming response from the hearers” (my definition). Paul’s exhortation is probably the shortest and simplest definition of true expository preaching: “Preach the Word” (1 Tim. 4:23).

B. The Confidence For Ministry Is Prayer (Acts 2:42d).

An active and dynamic prayer ministry is vital for the survival and growth of each individual believer and the church body. A prayer ministry should be diverse in its form (e.g. small groups, prayer partners, corporate prayer), broad in its objectives, and widespread throughout the church body. Prayer should be part of the life of the church body on a consistent basis (cf. Acts 1:14; 3:1; 4:23-31; 6:4; 10:9; 12:5; 1 Thess. 5:17) and must begin with the example of the church leaders (Acts 6:4).

Among other things, the church is to pray for its leaders (1 Thess. 5:25; 2 Thess. 3:1), pray for one another (James 5:16), pray for the authorities (1 Tim. 2:1-2), pray for the widespread and bold proclamation of the gospel (Eph. 6:18-20; 2 Thess. 3:1), pray for those who are sick (James 5:14-16), and pray for the unity and testimony of the church (Jn. 17:11-23).

We can learn much about the form and content of our prayers from the example of the apostle Paul’s prayers (Eph. 1:15-23; 3:14-21; Phil. 1:2-11; Col. 1:3-14; 1 Thess. 5:23; 2 Thess. 1:3-5, 11-12).

C. The Power For Ministry Is The Holy Spirit (Acts 1:8).

The Holy Spirit alone can and does make the ministry of the church effective and powerful. He alone changes people’s lives by bringing people into submission to and faith in Christ. He alone changes people’s lives into conformity with the will of God and into the image of God's Son (Rom. 8:29; Col. 1:9). The Holy Spirit alone has the power (1) to convict people of sin (Jn. 16:8) and grant them new life in Christ (Jn. 3:5; Tit. 3:5); (2) to enable us to live holy lives (1 Cor. 6:19; 1 Pet. 1:2); (3) to pray effectively (Rom. 8: 26; Jude 20); (4) to minister the Word with power (1 Cor. 2:1-5; 1 Thess. 1:5-6); (5) to glorify God in our lives (1 Cor. 6:20); and (6) to illuminate our understanding of God's Word (1 Cor. 2:13-16; 1 Jn. 2:20, 27).

D. The Bond Of Ministry Is The Fellowship Of Believers (Acts 2:42-47).

Our common bond in Christ is the source of our fellowship and our unity. Through fellowship believers express the local representation of the body of Christ (1 Jn. 1:7; Rom. 12:5; Eph. 3:6; 4:15-16; 5:23; Col. 1:18, 24; 1 Cor. 12:27). When believers are interconnected through authentic, loving relationships, they form a unity that provides strength and stability to the church (Eph. 4:1-6). This fellowship is demonstrated practically by serving and caring for one another physically (e.g. visiting and caring for the sick and elderly), emotionally and psychologically by bearing one another’s burdens (Gal. 6:2), economically by supporting those in need through the gift of mercy (Rom. 12:8, 13) and, of course, spiritually by using our gifts for the benefit of all (Eph. 4:12-16).

The care of God’s people is the responsibility of the local, denominational, and worldwide church, in which all the members of the body care for the interests of each other, supporting each other in practical ways, in prayer, and in love (cf. Acts 4:32-37; 6:1ff.; 1 Cor. 12:25; Gal. 5:13; 6:2; Eph. 4:32; 5:21). As Gene Getz succinctly states it: “Christians cannot grow effectively in isolation! They need to experience each other” (in “Sharpening the Focus of the Church,” 164). Church leaders, therefore, should ensure that the church body engages in regular fellowship as a community of believers with a common life in Christ, common goals, common needs, and common interests.

E. The Expression Of Ministry Is Intimate Worship Of God (Heb. 13:15).

In worship the church expresses collectively its awe of God and its debt of gratitude to God for who he is and what he has done. Don Carson describes worship as “the proper response of all moral, sentient beings to God, ascribing all honour and worth to their Creator-God precisely because he is worthy, delightfully so” (“Worship by the Book,” ed. D.A. Carson, 12). Vibrant and dynamic worship is vital to the life and health of the church as a body and its members individually. Worship must be a lifelong, daily practice for all believers individually in order for corporate worship to be effective and meaningful.

What does public worship include? Public worship includes (1) praise to God in psalms and hymns and spiritual songs (Eph. 5:19); (2) reading Scripture (1 Tim. 4:13); (3) prayer (Acts 2:42; Eph. 6:18; 1 Tim. 2:1); (4) preaching the Word and our response to it (1 Cor. 1:21; Titus 1:1-3; 2 Cor. 5:19-20; Heb. 4:12); (5) observing the ordinances - communion (Acts 20:7; 1 Cor. 11:23-26; Matt. 26:26-28) and baptism (Acts 2:37-38; 22:16; Rom. 6:3-5; Matt. 28:19); and (5) public testimonies by believers of God's saving grace (Acts 22:1-21; 26:1-23; Gal. 1:11-24).

The Lord’s table is central to worship because it symbolizes the very basis for our existence as believers and as a church. It focuses us on the remembrance of Christ’s death from the perspective of his resurrection, and, therefore, looks forward to his return (1 Cor. 11:23-26). The event to which the entire O.T. looked forward and which is the fulcrum of redemptive history ought to be vitally important and a regular occurrence in our churches.

F. The Thrust Of Ministry Is The Salvation Of The Lost (Rom. 10:14-15).

Not only is practical Christian ministry expressed in caring for each other as believers, but also in caring for unbelievers. Christian ministry must be missional in its character just as Jesus’ ministry was. We are to boldly proclaim the goodness of God in the gospel in order to reach the lost for Christ (Acts 5:42; Mk. 16:15; Rom. 1:16; 10:14-15).

This should be done in culturally relevant ways, both individually and corporately. The message of “repentance toward God and faith in our Lord Jesus Christ” (Acts 20:21; Rom. 10:9-10) should be regularly preached from the pulpit and our people should be trained and motivated to tell others the way of salvation.

In this way the church and its members become a light for God in the community (Matt. 5:14). Through prayer and financial support, they can also contribute to world missions and evangelization. Church leaders and pastors should facilitate corporate outreach, encourage and train the members in personal outreach, and motivate participation in world missions.

G. The Task Of Ministry Is A Church Wide Responsibility (1 Pet. 2:5, 9).

Ministry is not the responsibility of only the pastor but of all members of the local church - this is the doctrine of the priesthood of all believers. Ministry is a task to which every believer has been called (Eph. 4:12; Rom. 12:4-8; 1 Pet. 4:10-11) and, therefore, it is a task in which every believer should participate in some measure. As Christians learn and grow, so they must use the gifts God has given them in his service and for the benefit of the whole church (1 Cor. 12:1-31).

Church leaders should help each person identify his or her gift, affirm them in their spiritual gifts, train them in the use of their gifts, provide them with opportunity to use their gifts, motivate them to do so (Eph. 4:11-16), and commission them for ministry (2 Tim. 1:6; 1 Tim. 2:7, 4:14; Acts 13:3) either within their church, on the mission field, or wherever God calls them. In this way, new leaders are also identified and trained to provide spiritual leadership.

Indeed, church-wide ministry is not limited to each individual local church but extends to the body of Christ in its broadest scope. Thus, churches of similar theological persuasion should co-operate together at a local, national, and international level to engage in the full scope of church ministry that a local church could not do on its own, to hold local churches accountable to a wider body, to give visible evidence of the truth that we do compose a united body, and to make united decisions on issues that might otherwise be divisive. This practice was evident in the early church in discipleship training (Acts 11:25-26), relief efforts (Acts 11:27-30), as well as important doctrinal and practical decisions (Acts 15:1-36).

If a church becomes self-focused and separatistic in its attitude it runs the risk of becoming cultish, if not an outright cult. It cuts itself off from the larger body of believers and it fails to operate in practice as a New Testament church.

IV. Summary: What Then Is Ministry About?

The purpose of ministry is (1) to bring people to saving faith in Christ and then assist them to grow in Christ-likeness; and (2) to bring people into a vital, authentic relationship with God through the grace of Christ and the power of the Holy Spirit, such that every believer glorifies God in thought, word, and deed both in the church and in the world with the ultimate goal of presenting everyone complete in Christ (Col. 1:28; Eph. 4:13).

The purpose of ministry is not to “do” church. As Glenn Wagner points out, “The essence of the church must be more than just doing. The church must draw its essence from God and his righteousness and holiness. It must take shape based on his worth as Creator. It must reflect his glory as God, and when it meets and ministers, it ought to express back to God the glory due his name. There must be more to church than simple psychological encouragements, tips for improving interpersonal relationships, and helpful religious seminars.” (E. Glenn Wagner with Steve Halliday, “The Church You’ve Always Wanted,” 33).

Church ministry is not about ritual or routine religion but a living relationship with God, not about numerical growth but spiritual maturity, not about programs but about people. Ministry is about people who are wholly focused on God, powerfully filled with the Spirit, happily united in a community of grace, vibrantly exalt Christ, openly perform works of faith, accurately teach the truth, boldly proclaim the gospel, and authentically depend upon prayer.

Ministry is about people who are God-centred, Spirit-filled, gospel-driven, grace-related, Bible-based, Christ-exalting, community-focused; and prayer-dependent.

Soli Deo Gloria.

Related Topics: Ecclesiology (The Church), Issues in Church Leadership/Ministry, Leadership

3. Church Leadership: Christian Leaders And Leadership-- Their Definition And Characteristics

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Whether you serve a Christian ministry (a church, a para-church ministry, a mission agency) or whether you’re a leader in a secular organization, you probably have a leadership role, at some level, in that organization. Indeed, I would argue that everyone to some degree is a leader in that we all influence others in some way. For just under 20 years, I served in ministry as a bi-vocational pastor while at the same time working in a business management capacity. And I can tell you from personal, firsthand experience that the biblical principles we are going to learn in this article will stand you in very good stead no matter where you have leadership responsibility.

During my years in business management, I found that the biblical models of servanthood and shepherding (see my article at https://bible.org/series/biblical-models-christian-leadership) together with all the New Testament instructions on the moral and spiritual dimensions of a godly leader were the very same principles that were the most effective and the most beneficial in leading the business organization I served. I found that the more time I spent developing my own biblically-based and God-honoring practice of leadership, the more effective I became as a leader. I noticed that others (whether Christians or not) responded well to a leader who cared about them and who had their best interests and the best interests of the organization at heart. In fact, I found that the more time I spent teaching our employees Christian ethics and relationships as well as our corporate values and goals, the more they acted in an honorable way (toward each other and towards our customers and suppliers) and the more our customers and suppliers liked doing business with us.

You see there is something thoroughly compelling (both to the Christian and the non-Christian) about the leadership style of Jesus and the apostles. Obviously, non-Christians may not be aware that a biblical leadership style is what they like and, if they were aware, they may not admit it. But who would not like being served by someone who genuinely cares about them? Who would not like doing business with an organization whose employees practice honesty and respect and servanthood? Who would not like working for an organization whose leaders serve their employees by acting in their best interest?

So, no matter who you are or what your particular vocation is at the moment, this article will be beneficial for you in developing a philosophy of leadership that is distinctly Christian. I am challenging you today to relate the principles we talk about to your leadership situation, whether it is leadership in the church or a secular vocation.

What, then, do we mean by a biblical philosophy of leadership? Kenneth Gangel describes it this way: “The term ‘philosophy of ministry’ describes our understanding of how to serve effectively within the context of whatever ministry God has given us” (Kenneth O. Gangel, “Feeding & Leading,” 53). By the term “philosophy,” we simply mean a system of principles and concepts that guides us in our understanding and practice, in this case in our understanding and practice of leadership. By the term “leadership,” we simply mean those people who take the initiative and responsibility to ensure that the philosophy of the organization is put into practice.

An organization’s effectiveness usually depends on its leaders and leadership. You can have the best philosophy, the best vision, the best plans, the best intentions etc., but without good leaders and leadership principles they are not going to become reality.

God has always had his leaders. He has always instituted structure and organization among his people. God, of course, is the ultimate leader, but he has always used people to mediate his leadership, people like Abraham, Jacob, Joseph, Moses, Joshua, the judges, the kings, the prophets, the apostles, and ultimately church elders and deacons (see Alex D. Montoya, “Leading” in “Rediscovering Pastoral Ministry,” 284).

In the church, then, we find that the apostles were the first leaders, assisted by seven men “of good reputation, full of the Holy Spirit and wisdom” (Acts 6:3). Then, as the church expanded from Jerusalem through Asia Minor and Europe, and as the apostles began to make preparations for the transfer of the church leadership to others after their deaths, they established elders (Acts 11:30; 14:23; 15:2), assisted by deacons (Phil. 1:1; 1 Tim. 3:8-13), to lead the church.

I. Definition Of Leadership

What is leadership? Gangel defines leadership as “the exercise of one’s spiritual gifts under the call of God to serve a certain group of people in achieving the goals God has given them toward the end of glorifying Christ” (Kenneth O. Gangel, “Feeding and Leading,” 31).

My definition of leadership: Leadership is the ability, responsibility, and authority exercised by one or more persons for the benefit of a group, with a view to ...

1. ... generating unity (= common relationships).

2. ... establishing direction (= common plans, vision).

3. ... defining values (= common standards, beliefs, ethics).

4. ... stimulating momentum (= common motivation).

5. ... achieving results (= common goals, purpose).

This definition is applicable to any organization whether secular or religious. Of course, in church ministry, while the definition of leadership would remain the same, the objectives would be different than in a secular organization. While we could cite many definitions of leadership, what they usually have in common is that “the leader is one who leads others to the accomplishment of a common goal” (Montoya, 283). In other words, a leader and his followers work together with a common purpose. If you do not have followers, you can hardly be said to be leading. If you don’t have a common purpose, you really don’t have a viable organization.

Without leadership an organization won’t know who it is (its identity), why it is here (its mission and existence), what it does (its function), what it stands for (its beliefs and values), or where it is going (its future, plans, and vision). The reality is that many churches do not know the answers to these issues.

What are leaders? Leaders are those who possess and put into practice the skills and aptitude for the discipline of leadership. Leaders are people who...

1. …inspire others (generate and attract followers).

2. …act decisively (don’t procrastinate; don't shrink from decision-making).

3. …see the big picture (don’t get side-tracked with details).

4. …have a sense of direction (know where they are going).

5. …have a strong desire to achieve results (people who get things done).

Put together, these characteristics mean that leaders are people who make things happen (cf. Ted Engstrom, “The Making of a Christian Leader,” 20; Aubrey Malphurs, “The Dynamics of Church Leadership,” 47ff.). Our North American image of someone who makes things happens is, perhaps, the loud-talking, desk thumping, charismatic autocrat who leads by a dominating personality and power. But such is not the image of biblical leadership.

II. Leadership Styles

The term “leadership style” refers to the way a leader carries out his leadership responsibilities, his leadership methodology.

Leadership style varies depending on...

1. The personality of the leader.

2. The environment that has influenced his style – e.g. home, training, mentors etc.

3. The type of organization in which he is carrying out his leadership - e.g. church, parachurch ministry, corporation, academia etc. Obviously, a military or paramilitary organization (like police services) cannot run properly with the same leadership style as, for example, a community service group. So the style of leadership has to fit the organization and its life situation.

4. The economic conditions. The leadership style required for an organization in crisis mode (e.g. facing bankruptcy or emerging from bankruptcy) will be very different from one that is enjoying times of prosperity (i.e. survival vs. success).

Ted Engstrom cites an American Management Association report that correctly concludes that “the most important single skill of an executive is his ability to get along with people” (Engstrom, 67). Therefore, I suppose it would be true to say that the best style of leadership is one that...

1. ... creates harmony among the people (relationships)

2. ... produces efficiency in the organization (productivity)

3. ... achieves the desired goals (progress, forward movement). Sadly, many churches don't have much, if any, forward movement. They just exist, going nowhere and achieving nothing.

Leadership style also reflects the leaders personality…

1. Positive vs. negative.

2. Optimistic vs. pessimistic.

3. Confident vs. timid.

4. Innovative vs. unimaginative.

5. Forward-looking vs. status quo.

6. Charismatic vs. bland, boring.

Not surprisingly, according to a study conducted by the Northwest Friends churches, “the leaders of dynamic situations were characterized as positive, confident, cheerful, and goal-oriented” (Engstrom, 70). Quite the opposite was true for churches that were stunted or declining.

Leadership styles generally range between a high degree of control to minimal control, as follows…

1. Authoritative leadership style: Large degree of control (micro-management) and centralized decision-making. Little or no input from or autonomy given to followers. Followers are pressured into agreeing with the leader and obeying orders.

2. Collaborative leadership style: Followers are given a great deal of input to decisions and the freedom to set goals and standards within prescribed limits. The leader inspires, motivates, and unites his followers with a view to their self-improvement.

3. Passive leadership style: Emphasis is on delegation. Allows people to set their own goals and standards with little or no input from the leader.

None of these styles accurately reflects the biblical pattern for leadership style and practice. I would argue that the ideal and primary leadership style in Scripture could be described as “shepherding” or “serving” with the goal of producing life transformation in the followers.

III. The Profile Of A Christian Leader

What does a Christian leader look like? Who is he in his person, character, abilities, attitudes, lifestyle etc.? Clearly, the starting point is the spiritual qualifications for a church leader which the apostle Paul outlines in 1 Timothy 3:1-7 and Titus 1:5-9. But this is only the starting point, it seems to me. This is by no means an exhaustive list, which, if a man meets, he is necessarily qualified to be a church leader. I don't think Paul intended this to be some sort of check list that we use without any other standards or requirements. This list says nothing about character traits like humility, courage, wisdom etc. which, surely, are important aspects of a church leader’s profile. Nor does it say anything about the gift of leadership (cf. Rom. 12:8), but surely an elder must be gifted as a leader - that’s a given.

So, what other aspects of character, personality, and ability do you think a church leader must have? I think, apart from the apostle Paul’s criteria, that there are embedded in Scripture certain inalienable character and personality traits that are necessary for church leaders. I think these are best understood by dividing them into three categories:

A. Those intangible “character” traits that enable them to consistently make good decisions.

B. Those “personality” traits that impact those they lead and inspire others to follow and obey.

C. Those “performance” traits that drive a leader to achieve results (e.g. self-discipline, perseverance).

A. Character Traits.

Here we are speaking of those inner virtues that enable leaders to consistently make good decisions. The top five on my list are wisdom, integrity, humility, courage, and vision.

1. Wisdom. Wisdom stands at the top of my list. This is the umbrella trait under which all the others are subsumed. Sadly, wisdom is the one trait that seems to be so lacking in church leaders today. There are not many wise men. Richard Davis, an HR consultant in Toronto, studied 10 years of performance reviews and the management histories of 200 senior executives with major Canadian and U.S. companies. He came up with 10 traits that were common to all of them that he describes in his book, “The Intangibles of Leadership, The Ten Qualities of Superior Executive Performance.” The number one most important trait, in his view, is wisdom. I agree. I think that’s biblical, for example…

a) Solomon did not ask God for riches but for wisdom (1 Kings 3:9)

b) Jesus “grew and became strong in spirit, filled with wisdom” (Lk. 2:40) and “he increased in wisdom and stature” (Lk. 2:52)

c) The leaders of Acts 6 were characterized by wisdom: “Seven men of good reputation, full of the Holy Spirit and wisdom” (Acts 6:3). Paul affirms this: “… that you may be filled with the knowledge of His will in all wisdom and spiritual understanding” (Col. 1:9). Speaking of Christ, Paul says, “In whom are hidden all the treasures of wisdom and knowledge” (Col. 2:3). We are to “walk in wisdom toward those who are outside, redeeming the time” (Col. 4:5).

Wisdom is one of those character traits that you know when you see it but which is hard to define. We know many of the habits of wise people. For example, wise people usually consult others, evaluate self-performance, engage in reflection, welcome challenging dialogue that stimulates their thinking and opinions. Wise leaders don't want “yes-men” around them but people who have initiative and independent thinking.

But how do you define wisdom? My best attempt to define wisdom is this: Wisdom is good judgement based on knowledge, experience, and maturity. Let me take these traits one at a time…

“Knowledge.” Knowledge is our understanding of and familiarity with facts, truths, principles etc. Knowledge is connected with learning. Special knowledge comes from our specific areas of expertise and learning, whether academic or on-the-job.

“Experience.” You cannot be wise without experience. There is no substitute for experience. After all, wisdom is earned and learned through life experience. So, make sure that you get experience on the job. Life’s school of experiential adversity knocks wisdom into you. While experience connotes age, some people gain experience faster than others by virtue of the variety of life situations to which they are exposed (be it at home, school, work, or society) and their aptitude for philosophical reflection which they synthesize into life principles. You could probably say that experience is where we put knowledge to work like an apprenticeship. After all, isn't the entirety of life, to some degree, an apprenticeship?

“Maturity.” Maturity is the ability to apply your experience and knowledge with wisdom to decisions, attitudes, circumstances, and relationships. Paul says: “We speak wisdom among those who are mature” (1 Cor. 2:6). Maturity has to do with self-responsibility, empathy, consideration of other’s views, reliability, emotional stability.

Maturity, like beauty, is hard to define but you know it when you see it: you certainly know its opposite, immaturity, when you see it. Maturity has to do with self-control, wise choices, and how we express ourselves. Maturity is an awareness of who we are and how we relate to others. Maturity has to do with considering short-term pain worthwhile to achieve long-term gain. Immature people don’t see things that way – they want immediate self-satisfaction. Maturity is making your word your bond, consistency, dependability.

There are three types of maturity, it seems to me: emotional, psychological, and physical maturity. Emotional maturity is acting like an adult not a child; not exhibiting temper tantrums when you don’t get your own way or when things go wrong; controlling your emotions. Psychological maturity is closely related to emotional maturity. It is the ability to think and act the way we expect responsible and sensible adults to think and act, drawing on our life experience and self-reflection. Physical maturity is the age when we stop growing, cutting teeth etc. and we look like an adult, so it’s much easier to recognize. It occurs without us doing anything and it develops over a fairly well-defined period of life. Whereas emotional and psychological maturity occur at different times of life for different people. Some older people never reach maturity - at 60 or 70 years old, they are still immature in their behavior, reactions, attitudes, speech, and decisions - while some younger people are quite mature for their age.

2. Integrity. Integrity is …

Impartiality: This means never making decisions to please people but to please God (Eph. 6:6-7; Col. 3:22-23), doing what is right regardless of the cost, never being caught in a conflict of interest, never favoring one person over another regardless of who is involved. This may mean turning down someone’s kind intent (e.g. to give or lend you money) so that you are not beholden to that person.

Transparency: This involves openness, no hidden agenda regardless of the consequences. This doesn’t mean that you tell everything you know necessarily (wisdom may dictate otherwise), but it does mean not hiding behind a veneer, being who you truly are - what you see is what you get.

Righteousness: Refers to uprightness in one’s dealings, moral rectitude, decency, fairness.

Sincerity: This goes hand-in-hand with integrity. Don’t be phony but be transparent, open, without guile.

Honesty: This is closely related to impartiality, transparency, righteousness, and sincerity. It involves showing respect to others, keeping your word, always telling the truth.

Credibility: Reliability, authenticity, trustworthiness, believability.

Moral purity: This is part of personal integrity. Integrity requires that you “Pay close attention to yourself” (1 Tim. 4:16). Why? Because you cannot lead others to faith, or lead the people of God in worship, or intercede on behalf of others unless your own life is morally upright and clean. A Christian leader must have moral integrity. Your whole life must hold together - no gaps, no inconsistencies but a unified whole.

3. Humility. Humility is …

Meekness: Meekness is not “power under control” as some like to define it. It is clearly defined in Scripture: “Not thinking more highly of yourself than you ought to think” (Rom. 12:3) – i.e. not arrogant. “Esteeming others better than yourself” (Phil. 2:3) – i.e. humility. It is the attitude of John the Baptist toward Jesus: “He must increase but I must decrease” (Jn. 3:30). It is the attitude of the apostle Paul: “I am the least of the apostles and do not deserve to be called an apostle” (1 Cor. 15:9; cf. Eph. 3:8; 1 Tim. 1:15). Meekness, therefore, is an attitude that embraces lowliness, gentleness, servanthood.

Fallibility: A truly humble person does not think they know everything. Everyone can and does make mistakes. You don’t have all the answers. Fallibility means that you are willing to acknowledge your weaknesses as well as your strengths. There is only one who is infallible, that is God himself.

Gentleness: Gentleness is not bullying others to get your own way. It is mildness of attitude, kindness in relationships and actions. It is tenderness towards others, showing compassion and mercy to others, regardless of their social or economic status.

Humility, then, is the opposite of pride. It’s easy to become proud in leadership, particularly if there are outward signs of success in worldly terms, such as increase in numbers or new buildings. Preaching, in particular, can be an exhilarating experience especially when people affirm your preaching – it can go to your head. The minute we begin to think it has anything to do with us (our credit, our merit, our ability) we are in trouble. Note these principles: “God resists the proud and gives grace to the humble” (Ja. 4:6; 1 Pet. 5:5). “Humble yourself therefore under the mighty hand of God that he may exalt you in due time” (1 Pet. 5:6). When it’s time, he will exalt you, not yourself.

Robert Murray McCheyne (1813–1843) is an example of humility. McCheyne was the pastor of a church in Scotland from 1835 to 1843. He died in the prime of his ministry at the age of only 29. He was gifted as a preacher and a musician. He was a scholar (educated in Latin, Greek, Hebrew), an artist, poet, and a gifted singer. While he was away from his church on sabbatical due to ill health, a young preacher called W. C. Burns came to fill the pulpit. During that time a revival broke out at the church and spread to other parts of Scotland. McCheyne couldn’t wait to get home to see and participate in what God was doing in the church. He was 26 at the time. He saw the great working of the Spirit of God as crowds now gathered to hear him speak. But three years later, he died. He had done the preparatory work for the revival but didn’t live to enjoy it.

Two particular aspects of his life brought the church to this point: His devout prayer life and his humility. McCheyne was content for the revival to break out under the preaching of another man. He had prayed for revival and God had answered his prayers. He was glad that revival broke out even though another man was used to initiate it. He wasn’t focused on numbers but on serving God, no matter who had the spotlight.

4. Courage. Courage is not in-your-face boldness, rudeness, or outspokenness. Courage is doing what’s right regardless of others’ opinions, opposition, criticism, failure, or discouragement. Courage is having a conviction as to a right course of action and carrying it out. Courage is standing for truth. Courage is confidence that with God’s help we can do it.

Remember, “God has not given us the spirit of fear, but one of power, love, and sound judgement” (2 Tim. 1:7). Oswald Sanders wrote: “Courage is that quality of mind that enables people to encounter danger or difficulty firmly, without fear or discouragement” (J. Oswald Sanders, “Spiritual Leadership,” 59). Courage is that character trait exhibited by Martin Luther when, on his journey to Worms to face questions about his teaching, he is reported to have said: “You can expect from me everything save fear or recantation. I shall not flee, much less recant.” That takes courage. Christian leadership isn’t easy - it takes courage.

It takes courage to make tough decisions, to do what is right regardless of the consequences, like Eric Liddell (“Chariots of Fire”), who wouldn’t compete in a race on Sundays. Courage is making clear, good decisions in dependence on God. This is the hallmark of a good spiritual leader, like Abraham during the crisis of Sodom and the rescue of Lot (Gen. 14:14f.); like Moses when he decided to give up Egypt’s pleasures and power; and like Paul when he spoke and acted confidently in the storm (Acts 27).

Every time you face a crossroads in decision-making, you will be an example of either courage or cowardice. Let me cite three examples (adapted from Bob Reccord and Randy Singer, “Made To Count,” 170-172) …

(1) When David was still quite young, tending his father’s sheep, he encountered wild animals coming to attack his father’s sheep and he decided to defend the sheep at the risk of his own life. Later, he encountered the giant Goliath, challenging the Israelite army to a dual to determine the victor of the battle. While all the other Israelite soldiers cowered in fear, David volunteered to take on the challenge and he slew the giant with one sling shot. David is a wonderful example of courage.

(2) Jonah refused to obey God and, instead of going to Nineveh to tell them of coming judgement, he caught a boat going to Tarshish instead. But God stopped Jonah’s attempt to escape by causing a violent storm that forced Jonah to confess his sin to the sailors who then threw him overboard, upon which he was swallowed by a great fish and vomited out on dry land. Then Jonah arose and went to Nineveh. By God’s grace, Jonah’s fear of delivering bad news was displaced by courage, which God rewarded with a great response of repentance from the Ninevites. Jonah is an example of cowardice that God transformed into courage.

(3) Daniel and his three friends were fearless in their stand for God. First, they refused the king’s food and insisted on conforming to God’s dietary laws. Second, the three friends bravely faced the fiery furnace rather than bow down to worship the king’s golden image. Third, despite an irrefutable law of the Medes and Persians, Daniel publicly and unashamedly continued to pray to God rather than submit his petitions to King Darius, for which he was cast into the lions’ den. In each case, God vindicated these men of extraordinary courage. They would not compromise or submit to any authority that put their testimony for God in jeopardy, despite the threat of death.

It takes courage to make tough decisions, and ...

It takes courage to deal with difficult situations, to face obstacles and attacks from people and from Satan. It takes courage to handle personal criticism and opposition. It takes courage to preach when you’ve been soundly criticized during the week. God said to Jeremiah: “Therefore, prepare yourself and arise, and speak to them all that I command you. Do not be dismayed before their faces, lest I dismay you before them. For behold, I have made you this day a fortified city and an iron pillar and bronze walls against the whole land – against the kings of Judah, against its princes, against its priests, and against the people of the land. They will fight against you but they shall not prevail against you. For I am with you,” says the Lord, “to deliver you.” (Jer. 1:17-19). That’s where our courage comes from to handle criticism and opposition.

Criticism is a formidable tool designed to wear you down. It amplifies your insecurities, takes your eyes off the task at hand and onto yourself, depletes your energy and enthusiasm, makes you defensive, and isolates you. That’s why negative, destructive criticism (judgementalism), I believe, is a tool of Satan. I believe in the biblical concepts of rebuke, exhortation, confrontation etc. (2 Tim. 4:2), but destructive criticism isn’t in there. Criticism is usually negative and destructive. It’s about what people don’t want and don’t like, not about what is honoring to God or beneficial to his people. Criticism can distort your view of ministry and of the people you minister to.

It takes courage to persevere in times of spiritual discouragement, to stay the course when discouragement sets in, when you think you’re a failure, when you work hard but it seems no one is listening or responding. Remember, three times God told Joshua to be strong and of good courage (Josh. 1:6, 7, 9). Why? Because he knew the temptations and tests Joshua would face might discourage him or induce him to take the easy way out.

5. Vision. Vision is not head-in-the-clouds dream world. It’s not your own aspirations or imaginations of greatness. No, vision is seeing what’s possible, “seeing the invisible” as Moses did (Heb. 11:27) and like the patriarchs who saw the promises afar off, even though they themselves did not receive them (Heb. 11:13). Vision is setting realistic and achievable goals and direction with a sense of optimism: “I can do all things through Christ who strengthens me” (Phil. 4:13) – i.e. I can do the things that God calls me to do through the strength that Christ supplies.

These five character traits determine whether you, as a leader, will consistently make good decisions, impact those you lead in a powerful way, and drive you to accomplish goals for the glory of God and the blessing of his people.

These are not traits of arrogance or self-promotion. No, these are traits that God gives certain people which make them strong, upright, influential leaders. These are traits that enable certain people to overcome obstacles and keep pressing on when everything around them seems to be against them.

B. Personality Traits.

This is the ability to influence and inspire those you lead to follow and obey you. This is sometimes referred to as the “power of personhood.” You can’t learn this. You either have it or you don’t. It is charisma, not superficial but internal and genuine.

C. Performance Traits.

Performance traits are those that drive a leader to achieve results. These include traits like self-discipline, perseverance, endurance, and initiative. It’s the motivation to press on despite discouragement because you can see the goal, to encourage those on your team to go on. This comes from the internal drive to make a difference in your life and the lives of others.

Such drive to perform to the best of your ability does not spring from self-promotion or the desire for the adulation of others. No, this is the innate motivation to be the best you can be and achieve the most you can for the glory of God and the blessing of his people. This takes self-motivation to get up each day to move the organization forward in the accomplishment of its philosophy of ministry.

Final Remarks

Undoubtedly, much more could be written about leadership, its definition and characteristics. Leadership, as you can tell from this article, is difficult to define and leaders are often difficult to identify, particularly leadership in church ministry. When I was teaching at seminary, I often wondered how certain students would perform in church leadership. Strangely, some who showed very little leadership skills in the classroom ended up being quite successful in their own way in church ministry. I have often noticed that God takes people who superficially don’t seem suited to leadership and yet he uses them in great ways to achieve his purposes.

Nonetheless, I think that a person’s character, personality, and performance traits, along with their biblical qualifications, indicate whether they are suited to and have the gift for church leadership.

I remember one time travelling to Memphis to teach at the Stephen Olford Centre for Biblical Preaching. My flight took me from Ontario to Detroit and from Detroit to Memphis. In the Detroit airport I faced two seemingly insurmountable obstacles. First, my flight from Ontario was late arriving in Detroit. Second, the line up to get through immigration in the Detroit airport was extremely long. In front of me in the lineup was a group of high school students who had been to Europe on a school trip and were returning home. I got chatting with some of them and they asked me where I was going. In my response I told them that I was concerned that I would miss my connection because of being late and the long lineup. One of the students, a young girl of about 15 years old, immediately replied, “Come with me.” I followed her as she took me to the front of the line up where more of their fellow students and some teachers were waiting in line. She asked them if they would mind if I butted into the line as I might otherwise miss my connecting flight. They readily agreed and I made my flight. That was leadership – she had integrity, initiative, courage, and influence far beyond her years. That wasn’t something she learned at school. She may have learned it at home, but, essentially, it was part of her character, personality, and initiative.

Related Topics: Ecclesiology (The Church), Issues in Church Leadership/Ministry, Leadership

What Is Church Ministry?

 

 
The Institute for Biblical Preaching
(Cambridge, ON, Canada)
 
Introduction
We talk about “ministry” as though it is self-evident what that term means and implies. This paper will attempt to briefly define my biblical philosophy of church ministry by addressing the following questions: What is the purpose of ministry? What is “church” all about? Why does the church exist? These are fundamental questions that a biblical theology of ministry must answer.
Christian ministry is the activity and responsibility of the local church in the fulfillment of its biblically defined mandate in the world. The ministry of the church can be defined in several ways. Firstly, the ministry of the Christian church can be defined as the fulfillment of the Great Commandment of our Lord: “You shall love the Lord your God with all your heart, with all your soul, and with all your mind” and “You shall love your neighbour as yourself” (Matt. 22:37, 39). Secondly, Christian ministry can be defined in terms of the Great Commission of our Lord: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you” (Matt. 28:19-20). Thirdly, the process and objective of Christian ministry can be defined in the apostle Paul’s terms as “the equipping of the saints for the work of the ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect person, to the measure of the stature of the fullness of Christ, that we...may grow up in all things into Him who is the head, that is, Christ” (Eph. 4:12-15). Fourthly, ministry can be defined in terms of the model of the early church - viz. teaching the apostles’ doctrine, engaging in fellowship, commemorating the breaking bread, praying together, caring for one another, worshiping God, and actively evangelizing the community (Acts 2:42-47). This continues to be the basis of biblical, balanced ministry today.
From these summary texts and the broad scope of Scripture, it is evident that Christian ministry has as its priority the worship of God, followed by service for God in the proclamation of the gospel (the fruit of which is the baptism of repentant sinners), and the edification of the saints.
Why Formulate A Biblical Philosophy Of Ministry?
The tendency is for us to make up their own philosophy of ministry, based on our own concept of what the church is supposed to do. The truth is, however, that God has clearly laid out for us in Scripture what the ministry of the church is. We don’t decide why the church exists (its purpose) nor what it is supposed to do (its mission). God has already done that because the church is his institution on earth not ours! Our responsibility is to determine how to most effectively and appropriately achieve our biblical mandate in our local community at our time in history.
It is beyond the scope of this paper to outline the process of analyzing your church’s present ministry. Suffice it to say here that it is vital to formulate a biblical philosophy of ministry to enable your church leadership to conduct an objective analysis of your church’s ministry in order to ensure that your church is ministering effectively and fully according to its biblical mandate.
A philosophy of ministry is a statement that consolidates and synthesizes the biblical material on the subject in systematic form. By articulating a philosophy of ministry, you establish a benchmark that acts as the standard to which you strive. It is a yardstick that enables you to measure the degree to which you are achieving your ministry responsibilities. It is a “constitution” that helps you to decide on every course of ministry action in your church.
There are a number of practical benefits that flow from defining a biblical philosophy of ministry. 1
1. It forces you to be biblical. This keeps you from making up your own philosophy which might be unbiblical. When you impose your own philosophy over the biblical teaching of ministry, you begin to move away from God’s foundation and become focused on your goals and favorite ministries and activities.
2. It makes practical sense. It helps you set actual goals that are consistent with your biblical mandate (cf. 1 Cor. 9:26) so that the philosophy of ministry becomes practical in your culture and community.
3. It improves efficiency by preventing you from spending time on activities or beginning ministry efforts which are not part of the biblical mandate for the church. It defines the limits/scope of ministry. It is an objective measuring stick by which to make decisions regarding potential ministry activities.
4. It heightens your effectiveness. If you have no clearly defined operational or philosophical parameters, then you won’t have clearly defined achievable goals that are consistent with those parameters – i.e. you won’t have a road map and, therefore, you won’t know where you are going, and, consequently, you probably won’t get there. The early church knew exactly why they existed and where they were going and all their activity was focused on achieving those ends.
5. It helps you to be faithful to your call to ministry. Ministry is a vocation in which it is very easy to get caught up with activities that are not necessary or part of the church’s program on earth. We need to keep on course in our own ministry, doing what God has called us and mandated us to do.
6. It motivates the church to conduct itself in accordance with God’s plan for the church.
 
A Biblical Theology of Church Ministry
This theology is organized under seven areas of church ministry. The sequence in which these topics are presented is not intended to indicate their order of priority but simply to provide systematic headings for these essential aspects of a biblically-based ministry.
First, the foundation for ministry is the accurate and relevant teaching and preaching of God’s Word (Acts 2:42a; 2 Tim. 4:2; Col 1:28; 1 Cor. 1:23; 2:1-5). The exposition of the Scriptures and their application to the hearers are fundamental to the spiritual growth and development of God’s people (2 Tim. 3:16; 4:2). It is the responsibility of the pastor (and others who have the gift of preaching and teaching) to instruct God’s people in the “whole counsel of God” (Acts 20:27). This is best done by systematically preaching through books of the Bible, both Old and New Testaments, so that the whole scope of Scripture is covered. Such preaching and teaching (1) provides God’s people with the spiritual nourishment that they need to “grow in grace and the knowledge of our Lord and Saviour, Jesus Christ” (2 Pet. 3:18); (2) equips the saints “for the work of the ministry”; and (3) builds up the body of Christ, so that God's people “come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ” (Eph. 4:7-16).
The pulpit ministry, while very important, is only part of the whole process of Christian education and nourishment. I believe that the education, exhortation and encouragement of believers takes place in a balanced environment of personal study of the Word, small groups, individual mentoring and discipleship, and pulpit ministry. What is of paramount importance is that the Word is preached and taught accurately and relevantly.
Expository (or, biblical) preaching is the biblical model for the public proclamation of God’s Word. The term “expository preaching” is often misunderstood and associated with the clinical, “dry” exegesis of Scripture. However, this is not fair or accurate. Expository preaching, properly defined and practised, is the Spirit-empowered proclamation of God’s Word, that interprets its meaning accurately, explains its truth clearly, declares its message authoritatively, and applies its significance practically, with a view to generating a spiritually transforming response in the listeners. If that definition is a bit long and complex, then the apostle Paul’s definition is probably the shortest and simplest - “Preach the Word” (1 Timothy 4:2).
Second, the confidence for ministry is prayer (Acts 2:42d). An active and dynamic prayer ministry is vital for the survival and growth of each believer individually and the church corporately. A prayer ministry should be diverse in its form (e.g. small groups, prayer teams, prayer partners, corporate prayer, individual prayer), broad in its objectives, and widespread throughout the church body. Prayer should be part of the life of the church on a consistent basis (cf. Acts 1:14; 4:23-31; 12:5; 1 Thess. 5:17) and must begin with the example of the church leaders (Acts 6:4; Col. 4:12). Among other things, the church is to pray for its leaders (1 Thess. 5:25; 2 Thess. 3:1); for one another (James 5:16); for the authorities (1 Tim. 2:1-4); for the widespread and bold proclamation of the gospel (Eph. 6:18-20; 2 Thess. 3:1); for those who are sick (James 5:14-16); and for the unity and testimony of the church (Jn. 17:11-23). We can learn much about the form and content of our prayers from the example of the apostle Paul’s prayers (cf. Eph. 1:15-23; 3:14-21; Phil. 1:2-11; Col. 1:3-6, 9-14; 1 Thess. 1:2-4; 5:23; 2 Thess. 1:3-5, 11-12).
Third, the power for ministry is the Holy Spirit (Acts 1:8; 1 Cor. 2:1-5; 1 Thess. 1:5; 1 Pet. 1:12). The Holy Spirit can and does make the ministry of the church effective and powerful. He alone changes people’s lives into conformity with the will of God and into the image of God’s Son (Rom. 8:29; Eph. 1:11-14; Col. 1:9). He alone has the power to convict people of sin (Jn. 16:8) and grant us new life in Christ (Jn. 3:5; Tit. 3:5); to enable us to live holy lives (1 Cor. 6:19; 1 Pet. 1:2); to pray effectively (Rom. 8:26; Jude 20); to minister the Word with power (1 Cor. 2:1-5; 1 Thess. 1:5-6); to glorify God in our lives (1 Cor. 6:20); and to illuminate our understanding of God’s Word (1 Cor. 2:13-16; 1 Jn. 2:20, 27).
Fourth, the bond of ministry is the fellowship of believers (Acts 2:42b, 44-45). Our common bond in Christ is the source of our fellowship and our unity. Through fellowship believers express the local representation of the body of Christ (1 Jn. 1:7; 1 Cor. 12:26; Eph. 2:19-22). When believers are interconnected through authentic, loving relationships, they form a unity that provides strength and stability to the church. This fellowship is demonstrated by caring for one another physically, emotionally, psychologically, economically, and spiritually. The care of God’s people is a church-wide ministry in which all the members of the body care for the interests of each other, supporting each other in practical ways, in prayer, and in love (cf. Acts 4:32-37; 6:1; 1 Cor. 12:25; Gal. 5:13; 6:2;Eph. 4:32; 5:21).
As Gene Getz puts it: “Christians cannot grow effectively in isolation! They need to experience each other.” 2Church leaders, therefore, should ensure that the church body engages in regular fellowship as a community of believer with a common life in Christ, common goals, common needs, and common interests.
Fifth, the expression of ministry is passionate worship (Acts 2:42c). In worship the church expresses collectively its awe of God and its debt of gratitude to God for who he is and what he has done. Don Carson describes worship as “the proper response of all moral, sentient beings to God, ascribing all honor and worth to their Creator-God precisely because he is worthy, delightfully so.”3 Vibrant and dynamic worship is vital to the life and health of the church as a body and its members individually. Worship must be a lifelong, daily practice for all believers individually in order for corporate worship to be effective and meaningful. Public worship includes singing praise to God, reading Scripture, corporate prayer, preaching the Word, and the observance of the church ordinances.
The Lord’s table is central to our worship because it symbolizes the very basis for our existence as believers and as a church. It focuses us on the remembrance of Christ’s death from the perspective of his resurrection, and looks forward to his return (1 Cor. 11:23-26). The event to which the entire O.T. looked forward and which is the fulcrum of redemptive history ought to be vitally important and a regular occurrence in our church ministry.
Sixth, the thrust of ministry is the salvation of the lost (Acts 2:47; 5:42; Matt. 28:20; Mk. 16:15; Rom. 10:14-15). Not only is practical Christian ministry expressed in caring about each other as believers, but also in caring about unbelievers. Christian ministry boldly proclaims the goodness of God in the gospel in order to reach the lost for Christ (Rom. 2:4). This should be done in culturally relevant ways, both personally and corporately. The gospel message of “repentance toward God and faith in our Lord Jesus Christ” (Acts 20:21; Rom. 10:9-10) should be regularly preached from the pulpit and the people should be trained and motivated to tell others the way of salvation. In this way the church and its members become a light for God in the community (Matt. 5:14-16). Through prayer and financial support, they can also contribute to world evangelization through missions.
Church leaders should facilitate corporate outreach, encourage and train the members in personal outreach, and motivate participation in world outreach.
Seventh, the scope of ministry is church-wide (1 Cor. 12-14; Rom. 12:1-8; 1 Pet. 4:10-11). Ministry is a task to which every believer has been called (Eph. 4:12; Rom. 12:4-8). As Christians learn and grow, so they must use the gifts God has given them in his service and for the benefit of the whole church (1 Cor. 12:1-31). The leaders of the church should affirm the members in their spiritual gifts, train them in the use of those gifts, provide them with opportunity to use them, motivate them to do so (Eph. 4:11-16), and commission them for ministry (2 Tim. 1:6; 1 Tim. 1:18; 1 Tim. 4:6-11; Acts 13:3), either within their own church, on the mission field, or wherever God calls them. In this process, new leaders are also identified and trained to provide spiritual leadership.
Indeed, church-wide ministry is not limited to each individual local church but extends to the body of Christ in its broadest scope. Thus, churches of similar theological persuasion should co-operate together at a local and national level (1) to orchestrate the full scope of church ministry that a local church may not be able to do on its own; (2) to hold local churches accountable to a wider body; (3) to give visible evidence of the truth that we compose a united body; and (4) to make united decisions on issues that might otherwise be divisive. This practice was evident in the early church in discipleship (Acts 11:26), economic relief efforts (Acts 11:27-30), and important doctrinal and practical decisions (Acts 15:1-36).
If a church becomes self-focused and separatistic in its attitude it runs the risk of becoming cultish if not an outright cult; it cuts itself off from the larger body of believers and fails to operate in practice as a N.T. church.
Conclusion
What, then, is ministry? In sum the purpose of ministry is (1) to bring people to saving faith in Christ and then assist them to grow in Christ-likeness; and (2) to bring every believer into a vital, authentic relationship with God through the grace of Christ and the power of the Holy Spirit, such that every believer glorifies God in thought, word, and deed both in the church and in the world with the ultimate goal of presenting every one complete in Christ (Col. 1:28).
The purpose of ministry is not to “do” church. As Glenn Wagner points out, “The essence of the church must be more than just doing. The church must draw its essence from God and his righteousness and holiness. It must take shape based on his worth as Creator. It must reflect his glory as God, and when it meets and ministers, it ought to express back to God the glory due his name. There must be more to church than simple psychological encouragements, tips for improving interpersonal relationships, and helpful religious seminars.”4
Ministry is not about ritual or routine religion but a living relationship with God. It is not about numerical growth but spiritual growth. It is not about programs but about people - people who are wholly focused on God, powerfully filled with the Spirit, and happily united in a community of grace; people who vibrantly exalt Christ, openly perform works of faith, accurately teach the truth, boldly proclaim the gospel in word and deed, and authentically depend upon prayer. Soli Deo Gloria.
 
 
 

1 These categories adapted from Alex Montoya, “Approaching Pastoral Ministry Scripturally” in Rediscovering Pastoral Ministry, eds. John MacArthur Jr. et al (Nashville: W Publishing Group, 1995), 66-67.
 

2 Gene Getz, Sharpening the Focus of the Church (Wheaton: Victor Books, 1984), 164.
 

3 D.A. Carson, Worship by the Book, ed. D. A. Carson (Grand Rapids: Zondervan, 2002), 12.
 

4 E. Glenn Wagner with Steve Halliday, The Church You’ve Always Wanted (Grand Rapids: Zondervan, 2002), 33.
 

Q. Can You Help Clarify Some Things On Suicide?

Dear Mr. Deffinbaugh

I read some of an article of yours that was posted online. There is a question I’ve been pondering. I am not on the verge of a crisis but would like your opinion.

“If a person commits suicide, do they go to hell?” You stated that the Catholic Church believes this is so but I just read an article and that’s what they believe is purgatory. People can be prayed for and get a second chance. That’s not quite the way they put it, but anyway...

You mentioned that it doesn’t say we go to hell if we kill ourselves and that Judas did so because he was lost anyway. But I would contend that it does speak to this. We are saved by belief not by works. Some would say that suicide would be the greatest act of unbelief, It would be saying “God won’t help.”

In 1972, give or take a year, I was either a senior in high school or just in college. I heard David Wilkerson, I believe the name’s correct, speak. He wrote the Cross and the Switchblade. The movie was made in which Pat Boone starred. Anyway, I remember him saying that if you kill yourself you go to hell. That alone isn’t a strong statement because I don’t remember the context or the reasons he gave.

One thought I have had occasionally over the years, people usually state that “once saved, always saved.” But if salvation is belief and we must do so freely, can’t one stop believing?

I just had another thought. What if a Christian said “Why don’t I just kill myself, I’ll avoid any further misery, I’ll be with God and everything will be wonderful?” If that is not correct it would have to mean that killing oneself is wrong and therefore a sin.

Answer

Dear *****,

Thanks for writing. Let me try to respond to some of your questions and comments.

First, I need to say that I am not a Catholic theologian, and so I could wrongly represent their views. That said, when it comes to the Catholic position on suicide I quickly discovered that there are different views on suicide (and many other issues) within the Catholic church. Even if the church does not make a point of teaching that those who commit suicide go to hell, there seem to be many Catholics (and others) who believe this is true.

But I think there is no doubt that the Bible teaches that anyone who dies without trusting in Jesus Christ is hell-bound (John 14:6; Acts 4:12).

With regard to the statement of David Wilkerson. I read that book a long time ago, and enjoyed it. But I’m fairly certain that Wilkerson is Arminian in his theology, meaning that he does not believe in eternal security. Thus, one can lose their salvation when they sin. This would not only be suicide, but any sin. That means that our salvation is dependent on our performance, rather than on the sovereign choice of God and saving work of Jesus. But the Scriptures make it clear that our salvation is secure, because it rests on Christ, His work at Calvary, and His faithfulness (John 10:28; Jude 1:24-25; 1 Peter 1:3-7; Philippians 1:6; Romans 8:35-39; Titus 3:3-7).

You wrote,

“We are saved by belief not by works. Some would say that suicide would be the greatest act of unbelief, It would be saying “God won’t help.”

We are saved by faith, and not by works, but the way you are describing it, faith is a work, our work, something which we produce, and which we maintain. That is inconsistent with the Scriptures:

For by grace you have been saved through faith; and that not of yourselves, it is the gift of God (Eph. 2:8 NAS).

Paul says here that faith does not find its source in us (a work we do); instead, faith is the gift of God. This is consistent with many other texts, which make God the author and sustainer of our faith:

fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God. (Heb. 12:2 NAS)

For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus. (Phil. 1:6 NAS)

And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed. (Acts 13:48 NAS)

And a certain woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul. (Acts 16:14 NAS)

Do not be deceived, my beloved brethren. 17 Every good thing bestowed and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation, or shifting shadow (James 1:16-17 NAS).

I fully agree that suicide is the fruit of a selective faith for a true believer. The one who commits suicide as a believer, does, as you say, conclude:

“Why don’t I just kill myself, I’ll avoid any further misery, I’ll be with God and everything will be wonderful?” If that is not correct it would have to mean that killing oneself is wrong and therefore a sin.

The believer who commits suicide does not believe all the promises of God which would keep him/her from suicide, but does believe in the promise of eternal life and heaven.

There is no question that suicide is sin. The real question is does sin, any sin, keep us from salvation and eternity in heaven? If so, we are always living on shaky ground, always wondering if, at that moment, we are right with God (free from any sin at that moment). No, our salvation is secure.

The big question I would raise for any Christian contemplating suicide is this: What will you say to God when you get to heaven by taking your own life? You will have ignored or rejected all those teachings of Scripture which are written to encourage and sustain us in hard times?

Perhaps the most common element in suicide is a lack of hope, and no Christian should lack hope. This subject (hope) would be a great study for a depressed and hopeless saint.

Blessings,

Bob Deffinbaugh

Related Topics: Christian Life, Hell

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