Called, Competent and Committed (part 1)

During a recent conversation with a friend, our discussion turned to the matter of ordination for ministry.  Like many issues in the Church we make assumptions which are not always rooted in Scripture.  I would challenge some of those traditional assumptions surrounding the issue of ordination.

At its most basic, ‘ordain’ means “to officially appoint or invest with authority”.  Where does this appointment come from?  On what criteria is the decision to ordain based?  Over the next several posts I am going to offer three benchmarks by which a person should be evaluated as to their fitness for ordination and greater ministry service, and then conclude with some thoughts on the process of ordination itself.

What do people usually consider as the most important component for someone to be ‘qualified’ for ordination?  If we are honest, the larger percent would suggest training, by which they mean education, by which they mean a degree from a Bible College or Seminary.  Ask yourself, especially if you have ever been involved with a pastoral search committee, if the possession of formal education didn’t play a large role in the selection process.  I’m not saying a quality ministry education isn’t important; I’m simply asking if it should be given the weight usually affixed to it, and if those above mentioned institutions are the best avenues for ministry training.

When considering someone for ordination, the first aspect to take account of is whether that person is called.

We read in Mark 3:13-15, “And [Jesus] went up on the mountain and called to him those whom he desired, and they came to him.  And he appointed twelve (whom he also named apostles) so that they might be with him and he might send them out to preach and have authority to cast out demons.”* We note that it was Jesus Who specifically called and appointed the ones He wanted. 

Paul had a thriving teaching ministry in Antioch when one day the Holy Spirit spoke and said, “Set apart for me Barnabas and Saul for the work to which I have called them.” (Acts 13:2)  Paul later acknowledges this call of God in Galatians 1:15, “…he who had set me apart before I was born…called me by his grace…”  Paul did not undertake his missionary/church planting ministry under his own impulse.  He was specifically called out by the Spirit.

The question certainly must be raised as to how one may recognize the call either for themselves or for another.  In this regard the importance of spiritual disciplines, particularly prayer, fasting and worship, cannot be overemphasized.

In Luke’s account of the calling of the disciples he records that Jesus “went out to the mountain to pray, and all night he continued in prayer to God.” (Luke 6:12) Jesus invested time in serious prayer and the following morning He selected the Twelve.  In the case of Paul and Barnabas, the calling came while the leadership team was engaged in the spiritual disciplines of worship and fasting.  These men had put themselves in a position to hear the Holy Spirit speaking to them.  When Paul and Barnabas appointed elders for the local churches they did so after a time of prayer and fasting (Acts 14:23).  The Lord reveals and confirms the calling when people put themselves in position to hear Him.

Another means of recognizing the calling is through the affirmation of the church body.  When the need of the local church grew, the Apostles instructed the congregation to choose ministers “of good repute, full of the Spirit and of wisdom” (Acts 6:3) who could be appointed to the work.  The seven men chosen were recognized as spiritually mature and fit to serve.  This is where real relationships in the Church serve a vital role.  Where there is discipleship and mentoring, those who exhibit a gift and desire for ministry may be more readily identified, prayed over and supported in their training.  I am convinced that the best leaders for a local church are those who are already present in the church.

In the next post I will address the second benchmark- competency.

*Scripture taken from the English Standard Bible.  Copyright © 2000, 2001 by Crossway Bibles, A Division of Good News Publishers, 1300 Crescent Street, Wheaton, Illinois 60187, USA.

The Power of Forgiveness

Now if anyone has caused pain, he has caused it not to me, but in some measure—not to put it too severely—to all of you.  For such a one, this punishment by the majority is enough, so you should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow.  So I beg you to reaffirm your love for him.  For this is why I wrote, that I might test you and know whether you are obedient in everything.  Anyone whom you forgive, I also forgive. What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ, so that we would not be outwitted by Satan; for we are not ignorant of his designs. 2 Corinthians 2:5-11 (ESV)

Most Christians have likely heard of the importance of forgiveness, and we know of the personal implications (see Matthew 6:15).  Forgiveness, or a lack thereof, can hinder our spiritual growth and place a barrier to our communion with the Lord.  Yet the necessity of forgiveness has broader repercussions as well.

In the above passage from 2 Corinthians, Paul is following up on a previous issue in the church.  This is likely a reference to the man who was caught in sexual sin as we read in 1 Corinthians 5:1-5.  In his first letter, Paul commands that the man be put out of the fellowship and placed under discipline until he should repent.  This sections of 2 Corinthians reveals that the man had indeed responded appropriately and repented.  It was therefore now time to end that ‘sentence’ and bring the man back into fellowship not only for his own sake (that he would not be overwhelmed by excessive sorrow) but for the sake of the entire church fellowship.   

Christ outlined the plan and pattern for discipline in the Church (see Matthew 18:15-20), but that process was never intended to be open-ended.  The goal of discipline is restoration.  A person placed under discipline either repents, in which case they are to be restored, or they reject the discipline and so prove themselves to be outsiders to the faith family. 

Our enemy, satan, and his minions lurk in and around our local churches looking for any and every opportunity to bring disruption.  The devil loves to entice Christians into sin, but he garners an even greater delight in twisting the process of discipline to undermine Christian love, fellowship and unity.  The enemy would see Christians divided, suspicious and hostile to one another.  When unforgiveness rules, satan gains power in a local church.  When discipline is not brought to its intended and appropriate conclusion, the enemy flourishes.     

Discipline in the Church, though some may not like to hear or accept it, is necessary; but forgiveness is essential.  Paul implores[1] the Corinthians to publicly and officially reaffirm[2] their love to the repentant brother.

Paul ties the forgiveness of the church towards the repentant sinner directly into the purposes[3] of satan.  The intentions of the devil are to tear down the Church at every opportunity.  Every good thing the Lord gives to His Church is a target and every Christian should be fully aware of this.  Nothing satan attempts should catch us unaware, but many local churches have fallen to pieces because Christians became dull and failed to stay alert.  I’ve seen it happen.  Perhaps you have as well. 

Genuine forgiveness and restoration takes all the wind out of the devil’s sails; it disarms him and renders him completely impotent in the matter.  When we truly forgive one another, satan has no choice but to scurry back under his wet rock!  And isn’t that a beautiful thing!

Is there any unforgiveness in your heart?  In your church?  In Jesus’ Name you must deal with that immediately.  If you do not, you are ripe for the picking and the enemy is salivating!  If you persist in unforgiveness you are not only endangering yourself, but your Christian brothers and sisters, your local church, as well.  Take the power of the enemy away.  Exercise the power of forgiveness!

Be blessed

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[1] Greek parakaleo- to urge, exhort, beseech

[2] Greek kuroo- to ratify, make legally binding

[3] Greek noema- designs, intentions.  Some translate as ‘schemes’ (NIV, NASB)

Dealing With Doubt (Part 4)

This will be the final post of this series on dealing with doubt.  What we have learned as we have explored the dilemma of John the baptizer in Matthew 11:2-6 is that many of our doubts arise from flawed expectations and misunderstandings about the nature or purpose of the Lord. 

Jesus’ Challenge

When John asks if Jesus is truly the long-awaited Messiah, Jesus sends word back for John to consider how the work of Jesus truly fulfills those things which Messiah will do when He arrives.  Having revealed His identity to John, Jesus ended His reply with a challenge: “And blessed is the one who is not offended by me” (Matthew 11:6).[1]

Reality had not lined up exactly with John’s expectations of a warrior Messiah who would bring in a time of fire and judgment.  This presented John with a choice.  Would he be offended (the Greek word is literally ‘scandalized’) and doubt Jesus and disbelieve, or would he accept the evidence and embrace Jesus fully as the Messiah.

We do not read anything of John’s reaction, but I surmise that Jesus’ answer was more than enough to satisfy him.  Once John’s expectations could be brought in line with reality, once he was able to see, reality turned out to be so much better than what he expected.

Dealing With Doubt

When reality does not meet expectations, doubt often follows.  So what can we do?

The main thing we must do is ‘own it’! 

We often feel guilty when doubts creep in, but remember what I have already said: doubt does not automatically equal disbelief.  Doubt simply means that your expectations are being challenged by reality.  If you let your doubt drive you away from God, then there is a problem.  But if your doubt drives you to God…that’s good! 

So go to God!  He is big enough to handle your questions and gracious enough to give an answer.

John did not let his doubts and questions drive him away from belief in Jesus.  He went to Jesus and asked Him plainly why reality was not meeting expectation.  Jesus did not scold John or belittle his questions.  He graciously helped John see his expectations from a different perspective.  Once he did, John could see that Jesus met every expectation and more!  Happy is the person who can see Jesus for what He is, and does not ‘stumble’ or ‘fall away’ because He isn’t exactly what we thought He would be.

When reality does not meet expectations, doubt often follows.  Yet reality often does match our expectations if we are able to see it; and when we can, we will find it to be much better than what we expected.

Having ‘owned’ our doubt, having taken them head on and gone in search of the answers we will find ourselves better equipped to handle future doubts and in a position to walk with others through their doubts as well.

Have these posts answered every question?  Obviously not.  But I hope they have given you a starting point for your battle to face and overcome doubt.

Be Blessed.

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[1] English Standard Bible.  Copyright © 2000, 2001 by Crossway Bibles, A Division of Good News Publishers, 1300 Crescent Street, Wheaton, Illinois 60187, USA.

Dealing With Doubt (Part 3)

How do we deal with the doubts that come our way as pertains to our faith?  We will continue on in Matthew 11:2-6 for the answers.

Jesus’ Response

John sent his own disciples to Jesus to ask if He was truly the Messiah.  Jesus offers this answer: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them.” (Matthew 11:4-5) [1]

We recall that the previous chapters of Matthew’s Gospel record the healing of the blind, the lame and the leper and the raising of the dead.  But Jesus is not simply saying, ‘Look at what I’ve done’.  Jesus wants John to consider His work, certainly; but more important is that John recognizes Jesus’ work as the fulfillment of the work of Messiah as predicted by the prophets. 

The blind see; the lame walk; the deaf hear: Isaiah 35:5-6 says, “Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy.”  A wider reading of the context reveals that this is a text with connections to the end times![2]  Isaiah 35 begins: “Strengthen the weak hands, and make firm the feeble knees.  Say to those who have an anxious heart, ‘Be strong; fear not!  Behold, your God will come with vengeance, with the recompense of God. He will come and save you’” (35:3-4).  In connection with this vengeance and divine retribution comes healing and wholeness!

The lepers are cleansed; the dead are raised: Isaiah 42:6-7 reads, “I am the Lord; I have called you in righteousness; I will take you by the hand and keep you; I will give you as a covenant for the people, a light for the nations, to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness.”  This is a text which promises the coming of the Messiah.  When He appears, Messiah will release those who are bound by sin, disease and death.  He will set them free!

The Good News is preached to the poor: Isaiah 61:1 tells, “The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor.”  Isaiah 61 is also a Messianic text[3].  Verses 2-3 go on to declare that the days of preaching and healing would also bring the Day of God’s judgment.

By making these connections, John would be able to see that Jesus was truly the long awaited Messiah.  There was no need to look for any other.  In Jesus, the One and Only Savior had come.  Once he understood this, John would be able to see that not only did reality match his expectations but reality was in fact much better than what He expected.

As mentioned at the close of the last post, when we face doubts regarding our faith, one of the first things we need to do is check our expectations.  The next step is to dig into God’s Word to correct our misconceptions; to see exactly what God has revealed about those areas where we are struggling. 

In the concluding entry of this series I will offer some final thoughts on facing up to and overcoming our doubts and walking away with a stronger more stable faith. 

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[1] English Standard Bible.  Copyright © 2000, 2001 by Crossway Bibles, A Division of Good News Publishers, 1300 Crescent Street, Wheaton, Illinois 60187, USA.

[2] Isaiah 34:1-4 speaks of the Lord’s anger at the nations and His coming wrath.  ⁴All the stars of the heavens will be dissolved and the sky rolled up like a scroll; all the starry host will fall like withered leaves from the vine, like shriveled figs from the fig tree.

[3] This text was also quoted by Jesus in His synagogue sermon in Luke 4

Dealing With Doubt (Part 2)

In the previous post I embarked on an exploration of the issue of doubt.  We began considering John the Baptizer as our example.  Matthew 11:2-6 reveals John’s ‘doubt’ and how he handled it.

John’s Question

“Now when John heard in prison about the deeds of the Christ, he sent word by his disciples and said to him, ‘Are you the one who is to come, or shall we look for another?’” (Matthew 11:2-3)[1]

Although John was in prison, he had contact with the outside world, and was aware of what Jesus was doing.  Matthew 8-9 records Jesus’ miraculous ministry, particularly the miracles of healing.  Jesus was healing people of leprosy and other diseases and those afflicted with paralysis, blindness and muteness.  Extraordinarily, He had also raised a girl from the dead. 

John heard all this but still had questions.  As mentioned previously, John’s preaching centered on the coming judgment.  When Jesus appeared and the Spirit revealed Him to be the Christ (see John 1:32-34) John’s thoughts must have naturally turned towards the impending arrival of the Kingdom of God.  Why, if Jesus was the Messiah, did the Romans still oppress God’s people?  Why was he still a prisoner?  Why hadn’t the fire of God consumed the wicked? 

When reality does not meet expectation, doubt often follows.  The reality of Jesus’ ministry did not line up with John’s expectations.  Shades of doubt had entered his thoughts; so he sent his disciples to Jesus for an answer.  They asked Jesus, ‘Are You the One who was to come, or should we expect someone else?’

‘Are You the Coming One…?’ 

Everyone was hoping and looking for Messiah.  The Pharisees had wondered if it was John (John 1:19-21).  Maybe they had in mind the words of the Psalms and the Prophets (see for example Psalm 118:26; Isaiah 59:19-20; Malachi 3:1).

John now asks the same question.  Who exactly is Jesus?  Is He Elijah or the Prophet?  Is Jesus the Christ?   ‘…or should we be expecting someone else?’  The verse translates better as, ‘…should we be expecting a different type [of Messiah])?’[2]

Why would John think to ask about a different type of Messiah?

Out in the desert, near the Dead Sea, lived a Jewish religious community called the Essenes (the group responsible for writing and collecting most of the Dead Sea Scrolls).  While John was probably not part of this community, many believe he had some contact with them.  Theologically, there were some strong similarities between them.  Perhaps this question betrays some of that familiarity.

From some of their writings, the Essenes appear to have had a belief in multiple Messiahs, different from one another.[3]  They believed that, at the end of the age, a Priestly Messiah, the “Messiah of Aaron”[4] would appear first to teach and reform.  The Messiah of Israel, a warrior who would lead the final battle, would then follow.

There is a distinct possibility that John was wondering if Jesus was the Priestly Messiah but not the Warrior Messiah.  Should he expect a different type of Messiah?

I would argue that most of our doubt flows from a misperception of Who God is; of Who Jesus is.  We may have some idea of what God should be doing; of the way He should act.  We may have ideas of what Jesus should be like.  When the reality of life hits us; when we are confronted with a challenge to our preconceptions, doubt can begin to creep in.

If you are facing doubts, the first thing you need to do is check your expectations.  Chances are there is something askew there that needs to be corrected. 

We will take up how we are to handle doubt in the next post.

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[1] English Standard Bible.  Copyright © 2000, 2001 by Crossway Bibles, A Division of Good News Publishers, 1300 Crescent Street, Wheaton, Illinois 60187, USA.

[2] Luke 7:18-23 also records this episode.  Both accounts are almost identical in every way: except here.  Luke’s verse translates as ‘…should we be expecting another [Messiah])?’  Luke uses the Greek word allos which means ‘another’, usually of the same type.  In Luke, John is asking if there will be a second Messiah, similar to Jesus.  Matthew uses the Greek word heteros which means ‘another of a different sort’.  Note the ‘hetero prefix that we use on word such as ‘heterodox’- a different belief; ‘heterogenous’- of a different part or species. 

[3] For those really interested these references can be found in the Dead Sea Scrolls called The Community Rule (1QS; 4Q255-64; 4Q280, 286-7; 4Q502; 5Q11, 13); The Messianic Rule (1Qsa = 1Q28a); Blessings (1Qsb = 1Q28b); Messianic Apocalypse (4Q521); as well as 4Q266; 1QSa11, 20

[4] From The Messianic Rule (1Q28a).  Interestingly enough this ‘Messiah’ would be ‘begotten of God’.

Dealing With Doubt (Part 1)

[The following posts are adapted from a sermon preached on March 7, 2010.  Scripture references are from the ESV[1]]

Our hope in the Lord is based on this thing we call faith.  Faith is, as the writer of Hebrews tells us, “the assurance of things hoped for, the conviction of things not seen.” (Hebrews 11:1) 

Holding onto this ‘faith’ is not always easy.  The world often throws things at us, which force us to hold our faith up for examination and inspection.  We are faced with the hard question as to whether or not our ‘faith’ can stand up to the tests.

Let me make one thing perfectly clear.  Doubt does not equal disbelief.  When those times come, and they inevitably do, which cause us to question the strength and legitimacy of our faith we must take this challenge head on.  We cannot ignore or push off the struggle and ‘just believe’ (this is what I see as ‘blind faith’), nor can we fall into some guilt-laden despair as if our questions somehow disqualify us from enjoying God’s promises.  Our ‘doubt’ should be a catalyst, driving us to explore more deeply our beliefs.  These force us to ask genuine, profound and meaningful questions, and hopefully come away with a stronger and more stable faith.

Many persons in the Scripture had these moments.  One such character was John the Baptizer.

John knew his place in the wider plan of God.  He knew he was a ‘herald’ of the coming Messiah.  When John recognized Jesus as the promised One, he knew his time would be drawing to a close (John 3:30).  John was happy with this.  When his own disciples asked him about Jesus’ increasing popularity, John responded, “The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom's voice. Therefore this joy of mine is now complete.” (John 3:29)  From John’s perspective, he was full of joy that with the arrival of the groom, the wedding, the Kingdom of God, could begin.

Not long after, John was arrested and thrown into jail under orders from Herod Antipas.  While in his prison cell, John continued to hear of the ministry of Jesus.  Yet the seeds of doubt began to gnaw at John.  

When we consider John’s early preaching, it is clear that he believed the great and final judgment of God was imminent.  He had declared, “I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire.  His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.” (Luke 3:16-17) 

John had been completely convinced that Jesus was the promised Messiah; the winnower and the kindler of God’s fire.  He was the Bridegroom.  With His coming, God’s people would partake of the wonderful wedding supper, as God’s Kingdom became reality.  “[But] Jesus…carries no ax or winnowing fan, [He] cleans no eschatological threshing floor and burns no chaff.”[2]

John seems to have had certain expectations of Jesus; reality wasn’t meeting expectation.  He had questions; ‘doubts’.  Had he been wrong?  Was Jesus the person John had thought He was?  Was his own ministry a failure?  If the bridegroom has arrived, why hasn’t the wedding begun? 

When reality does not meet expectation, doubt often follows. 

If our faith is built on unrealistic expectations or misunderstandings, it is almost a given that we will experience some type of doubt or ‘faith crisis’. 

As we work through these struggles it is hoped that our expectations will be corrected and we will be able to see the reality of our faith.  And we will find it to be much more than what we expected.

In the next post I will explore John’s question to Jesus.

Be blessed

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[1] English Standard Bible.  Copyright © 2000, 2001 by Crossway Bibles, A Division of Good News Publishers, Wheaton, Illinois

[2] Evans, Craig, New International Biblical Commentary: Luke.  Hendrickson: Peabody MA, 1998.  p116

8 Conservative Principles (Part II)

In this post I will continue to share principles which identify a conservative worldview.  

Principle #5. Economic Freedom- Free markets are morally & pragmatically desirable

Economic freedom allows people to pursue their skills, gifts and talents to the fullest ability.  Repressive economic policies (including excessive taxation) reduce people to a lower state of existence in society; people become slaves to and for the State as well as forces a subsistence condition on them.  In this condition, people are forced to become dependent on the State, which simply enables the cycle to continue.  Conservatives understand that ‘central planning’ leads to oppressive governments and policies and true liberty cannot exist in such a situation.  Conservatives know that income taxes are an immoral overreach of oppressive government systems to further control the economics of a society, taking money away from producers and redistributing it as they see fit, most often to line the pockets of bureaucrats or doled out to those who refuse to contribute to society.  On the whole, free market States are healthier States.

Principle #6. Pro-Family- Healthy families as the basis for healthy society  

The traditional family unit is the building block of all society.  Statistics show that single parent homes, especially fatherless homes, produce children with higher likelihood of societal problems (trouble with the law; substance abuse).  As the concept of family is redefined, society itself must be redefined, usually with negative results.  Abortion, abuse and euthanasia are evidences of unhealthy families and thus an unhealthy society.  Liberal social commentators bemoan the conditions in our communities but they are crying about the effects of the causes they themselves have put in place and support!  Under this heading comes the rationale for the defense of traditional marriage.  The issue is not one of homophobia or some supposed ‘hatred’, as it is certain that many same sex partnerships exhibit the same care and love as traditional family units.  The issue at hand is a morally and spiritually based rejection of the assumed authority of modern governments to define and redefine fundamental human ‘institutions’ which have existed for thousands of years.  Conservatives welcome the discussion of contemporary issues and allow people freedom of conscience whereas social liberals demand strict adherence to the new societal forces.     

Principle #7. Evolutionary Social Change- Lasting social change is a gradual not radical process

This is one area where we might say that ‘evolution’ is positive.  Real change takes time.  Revolutions rarely accomplish the lasting change they hope for.  The barbarous French Revolution of 1789, intended to sweep away monarchy and rule by the few, gave way to the rise of the dictator Napoleon and, after his defeat, a return to the very monarchical system it revolted against.  The fledgling United States could not retain the principles of independence it had won and abandoned the Articles of Confederation for a return to a strong centralized government, similar in ways to that which it had revolted against.  William Wilberforce labored for decades to outlaw the slave trade before his work saw success.  True Conservatives seek to win hearts and minds to ideals while leftists and statists seek immediate change through legislation, coercion and force.  These will never bring true change. 

Principle #8. Historical-Social Skepticism- Realistic appraisal of intentions and results

Because people are sinful, even the purest motives or intentions are tainted.  Conservatives, whether Christian or not, listen to the promises of politicians and corporations with a wary ear, understanding that these are in no way pure or even sincere.  Cure-alls and quick fixes tend to create more problems than they solve, as the long term fallout from FDR’s ‘New Deal’ or LBJ’s ‘Great Society’ have demonstrated in the burdensome welfare state and the insolvency of Social Security.  The aims may have seemed noble, but unrealistic as solutions.  The desire for universal healthcare is good in its aims; but an oppressive, unwieldy, cumbersome centralized government is not realistically able to make that desire an effective reality.  A friend of mine (who is likely reading this post) once told me of a certain Washington insider who, when discussing comprehensive reform, said something to the effect of “we in Washington don’t do ‘comprehensive’ very well.”  Conservatives know that no product of the human mind can ever be perfect, even if the intentions and motives are of the highest quality.     

So then, considering the current field, is there any Republican candidate who can truly be called ‘conservative’? 

Which now begs the question, should conservatives vote their conscience, even if we lose an election; or toe a party line, even if it means forfeiting our convictions? 

That’s a different topic for someday…

Be blessed