Tag: ministry leadership

August 4 2023

Follow the Leader: The Biblical History of Elders

A. Scott Ingram Christian Life, Christian Life and Gospel Leadership, Gospel Leadership, Leadership Bible, Bible Study, elders, eldership, Gospel, history of eldership, Jesus, ministry leadership, Old Testament, Old Testament Survey, presbyteros, presbytery, Scripture 0

Part 2: The Biblical History of Elders

In Part 1, we looked at the biblical mandate which God has established whereby believers are called to “submit” (hypotassō) to various people (i.e. government leaders in Romans 13:1) and concepts (i.e. God’s righteousness in Romans 10:3).

We also observed some other biblical guidelines for submission in which Christians may willingly yield (hypeikō) ourselves to certain people if their life and teaching are worth being followed.

The High Call of Mutual Submission

On a broader scale, I pointed out that within the Body of Christ, God has commanded all believers to live in “mutual submission” to one another (Ephesians 5:20-21). This does not require us to bow ourselves to every whim or desire of our fellow believers. Yet it frees us to observe one another’s manner of life, and work in unity, as the body of Christ, to encourage and build each other up into Him.

Needless to say, living in mutual submission places a big responsibility on each of us to come to the body of Christ with honor, respect, and humility. It is a call to recognize that we are all made of the same dirt, and therefore, we all live fully dependent on the grace of the Lord, no matter our perceived status in the body of Christ. Therefore, not only do I submit to the Holy Spirit in me, but I must recognize and submit to the Holy Spirit working through other members of the Body of Christ, too!

Mutual submission is a partnership of love!

Remember, we are a family, not a business or a social club.

As we saw before, within the “mutual submission” of the church, Jesus has also commanded us to submit to those who have faithfully preceded us in the faith (see 1 Corinthians 16:15–16). In terms of a family, we might say this is like following the example of our older brothers and sisters in the church. They may not be perfect, but they are still ahead of where we are in our own life and growth.

Let’s also note that every family also has fathers and mothers who lead in the home. In the same way, in addition to all of this talk of mutual submission in the church, there is still a seemingly higher level of leadership within the Church for which the Biblical writers hold special regard. This is when the Bible says we are called to submit to the appointed “elders” in the church (see Acts 14:23, 1 Peter 5:5).

Before I move forward, please let me preface this article by saying that this is NOT the view of church leadership which I was taught in my Baptist Bible college and denomination, nor is it the broadly held view of the charismatic/neo-pentecostal denomination I currently belong to. It is still a widely held and practiced form of church leadership in many other denominations, though, and I think its something we need to explore and restore in the broader body of Christ. Everything I am writing here has come through a deep study of these scriptures over the past few years. Just know that I am not writing to argue against any Christian tradition or group. I am writing to expound on what I have found the scriptures to teach, and welcome deeper conversations on the subject going forward.

WHO ARE THESE “ELDERS” IN THE BIBLE?

The Greek word for “elders” is the word πρεσβύτερος (presbyteros), transliterated “presbyters” in many English church settings.

As we said in the last post, this Greek word can simply mean someone who is elderly in age. However, whenever the Bible uses this word in conjunction with leadership in the church, it is not used to mean older or even more mature people in the church (though maturity is assumed). Rather, it means those who hold “seniority”¹ within the church.

Throughout the New Testament, we learn that these “elders” are a specific kind of leaders in the church who meet three criteria:

They have been appointed by God;
They meet the personal qualifications laid out for the oversight of the church, and
They are publicly recognized to an appointed leadership position by the local body of Christ.

The word “presbyteros” is used throughout the New Testament, almost synonymously with the word “episkopos” (ἐπίσκοπος), meaning “overseer.” (This is also where we get the modern word “bishop.”)

As the Assembly of God denomination has stated:

“After research, we conclude, because of the use of the word in the original Greek (Acts 20:17, 28; 1 Timothy 5:17; James 5:14, etc.), that the words “elder” or “eldership” refer to the office of pastor, bishop, or overseer.”²

These “elders” work in unity as a “council” to lead the church (see 1 Timothy 4:14). In fact, the word “elder” is never used in a singular sense when talking about the role of church leadership. It is always “the elders” or “an elder” of the church, not “the elder” of the church (see Titus 1:5, for example).

We will look specifically at the oversight role of elders and the requirements placed upon them in a future post, but first, I want us to do a little background study of this whole concept.

Where Did the Idea of “Eldership” Originate?

The use of the word “elders” in the New Testament to describe the institutional leadership in the local church or local assembly of God is an idea carried over from the Old Testament.³ The Jewish people recognized a group of leaders within their local and religious community who were appointed to lead their local congregations as well as govern more broadly in the nation.

Eldership First Developed in Families

The idea of eldership is established early in the Old Testament, and seems to naturally form through the growth of families into clans, then tribes, then nations. As R. Alastair Campbell wrote:

“Israelite society was tribal and patriarchal. The nation consisted of tribes, which themselves consisted of clans which in turn consisted of extended families, and each of these units and sub-units looked to the senior males among them for leadership.”⁴

From the beginning, God appointed the man to lead his wife; and the father and mother to lead their children and others who would become joined to the family (daughters-in-law, servants, etc.). This is where we first get the idea of a person’s household (first used in Genesis 7:1, and see Genesis 15:3).

To use a modern vernacular for our purposes, we might say that the man was to be the “Senior Elder” in the family, but he worked as a team with his co-equal, yet different “helper,” his wife, to lead the family. The father was the “senior elder,” but mom and dad together would be the “elders” of the family.

As children grew and produced grandchildren and great-grandchildren, they would then serve as the “elders” in their own immediate family. However, the living grandparents would still be viewed as the “patriarch” and “matriarch” of the extended family or clan. As the “senior elders” of the clan, these patriarchs would work with the parents in every home(especially the father) to lead the whole extended family together. This formed a kind of “council of elders” over the extended family (or extended household).

Even though a man and wife had the autonomy to lead their own family and household as they saw fit, they would join the other family ‘elders’ within their extended family (clan) to form the leadership (primitive government) of their “village.” Thus, civics was born.

As Campbell goes on to write:

“The head of the house made decisions within his own home and also represented the family in the counsels of the village community…These are the people described as the elders, and they are often, and by implication always, said to be the elders of something or somewhere…The functions performed by the elders are accordingly deliberative, representative and judicial.”⁵

Families Became Clans, and Clans Became Nations.

As these clans and villages began to multiply, they eventually grew to become tribes and cities. As they did, this system of communal leadership continued to grow and develop as well. The “senior elders” or patriarchs of each clan would come together to form a council of elders to lead the tribe or the city. (see Joshua 20:4, Ruth 4:2)

In his studies of ancient near-east communities, Henri Frankfort writes that there were “clan and community organization under elders who apparently exercised judicial as well as executive functions.It was a primitive democracy, uncritical and unconscious, for there is no ground to suppose other than that every senior member of the group was admitted to the governing body purely on the basis of his age.”⁶

This was not a formal, parliamentary style of government, which many of us think of today. Rather, as Henri goes on to point out, it was an informal, community of elders who simply worked together to lead. A good example can be seen in the negotiations concerning the redemption of Naomi’s property by Boaz in Ruth 4:1-2.

As tribes began to multiply and become a nation, it was from these small informal beginnings that national government would begin to form. It was “the stress of circumstance” that “compelled the coalescence of the smaller groups of clans and tribes into some approximation of a national unity.”⁷

The “senior elders” of each tribe would come together to form a council of elders to lead the nation. The same system developed for local family government grew into “national” governments.

This idea was not limited to Israel alone. We see the same idea of “elders of a household” in Egypt (Genesis 50:7). Fathers and mothers of one family would become elders to the clan. Those who led their clan well would become elders to the entire tribe, and eventually, those with the best leadership abilities would be recognized as leaders to the nations (the entire extended family). This story is repeated throughout the development of almost all ancient people groups around the world.

As communities grew, so did the development of the eldership.

A father would lead in the home and represent his family outwardly to the clan.
The senior patriarch of the clan would lead the elders in the village and also represent the clan outwardly as an elder to the tribe.
“Chiefs” would be appointed among the tribal elders to lead the group and would also go to represent the tribe more broadly at the national level.
And eventually, the patriarchal authority of a father to a single family developed and led to the role of judges and kings as heads of nations.

Living in rural Africa, I can personally testify that this same system of “family elders” and “clan leadership” is still alive and functioning in the world. I have been privileged to sit with the elders of clans to discuss the Word of God, and I have been honored to meet the Omukuka (King) of the Bamasaba people I live among.^**

This family-derived eldership was well in place among the Jews well before God instituted the Jewish religious law and leadership through Moses.

Side Note: Eldership was Not an Achievement of Personal Status, but a Service to the Community

In the modern world, politicians are known for seeking governmental office as a means of personal gain. And unfortunately, this attitude of status-seeking has not remained in the secular realm but has infected the church as well.

One major element in understanding the call of biblical leadership and what it means to “follow your leader” is to see that from the earliest iterations of eldership, it was viewed as a work of service intended for the betterment of the entire community. It was never about personal gain and social status.

As Campbell writes: “How did people become elders in Ancient Israel? It is nowhere recorded, but… clearly there can be no candidacy nor procedure leading to such a position of honour” because “elders represent leadership from below, not from above.”⁸ He goes on to say that although a person’s family position would play a part, so did a person’s “gradual acquiring respect” within the broader community.

If a person’s motivation for seeking leadership were self-serving and status-seeking, the community would rightfully choose not to follow them.

Anyways, let’s get back on track…

Eldership Expanded with Continued National Development

As the family of Abraham became the nation of Israel, other leaders were added to the “elders” of the people. It moved away from only including the patriarchal leaders of the home, clan, and tribe and came to include other leaders viewed as vital to the community as a whole. Again, this was true both inside and outside of Israel. For example, the role of historians and legal scholars would often be added to the group to oversee the continuity of the nation’s culture, traditions, and system of justice (such as scribes and lawyers).

Religious leaders came to be included with the elders to oversee the spiritual guidance of the nation. This would include the prophets and priests of Israel, but also the witchdoctors, shamans, and mystics in other pagan people groups.

We can watch this development take place in ancient Israel.

By the time we finish reading Genesis and move into Exodus, Abraham’s family has grown from one household to become a nation of people numbering in the millions. However, Exodus still begins with a kind of reverence for the patriarchs of the twelve tribes of Israel (see Exodus 1:1-7). These men and their firstborn heirs would be recognized as the “elders” of Israel. It is these elders who Moses speaks to about God’s promise of deliverance in Exodus 4:29.

However, after God brings the nation of Israel out of the land of Egypt, it became clear that these heads of families were not enough to maintain quality governance outside of Egyptian oversight. Therefore, upon the advice of his father-in-law, Moses appoints “judges” and “chiefs” over different numbers of people (“of thousands, of hundreds, of fifties, and of tens”) in addition to the existing patriarchal leaders. (see Exodus 18:25-26).

These judges were led directly by Moses, who not only served as a kind of “chief justice” but also became known as the greatest prophet in Israel’s history. His brother, Aaron, served as Israel’s first “Chief Priest,” and his family and descendants became the priesthood of the nation.

Then, according to Clowny, “Among the thousands of judges appointed under this system, seventy were singled out as the elders of the nation, to represent all the people, much as the elders of a tribe or city would represent their constituency.”⁹

Moses was first led by God, and in turn, he led these 70 elders to govern, guide, and direct the nation. These leaders, too, were Spirit-filled and were expected to lead the nation physically AND spiritually (Numbers 11:24-25).

No Longer was the Nation Only Goverend by the Presiding Patriarchs of the Family.

Yes, familial leadership was still honored and involved at every level of Jewish leadership. After all, they were still one family. Yet the broader system of government grew and eventually came to include the prophets, priests, judges, and eventually (though it was never God’s plan for Israel) a king.

These groups of elders still governed in their respective clans, tribes, and cities. And at the national level, among all of these highly respected leaders, a select group was consistently organized together to make up the highest-ranking council of elders who served in unity under a “senior elder,” generally the presiding High Priest.

Following the Babylonian captivity, which destroyed all of Israel’s governmental infrastructure, Ezra, the priest, and Nehemiah, the governor called together a group of returnees to re-form the religious law of life in Israel (Nehemiah 8-10). Among this group were a number of already-recognized leaders (Nehemiah 8:4) as well as a number of teachers (Nehemiah 8:7). This group developed into a new council of elders which Rabbinic tradition calls “Great Synagogue” (“Knesset HaGedolah”) who would continue to lead Israel throughout the 5th and 4th centuries.¹⁰ Some of the leaders historically listed as members of the Great Synagog were Haggai, Zechariah, Malachi, Daniel, Hananiah, Mishael, Azariah, Mordechai, and Zerubbabel.¹¹

By the time we get to the New Testament, the Great Synagogue had gone away, but elder-led government remained active in Israel, now in the form of the “Sanhedrin.” Every village and city had its own council of 23 elders (called a “lesser Sanhedrin”), as did the nation as a whole with the 71 member “Greater Sanhedrin.”¹² Each Sanhedrin council was led by the “nasi” meaning “prince” or captain” (or what I would call the “senor elder.”

Though the prophets had been silent for 400 years, and the royal family was dethroned since captivity, the “elders” of the nation remained as the leaders of the nation, including the High Priest, priests, scribes, rabbis, Sadducees, and Pharisees.

How Did Eldership Incorporate into the Church?

Well, that is where we will turn our attention in the next post.

But just to whet your appetite a bit, just think of these familiar New Testament themes in light of what we have discussed in this post:

Jesus has brought us into the family of God, crying out, “Abba Father.”
Jesus is our King, and we are His “holy nation.
Jesus is our great “High Priest,” and we are His “royal priesthood.”

It should come as no surprise, then, that when Jesus decided to establish a type of leadership in His family, Kingdom, and priesthood, He would follow the same model developed throughout Israel in the Old Testament (and in some form, every other nation on earth).

We will discuss what that looked like, next time. Stay tuned…

If you’re enjoying the content I produce, a little caffeine to keep me going would be appreciated!

Footnotes

^** Side Note: The move of the enemy to destroy families is not just an attack on the home, but on the leadership structures put in place by God in humanity

¹ Strong, James. A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible. (Bellingham, WA: Logos Bible Software, 2009).

² The General Council of the Assemblies of God. Assemblies of God: Position Papers. (Springfield, MO: The General Council of the Assemblies of God, 1972–2017).

³ Edmund P. Clowney, The Message of 1 Peter: The Way of the Cross, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 1988), 232.

⁴ Campbell, R. Alastair. The Elders: Seniority within Earliest Christianity. (London; New York: T&T Clark, 2004), 21.

⁵ Campbell, “The Elders”, 21.

⁶ Frankfort, Henri. The Intellectual Adventure of Ancient Man. (Chicago: University of Chicago Press, 1946), 343. Available from Archive.org <https://archive.org/details/in.ernet.dli.2015.283260 >. [2 August 2023].

⁷ Frankfort, Intellectual Adventure, p. 344.

⁸ Campbell, “The Elders,” 26–27.

⁹ Clowney, “Message of 1 Peter”, 232–233.

¹⁰ Youngblood, Ronald F., F. F. Bruce, and R. K. Harrison, Thomas Nelson Publishers, eds. Nelson’s New Illustrated Bible Dictionary. Nashville, TN: Thomas Nelson, Inc., 1995.

¹¹ https://en.wikipedia.org/wiki/Great_Assembly

¹² https://en.wikipedia.org/wiki/Sanhedrin

Follow the Leader: What Does “Submission” Mean?

A. Scott Ingram Biblical Leadership, Gospel Leadership biblical submission, Church, church leaders, leadership, ministry, ministry leadership, pastor, pastoral authority, pastors, submit to leaders 1

Part 1: What Does “Submission” Mean?

As we begin this journey looking at whether Christians should submit to their pastor as a spiritual authority and what that means, we must first lay the groundwork of what it actually means to “submit” from a biblical perspective.

Throughout the New Testament, the Bible uses the phrase “submit” and “be subject to” a number of times in various contexts. For example, the Bible says,

“Submit yourselves therefore to God. Resist the devil, and he will flee from you.”
James 4:7

and

“For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.”
Galatians 5:1

However, diving into the Greek language offers a few different implications on what it means to submit ourselves to someone or something, depending on the context and circumstances. For example, the word “submit” in these two verses is not translated from the same word in the original language.

Before we can answer the question of to who, when, and how Christians must live in submission, we must discern the different variations of the word “submit” used by biblical authors.

The most common word for “submit” is ὑποτάσσω (hypotassō).

Hypotassō is used 41 times in the New Testament and means “to be subject to,” “to be subordinate to,” or “the be ranked below.” This word carries the most common understanding of the word “submit” to a modern English speaker. It implies that there is a hierarchy of authority in place and that we are required to surrender ourselves to that higher authority.

This word comes from the root word “tassō,” meaning that something is “appointed” or “put in order,” (which again implies a hierarchy of authority). And from this root, we get other words such as “epitasso” and “protasso,” meaning “to command”; “diatasso,” meaning “to give orders;” and even “antitasso” or “to resist.”

The Bible uses the word hypotassō frequently to tell Christians that God expects us to live in submission to people and institutions He created that carry an inherent authority.

Let’s look at just a few, beginning with the first example above…

We First Submit to God

“Submit (hypotassō) yourselves therefore to God. Resist the devil, and he will flee from you.”
James 4:7

The Bible requires Christians to live under the authority of God as the head. This also means that we are to submit to God’s Word, His laws and decrees, and His righteousness (See Romans 8:7 and Romans 10:3).

There is a Submission within Families

The call to submit to God is repeated again using marriage as a mirror-image example.

“Now as the church submits (hypotassō) to Christ, so also wives should submit (hypotassō) in everything to their husbands.”
Ephesians 5:24

All of mankind is to live in submission to God first, and then within the family, there is a hierarchy of authority and accountability before the Lord. Wives submit to their husbands as the leader in the marriage, and children are to submit to the authority of their parents (see 1 Timothy 3:4 and Jesus’ own example in Luke 2:51).

We Submit to Governmental Authority

“Let every person be subject (hypotassō) to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God.”
Romans 13:1

“Be subject(hypotassō) for the Lord’s sake to every human institution, whether it be to the emperor as supreme…”
1 Peter 2:13

We Submit to the Church

Jesus established the Church — the body of Christ — and throughout the New Testament, we find that there are a number of calls on Christ-followers to submit to the authority He placed within the body. However, there are a number of different ways we are to do so:

Mutual Submission Between Fellow Believers:

“…giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, submitting(hypotassō) to one another out of reverence for Christ.”
Ephesians 5:20–21 (ESV)

At first, this kind of “mutual submission” is confusing because there cannot be a hierarchy when we equally submit to one another. However, the implication is that when we come to the community of faith, we recognize that the Holy Spirit lives inside of each one of us, and therefore, we honor His authority which we equally carry as His children. This “mutual submission” leads to a holy unity within the faith community.

Submission to Our Predecessors/Forerunners in Christ:

The Bible teaches us that we will find it safe to submit ourselves to those who are further along in their spiritual walk than us and whose faith has clearly stood up to the test of time. We can follow their lead.

“Now I urge you, brothers—you know that the household of Stephanas were the first converts in Achaia, and that they have devoted themselves to the service of the saints— be subject(hypotassō) to such as these, and to every fellow worker and laborer.”
1 Corinthians 16:15–16

Mutual Submission Between Fellow Ministers:

This last verse also calls us to humbly be subject to good examples when they are our “fellow workers, and laborers.” These may be men and women who did not come before us in the faith, nor have they necessarily gone farther than us in maturity, but as we work together in the ministry, we are also called to be “mutually submissive” to the ones we serve alongside. The point is that no matter how “big” we grow in Christ, nor our “role” in the ministry, we never outgrow the call to submit ourselves within the body of Christ.

Submission to “Elders:”

It is still within this larger context of “mutual submission” within the body of Christ that we are called to submit to the “elders” in the church.

“Likewise, you who are younger, be subject (hypotassō) to the elders. Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble.”
1 Peter 5:5

Now, while a surface-level reading of this verse seems to imply that young Christians should submit to the older, more mature people in the church, that is not necessarily the case when you read it in context. (In the next post, we will dive deeper into where the idea of submission to “elders” developed.)

For now, the point is that the Bible clearly commands us to “hypotassō” to the authorities delegated by the Lord. We are obligated to submit to God Himself, to Governments, to our Families, and to the Community of Faith.¹

This makes sense since these three — Family, Government, and the Church — are the three institutions that God created in the world. He gave authority to each one, even as each one was designed to function in full submission to Him.

There is another word in the Bible that some translators use as “submit.” It is the Greek word εἴκω (eikō) or ὑπείκω (hypeikō).

Whereas “hypotassō” gives a formal command to submit, this word does not. Rather, eikō implies that there must be a willingness to submit on the part of the person being led. This is not a hierarchy or an institutional authority. It might better be translated as “willingly yield” to them.

This word is only used twice in the New Testament (each form only once). The first is used in the book of Hebrews:

“Obey your leaders and submit(hypeikō) to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.”
Hebrews 13:17

The word “obey” in this verse literally means “be persuaded” or “be convinced” to obey your leaders by their life, reputation, godliness, and leadership. Then, once you are convinced of their credibility and faithfulness to the Lord, you can trust them enough to “willingly yield” yourself to follow them.

This is not a mandate that you must submit. It’s a willingness to follow their lead. As you become convinced that they are quality leaders, then you willingly begin to “yield” to them. You choose to make room for these people to influence you.

Who are these leaders?

One interesting point to make regarding this verse is that the word “leaders” is not talking about institutional leadership within the church, and it is not talking about the elders we read about in 1 Peter 5:5.

The word for leaders here is “hegoumenois,” which is just a general Greek term for highly-respected people in the community. They have risen to be considered leaders only because their lifestyle has “convinced” the community of their trustworthiness, not because they have hierarchical authority.

Hegoumenois is also used in Acts 15:22, alongside the other word, “elders,” which we have seen before:

“Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men (hegoumenois) among the brothers…”

These “leading men” do not have God-mandated authority. Their status in the community comes from their life’s reputation and the respect they have earned over time, which has led to their being chosen as worthy leaders among the people.

The only other biblical example of this word for “yielding” or “submission” is in Galatians 2:4-5 wherein Paul recounts his first public visit to Jerusalem:

“Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery— to them we did not yield in submission (eikō) even for a moment, so that the truth of the gospel might be preserved for you.”

Once again, we see that this type of submission or yielding comes from a willingness to do so based on the credibility and faithfulness of the person the be followed. If there is no faithfulness in the person, then there is no submission!

There is one other Greek word for which English translations use the word “Submit”: δογματίζω (dogmatizō).²

This type of submission is not appointed by God, nor is it based on the credibility and faithfulness of the person. Rather, it is obedience that is developed out of a commitment to a set of beliefs. Literally, it is “to practice what you preach” or to “live out to what you claim to believe.”

This word, “dogmatizō,” comes from the word “dogma,” which refers to rules, regulations, or “doctrine,” and means that we place ourselves into subjection and obedience to this set of rules or doctrines through our belief in them. The word “dogma” itself comes from another root word, “dokeō,” meaning “to think,” “suppose,” or “believe in,” a subjective set of thoughts.

Simply put, it means that you begin with a belief system or worldview (dokeō). That system of beliefs leads to a series of rules or regulations based upon those beliefs (dogma). And then, you submit yourself to that set of regulations to demonstrate your full buy-in and commitment to the worldview (dogmatizō).

The only example of this word in scripture is found in Colossians 2:20-21:

“If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations (dogmatizō) — “Do not handle, Do not taste, Do not touch” (referring to things that all perish as they are used)—according to human precepts and teachings?”

You can paraphrase Paul’s question like this: When you died in Christ and were raised to new life into God’s eternal life, your whole worldview necessarily changed (repentance or metanoia). You have been raised to new life – “born again” – and discovered God’s truth (dogma) in this new reality, and it “makes you free” (John 8:32). So why, then, do you still live as though this paradigm shift never happened, and still submit yourself to the old rules and regulations of the earth and flesh. Those practices are formed from worldly mindsets and beliefs and have no place in the life of a heavenly-minded, Christ-like believer.

The lesson we should take from this verse is that there are some spiritual teachers out there who you may not be able to judge their credibility by their reputation and lifestyle. You simply don’t have the time or ability to get to know them deeply (think of traveling evangelists or TikTok preachers, whom you cannot get to know at a personal level). Paul is implying that we must initially judge them — and whether or not we should submit to them — by analyzing what they teach according to the Gospel of Jesus Christ, as recorded in the Word of God.

The truth is that many false teachers (back in Colossae and now today) will utilize spiritual-sounding teachings and religious-looking rituals, to try and trap people into their system of religion and thereby control them. (We will come back to this topic in Part 3 of this series.)

The answer to this problem is to compare everything we are taught, from any spiritual leader or mentor, with the Word of God and verify the accuracy of it before we submit ourselves in obedience.

Let’s Get Practical

As I said in the introduction to this series, we are eventually going to explore the often-stated view that “Christians must submit to their pastor” and whether or not that is biblically true. However, to begin a little more broadly than just submitting to “your pastor,” let’s devise a test of whether someone ought to have authority over us, no matter what their title is.

Since we have looked at three types of submission that are laid out in the scriptures, I think we can utilize three relevant questions when deciding who we should submit ourselves to, before we get to the how in future a post:

1. Does the person hold to and teach true biblical doctrine?

Since our submission (dogmatizō) can be based on the doctrines and worldview of a person, then we need to make sure their beliefs and the things they are teaching are biblical before we follow them.

The prerequisite to making this determination is that, as Christians, we MUST study the scriptures and know what God says is true for our own selves. That way, when someone tries to bring a new teaching, religious practice, or spiritual “rule” they want us to follow, we can treat it just as the Berean Jews did when Paul and Silas came to preach the gospel to them.

“Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.”
Acts 17:11

We cannot allow the emotional promises they make, the passions of our flesh, or an internal desire to look spiritual or religious to lead us into blindly following bad leaders who are looking to keep us in bondage to their control, pride, and/or self-serving motives.

If they are not teaching from a foundation of biblical truth, do not submit to their dictates and rules.

2. Does this person’s reputation as a Christian, their faithfulness to Jesus, and their maturity as a disciple make them credible as a mentor in the faith?

A person may not be commissioned to a formal office in the church. That does not mean they cannot be a respected leader (hegoumenois) within the body of Christ and a helpful guide to you in your own Christian walk.

We must be willing to learn from and yield ourselves (hypeikō) to those who are farther along in the journey to Christ-likeness than we are. A person does not need a “title” on their business card to help guide us closer to Jesus. They simply have to know the next steps to take a little better than we do.

Conversely, if someone desires to be a leader, but their spiritual life is a mess, we probably don’t want to follow their example. It doesn’t even matter if they believe and teach what is true!

If they are unable or unwilling to live out the Christian faith for themselves, we should not submit to them.

3. Does this person have delegated authority from God within the church that I am biblically mandated to submit to (hypotassō)?

And just as importantly, has the local body of Christ been persuaded (hypeikō) that this person carries the gifts and callings of God, which grants them the reputation to be a church leader?

If God has called and appointed a person as a leader to the local fellowship of believers, then their role comes with a certain authority from the Lord to lead. However, we must be clear that no one can appoint themselves to the place of leadership! Only God can release these callings on people (see Ephesians 4:11), and when He does so, the Bible makes it clear that the person’s “office” will be highlighted by the Holy Spirit, and the calling will be recognized, tested, and “ordained” (or “commissioned”) by the church. A person CANNOT choose to become an apostle, a prophet, a pastor, an elder, or an overseer for themselves.

God-appointed church leadership will receive authority from the Lord to fulfill their calling, but they also have strict qualifications they must meet first before they can walk in that authority! Therefore, if the local body of Christ does recognize them as a God-appointed leader, it is still necessary and reasonable to ensure they are qualified by the first two questions before we submit ourselves to them. If they truly are appointed by God, we should expect them to pass those tests easily.

If ANY leader says their dictates, teachings, and life choices cannot be questioned by a regular Christian, then they have already failed the test of leadership, and you SHOULD NOT submit to them.

In Conclusion

The Bible never calls a believer to submit to ONE person as their personal spiritual leader, unless His name is Jesus! It does not matter whether that is “their pastor” or any other title they choose to be called, “apostle,” “bishop,” “spritual father,” etc, they are NOT mandated to be a person’s sole spiritual authority.

We should never submit to “one person” as our sole spiritual authority. That is dangerous!

Instead, we must realize that every Christian needs a solid network of mentors in the faith.

Where there is no guidance, a people falls, but in an abundance of counselors there is safety.
Proverbs 11:14

A wise man is full of strength, and a man of knowledge enhances his might, for by wise guidance you can wage your war, and in abundance of counselors there is victory.
Proverbs 24:5-6

Christians Must Seek Out Quality Mentors from within the Body of Christ

This means that just because a local fellowship does not recognize the person as an official church leader, pastor, or elder, we may still refer to the first two questions and choose whether or not a person is someone we should choose to follow to help us grow in Christ. Mature believers can help us grow by sharing their wisdom, experience, and advice, so we should seek it out.

Be aware, though, that many people in the body of Christ will meet the requirements of the first two questions, but it does not make it mandatory that we submit to every person who meets these criteria.

Discernment is necessary! God will bring certain people into your life that He intends for you to follow and learn from. We must listen to the Holy Spirit for guidance on who we should follow and what the season is, for which He is giving them to us as helpers and mentors. Accepting a mentor in one area of life does not mean that we follow them in all things or for the rest of our lives!

We must determine which church leaders God has ordained us to follow.

When we move to the third question and find those whom God has appointed to be leaders in the body of Christ, then submission becomes less of an ‘option’ or ‘choice.’ Rather, the question becomes more about determining the boundaries of their God-given authority in our life.

The Bible mandates that there are leaders in the church we are to submit to. However, which local church we are a part of and, therefore, which church leaders we are each called to follow is not the same for every believer. We must determine who God has ordained us to follow and then determine what He expects our submission to them to look like.

That, then, is the topic we will begin to pick up on in the next post.

Click Here to Continue to Part 2: “The Biblical History of Elders”

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Footnotes:

¹ There is one other way that “hypotassō” is used in the Bible, which is in reference to bondservants obeying their masters (see Titus 2:9 and 1 Peter 2:18). Now, though we don’t have time to discuss the differences between modern slavery and what was going on in ancient Israel, we can suffice it to say that biblical slavery was working for someone to whom you owed a debt, in order to repay them. I believe we can safely surmise that the modern equivalent is that employees are expected to be submissive to their employers since there is a financial benefit for you in the workplace transaction. If someone is paying you to do work, then they are the boss to tell you how it should be done. When you decide to stop submitting and ‘quit,’ the understanding is that they will also stop paying you.

² Note: Some versions, such as the ESV use the word “submit” to translate the word enechō in Galatians 5:1 — “For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.” I don’t think this gives a clear translation of the word, however. Enechō literally means you have been taken forcefully or trapped by the thing and are being made to obey against your will. It means you are ensnared into submission, or you have allowed yourself to become “entangled” with it, as the KJV says. I like the way the Bible in Basic English Version reads: “Christ has truly made us free: then keep your free condition and let no man put a yoke on you again.”

Follow The Leader – Series Intro

A. Scott Ingram Biblical Leadership, Gospel Leadership biblical submission, Church, church leaders, leadership, ministry, ministry leadership, pastor, pastoral authority, pastors, submit to leaders 0

The more ‘international’ my ministry becomes, the broader my understanding of the gospel and God’s Kingdom grows. As I interact with new cultures, I become ever more thankful for the grace of Jesus Christ to redeem humanity to Himself. As I see how the gospel has impacted nations, tribes, and communities, my faith is increased in the power of God’s restoration and grace.

However, as I have the opportunity to meet with all kinds of church leadership through conferences, training events, crusades, discipleship meetings, and more, I am also becoming more aware of the sinfulness inherent in every man and the proclivity to misuse the gifts and callings God has placed on us, for our own benefit.

Disclaimer

This brief series was inspired by a couple of Facebook posts from men I admire, which came on the heels of a difficult interaction with a few leaders I work with. My response was to be a brief comment in reply, which I then determined should be a brief live video instead to be able to explain my thoughts more effectively. However, as I began to jot down a few notes and scriptures for that video, I got sucked down the rabbit hole and came out with over ten pages of notes and what would likely be a 2-hour video teaching. I have therefore decided to put it out there as a blog series, which can easily be reviewed, the cited scriptures studied, and comments made directly.

Before I jump into what will likely be a sensitive topic, let me first say that I love the church, and I value the leaders God has called to this honorable work. My intention in writing is to edify and exhort; not to criticize.

Statement: “Christians Must Submit to Their Pastor.”

Statements such as this are becoming a trend I am seeing come up, over and over again, in various nations and communities around the world. It is not a new view. In fact, it has affected the church since the earliest days of appointing leaders. I do believe it is becoming a strong point of contention once again, and one I find myself struggling to keep in balance as a leader of leaders.

I do not necessarily disagree with the statement, but I certainly do not agree with it either. The truth behind the statement can only be found in the intention of the one making it.

That is because so much of the statement needs clarification before we can ‘prove’ its validity:

What does “submission” mean?
Who is qualified to be a “pastor” deserving of submission?
What makes you “their” pastor?
What are the boundaries of the pastor’s authority over a Christian’s life?

As you can see, this gets complicated quickly. So over the next few weeks, I want to try to answer some of these questions and maybe a few more.

I want to give us some clarity on what biblical submission looks like and the boundaries God places around our authority as leaders.

But first…

I would like to hear from you.

What has been your experience with calls to “submit” as a Christian?
What expectations do you have as a Pastor for the believers in your church to obey your authority and leading?
In your experience, what are some benefits of submission to godly leadership?
What are some dangers that can arise in submission to a pastor?
What questions do you have about submission in the biblical sense?

Please let me know in the comments.

I am posting this on Friday afternoon and will follow up with the first post of my series on Tuesday next week, but I want to incorporate my responses to your experience and questions in this series, so it would be a huge help if you take time to leave a comment below. My one request is that when you comment, please at least include the country where you live and serve, and if you’re comfortable and it adds to your post, you can also include the denominational background you come from.

Remember, this series is to build up and encourage, so keep that in mind with your comments. I ask that you DO NOT use this as an opportunity to bash any specific leader or group. If your comment has a sense of hatefulness rather than an air of “helpful critique,” it will not be posted.

Continue to Part 1… “What Does Submission Mean?”

Jump to Part 2… “The Biblical History of Elders”

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September 15 2021

Orthopraxy: Corporate Prayer

A. Scott Ingram Gospel Leadership, Practical Ministry Bible, Bible Study, Church, Church Ministry, church training, Gospel, Holy Spirit, Jesus, ministry leadership, ministry training, orthopraxy, Scripture 1

I grew up in the American “bible belt;” an area where there is a church building on nearly every street corner and a social expectation that you are a member of one of these churches, even if you never attend. Growing up outside of the local church, therefore, caused various relational challenges for me when people would ask the question, “where do you go to church?”

A few decades later, I now live in Uganda, where there is a similar cultural expectation of religious affiliation, though the divisions are different. Back in the U.S., the divide was denominational — baptist, methodist, pentecostal, church of Christ, etc. The religious lines here, however, are whether you are Catholic or “protestant,’ meaning Anglican (government recognized churches), a “mulokole” or “a born-again,” meaning evangelical/charismatic (not government recognized churches), or you are a Muslim.

Due to this different background, the question people ask here is also much different. Instead of being asked, “where do you go to church?” you are much more likely to hear, “where do you pray from?” While this also implies the question “which god do you pray to,” I still like this question much better. After all, as we discussed last week, the church is not a place you go; it is the community of believers with whom you gather. Prayer, however, is one of the biggest reasons why the church gathers, so the question “where do you pray from” is entirely appropriate.

As we continue our practical dive into what the church does and why, I want to dig deeper into the practice of prayer, or more specifically, “corporate prayer” as the body of Christ. Next week, we will go further into prayer by looking at the role of “intercession” as a ministry of the church.

What is Prayer?

According to the Lexham Bible Dictionary¹, prayer is “communication with God, primarily offered in the second-person voice (addressing God directly). May include petition, entreaty, supplication, thanksgiving, praise, hymns, and lament.”

From the Jewish and Christian perspective, the concept of prayer is much different from that of many other cultures. It comes down to one critical theological difference between the personality of Yahweh versus the deities of other religions. Yahweh is an intimate God who wants fellowship with His creation. Since the first man was formed in Genesis, human history has been marked by people’s relationship (or lack of relationship) with God. Relationship is one of the primary biblical characterizations that define our faith. We are the people of God because we know Him and live in relationship with Him.

Our God is a Relational God

The Bible is full of intimate and relational language when it talks about human interaction with God. For example, Moses was called a friend by God (Is. 41:8; James 2:23). The book of Hosea demonstrates God’s unfailing love for His people as a husband’s pursuit of his unfaithful bride. Jesus is called “Immanuel,” meaning God with us, and when He had to leave the earth, He sent His own Spirit to dwell inside of us. These are only a few examples, but they make the point well.

This intimate view of deities was not common in most of the pagan cultures of the first century. Instead, the gods that people worshipped were silent and distant. Prayers and offerings were made to appease them but never to know them. This is why when Paul preached to the gentiles, his gospel often emphasized the closeness of our God (Acts 17:26-28).

God is personal! Although it’s been said thousands of times before, it bears repeating: “Christianity is not a religion. It is a relationship!”

To summarize this point very candidly, to be a Christian is to know Christ. We do this first through His revelation of Himself in scripture, but we go deeper in intimacy with Him through prayer and fellowship with the Holy Spirit inside of us.

What is Corporate Prayer?

“Corporate prayer” is simply a way of saying that when we come together as a congregation (or in a small group), we are praying in unity with one another. There is cooperation in how we lift our voices to the Lord and agreement in our prayer focus.

This unified seeking of the Lord — especially for more of His presence and power in our lives — is one of the main reasons we gather as a local church. And there are several components that ought to be included when we come together in corporate prayer.

1. Worship

Though there is a strong misconception that “worship” means singing to the Lord, this is not the case. Instead, worship means recognizing and acknowledging the praiseworthiness of God, whether in song, prayer, proclamations, or deed.

Worship, therefore, should be one of the primary goals of our corporate prayer time. As we gather together, our purpose should be to behold Him and, together, publicly display our adoration of Him. That is worship.

We see worship as a vital part of prayer throughout history. Just read through the book of Psalms and see how often God’s character traits are celebrated. Also, notice how Jesus begins His model prayer by acknowledging that God’s name (character) is “hallowed” or wholly set apart, high above all other names (Matthew 6:9). (Remember, the revealed names of God represent His personal character and relational promises: Jehovah Jireh, “God who provides.” Jehovah Rapha, “God who heals.” Et al.)

If worship and adoration are not a priority in our church services, both in our singing AND in our corporate prayer, we are missing the point.

2. Thanksgiving

Whereas worship is closely related to celebrating who God is, thanksgiving celebrates all that God has done. It is gratitude for His faithfulness.

In a future post, we will see why sharing testimonies should be a regular part of our church practices to encourage others to trust the Lord more. However, as we seek to keep a record of what the Lord has done and is doing among us as the local body of Christ, we must make saying “thank You” to Him a regular practice as well.

Remember, prayer is vital for living in relationship with the Lord. It hurts His feelings when He blesses us so abundantly, but we refuse to acknowledge it through praise and thanksgiving. We must be like the Samaritan leper in Luke 17:11-19, who made the return journey to Jesus, just to say thank you. When we pray, we must take time as a body to thank Him for all that He does.

A second way we should incorporate thanksgiving into our church prayer times is to thank God for one another. We see this demonstrated in almost every pastoral letter from the Apostle Paul. He takes time, in each letter, to pray for the recipients and makes it a point to give thanks to God for individual people and their God-given gifts and roles in the church (1 Thessalonians 1:1-2; 2 Timothy 1:3; Romans 1:8; et al.). Remember, when we receive one another as a gift from God, with honor and gratitude, we will also receive the blessing from one another, as God intends (Matthew 10:41).

3. Community Petitions

Another vital element to our corporate prayers is that we should be lifting the needs of one another to the Lord.

Of course, we do this privately. Paul tells us:

“The Lord is at hand; do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.”
^{Philippians 4:5b-6}

He also tells us to “pray without ceasing,” which implies that this is not only when we are together with the church.

However, when we walk together in unity as the body of Christ, we share in one another’s burdens (Galatians 6:2), and through our prayer, we become instruments of grace to each other. As James writes:

“And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working.”
^{James 5:15-16}

Therefore, it is good to give members time to make their requests known to the congregation and for the church to take time to pray specifically for those needs.

4. Blessings and Impartations

Beyond just lifting the stated needs of church members, however, our times of corporate prayer should also be opportunities to bless one another in the Lord. We should make time, as the body, to lay hands on each other, to see an impartation of God’s grace and gifts onto others; to see God’s power come alive in their lives; and to see the Holy Spirit fill them in new, fresh ways.

In the Old Testament, God commanded the Jewish priests to bless the people by putting God’s name upon them (Numbers 6:22-27). (Again, referencing God’s name implies believing in His revealed character and claiming the related promises on behalf of the person.)²

In the New Testament, we see Jesus putting a blessing onto people by embracing them (Mark 10:16), laying His hands on them, and imparting the Holy Spirit to them (John 20:22). This example was followed by the 12 Apostles (Acts 8:17) and the Apostle Paul (Acts 19:1-6).

This shared time to seek the Lord for the benefit of one another, for more of God’s presence and power in their lives, ought to be a central goal of our times in corporate prayer.

What Corporate Prayer Is Not

As you can see from the four elements we have listed above, a time of corporate prayer must be God-focused and purposeful. With that in mind, let’s take a quick look at a few things corporate prayer is not.

1. Corporate Prayer is Not Mindless

Worship, thanksgiving, petitions, and blessings all require us to pray with mindfulness. This means that when we enter into a time of corporate prayer, we must take time to explain the intended focus so that everyone is unified in seeking the Lord. It may even be necessary, at times, to give clear instructions on how to pray with or for one another.

What we never want is to say, “let’s begin to pray,” without an explicit reason. If you’re going to lead people deeper into worship through a time of prayer, or if you want to spend time praying for the empowerment of the Holy Spirit in some way, you must explain this clearly. Otherwise, you will have confusion in the prayers and declarations being made by various members of the body.

When people are home, praying in their secret place with the Lord, they should pray as the Spirit leads them. However, in corporate prayer, we must be unified in the Spirit and in agreement with one another in our requests. This unity is what will make our prayers effective.

“Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I among them.”
^{Matthew 18:19-20}

2. Corporate Prayer is Not Religious Ritual

Many more traditional forms of Christianity use liturgical prayers both in and out of their services. For most of us, the best example would be the praying of “The Lord’s Prayer” when we fellowship together. For others, there are standard prayers to be prayed over various aspects of a church service or at various times and seasons of the year.

Some Catholics and traditional protestants recite prayers like the “Jesus Prayer,” which says, “Lord Jesus Christ, Son of God, have mercy on me, a sinner.”

Some denominations use liturgical books, such as “The Book of Common Prayer,” used by the Anglicans, or other forms of prayer books. In fact, many of the hymnals used in many evangelical and charismatic churches contain a section of pre-written prayers to be recited, as well.

While it can be very useful to use some of these traditional prayers, which can keep us grounded in our church history and theological orthodoxy throughout the generations, we must be careful of turning corporate prayer into a weekly religious ritual we perform out of obligation.

We never want prayer to become a mindless routine or something we do simply because it is what we have always done. Even if we use some form of liturgical prayer in our services, we must do our diligence to keep the focus on Jesus and not just perform a religious exercise.

We do not pray for the sake of prayer. We pray to connect with Jesus relationally.

3. Corporate Prayer is Not Focused on the Devil

Another negative trend I have noticed often in corporate prayer is that it becomes too easy for people to take our eyes off the Lord and instead begin to engage in warfare with the devil.

Let me be clear; I do believe there is a need for spiritual warfare in the life of the church. We will cover this topic in a future post. However, the point I want to make is that we should NEVER take the time dedicated to the Lord and use it to talk to the devil. When it is time to pray, we pray to God alone. We CANNOT get distracted from Him as the central pursuit of our services!

To turn our attention to the devil when we should be in prayer actually expresses a belief that God cannot hear or answer our prayers until we get the devil out of the way. What faithlessness! Our authority over the devil comes from our relationship with Jesus! Let us never cut our intimate time with Him short to engage with an already-defeated enemy.

The Church Must Pray

Now that we have a clear understanding of what prayer is and is not, all that is left is to put it into practice. The body of Christ must pray. It should be inherent in our meetings.

As a leader, have you taught your church what prayer is and how to do it?
Do you lead your church regularly in the four elements discussed in this article?
If not, what corrections do you need to make immediately, to fulfill the biblical call to corporate prayer in your meetings?

Let’s Connect

If you want to more than just the blog, join me on social media for more #ChristianLife and #Gospel Leadership insights throughout the week. I can be found on Facebook, Instagram, WhatsApp and LinkedIn, and would love to see you there.

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Endnotes:

¹ Leslie T. Hardin, “Prayer,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

² Joshua G. Mathews, “Blessing,” ed. Douglas Mangum et al., Lexham Theological Wordbook, Lexham Bible Reference Series (Bellingham, WA: Lexham Press, 2014).

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Photo by Markus Spiske on Unsplash

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June 28 2021

Exposing Ministry Idols

A. Scott Ingram Christian Life, Christian Life and Gospel Leadership, Gospel Leadership, Spiritual Warfare Bible, Gospel, Jesus, ministry leadership 0

We are currently on another lockdown in Uganda; one which caught most of us off guard when the announcement was made. While we cannot drive personal vehicles, use public transportation, or cross district borders in an attempt to curb the rise of the India-strain of this pandemic, the biggest hit we are taking is that churches, once again, cannot meet together for worship and preaching.

Reactions to this cross a broad spectrum of opinions, which I do not intend to add to in this post. Rather, what I have observed in myself and others over the past few weeks is that our personal responses to these lockdowns are often not “Christian” at all. In fact, what I am discovering is that for many, our reactions are actually revealing the idols of our hearts, rather than drawing us closer to the Lord in intimacy.

Idol Worship in the Old Testament

When we read through the Old Testament, and look at the nation of Israel, we see a lot of idol-worship taking place. What I find interesting about their idol worship was that it was often a slow turning from the Lord toward the false gods and cultural idols of other nations. Idol worship was not normally a momentary decision. It was the slow introduction of false worship through personal compromise and willful participation.

As I am currently reading through the book of Jeremiah, I am struck by images the Lord gives to discuss the infection of idolatry in the nation.

“How can you say, ‘I am not unclean, I have not gone after the Baals’? Look at your way in the valley; know what you have done— a restless young camel running here and there, a wild donkey used to the wilderness, in her heat sniffing the wind! Who can restrain her lust? None who seek her need weary themselves; in her month they will find her. Keep your feet from going unshod and your throat from thirst. But you said, ‘It is hopeless, for I have loved foreigners, and after them I will go.’”
Jeremiah 2:23-25

The Lord goes on to say,

“(They) say to a tree, ‘You are my father,’ and to a stone, ‘You gave me birth.’ For they have turned their back to me, and not their face. But in the time of their trouble they say, ‘Arise and save us!’ But where are your gods that you made for yourself? Let them arise, if they can save you, in your time of trouble; for as many as your cities are your gods, O Judah.”
Jeremiah 2:27–28

It is clear that the children of Israel had not forgotten God. They still discuss themselves as being “clean,” which is to reference the moral law of God. Though they were mistaken, they still believed they were living faithful.

When times got rough, the people would cry out to God for salvation, likely recalling the stories of Exodus and how He delivered the land to them from the pagan nations.

Still, though they gave lip-service to God, their hearts, minds, and pursuits were not toward Him. Their daily lives were full of selfish pursuits and the worship of things which are not God.

Idol Worship in the New Testament

Although most of us today want to pretend that Christian believers are different than those foolish people in the Old Testament, and that our own hearts are much more clean before the Lord, the truth is idol worship was just as prevalent among believers after the cross, as it was before the cross.

Writing to believers in Rome, Paul gives a warning against idolatry.

“For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.”
Romans 1:21-25

What I find most interesting about idolatry in both the Old and New Testament is that God goes out of His way to show that the things being worshipped are created by men and in the image of men. (See Leviticus 19:4; Psalm 115:4-8; Jeremiah 3:9; Acts 19:24-25). Idolatry is, at its core, worship of ourselves and the works of our hands. As Habakkuk clearly states:

“What profit is an idol when its maker has shaped it, a metal image, a teacher of lies? For its maker trusts in his own creation when he makes speechless idols!”
Habakkuk 2:18

Idol Worship Today

Now, I hear what you’re already thinking. “I don’t worship wood and stone idols.” Which is true of most of the modernized world (though I have been in many indigenous cultures around the world who still used idols and tokens as part of their tribal worship). The problem is that although the modern age has left behind the worship of sticks and stones, we still have not shed the heart which worships our own accomplishments and the work of our hands.

As someone in ministry who is once again in a season where the work of ministry is extremely limited, the Lord is revealing this sort of idolatry in myself and others around me. It is a call to repent — a call no different than those given by Jeremiah, Habakkuk, or the Apostle Paul! The question is, will we hear the call, or will we – like the nation of Israel – declare ourselves clean, and continue on ignoring what God wants to do in and through us?

Exposing Ministry Idols

It is obvious that the heart of Christianity is relationship with the Lord. After all, when Jesus revealed Himself it was as Emmanuel — “God with us.” John writes very eloquently about His appearing in the world as “the Word became flesh” (John 1:14). Paul writes how Jesus, though He was God, emptied Himself and took on flesh and lived among us in order to die for us (Philippians 2:5-8). The author of Hebrews calls Him our High Priest who was tempted in every way, just as we are, so that He can sympathize with our weakness (Hebrews 4:15). Jesus was God with us, in relationship with mankind, in order to redeem us to Himself for eternity.

When Jesus went away, His plan was that our intimacy with Him would go deeper! So deep, in fact, that He said it was better for Him to go away, so that the Holy Spirit would come and live inside of us (John 16:7). He would come to speak to us, and guide us in everything Jesus directs Him to say to us (John 16:13).

The problem is that although we are meant to live in relationship with Him, our hearts are continually diverted to worshipping the things of God, rather than God Himself. In His grace, the Lord wants to expose the idols of our hearts, so that we can return to Him completely!

1. The Idol of Ministry

I love ministry! I love preaching and teaching. I love training and equipping leaders. I love helping people discover their ministry gifts and praying for impartation. I love seeing people get saved, healed, and set free from demonic torments. The privilege of ministry work is awesome, and I wouldn’t trade the life I get to live for anything. However, the danger of my life is that I would begin to worship the ministry itself, rather than worshipping the Lord through my ministry.

The idol of ministry rears its head whenever we get more focused on doing the works of ministry rather than keeping our focus on the One we are called to minister for.

See, for a minister, doing the work of ministry is not actually our calling by God! Our lives are supposed to be oriented toward what God is doing, and how we can partner with Him, rather than what we can do for Him.

Doing the ministry is secondary. Being with Him is supposed to be our highest goal.

This idol of ministry gets exposed when we are limited in our ability to do the ministry (as in this lockdown season). Rather than simply resting in God’s presence and listening for His voice in how to respond, we immediately begin to complain, fight, or even to struggle with anxiety and depression. We excuse it by declaring that we are just zealous for the work of the Lord, but the truth is, deep in our hearts, we are struggling because our idol has been taken away from us.

It is a dangerous place when we begin to worship our service to the Lord instead of worshipping Him alone, yet it is a very real temptation. We must be aware of it, and we must be ready to repent as soon as it becomes evident.

2. The Idol of Blessing

For many of us, ministry itself is not the idol we are tempted to worship. Instead, it is the blessings which come from the Lord that capture our hearts and minds. I see this over and over again when people spend their Christian lives seeking the next blessing, the next breakthrough, or the next mantle and anointing.

While these things definitely come from the Lord, the danger is that we begin to seek Him only to receive from Him, rather than simply to receive Him.

I believe this idol, for many, actually stems from their initial salvation experience. Too often people are told, “if you put your faith in Jesus, you will go to heaven when you die.” The salvation exchange takes place, simply to receive a reward from Jesus (heaven), rather than to receive Jesus Himself.

He is the true blessing of our salvation. When we get saved, we get Him! When we go to heaven, it is to spend eternity with Him. Our focus won’t be on the pearly gates or streets of gold. He is the central focus of eternity!

“I Just Want Your Stuff”

This is the message of Jesus’ parable of the prodigal son in Luke 15:11-32. In that story, the younger son demands his inheritance from the father. Simply stated, the young man says, “I wish you were dead. I don’t want you, old man. I just want your stuff.”

After some time of licentious living, the young man once again begins to look to his old father as a means of “blessing,” though he knows he is no longer worthy to be called a son. Instead, he returns to become a servant. Still not looking for relationship, he rehearses his speech, looking how to get material gain from his dad. However, the father is not worried about the stuff. Instead, he is thankful to have his son back. He throws a party to celebrate. The moral of the story is that we sinners need to come to God for relationship, not blessing.

However, there is another character in the story; one not representing the sinner, but representing the religious people in the crowd — the older brother. When he draws near and hears the party going on, he refuses to come inside. In his anger toward what is happening, he shouts at his father, “I have been here with you the whole time, serving you in every way you asked, and you never even gave me a goat to celebrate with my friends.”

Though the hearts of the two brothers were different – one a rebel and one obedient – their goal was the same. They wanted the father’s stuff; not the father himself!

While this happens with regular believers all-too-often, there is a danger for those of us in ministry, who, like the older brother, are only serving the Lord while looking for a blessing.

This is idolatry — worshipping the things of God rather than God — and we must repent when God reveals it in our hearts.

3. The Idol of Esteem

A third idol I am seeing exposed in this season is the idol of esteem. As churches cannot meet and ministers must sit down out of the public eye, the idol of public recognition is getting exposed.

This is a topic I have dealt with many times before, yet one that I am sensing now, in bigger ways.

What is happening is that many ministers who have spent years “making a name for themselves,” are now being overlooked. Pastor and Apostle are not “essential services” and therefore not being exempted from government restrictions. The temptation to declare, “do you know who I am?” is looming on the lips of many (and I am even hearing stories of pastors using their titles and status to get sympathy from police when they are not following the mandated protocols.)

The truth is that being a minister of the Gospel does not make you special or important, above anyone else. Instead, you are called to go to the lower place, as a servant of all. In fact, when Paul spoke of his apostleship, he used words like “dead,” “weak,” “fools,” and as those in “disrepute” (1 Corinthians 4:9-10).

He never spoke of his ministry as a means of attaining celebrity status or of having special privileges, yet that is the growing trend and expected outcome for many who serve in ministry today.

Serving the Lord is not intended to make you famous. It is meant to make Jesus famous! Just as John the baptizer said, “He must increase, but I must decrease” (John 3:30).

When ministry becomes about our own fame and recognition, we are actually worshipping ourselves at the Lord’s expense, and we must repent. We must humble ourselves so that He can be lifted up in our hearts and lives.

Repenting of our Idols

The truth is that all of us deal with idolatry in one way or another. It usually begins unintentionally, with just a small amount of compromise. Yet as it takes hold in our hearts, it grows, often without our realizing the slippery slope we are going down.

It is God’s grace to expose our idols. It is His grace which draws us back to worshipping Him alone. However, it is one of the hardest things to do to lay down our habits and our ingrained mindsets, openly admit that we have been wrong all along, and return to Him. The embarrassment and shame that can come from this kind of confession is, unfortunately, enough to keep many people living in their sin. It seems easier, and is definitely more comfortable.

However, the call to repentance is the same call which brought us to Christ in the first place. A call to die. A call to lay down everything, take up our cross, and follow Him. As always, He will be our reward when we do, and it is so worth it to have Him, only and fully.

I encourage you, do a heart check today, and let’s lay down all the idols we have built in our lives and ministries.

Let’s Connect

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December 15 2020

The Character Qualifications for Leadership

A. Scott Ingram Gospel Leadership, Leadership Qualifications Biblical Leadership, Biblical Qualifications for Leadership, disciplined leader, ministry leadership, not a drunk 0

This is Part 10 of the Biblical Leadership Series. Click here to go to Part 1.

Up to this point, we have looked at five of our six categories of biblical qualifications for leadership. That includes the spiritual, calling, capability, family, and emotional qualifications. In this post, we will look at the final category which is the “character qualifications” of the leader. These are the qualities which pertain, particularly, to the outward reputation of the leader.

Character Qualification 1: Above reproach (1 Timothy 3:2, Titus 1:6, 7)

The first character qualification is that the leader must be “above reproach.” This means that their character and integrity are such that no criticism will come about to discredit them. This does not mean that people will not try to discredit a leader. That happens all the time. It happened to Jesus! What it means, however, is that the leader will be found blameless before such criticisms, and his character will remain in tact. There will be no credible blame of fault placed on him or her, which would require public reprimand or censure.

This qualification is especially necessary in our modern “cancel culture.” People who hate Christianity are looking for every opportunity to discredit people’s integrity, in order to remove their ability to have a public voice. While biblical Christianity will always be a target of this “cancel culture” and the “woke” generation, our personal character should be able to stand up to any accusation or attack which comes at us.

Character Qualification 2: Self-controlled (1 Timothy 3:2, Titus 1:8)

While the ESV (my Bible of choice) says “self-controlled,” a more apt definition of the Greek word here, “sophron,” would be “prudent.” It means that we are thoughtful about our actions, and live a moderate life.

One Bible Lexicon¹ says this is being,

“careful or wise in handling practical matters; exercising good judgment or common sense.”

It goes on to say it is,

“avoidance of extremes and careful consideration for responsible action”

To be self-controlled simply means that you are thoughtful about all of your outward, public actions, remembering that everything you do is a reflection of Christ to the watching world.

Two secular thinkers who used this same Greek word in their writings were Aristotle and Aeschin. Aristotle said,

“the prudent [sophron] person is intentional on the what, the how, and the when of doing what should be done.”²

I think that “intentional” is a great definition of being self-controlled.

Aeschin wrote that this kind of person is

“moderate [sophron] in lifestyle so as not to be tempted by bribes.³

If we are not intentional in every area of our lives, then we will find it easy to stumble in our character and witness before others.

Character Qualification 3: Respectable (1 Timothy 3:2)

If you are going to be a leader in the body of Christ, as well as a public face for the church in the world, you must be respectable before men. Another translation would be “honorable.”

According to our lexicon⁴, this means,

“having characteristics or qualities that evoke admiration or delight, an expression of high regard”

While it is true that we should not be working for men or trying to gain their approval, the reality is that too often we want to throw off any need for human approval. The way we dress. The music we listen to. The places we frequent. The language we use. While these things (and many more) might not be sinful in and of themselves, they will lower us in the eyes of people. The leader should be respectable. That means we live in such a way that our lifestyle wins people’s approval.

And remember, this is not a call to simply “put on a show” in front of people. You cannot be a hypocrite who lives one way in front of people, and another way in private. To be a biblically qualified leader your life must actually be respectable; not just a pretense when people are looking.

Character Qualification 4: Dignified (1 Timothy 3:8)

Going hand in hand with being respectable is the call to be dignified. This is a different Greek word which carries the same connotation. The leader must live in such a way that they are worthy of respect. It means “noble” or “honorable.”

If we are representatives of the Kingdom of God – not as servants, but as sons/daughters of the King – then “noble” ought to describe how we live. We should carry ourselves as royalty.

(For an extended look at this idea, I recommend the book “The Supernatural Ways of Royalty” by Kris Vallotton.)

Character Qualification 5: Not a drunk (1 Timothy 3:3, 8, Titus 1:7)

Paul writes the same idea to Timothy and Titus, by saying “not a drunkard.” Then he repeats the idea, again, to Timothy by saying “not addicted to much wine.”

Without getting into a full discourse on whether or not a Christian can drink alcohol, I will suffice it to say this: if you are going to lead the church of God, getting drunk (or putting yourself in a situation where you might be tempted to get drunk) is out of the question. If you have a glass of wine at dinner or an occasional drink at social functions, that is between you and the Lord. However, if you occasionally drink too much, your public witness will be destroyed and you are disqualified from leadership. I have seen too many “great” pastors destroy their ministries over a love for alcohol. Complete abstinence is better than compromising yourself with temptations to have “just one more.”

Going back to the idea of being royalty, we should remember the words of King Solomon to his son:

“It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to take strong drink, lest they drink and forget what has been decreed and pervert the rights of all the afflicted.”
^{Proverbs 31:4-5}

Addiction Can Go Beyond Alcohol

Secondly, however, is this idea of not being “addicted.” This can go way beyond alcohol. There are many pastors and leaders who struggle with addiction to many things, as a way of escaping the stress and anxiety of the ministry. I know pastors who are addicted to drugs — some to things like smoking marijuana, others to things like prescription meds such as pain killers and anti-psychotics. (Please note that I am not against medications given under a doctor’s supervision, but I am talking about those who have legitimate addictions and “self-medicate” without legitimate medical oversight.) Others are addicted to junk food (my major temptation to feel better), binge watching television, video games, and other forms of escapist entertainments.

I believe it is in reference to many of these things which Paul writes to the Corinthians,

“‘All things are lawful for me,’ but not all things are helpful. ‘All things are lawful for me,’ but I will not be dominated by anything.”
^{1 Corinthians 6:12 (emphasis mine)}

If you are addicted and controlled by anything other than the Spirit of God, then you need to seek help and overcome before stepping into ministry leadership.

Character Qualification 6: Gentle/Not Violent (1 Timothy 3:3, Titus 1:7)

Although these are technically two qualifications for leaders, they go hand in hand with one another. The Greek word for “gentle” means that you are “kind, tolerant, or fair.” The Greek word for “not violent” simply means that you are not a bully.

In your interaction with people, you must have the reputation of being a kind person, who treats people with tenderness. You are tolerant of people, even if they are not easy to get along with, rather than pushing them around or bullying them into conformity or into agreeing with you.

Personally, this is an area I have to work very hard at. Not because I consider myself to be a bully, but because I have been told by many people that I am an intimidating figure and I have a naturally loud, booming voice. For some people, it makes me seem very unapproachable. Unapproachable is not an acceptable disposition for a leader!

If we are going to qualify to lead God’s people, we must have the same gentle spirit that Jesus had to all who came to him.

Character Qualification 7: Thought of Well by Outsiders (1 Timothy 3:7)

Again, it is easy for many leaders to think it doesn’t matter what other people think about us. However, not only are we called to be “respectable” and “dignified”, but Paul goes out of his way to let us know this does not just pertain to our reputation within the church. Our communities and those outside of the body of Christ should “think well of us,” if we are leaders in the ministry.

This is a difficult one for too many. Let me ask you: do you sincerely care about building relationships with non-believers, or do you simply want to hit them with truth bombs and run away?

Protesting Sin or Proselytizing Sinners?

Too often the church is accused of not truly caring about people. Many leaders only want to add notches to their belts, to make themselves look good to the body of Christ, rather than truly caring for the sinners. This has led to some ridiculous activities within the body of Christ. Just look at the various Christian groups who hold up signs of judgment at gay pride rallies, abortion clinics, and funerals of soldiers. They spew their hate-filled rage at people, thinking it is a holy work of the Lord, yet they have no love for sinners and no grace to offer the lost and hurting.

A most extreme example for me personally was when I was out one evening with a group of friends from Bible college, and we were met by a large “sin protest” in Fort Worth, Texas. We were confronted by these men and women, with their pamphlets condemning people to hell, and even after we informed them that we were Christians and studying to be ministers, they still wanted to tear us down and prove that God did not love us because we didn’t look or act like them.

Jesus was completely different!

Jesus was loved by non-believers. Tax collectors and sinners welcomed him into their homes for banquets. Massive crowds followed Him through the streets to hear Him teach and to be blessed by Him. In fact, it was His reputation with the non-religious that made the religious community suspicious of Him.

If we are going to reflect Jesus and be thought well of by outsiders, we must learn to prove our love for people first, before we prove to them how right we think we are.

Character Qualification 8: Not a Slanderer (1 Timothy 3:11)

To fulfill this qualification means that we not only love people when we are face to face with them, but we love people behind their backs. It means that as leaders we do not gossip about people. We don’t speak with malice toward those who disagree with us, and we certainly do not try to destroy the reputation of others before our congregations or our communities.

The Greek word here for “slanderer” is “diabolos.” This is literally the word for “devil.” To be a devil means that you are making yourself an adversary and bringing public charge against people to bring them down. To use modern language, it means that you are not the target of “cancel culture.” You have become “cancel culture,” seeking to destroy those you disagree with or disapprove of.

To be a slander means that you are using your mouth in a way opposite of the gospel. To preach the gospel is to speak truth resulting in the good of others. To share gossip is to use rumors and accusation to cause harm to them.

(Although I will not discuss it here, there is a lot to say about pastors and leaders who want to argue theology for the sake of arguing. They will play “devil’s advocate,” intentionally speaking falsehoods to bring division or challenge those they don’t fully agree with. That, too, seems to fit the Greek definition of a slanderer.)

Character Qualification 9: Upright, holy, disciplined (Titus 1:8)

Again, this qualification could be divided into three, but I believe they go hand in hand, and are listed in this order in the book of Titus, so we will keep them together.

The word “upright” means “righteous, just, or fair.” To be “holy” means to be “devout” and “pleasing to God.” And “disciplined means “having one’s emotions, impulses, or desires under control.”

This is a holistic qualification for a person’s character and public reputation. If we are to lead people as representatives of the Lord, we must be outwardly seeking to live a righteous life before men. This comes from an inward devotion to holiness in how we reflect Jesus through our lives. The day-to-day outworking of these things is that we discipline ourselves, daily, to become more and more like Christ in the world.

Paul says this was a conscious process of making sure the life we live fits the Gospel we preach:

“But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.”
^{1 Corinthians 9:27}

In Summary

To be a biblically qualified leader, we must be intentional in our character and the reputation we hold before the church and our community. There can be no hint of hypocrisy, in which we say one thing while doing another, and there can be no credible accusation standing against us which would destroy our own witness, or the reputation of the ministry or church we lead.

God cares about how the world views us and why. While it is expected that they will hate us, persecute us, and seek to bring us down, that is not our way. If we are to reflect those characteristics back on the world, we are not ministering for the Lord. Instead, our lives must be known for love, building others up, and bring out what is best in us and in others. That is what will qualify us to lead.

Let’s Connect

In the next post we will look at the idea of team ministry, and discuss why it was never God’s intention to have one person leading an entire ministry by themselves. You can make sure to never miss any future posts by subscribing to my newsletter below. I promise never to spam your inbox or share your info with others.

You can also join me on social media for more #ChristianLife and #Gospel Leadership insights throughout the week. I can be found on Facebook, Instagram, Twitter, Parler, and LinkedIn, and would love to see you there.

¹ William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 987.

² Ibid.

³ Ibid.

⁴ Ibid.

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November 10 2020

The Spiritual Qualifications for Leadership

A. Scott Ingram Gospel Leadership, Leadership Qualifications Biblical Leadership, ministry leadership 1

This is Part 5 of the Biblical Leadership Series. Click here to go to Part 1.

So far in our series we have looked at many areas of leadership, from discerning a call, being a great follower, and what the leadership roles are for. Now, as we continue looking at the biblical qualifications for all ministry leaders, we will set our attention on the spiritual calling qualifications for leadership. If I were to divide this category in half, I would say we will look at the “spiritual” qualifications in this post and the “calling” qualifications in the next (though they tend to blend together).

This category of qualifications looks at the person’s spiritual life, ensuring they are mature believers with a heart for God’s people, rather than for their own benefit.

As we said in the previous post, these qualifications are generally taken from 1 Timothy 3:1-13, Titus 1:5-9, and 1 Peter 5:1-4. I will attempt to put them into a logical order, so we can see how they are developed in a person’s life.

Qualification 1: Not A Recent Convert (1 Timothy 3:6)

The foremost expectation of any leader in Christian ministry is that they are a mature believer in Christ. This should seem obvious, yet in practice, it is one of the most overlooked qualifications I see as I minister around the world. It seems that so many churches and existing leadership teams are so desperate for “laborers in the field” that they will quickly appoint anyone to the team based on non-essential qualities. They look at the person’s enthusiasm for the church to grow, or at their charismatic and likable personality, and quickly appoint them to help lead others. This is a mistake! The most essential thing is that a person has come to faith in Christ, and has been discipled into some level of maturity, before they are assigned a leadership role over others.

I was appointed too early.

I, myself, was appointed to ministry leadership too early, and there were many challenges that came because of it. This happened because the church leader assigned over me as a youth was also appointed to ministry while not being a mature believer, and therefore the cycle continued.

At age 16, I was saved at a church camp, but lacked ongoing discipleship in my life. A few months later I became a quick hypocrite as I began drinking a lot of alcohol with my non-believer friends, while keeping on a “holy mask” on in church each Sunday. It didn’t take long for my youth pastor to discover the truth. Yet, as he himself was not qualified in this regard either, we began to drink together on Saturday nights, before attending church together on Sunday mornings.

Since I had my “holy mask” held tightly in place, it wasn’t long before I was considered one of the leaders in the youth group, and began getting asked to occasionally teach in Sunday school and other youth meetings. It wasn’t until I was 18 that God really began speaking to me about my hypocrisy and leading me toward Bible college that I truly repented and began to grow.

Once I moved to Bible college, I truly saw the level of immaturity in my own life and set out to grow in the Word and in the Christian life. However, as the small church I joined after the move was desperate for help, I was quickly appointed as the Youth Pastor for the church’s 8 or 9 teenagers. (This was November of 2003, from which I count my actual ministry service as having begun.) I pray that my time as a youth pastor was beneficial to those kids. However, the reality is that I was the one growing the most, and didn’t do well at pouring into them as I should have.

If God Calls You “Too Soon”

I have talked to many new believers who immediately feel called to ministry once they are saved. I make it a point to never doubt that calling or discourage them. However, I am also quick to point out that God lives outside of time, yet He works through our time. Just because God has called you, does not trump the process of growth. He is the one who said leaders cannot be new converts, so if He has called you “too soon,” then you must seek to grow in maturity, in order to be worthy of fulfilling that call. Remember, “many are called, but few are chosen” (Matthew 22:14).

Qualification 2: Not Puffed Up With Conceit (1 Timothy 3:6)

Paul continues writing to Timothy as to why a person cannot be a recent convert, by giving two additional reasons. The first is that it runs the risk of puffing them up with conceit. If someone is appointed to lead without the character of a leader, they will be prone to arrogance and pride.

Again, I have seen this over and over again in many, including my younger self, where the “role” of leadership has given an overconfidence in the “responsibility” of leadership, making the person unwilling to hear correction when necessary. After all, if God and the Church has appointed you to lead, then how can anyone tell you that you are wrong/misguided/immature/sinning? We all know what happens when pride sets in (Proverbs 16:18).

Instead, before an individual can be appointed to leadership, they should develop a maturity in Christ that understands, “this is not about me.”

The Downfall of Arrogant Ministers

The problem with people who live in pride and think ministry is about themselves is that whether things go good or things go bad, the response is always wrong.

When things go well in ministry it adds to their sense of pride and arrogance, making them even more unwilling to face correction. As they get more puffed up, they celebrate. “Look what I have done!” They view themselves as God’s gift to the church, rather than a lowly servant to all.

On the other hand, when things go wrong in ministry, it will wound their ego. In the best cases this will lead to burnout, causing them to step out of ministry and seek healing and restoration. In the worst cases, they become like a wounded animal, seeking to tear down others around them. They will not take responsibility for failure; they will find someone else to blame.

Qualification 3: Not Under the Devil’s Condemnation (1 Timothy 3:6)

The second problem Paul identifies with new converts in leadership roles is that they can easily fall into condemnation. When they get puffed up with pride, but then fail or fall into sin, the enemy is always there to catch them on the way down. He doesn’t just let you hit rock bottom, he wants to make you suffer while you’re there.

One of the biggest challenges of the gospel life is learning to live free of condemnation when you stumble and fall. The Bible is very clear:

There is therefore now no condemnation for those who are in Christ Jesus.
^{Romans 8:1}

However, this truth must be applied not only to our hearts, but to our minds. When the devil comes near to whisper in your ear that you are a failure, you cannot be used by God, or even that God cannot love you, you must be able to overcome these lies with truth. New believers seldom have this ability. They must be discipled and grow in it.

I cannot tell you the number of times, throughout my early ministry years, when I would fall back into old habits, and the condemnation would be overwhelming. This was true whether I had committed “big” sins like running back to pornography or “small” sins like not reading my Bible and praying every day. I would hear the voice of the enemy telling me I was not worthy, and I would run and hide from God, just like Adam and Eve did in the beginning (Genesis 3:8).

Until a believer has learned to always run to God when they fail, and fall back on the grace He offers, they will continue to live with the condemnation of the devil over their lives. In order to be a leader in the church, they must first learn to live according to the grace of God, and not their own abilities. (I highly recommend you read Romans 8:1-11.)

Qualification 4: Not Accused of Insubordination (Titus 1:6)

As a person grows into maturity as a believer and finds there is a calling on their lives, the scripture seems to lay out a pattern for what a movement into ministry ought to look like. They are to be discipled and mentored, serving under someone else’s ministry first, before they are released on their own. I believe it is through this process, which Paul writes to Titus that the upcoming leader must be subordinate.

This was the Jewish pattern for leadership. A child who went through religious school and did well, would continue religious training, and eventually submit themselves to a Rabbi in order to learn from them how to serve the Lord. After some years, when the Rabbi believed they couldn’t impart any more, they would commission their students to become Rabbis as well.

Jesus followed a similar pattern when he called the 12 and spent three years discipling them, mentoring them, and giving them more responsibility as time went on before He finally launched them out into ministry on their own. The process is repeated with Paul’s raising of Timothy, Titus and others into ministry. Even Paul, who many see as set apart in a completely different way than the other apostles, went through this process!

Paul’s Path to Ministry

When Paul was saved and called into ministry (simultaneously), he first submitted himself to Ananias and the church in Damascus (Acts 9:17-19). They even let him preach among them (v. 20), though he wasn’t sent out to the nations yet. Paul expands on what happened next when he writes to the Galatians:

But when he who had set me apart before I was born, and who called me by his grace, was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, I did not immediately consult with anyone; nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned again to Damascus. Then after three years I went up to Jerusalem to visit Cephas and remained with him fifteen days. But I saw none of the other apostles except James the Lord’s brother. (In what I am writing to you, before God, I do not lie!) Then I went into the regions of Syria and Cilicia. And I was still unknown in person to the churches of Judea that are in Christ. They only were hearing it said, “He who used to persecute us is now preaching the faith he once tried to destroy.” And they glorified God because of me.
^{Galatians 1:15-24 (emphasis mine)}

Just a couple of notes on this. Paul clearly knew he was called to preach among the Gentiles from the day he was saved. First, however, he went into Arabia to spend time in the Word of God and hear from the Holy Spirit. He wasn’t looking for man’s validation, only God’s. I believe when he went into “Arabia” it was to Mount Sinai where God gave the Law to Moses, and where the prophet Elijah is also rumored to have hidden from Jezebel and heard the Lord speaking (1 Kings 19). From there, Paul returned to Damascus to be discipled, before visiting Jerusalem and then moving to Syria and Cilicia three years later.

Later, in Acts 13:1, we find Paul living in Antioch (which is in Syria), and serving the local church there. He had been discipled, trained, and given opportunities to preach for years. Then, after the Holy Spirit spoke to the church leadership, Paul was finally ordained to be sent out on his own to do the ministry God had previously shown him (Acts 13:2-4).

Serving Another’s Vision

One of the hardest aspects of growing into leadership is the call to be subordinate to another, before we can be trusted to lead on our own. This goes back to my previous discussion of “self-appointed leaders” and the problems posed when someone gets out of God’s alignment and process. However, I firmly believe that the call to serve under another person’s ministry is the greatest test of a leader’s trustworthiness, before God will allow them to have their own ministry. I mean, if a person cannot be humble enough to follow a leader who is doing their best to fulfill God’s vision and command, then how can they be trusted to follow God’s vision and command directly? If they cannot submit to correction and accountability from a mature man or woman of God, first, then how can they be trusted to submit directly to God’s correction and accountability when no one else is there?

Believe me, this is difficult. Though I knew the calling God had placed on my life for many years, I kept being “held back” by God’s Spirit. The first time I visited Uganda in 2007, I knew that I had an assignment here, yet God placed me back in Texas as a volunteer (unpaid) Associate Pastor for over 4 years. As the missionary bug was in me, I also began volunteering with another missions ministry, where, after leaving that church in Texas, I served at the discretion of the Board of Directors for another 3.5 years before God led me out to launch Sozo Ministries.

During those years, I had prophetic words, dreams, visions, and thousands of random thoughts about “my calling,” yet I was appointed to serve those other ministries in those seasons. Looking back, though I was eager to step out and “do my own thing,” I am so glad for the growth in both my maturity and my giftings which came through those years.

In Summary

In looking at someone’s “spiritual calling” into Christian leadership, the first qualification that matters is that they have been established into the faith and ministry life, before they are ordained to lead others. They must not simply be born again, but they must demonstrate growth in their understanding of the Gospel with their own lives. They must be able to overcome the devil’s voice in their own lives, and there must be a humility in them concerning their own calling. This will be proven and improved upon as they submit to those in authority over them, first, as they grow through the process into leadership of their own.

Let’s Connect

In the next post we will continue looking at the “spiritual/calling” qualifications which come into play as someone is finally being commissioned into ministry on their own. To stay connected and make sure you don’t miss any future posts, subscribe to my newsletter below. I promise never to spam your inbox or share your info with others.

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Tag: ministry leadership

Follow the Leader: The Biblical History of Elders

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Part 2: The Biblical History of Elders

The High Call of Mutual Submission

Mutual submission is a partnership of love!

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WHO ARE THESE “ELDERS” IN THE BIBLE?

Where Did the Idea of “Eldership” Originate?

Eldership First Developed in Families

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Families Became Clans, and Clans Became Nations.

As communities grew, so did the development of the eldership.

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Side Note: Eldership was Not an Achievement of Personal Status, but a Service to the Community

Eldership Expanded with Continued National Development

We can watch this development take place in ancient Israel.

No Longer was the Nation Only Goverend by the Presiding Patriarchs of the Family.

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How Did Eldership Incorporate into the Church?

Footnotes

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Follow the Leader: What Does “Submission” Mean?

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Part 1: What Does “Submission” Mean?

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The most common word for “submit” is ὑποτάσσω (hypotassō).

We First Submit to God

There is a Submission within Families

We Submit to Governmental Authority

We Submit to the Church

Mutual Submission Between Fellow Believers:

Submission to Our Predecessors/Forerunners in Christ:

Mutual Submission Between Fellow Ministers:

Submission to “Elders:”

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There is another word in the Bible that some translators use as “submit.” It is the Greek word εἴκω (eikō) or ὑπείκω (hypeikō).

Who are these leaders?

The only other biblical example of this word for “yielding” or “submission” is in Galatians 2:4-5 wherein Paul recounts his first public visit to Jerusalem:

There is one other Greek word for which English translations use the word “Submit”: δογματίζω (dogmatizō).2

The only example of this word in scripture is found in Colossians 2:20-21:

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Let’s Get Practical

1. Does the person hold to and teach true biblical doctrine?

2. Does this person’s reputation as a Christian, their faithfulness to Jesus, and their maturity as a disciple make them credible as a mentor in the faith?

3. Does this person have delegated authority from God within the church that I am biblically mandated to submit to (hypotassō)?

And just as importantly, has the local body of Christ been persuaded (hypeikō) that this person carries the gifts and callings of God, which grants them the reputation to be a church leader?

In Conclusion

We should never submit to “one person” as our sole spiritual authority. That is dangerous!

Christians Must Seek Out Quality Mentors from within the Body of Christ

We must determine which church leaders God has ordained us to follow.

Footnotes:

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Follow The Leader – Series Intro

Disclaimer

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Statement: “Christians Must Submit to Their Pastor.”

But first…

I would like to hear from you.

Please let me know in the comments.

Orthopraxy: Corporate Prayer

What is Prayer?

Our God is a Relational God

What is Corporate Prayer?

1. Worship

2. Thanksgiving

3. Community Petitions

4. Blessings and Impartations

What Corporate Prayer Is Not

1. Corporate Prayer is Not Mindless

2. Corporate Prayer is Not Religious Ritual

3. Corporate Prayer is Not Focused on the Devil

The Church Must Pray

Let’s Connect

Endnotes:

Exposing Ministry Idols

Idol Worship in the Old Testament

Idol Worship in the New Testament

Idol Worship Today

Exposing Ministry Idols

There is one other Greek word for which English translations use the word “Submit”: δογματίζω (dogmatizō).²