Pure Church

HT: JT. Further to yesterday's post, here are 16 more things to consider for effective elders' meetings.

My wife, the faithful and constant helper, sent me this link from Jim Eliff. We had a great meeting last night, and so this was affirming in a lot of ways. You might not agree with everything that's recommended here, but it's good food for thought. Read the entire post here.

Here are his 7 headings:

1. Plan for meeting together more often and for a longer period of time.
2. Challenge each other spiritually.
3. Discuss the state of the flock.
4. Have an agenda.
5. Actually pray for individuals and issues being faced.
6. Study together toward a unified position on difficult issues.
7. Make these meetings non-optional.

Greg Gilbert over at Church Matters has offered the first in a series of posts called "What We're Looking for in Elders." It's an outline of a talk he and some of the elders at Third Avenue Baptist in Louisville shared with the congregation a little while back. Promises to be a thoughtful collection of posts.

"Humbled for past unworthiness, let elders work on steadily and prayerfully, looking for and expecting the blessing. There will be fruit of our sowing, for that is promised; and usually we shall see fruit, though that is not promised. Some men have passed away from their work to their reward thinking that they had been of little or no use in the world, when it was found that much good had been done by them. With others, again, there is a tendency to exaggerate in their own minds what they have been enabled to do. While it is very encouraging to know that the Lord has blessed our work, it requires much grace for ourselves to safely see much fruit. Everyone is not led to say, or at least to feel, as Dr. Chalmers did when told of a conversion under his preaching, "That is very humbling."

"Then we are apt to forget a great principle of God's Word: "One soweth and another reapeth" (John 4:37). In the rescue of a drowning man, one person might give the alarm, a second might bring a rope, a third might throw it to him, and a fourth might draw him to shore. It could be said truly of all these four that they were instruments in saving the man from death. So it is in the salvation of souls, as proved by the history of individuals. God works all in all, but he often uses several different instruments for the ingathering of his elect, "that no flesh should glory in his presence" (1 Cor. 1:29). How often would our poor hearts try to get credit for being the only instrument in the salvation of a sinner! Now, we can be of much use, and I believe often are of much use, where we see no necessary connection between our own work and the salvation of men. It is, in one sense, a humbling view. It excludes all boasting in ourselves. It is well for many that the good they do is hidden from them till they are able to bear it. And yet it is very encouraging too, for though we may not be able to do any great thing, we can yet do many little things. Let us rejoice to be even the smallest and humblest link in that chain of love and grace by which Jesus is drawing sinners to himself. How well for us and the souls we care for that, from first to last, "salvation is of the Lord" (Jonah 2:9)!"

From David Dickson (eds. George Kennedy McFarland and Philip Graham Ryken), The Elder and His Work, P&R, p. 126-127.

Joe Thorn has written a couple posts on discovering and developing elders.

Post 1: Leadership Development

What do you suppose is the most frequent criticism lodged against the local church and Christians?

• The church is not doing enough to address problems (youth, homelessness, etc.)
• The church and Christians are not open-minded; they’re backward and discriminatory.
• The church and Christians—especially preachers—are out for your money.
• If the church has the truth, why are there so many divisions and denominations?
• The church is obsolete and unnecessary, and Christians are dangerous to society.
• The church and Christians are boring, not exciting, killjoys, dead.
• Christians are self-righteous and mean.
• The church is full of hypocrites.

That last complaint, the church is full of hypocrites, probably covers a lot of the other problems and complaints. Many people in the world, in one way or another, consider Christian people and the Christian church as a whole… hypocritical.

And, let’s face it. Many of the critiques I just read out… are on the money—at least for some churches and professing Christians.

• There are Christians who are self-righteous and mean.
• There are Christian preachers and churches who care more about money than people.
• There are Christians and churches that are not open-minded in the best sense of that phrase… who are stuck in some bygone era and unable or unwilling to take the truth and engage contemporary society.
• And Christians are a quarrelsome lot. We divide sometimes over the most insignificant things.

It will not do for us to just ignore such criticisms. Yes, the people who raise them are likely hypocrites themselves. But that’s what we’d expect to find out in the world.

But is it what we should expect in the church? Have our critics done us a service by pointing these things out? Do we agree with them? If we agree, what are we to do?

The Apostle Paul comes to his final qualification for elders/pastors in 1 Timothy 3:7--"Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil."

It turns out that what unbelievers think of us really does matter, especially for potential elders and leaders. A man who desires to be an elder must have a strong reputation with those outside the church. These outsiders, non-Christians, are witnesses certifying and corroborating the potential elders' testimony. It's not that folks are neutral about him; "he must be well thought of." The opinion must be positive. If a man is well-regarded inside church but poorly regarded by non-Christians, he is not a suitable candidate for the Christian ministry.

The reason Paul gives under the inspiration of the Holy Spirit is similar to the reason given for why an elders hould not be a new convert but mature. A poor outside reputation makes a man vulnerable to falling into disgrace or a trap of the evil one. How many men in pastoral ministry with poor reputations have tarnished the witness of their local church, the Name of Christ, and the gospel? That's precisely what the enemy of the elect wishes to have happen--men falling on their own sword of poor reputation and bad living in the name of Christ.

Elders are to commend the gospel and everything that conforms to sound doctrine. Even the Christian's enemies should feel ashamed about their evil comments in the face of a life lived well for Christ (1 Pet. 3:16). These are the kind of men we are to pray for and look for when it comes to the office of elder.

Some Questions and Observations (Please feel free to add others)

1. What does the prospective elder's non-Christian neighbors and co-workers report about him? Are they witnesses to what they would consider Christian or un-Christian behavior in the prospective elder?

2. Is there evidence that the outsiders' opinions are accurate or inaccurate? It is improbable that Paul intends the local church to take the opinion of non-Christians without reflection and discernment. Paul himself would not be judged by any man when that judgment was unfounded and where faithfulness was demonstrable (1 Cor. 4:1-4). Likewise, the local church should neither dismiss the opinion of outsiders regarding her leaders or swallow "hook, line, and sinker" any charge brought aagainst a man.

3. Does the prospective elder engage in the affairs of the wider community? A prospective elder should be salt and light in the world. That will be reflected, in part, in the non-Christian relationships he maintains and the civic and community contributions he makes.


Conclusion
The call to serve Christ as an undershepherd is a high call. Not everyone may take the mantle of leadership in the church. Those called must be examples to the flock in every area of life (1 Tim. 4:12). Such men must be models of devout faith inside and outside the church, commending Christ and the gospel to all. And yet, apart from being able to teach, the qualifications in 1 Timothy 3 are characteristics that every Christian should increasingly possess by God's grace and the work of His Spirit. May the Lord be pleased to grant us both the blessing of faithful, reliable men to lead our churches and the fruit of His Spirit.


Other posts in this series
Introduction: Finding Reliable Men
Above Reproach
One-Woman Man
Temperate, Self-Controlled, Respectable
Hospitable
Able to Teach
Sober, Gentle, Peacemaking
Not Lovers of Money
Leaders at Home
Mature and Humble

You ever heard the phrase "the zeal of a new convert"? It's used to describe someone who is fervent and boiling over with enthusiasm because of their newfound beliefs or commitments. It's a bit of a cliche, but it's a helpful description of recent initiates. New converts tend to have a great deal of energy and enthusiasm, they're bright-eyed and bushy-tailed (to use another cliche) but not according to knowledge.
The Lord's next requirement for those who would lead His church as under-shepherds is that "He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil" (1 Tim. 3:6).

The church is a family. It is a group of brothers and sisters in Christ, submitted to God the Father by the working of God the Holy Spirit. The church is a family.

Every family requires leadership. The church is no different. So, it's surprising that the Apostle Paul under the inspiration of the Holy Spirit adds another qualification for those who desire to be overseers in the Lord's family, the church. He writes, "He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God's church?"


Notice the urgency and insistence about these qualifications. The prospective elder must possess these qualities. That's said of all the qualities, but here it has a louder ring to it. There is no way for a man to be a qualified elder and not be in the habit of consistently managing his own household well. He simply must. And this managing of the home is prerequisite to serving as an elder. It's not something that is "learned on the job;" it is a minimum qualification for even accepting the application. An inability to manage this smaller household by definition means a man can not manage God's larger household, the church. And an elder is called to nothing less than tending to God's family and household.

And, notice that it's "his own" household that must be managed. Women get an unfair and bad rap being sometimes stereotyped as busy bodies and meddlers into the affairs of others. Well, here, Paul warns against men who may be too preoccupied with the affairs of others and too little occupied with things going on under their own roof. One thinks of Eli's hasty and mistaken rebuke of Hannah as she prayed while abdicating responsibility for his wayward boys in 1 Samuel. An elder tends to affairs at home.

To "manage" his home includes both the supervision of his family as well as the nurture of the family members. If a man only supervises but fails to nurture, he may be either a tyrant or an absentee landlord. Neither is fitting for a father, much less an elder. If he only nurtures but fails to supervise, he may play the part of the permissive "good cop" and "friend" to the children but never give appropriate guidance. He is to govern the home but with gentleness and concern for each member of the family. The word "manage" here is the same word used of the Good Samaritan who risked himself to bandage and care for the wounded man. The Samaritan responded with caring supervision and concern. This is what the prospective elder will be called to do in the church.

The apostle tells us immediately what this good management concerns. It is "with all dignity keeping his children submissive." Paul has already addressed the fact that the prospective elder is to be "a one-woman man," indicating the singleness of heart he has for his wife if married. He will love her as Christ loves the church (Eph. 5). But here, Paul has particular concern for a father's relationship with his children. The NIV renders this "see that his children obey him with proper respect." The word "dignity" can apply either to the father in his role or the children in their submission and obedience. And, actually, one would expect both with a qualified elder. Such a man is worthy of respect and it shows in how he leads his home. He is dignified, respectful or reverent. Correspondingly, his children should treat him with respect and reverence. There is to be a mutuality in this regard.

Some Questions and Observations (Please Share Others)
1. Is the prospective elder attentive to his home? Does he provide leadership to the affairs of his home? What does his wife say about his involvement? Does she commend him or tend to camouflage lack of involvement with rationalizations? Supervising the home can be measured in a number of ways, from knowing and attending to the family's finances to leadership in decision-making about the kids' education to the physical upkeep of the home itself.

2. Does the prospective elder care for his children? Is that care demonstrable for each individual child? An elder will often be called to tend the individual members of the flock. It's wise to observe that tendency in a prospective elder with his individual children.

3. Do the children submit to their father? Are they obedient to their father? Is it evident that they respect their father and regard him highly? Or, is the relationship characterized by animosity and rebellion? Obviously, the particulars of the situation matters here. It may be that a child is spiritually lost and struggling, yet still obedient and respectful to their father. Paul's instruction here doesn't call for a perfect home and perfect children--none exist. So, it's as wise to ask if the father is managing the home well in the midst of difficult circumstances, his children showing proper respect despite the present challenges.

4. Would the children say that the father is qualified to serve as an elder? Age and understanding matters here. But if the children are old enough to understand the decision at hand, would they support their father as worthy of the office? What grounds would they give for affirming or denying a man's qualification? Sensitivity is required. But what our children see in us is likely to be what the church sees in us--only our children tend to see it first and without the mask of religious hypocrisy.

5. For single men or married men without children, it would be important to know what their attitudes are toward children and child rearing. Is he opposed to having children or is he postponing having children (if married) for some period of time? In that case there may be selfish tendencies shaping his life. For single men, it might be worth considering whether the man has other opportunities for shepherding children that serve as a proxy of sorts on this issue. Does he volunteer with any ministries or community programs that serve youth? Does he have nieces and nephews? Does he volunteer to care for children of other families in the church? If so, how do the children in those programs respond to him and how does he care for them? Workplace relationships may provide a similar proxy.

The Lord requires that His church be managed by men who know how to supervise and nurture His children. To a great extent, that is the task of pastoral ministry. And where are we to find these men? Where else? At home taking care of business. May the Lord be pleased to raise up men gifted for the task.

It's an ol' school O'Jays kinda morning in the Cayman Islands. Well, maybe not in the Cayman Islands, but in my office in the Cayman Islands.

Paul continues in his treatement of qualifications for leadership in the Lord's church. He has placed desire in the pole position and followed that with an ominbus statement of qualification: above reproach.

To be above reproach, an elder must be 'the husband of one wife.' This does not prohibit bachelors from serving as elders. Commonly, elders will be married, and God will use the demands of their callings as husbands and fathers to do much of the sanctifyinig work that needs to be done in their lives before they are ready to serve as officers in the church. But remember that Paul himself was single and commended singleness to others as an opportunity for greater service in the kingdom of God (1 Cor. 7:17; 9:5). Some suggest that the phrase means 'married only once.' This would disqualify widowers who remarry, as well as men who have been through a divorce. If this is what Paul meant, however, one might expect him to be more explicit.

The point of the phrase is probably more general: elders must be morally accountable for their sexuality. The Greeks and the Romans of the day generally tolerated gross sexual sin. Polygamy was practiced by both Greeks and Jews. Marriage was undermined by frequent divorce, widespread adultery, and rampant homosexuality. The words of Demosthenes show the scope of the problem: 'Mistresses we keep for the sake of pleasure, concubines for the daily care of our persons, but wives to bear us legitimate children'.