If you are not already receiving M.U.D. Minsitries monthly newsletter via U.S. Post Office, you can sign up for that today!! I send out a monthly newsletter in the form of a 8 page magazine. This gives you specific updates on our ministry and prayer request along with detailed information about what, where, and when of M.U.D. Minsitries.
Email us with your mailing address and we'll sign you up today! eric@mudministries.com
You can also receive our bi-weekly email update by emailing impact@mudministries.com
Thanks for your prayers!!
Wednesday, June 30, 2010
Impact Missions by: M.U.D.
Since M.U.D. Ministries began, we have had one vision: To do God’s Work, God’s Way, for God’s Glory! We strive to do this through Biblical-evangelism, God-honoring missions, and Christ-centered discipleship. One of the ways we accomplish this is through state-side missions that we call IMPACT MISSIONS!
This July we will be mobilizing 400 short term missionaries for a weeklong mission project right here in the southeastern United States. On July 5th—10th, we will converge on Fort Payne, AL. This community was hit by a tornado in April, and there are still many people that need help getting back on their feet. We are working with the Dekalb County Baptist Association to minister to people that have a need. The missionaries will also be doing “Back Yard Bible Clubs” in different locations in the county. Some of the team members will be involved in light construction projects while others will be involved in ministry projects, sharing the Gospel with an entire community. We thank the Lord for Minvale Baptist, our host church. Please pray for them as they host these participants! Please pray for these missionaries and the families they will be serving!
Since Hurricane Katrina devastated the city of New Orleans, we have been on the scene taking mission teams to serve those in this area. In July, we are leading 2 projects: July 18th—24th and July 25th –28th. God has allowed us to mobilize over 1000 people to share the Gospel in this city. We provide detailed coordination and are working with more than 25 churches. Recently, I met with 15 pastors, and we have a solid strategy to go into this city in July and share the hope of Jesus Christ with the hundreds of people we will meet. I have been asked why I would go to “Sin City” to do mission work. I think this name in itself gives the reason why I go! Their only hope is Christ! Only Christ can change them! Jesus never saved anyone He didn’t change!
In each of these God-honoring mission opportunities, we have trained the participants in Biblical Evangelism. They have been trained to share the Gospel with anyone they meet. Each evening, they will gather together for a time of worship and Christ-centered discipleship. The teaching is focused, intense, and Bible-saturated! Our prayer is that God will encourage these missionaries to take the Gospel back to their homes and cities the way God intended!
Pray that the Lord would use us to impact someone’s life for eternity. If you are interested in going with us or even helping send us to these mission fields, it would be a huge blessing. Thank you for your prayers and partnerships. Please contact Shawn Doss at impact@mudministries.com if you are interested in serving along side us!!
This July we will be mobilizing 400 short term missionaries for a weeklong mission project right here in the southeastern United States. On July 5th—10th, we will converge on Fort Payne, AL. This community was hit by a tornado in April, and there are still many people that need help getting back on their feet. We are working with the Dekalb County Baptist Association to minister to people that have a need. The missionaries will also be doing “Back Yard Bible Clubs” in different locations in the county. Some of the team members will be involved in light construction projects while others will be involved in ministry projects, sharing the Gospel with an entire community. We thank the Lord for Minvale Baptist, our host church. Please pray for them as they host these participants! Please pray for these missionaries and the families they will be serving!
Since Hurricane Katrina devastated the city of New Orleans, we have been on the scene taking mission teams to serve those in this area. In July, we are leading 2 projects: July 18th—24th and July 25th –28th. God has allowed us to mobilize over 1000 people to share the Gospel in this city. We provide detailed coordination and are working with more than 25 churches. Recently, I met with 15 pastors, and we have a solid strategy to go into this city in July and share the hope of Jesus Christ with the hundreds of people we will meet. I have been asked why I would go to “Sin City” to do mission work. I think this name in itself gives the reason why I go! Their only hope is Christ! Only Christ can change them! Jesus never saved anyone He didn’t change!
In each of these God-honoring mission opportunities, we have trained the participants in Biblical Evangelism. They have been trained to share the Gospel with anyone they meet. Each evening, they will gather together for a time of worship and Christ-centered discipleship. The teaching is focused, intense, and Bible-saturated! Our prayer is that God will encourage these missionaries to take the Gospel back to their homes and cities the way God intended!
Pray that the Lord would use us to impact someone’s life for eternity. If you are interested in going with us or even helping send us to these mission fields, it would be a huge blessing. Thank you for your prayers and partnerships. Please contact Shawn Doss at impact@mudministries.com if you are interested in serving along side us!!
Tuesday, June 29, 2010
Adoption Update
Thank you to those who have been praying for the adoption of Josiah. We are getting closer and more and more excited about bringing him home. The first several stages of this process we call the paperchase are behind us. Unless there is a bump in the road, we should be getting Josiah before the end of the year. We pray it will be sooner rather than later!
Rebekah and I want to thank all of you who have supported out adoption and lifted us up in your prayers. The Lord has placed this calling upon our lives, and we see this adoption as a way of bringing God glory. There are circumstances that the Lord has used to bring us to this place. Honestly, some of those circumstances have been very painful and heartbreaking. I do not know how we would have made it through these times without the grace of the Lord being upon us. I have truly been blessed!
We will be doing some fundraisers in the coming months. If you would like to help us with a fundraiser, please let us know; we would love for you to be a part of this process with us. If you would like to help us through M.U.D. Ministries, you can do so and receive a tax deduction. You must place on the check: SUGGESTED USE—ADOPTION.
I am so thankful that through Christ God has adopted me into His family. I was a total stranger. Actually, I was rebelling against Him. A wicked sinner. While I was all of that, He sent His Son to pay my fine on the cross at Calvary. I am forever grateful to my heavenly Father that loves me. I cry out to him regularly for help and strength. He always provides what I need. I thank God that my adoption was God’s idea!
“He predestined us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will, To the praise of the glory of His grace, wherein he hath made us accepted in the beloved.” Ephesians 1:5-6 (KJV)
Our adoption into God’s family is the greatest thing that could ever have happened to us. I am not alone! I have not been abandoned! There is life after death! Through Christ, the Children of God have experienced the death of death!
We are adopted into God’s family through faith; we will never be alone. We have a Father in heaven who loves us, and that eternity is only the beginning of our lives.
Rebekah and I believe that human beings are created in the image of God, and this forces us to place a high value on human life. Every child deserves to be raised in a loving home with a mother and a father. It was never God’s original intentions for there to be 147 million orphans around this world. This is a result of man’s fallen nature and evil exposing itself on earth, destroying the fabric of the family.
I want to encourage you to think about adopting or supporting adoption. If only 7% of professing Christians around the world would adopt, every single orphan in the world would have a home. I realize that many orphans cannot be adopted due to their particular country’s laws. In some cases, it is more feasible to help support Christian orphanages. I am committed to doing both. Will you join us? Will you support literal adoption and Christian orphanages? M.U.D. Ministries has an avenue for both! To God be the Glory!!
Monday, June 28, 2010
Completion! Garcia House Update
I praise the Lord that the Garcia House is completed! As you know, M.U.D. Ministries is committed to training pastors and sharing the Gospel in Nicaragua; however, from time to time we will take on a construction project. This project was for the Garcia children to whom Rebekah and I are very close. Many of you have met these children and know their situation personally. These children have been cared for by the orphanage most of their lives. In Nicaragua, when you become 18 years old, you can no longer be under the guardianship of an orphanage and cannot live at an orphanage unless you work there. Sometimes an orphan is removed and placed with a “relative.” The oldest of the Garcia children, Esther, turns 18 on September 1st, of this year. She had already received a letter informing her she was being placed with a “relative” in 2009. (This particular type of move reflects a government decision to reduce the number of orphanages in Nicaragua and is affecting hundreds of children, not always for the best.) We arranged it so that she could stay at the orphanage until her home was built, with the understanding that she would leave then and take her siblings with her to be under her guardianship.
Soon, Esther will be leaving the care of the orphanage and moving into her new home. Esther has 2 years of public school left, while the youngest brother, Nelson, is only 11 years old and has several more school years ahead of him. With that in mind, if you would like to sponsor one of the Garcia children, you can do that for $25 a month or $300 a year. This will help in providing for them.
Their home was 100% provided by M.U.D. Ministries. This home and property will be the Garcia children’s. The Lord used our partners to supply the majority of the financial means to complete this home. With people like you partnering with us, we have been able to build this house and lightly furnish their home with the essentials like beds, one dresser, fire stove, pots and pans, 4 plastic chairs, and one plastic table. Hopefully, in the near future, we will have the means to provide a few more things for them. We feel that the Lord placed this family in our lives for us to help and minister to them. You can be a part of ministering to the fatherless through M.U.D. Ministries. Please pray specifically for the Garcia children as they enter this part of their lives. I know that they are trusting the Lord, and we are in contact with them if anything may come up. Your partnerships help us meet the physical and spiritual needs of these children.
We are currently preparing a monthly budget for the Garcia children and getting a system in place to be assured that these children are doing well and are having their needs met. If you feel that the Lord would have you be a sponsor, please make a note on your donation: Suggested Use Garcia Children. This will allow us to direct the funds to these children.
Soon, Esther will be leaving the care of the orphanage and moving into her new home. Esther has 2 years of public school left, while the youngest brother, Nelson, is only 11 years old and has several more school years ahead of him. With that in mind, if you would like to sponsor one of the Garcia children, you can do that for $25 a month or $300 a year. This will help in providing for them.
Their home was 100% provided by M.U.D. Ministries. This home and property will be the Garcia children’s. The Lord used our partners to supply the majority of the financial means to complete this home. With people like you partnering with us, we have been able to build this house and lightly furnish their home with the essentials like beds, one dresser, fire stove, pots and pans, 4 plastic chairs, and one plastic table. Hopefully, in the near future, we will have the means to provide a few more things for them. We feel that the Lord placed this family in our lives for us to help and minister to them. You can be a part of ministering to the fatherless through M.U.D. Ministries. Please pray specifically for the Garcia children as they enter this part of their lives. I know that they are trusting the Lord, and we are in contact with them if anything may come up. Your partnerships help us meet the physical and spiritual needs of these children.
We are currently preparing a monthly budget for the Garcia children and getting a system in place to be assured that these children are doing well and are having their needs met. If you feel that the Lord would have you be a sponsor, please make a note on your donation: Suggested Use Garcia Children. This will allow us to direct the funds to these children.
Thursday, June 24, 2010
The Biblical Qualifications and Responsibilites of a Deacon
By Benjamin Merkle
Who should be a deacon? What does the Bible say deacons should do?
THE TWO BIBLICAL OFFICES: ELDERS AND DEACONS
Comparing the office of deacon to the office of elder will help us answer these questions. The primary spiritual leaders of a congregation are the elders, who are also called overseers or pastors in the New Testament. Elders teach or preach the Word and shepherd the souls of those under their care (Eph. 4:11; 1 Tim. 3:2; 5:17; Titus 1:9; Heb. 13:17). Deacons, too, have a crucial role in the life and the health of the local church, but their role is different from the elders’. The biblical role of deacons is to take care of the physical and logistical needs of the church so that the elders can concentrate on their primary calling.
This distinction is based on the pattern found in Acts 6:1–6. The apostles were devoted “to prayer and to the ministry of the word” (v. 4). Since this was their primary calling, seven men were chosen to handle more practical matters in order to allow the apostles the freedom to continue with their work.
This division of labor is similar to what we see with the offices of elder and deacon. Like the apostles, the elders’ primary role is one of preaching the Word of God. Like the seven, deacons serve the congregation in whatever practical needs may arise.
THE QUALIFICATIONS OF DEACONS
The only passage that mentions the qualifications for deacons is 1 Timothy 3:8–13. In this passage, Paul gives an official but not exhaustive list of the requirements for deacons.
The similarities of the qualifications for deacons and elders/overseers in 1 Timothy 3 are striking. Like the qualifications for elders, a deacon must not be an addict (v. 3,), not greedy for dishonest gain (v. 3), blameless (v. 2; Titus 1:6), the husband of one wife (v. 2), and an able manager of his children and household well (vv. 4–5). Furthermore, the focus of the qualifications is the moral character of the person who is to fill the office: a deacon must be mature and above reproach. The main difference between an elder and a deacon is a difference of gifts and calling, not character.
Paul identifies nine qualifications for deacons in 1 Timothy 3:8-12:
Dignified (v. 8): This term normally refers to something that is honorable, respectable, esteemed, or worthy, and is closely related to “respectable,” which is given as a qualification for elders (1 Tim. 3:2).
Not double-tongued (v. 8): Those who are double-tongued say one thing to certain people but then say something else to others, or say one thing but mean another. They are two-faced and insincere. Their words cannot be trusted, so they lack credibility.
Not addicted to much wine (v. 8): A man is disqualified for the office of deacon if he is addicted to wine or other strong drink. Such a person lacks self-control and is undisciplined.
Not greedy for dishonest gain (v. 8): If a person is a lover of money, he is not qualified to be a deacon, especially since deacons often handle financial matters for the church.
Sound in faith and life (v. 9): Paul also indicates that a deacon must “hold the mystery of the faith with a clear conscience.” The phrase “the mystery of the faith” is simply one way Paul speaks of the gospel (cf. 1 Tim. 3:16). Consequently, this statement refers to the need for deacons to hold firm to the true gospel without wavering. Yet this qualification does not merely involve one’s beliefs, for he must also hold these beliefs “with a clear conscience.” That is, the behavior of a deacon must be consistent with his beliefs.
Blameless (v. 10): Paul writes that deacons must “be tested first; then let them serve as deacons if they prove themselves blameless” (v. 10). “Blameless” is a general term referring to a person’s overall character. Although Paul does not specify what type of testing is to take place, at a minimum, the candidate’s personal background, reputation, and theological positions should be examined. Moreover, the congregation should not only examine a potential deacon’s moral, spiritual, and doctrinal maturity, but should also consider the person’s track record of service in the church.
Godly wife (v. 11): It is debated whether verse 11 refers to a deacon’s wife or to a deaconess. For the sake of this discussion, we will assume the verse is speaking about the qualifications of a deacon’s wife. According to Paul, deacons’ wives must “be dignified, not slanderers, but sober-minded, faithful in all things” (v. 11). Like her husband, the wife must be dignified or respectable. Secondly, she must not be a slanderer or a person who goes around spreading gossip. A deacon’s wife must also be sober-minded or temperate. That is, she must be able to make good judgments and must not be involved in things that might hinder such judgment. Finally, she must be “faithful in all things” (cf. 1 Tim. 5:10). This is a general requirement which functions similarly to the requirement for elders to be “above reproach” (1 Tim. 3:2; Titus 1:6) and for deacons to be “blameless” (1 Tim. 3:10).
Husband of one wife (v. 12): The best interpretation of this difficult phrase is to understand it as referring to the faithfulness of a husband toward his wife. He must be a “one-woman man.” That is, there must be no other woman in his life to whom he relates in an intimate way either emotionally or physically.
Manage children and household well (v. 12): A deacon must be the spiritual leader of his wife and children.
In general, if a moral qualification is listed for elders but not for deacons, that qualification still applies to deacons. The same goes for those qualifications listed for deacons but not for elders. For example, a deacon should not be double-tongued (v. 8, ESV). Paul does not explicitly say this about elders, but no doubt it applies to elders since Paul has said that elders must be “above reproach,” which would include this prohibition.
Still, we should observe the differences in the qualifications, since they either signify a trait that is particularly fitting for the office-holder in order to accomplish his duties, or is something that was a problem in the location to which Paul writes (in this case, Ephesus). This should be more clear as we turn to considering a deacon’s responsibilities.
THE RESPONSIBILITIES OF DEACONS
Whereas the office of elder is often ignored in the modern church, the office of deacon is often misunderstood. Based on the New Testament, the role of the deacon is mainly to be a servant. The church needs deacons to provide logistical and material support so that the elders can focus on the Word of God and prayer.
The New Testament does not provide much information concerning the role of deacons. The requirements given in 1 Timothy 3:8-12 focus on the deacon’s character and family life. There are, however, some clues as to the function of deacons when their requirements are compared with those of the elders. Although many of the qualifications are the same or very similar, there are some notable differences.
Perhaps the most noticeable distinction between elders and deacons is that deacons do not need to be “able to teach” (1 Tim. 3:2). Deacons are called to “hold” to the faith with a clear conscience, but they are not called to “teach” that faith (1 Tim. 3:9). This suggests that the deacons do not have an official teaching role in the church.
Like elders, deacons must manage their house and children well (1 Tim. 3:4, 12). But when referring to deacons, Paul omits the section where he compares managing one’s household to taking care of God’s church (1 Tim. 3:5). The reason for this omission is most likely due to the fact that deacons are not given a ruling or leading position in the church—that function belongs to the elders.
Although Paul indicates that a person must be tested before he can hold the office of deacon (1 Tim. 3:10), the requirement that he cannot be a new convert is not included. Paul notes that if an elder is a recent convert “he may become puffed up with conceit” (1 Tim. 3:6). One implication concerning this distinction could be that those who hold the office of elder are more susceptible to pride because they possess leadership over the church. On the contrary, it is not as likely for a deacon, who is in more of a servant role, to fall into this same sin. Finally, the title “overseer” (1 Tim. 3:2) implies general oversight over the spiritual well-being of the congregation, whereas the title “deacon” implies one who has a service-oriented ministry.
Beyond what we can glean from these differences in qualifications, the Bible does not clearly indicate the function of deacons. Yet based on the pattern established in Acts 6 with the apostles and the Seven, it seems best to view deacons as servants who do whatever is necessary to allow the elders to accomplish their God-given calling of shepherding and teaching the church. Just as the apostles delegated administrative responsibilities to the Seven, so the elders are to delegate certain responsibilities to the deacons so that the elders can focus their efforts elsewhere. As a result, each local church is free to define the tasks of deacons based on their particular needs.
What are some duties that deacons might be responsible for today? They could be responsible for anything that’s not related to teaching and shepherding the church. Such duties might include:
Facilities: The deacons could be responsible for managing the church property. This would include making sure the place of worship is prepared for the worship service, cleaning up, or running the sound system.
Benevolence: Similar to what took place in Acts 6:1–6 with the daily distribution to the widows, the deacons may be involved in administrating funds or other assistance to the needy.
Finances: While the elders should probably oversee the financial business of the church (Acts 11:30), it may be best left to the deacons to handle the day-to-day matters. This would include collecting and counting the offering, keeping records, and so on.
Ushers: The deacons could be responsible for distributing bulletins, seating the congregation, or preparing the elements for communion.
Logistics: Deacons should be available to help in variety of ways so that the elders are able to concentrate on teaching and shepherding the church.
CONCLUSION
Whereas the Bible charges elders with the tasks of teaching and leading the church, deacons’ role is more service-oriented. That is, they are to care for the physical or temporal concerns of the church. By handling such matters, deacons free up the elders to focus on shepherding the spiritual needs of the congregation.
Yet even though deacons are not the congregation’s spiritual leaders, their character is of utmost importance, which is why deacons should be examined and held to the biblical qualifications laid down in 1 Timothy 3.
Benjamin L. Merkle is Associate Professor of New Testament and Greek at Southeastern Baptist Theological Seminary in Wake Forest, North Carolina. He is the author of 40 Questions about Elders and Deacons (Kregel, 2008) and Why Elders? A Biblical and Practical Guide for Church Members (Kregel, 2009).
May/June 2010
© 9Marks
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Who should be a deacon? What does the Bible say deacons should do?
THE TWO BIBLICAL OFFICES: ELDERS AND DEACONS
Comparing the office of deacon to the office of elder will help us answer these questions. The primary spiritual leaders of a congregation are the elders, who are also called overseers or pastors in the New Testament. Elders teach or preach the Word and shepherd the souls of those under their care (Eph. 4:11; 1 Tim. 3:2; 5:17; Titus 1:9; Heb. 13:17). Deacons, too, have a crucial role in the life and the health of the local church, but their role is different from the elders’. The biblical role of deacons is to take care of the physical and logistical needs of the church so that the elders can concentrate on their primary calling.
This distinction is based on the pattern found in Acts 6:1–6. The apostles were devoted “to prayer and to the ministry of the word” (v. 4). Since this was their primary calling, seven men were chosen to handle more practical matters in order to allow the apostles the freedom to continue with their work.
This division of labor is similar to what we see with the offices of elder and deacon. Like the apostles, the elders’ primary role is one of preaching the Word of God. Like the seven, deacons serve the congregation in whatever practical needs may arise.
THE QUALIFICATIONS OF DEACONS
The only passage that mentions the qualifications for deacons is 1 Timothy 3:8–13. In this passage, Paul gives an official but not exhaustive list of the requirements for deacons.
The similarities of the qualifications for deacons and elders/overseers in 1 Timothy 3 are striking. Like the qualifications for elders, a deacon must not be an addict (v. 3,), not greedy for dishonest gain (v. 3), blameless (v. 2; Titus 1:6), the husband of one wife (v. 2), and an able manager of his children and household well (vv. 4–5). Furthermore, the focus of the qualifications is the moral character of the person who is to fill the office: a deacon must be mature and above reproach. The main difference between an elder and a deacon is a difference of gifts and calling, not character.
Paul identifies nine qualifications for deacons in 1 Timothy 3:8-12:
Dignified (v. 8): This term normally refers to something that is honorable, respectable, esteemed, or worthy, and is closely related to “respectable,” which is given as a qualification for elders (1 Tim. 3:2).
Not double-tongued (v. 8): Those who are double-tongued say one thing to certain people but then say something else to others, or say one thing but mean another. They are two-faced and insincere. Their words cannot be trusted, so they lack credibility.
Not addicted to much wine (v. 8): A man is disqualified for the office of deacon if he is addicted to wine or other strong drink. Such a person lacks self-control and is undisciplined.
Not greedy for dishonest gain (v. 8): If a person is a lover of money, he is not qualified to be a deacon, especially since deacons often handle financial matters for the church.
Sound in faith and life (v. 9): Paul also indicates that a deacon must “hold the mystery of the faith with a clear conscience.” The phrase “the mystery of the faith” is simply one way Paul speaks of the gospel (cf. 1 Tim. 3:16). Consequently, this statement refers to the need for deacons to hold firm to the true gospel without wavering. Yet this qualification does not merely involve one’s beliefs, for he must also hold these beliefs “with a clear conscience.” That is, the behavior of a deacon must be consistent with his beliefs.
Blameless (v. 10): Paul writes that deacons must “be tested first; then let them serve as deacons if they prove themselves blameless” (v. 10). “Blameless” is a general term referring to a person’s overall character. Although Paul does not specify what type of testing is to take place, at a minimum, the candidate’s personal background, reputation, and theological positions should be examined. Moreover, the congregation should not only examine a potential deacon’s moral, spiritual, and doctrinal maturity, but should also consider the person’s track record of service in the church.
Godly wife (v. 11): It is debated whether verse 11 refers to a deacon’s wife or to a deaconess. For the sake of this discussion, we will assume the verse is speaking about the qualifications of a deacon’s wife. According to Paul, deacons’ wives must “be dignified, not slanderers, but sober-minded, faithful in all things” (v. 11). Like her husband, the wife must be dignified or respectable. Secondly, she must not be a slanderer or a person who goes around spreading gossip. A deacon’s wife must also be sober-minded or temperate. That is, she must be able to make good judgments and must not be involved in things that might hinder such judgment. Finally, she must be “faithful in all things” (cf. 1 Tim. 5:10). This is a general requirement which functions similarly to the requirement for elders to be “above reproach” (1 Tim. 3:2; Titus 1:6) and for deacons to be “blameless” (1 Tim. 3:10).
Husband of one wife (v. 12): The best interpretation of this difficult phrase is to understand it as referring to the faithfulness of a husband toward his wife. He must be a “one-woman man.” That is, there must be no other woman in his life to whom he relates in an intimate way either emotionally or physically.
Manage children and household well (v. 12): A deacon must be the spiritual leader of his wife and children.
In general, if a moral qualification is listed for elders but not for deacons, that qualification still applies to deacons. The same goes for those qualifications listed for deacons but not for elders. For example, a deacon should not be double-tongued (v. 8, ESV). Paul does not explicitly say this about elders, but no doubt it applies to elders since Paul has said that elders must be “above reproach,” which would include this prohibition.
Still, we should observe the differences in the qualifications, since they either signify a trait that is particularly fitting for the office-holder in order to accomplish his duties, or is something that was a problem in the location to which Paul writes (in this case, Ephesus). This should be more clear as we turn to considering a deacon’s responsibilities.
THE RESPONSIBILITIES OF DEACONS
Whereas the office of elder is often ignored in the modern church, the office of deacon is often misunderstood. Based on the New Testament, the role of the deacon is mainly to be a servant. The church needs deacons to provide logistical and material support so that the elders can focus on the Word of God and prayer.
The New Testament does not provide much information concerning the role of deacons. The requirements given in 1 Timothy 3:8-12 focus on the deacon’s character and family life. There are, however, some clues as to the function of deacons when their requirements are compared with those of the elders. Although many of the qualifications are the same or very similar, there are some notable differences.
Perhaps the most noticeable distinction between elders and deacons is that deacons do not need to be “able to teach” (1 Tim. 3:2). Deacons are called to “hold” to the faith with a clear conscience, but they are not called to “teach” that faith (1 Tim. 3:9). This suggests that the deacons do not have an official teaching role in the church.
Like elders, deacons must manage their house and children well (1 Tim. 3:4, 12). But when referring to deacons, Paul omits the section where he compares managing one’s household to taking care of God’s church (1 Tim. 3:5). The reason for this omission is most likely due to the fact that deacons are not given a ruling or leading position in the church—that function belongs to the elders.
Although Paul indicates that a person must be tested before he can hold the office of deacon (1 Tim. 3:10), the requirement that he cannot be a new convert is not included. Paul notes that if an elder is a recent convert “he may become puffed up with conceit” (1 Tim. 3:6). One implication concerning this distinction could be that those who hold the office of elder are more susceptible to pride because they possess leadership over the church. On the contrary, it is not as likely for a deacon, who is in more of a servant role, to fall into this same sin. Finally, the title “overseer” (1 Tim. 3:2) implies general oversight over the spiritual well-being of the congregation, whereas the title “deacon” implies one who has a service-oriented ministry.
Beyond what we can glean from these differences in qualifications, the Bible does not clearly indicate the function of deacons. Yet based on the pattern established in Acts 6 with the apostles and the Seven, it seems best to view deacons as servants who do whatever is necessary to allow the elders to accomplish their God-given calling of shepherding and teaching the church. Just as the apostles delegated administrative responsibilities to the Seven, so the elders are to delegate certain responsibilities to the deacons so that the elders can focus their efforts elsewhere. As a result, each local church is free to define the tasks of deacons based on their particular needs.
What are some duties that deacons might be responsible for today? They could be responsible for anything that’s not related to teaching and shepherding the church. Such duties might include:
Facilities: The deacons could be responsible for managing the church property. This would include making sure the place of worship is prepared for the worship service, cleaning up, or running the sound system.
Benevolence: Similar to what took place in Acts 6:1–6 with the daily distribution to the widows, the deacons may be involved in administrating funds or other assistance to the needy.
Finances: While the elders should probably oversee the financial business of the church (Acts 11:30), it may be best left to the deacons to handle the day-to-day matters. This would include collecting and counting the offering, keeping records, and so on.
Ushers: The deacons could be responsible for distributing bulletins, seating the congregation, or preparing the elements for communion.
Logistics: Deacons should be available to help in variety of ways so that the elders are able to concentrate on teaching and shepherding the church.
CONCLUSION
Whereas the Bible charges elders with the tasks of teaching and leading the church, deacons’ role is more service-oriented. That is, they are to care for the physical or temporal concerns of the church. By handling such matters, deacons free up the elders to focus on shepherding the spiritual needs of the congregation.
Yet even though deacons are not the congregation’s spiritual leaders, their character is of utmost importance, which is why deacons should be examined and held to the biblical qualifications laid down in 1 Timothy 3.
Benjamin L. Merkle is Associate Professor of New Testament and Greek at Southeastern Baptist Theological Seminary in Wake Forest, North Carolina. He is the author of 40 Questions about Elders and Deacons (Kregel, 2008) and Why Elders? A Biblical and Practical Guide for Church Members (Kregel, 2009).
May/June 2010
© 9Marks
© 9Marks. Website: www.9Marks.org. Email: info@9marks.org. Toll Free: (888) 543-1030.
Wednesday, June 23, 2010
A Really Fast Year
Today my youngest son turns 1 year old! For a look at one cute kid, check out my wife's blog:
www.intheheartofourhome.blogspot.com
www.intheheartofourhome.blogspot.com
The Committee-Free, Task-Specific Deacon
By Matt Schmucker
British politician Joseph Chamberlain once quipped, “On every committee of thirteen persons there are twelve who go to the meetings having given no thought to the subject and ready to receive instructions. One goes with his mind made up to give those instructions. I make it my business to be that one.”
My own experience with church committees would lead me to add one more individual to Chamberlain’s cast of committee characters: the one or two individuals who come to thwart progress. They can’t or won’t articulate a positive agenda; they simply know the articulated agenda is wrong.
Let me put this even more starkly: committees don’t work!
Really?
Technically, I’m on solid ground. Committees don’t work, individuals on committees work. And if we’re honest, our experience is probably like Mr. Chamberlain’s: most committee members haven’t thought about the committee’s agenda since the last time they met. It’s only the committee chairman who feels the pressure to get something done.
Committees can be inefficient, slow, and discouraging. If you doubt my word, go join your first church committee!
Before I dig this hole too deep, I’ll admit I’m not anti-group on everything. I think families should eat together, elders should meet together, and church members should worship together. But how about deacons? Should the office of the church that is charged with doing the spiritual work of giving physical care meet together in a committee?
SHOULD DEACONS MEET AS A BOARD OR COMMITTEE?
First, a disclaimer. I don’t think this is a matter of obedience or disobedience to Scripture. I want to make it very clear that here I think we’re swimming in the waters of prudence. That said, here are three arguments for not having the deacons meet together as a board:
Boards, like committees, are inefficient. How many important tasks in a church go undone because the deacon board has to meet first? It is a mistake not to grant authority to a deacon to act on behalf of the group. So instead of having every decision filter through a committee, empower a trustworthy deacon to act and watch how much good happens.
Getting clogged in committees can discourage a deacon. Why should a qualified deacon who is competent to manage the facilities have to run the gauntlet of a deacon board and seek the approval of less qualified commentators? Again, it is a question of efficiency, but not only efficiency. It is encouraging when a gifted deacon is able to exercise his gift, and it is discouraging when the gifted deacon gets trapped in the administrative labyrinth of a committee. Further, when a church or committee doesn’t grant a deacon the authority to act independently, it seems to communicate distrust, which can also discourage a deacon.
A deacon board can be easily pitted against an elder board.Scripture does not set up elders and deacons as two separate legislative bodies (as with the House of Representatives and the Senate in the United States Congress) with the executive branch (the senior pastor) signing into law a negotiated piece of legislation. Scripture designates elders as the shepherds of the church, while the deacons are to support the elders’ work through caring for the church’s physical needs. Having the deacons meet as a board can tend toward this unbiblical and potentially paralyzing “bicameral legislature” type of structure.
IF NOT A BOARD OF DEACONS, WHAT? TRY TASK-SPECIFIC DEACONS
If deacons do not meet as a board or committee, what should they do?
Assuming you have a qualified board of elders giving oversight to the church, I would suggest appointing “task-specific deacons.” That is, don’t appoint a general board of deacons who then share all deacon-related responsibilities, but appoint a deacon for a specific task that helps keep the church in good order.
Types of task-specific deacons could include:
A deacon of buildings, who is responsible for maintaining any buildings the church owns and physically preparing for worship.
A deacon of grounds, who is responsible for grounds, organizing volunteers for cutting grass, removing snow, and so on.
A deacon of weddings, who is responsible for the physical preparation related to all weddings. This person does not coordinate the wedding, but represents the church in the care and use of the building during weddings, and relieves the church staff from long weekend hours spent on weddings.
A deacon of child care, who is responsible for implementing a child protection policy as well as forming teams of teachers and care-givers.
A deacon of library/book table, who is responsible to order and maintain access to good reading approved by the elders/pastors.
A deacon of ordinances, who is responsible to set up baptism and the Lord’s Supper, as well as recruit volunteers for distribution and clean up.
A deacon of sound, who is responsible for microphones, sound boards, recording sermons, and so forth.
These are just a few suggestions for task-specific deacons. You may also need a deacon for parking or legal matters or college ministry.
Do such task-specific deacons ever need to meet together? Not necessarily. What about the church budget? Should the deacons or a finance committee pull together the budget? Instead, why not appoint a deacon of budget who interviews each task-specific deacon regarding his area of oversight and asks him about his financial requirements for the next year? Then let that deacon of budget present his first take on the budget to the elders, who will then prepare the budget and present it to the congregation.
The bottom line? I would suggest that the church find qualified deacons and then put them to work in areas where they have interest and expertise, unhindered by a committee. Let each deacon form and lead teams of volunteers who love serving Christ’s church together.
Matt Schmucker is executive director of 9Marks, is an elder at Capitol Hill Baptist Church, and has sat on one too many committees.
May/June 2010
© 9Marks
© 9Marks. Website: www.9Marks.org. Email: info@9marks.org. Toll Free: (888) 543-1030.
British politician Joseph Chamberlain once quipped, “On every committee of thirteen persons there are twelve who go to the meetings having given no thought to the subject and ready to receive instructions. One goes with his mind made up to give those instructions. I make it my business to be that one.”
My own experience with church committees would lead me to add one more individual to Chamberlain’s cast of committee characters: the one or two individuals who come to thwart progress. They can’t or won’t articulate a positive agenda; they simply know the articulated agenda is wrong.
Let me put this even more starkly: committees don’t work!
Really?
Technically, I’m on solid ground. Committees don’t work, individuals on committees work. And if we’re honest, our experience is probably like Mr. Chamberlain’s: most committee members haven’t thought about the committee’s agenda since the last time they met. It’s only the committee chairman who feels the pressure to get something done.
Committees can be inefficient, slow, and discouraging. If you doubt my word, go join your first church committee!
Before I dig this hole too deep, I’ll admit I’m not anti-group on everything. I think families should eat together, elders should meet together, and church members should worship together. But how about deacons? Should the office of the church that is charged with doing the spiritual work of giving physical care meet together in a committee?
SHOULD DEACONS MEET AS A BOARD OR COMMITTEE?
First, a disclaimer. I don’t think this is a matter of obedience or disobedience to Scripture. I want to make it very clear that here I think we’re swimming in the waters of prudence. That said, here are three arguments for not having the deacons meet together as a board:
Boards, like committees, are inefficient. How many important tasks in a church go undone because the deacon board has to meet first? It is a mistake not to grant authority to a deacon to act on behalf of the group. So instead of having every decision filter through a committee, empower a trustworthy deacon to act and watch how much good happens.
Getting clogged in committees can discourage a deacon. Why should a qualified deacon who is competent to manage the facilities have to run the gauntlet of a deacon board and seek the approval of less qualified commentators? Again, it is a question of efficiency, but not only efficiency. It is encouraging when a gifted deacon is able to exercise his gift, and it is discouraging when the gifted deacon gets trapped in the administrative labyrinth of a committee. Further, when a church or committee doesn’t grant a deacon the authority to act independently, it seems to communicate distrust, which can also discourage a deacon.
A deacon board can be easily pitted against an elder board.Scripture does not set up elders and deacons as two separate legislative bodies (as with the House of Representatives and the Senate in the United States Congress) with the executive branch (the senior pastor) signing into law a negotiated piece of legislation. Scripture designates elders as the shepherds of the church, while the deacons are to support the elders’ work through caring for the church’s physical needs. Having the deacons meet as a board can tend toward this unbiblical and potentially paralyzing “bicameral legislature” type of structure.
IF NOT A BOARD OF DEACONS, WHAT? TRY TASK-SPECIFIC DEACONS
If deacons do not meet as a board or committee, what should they do?
Assuming you have a qualified board of elders giving oversight to the church, I would suggest appointing “task-specific deacons.” That is, don’t appoint a general board of deacons who then share all deacon-related responsibilities, but appoint a deacon for a specific task that helps keep the church in good order.
Types of task-specific deacons could include:
A deacon of buildings, who is responsible for maintaining any buildings the church owns and physically preparing for worship.
A deacon of grounds, who is responsible for grounds, organizing volunteers for cutting grass, removing snow, and so on.
A deacon of weddings, who is responsible for the physical preparation related to all weddings. This person does not coordinate the wedding, but represents the church in the care and use of the building during weddings, and relieves the church staff from long weekend hours spent on weddings.
A deacon of child care, who is responsible for implementing a child protection policy as well as forming teams of teachers and care-givers.
A deacon of library/book table, who is responsible to order and maintain access to good reading approved by the elders/pastors.
A deacon of ordinances, who is responsible to set up baptism and the Lord’s Supper, as well as recruit volunteers for distribution and clean up.
A deacon of sound, who is responsible for microphones, sound boards, recording sermons, and so forth.
These are just a few suggestions for task-specific deacons. You may also need a deacon for parking or legal matters or college ministry.
Do such task-specific deacons ever need to meet together? Not necessarily. What about the church budget? Should the deacons or a finance committee pull together the budget? Instead, why not appoint a deacon of budget who interviews each task-specific deacon regarding his area of oversight and asks him about his financial requirements for the next year? Then let that deacon of budget present his first take on the budget to the elders, who will then prepare the budget and present it to the congregation.
The bottom line? I would suggest that the church find qualified deacons and then put them to work in areas where they have interest and expertise, unhindered by a committee. Let each deacon form and lead teams of volunteers who love serving Christ’s church together.
Matt Schmucker is executive director of 9Marks, is an elder at Capitol Hill Baptist Church, and has sat on one too many committees.
May/June 2010
© 9Marks
© 9Marks. Website: www.9Marks.org. Email: info@9marks.org. Toll Free: (888) 543-1030.
Tuesday, June 22, 2010
Deacons: Shock-Absorbers and Servants
By Jamie Dunlop
The position was designed to alleviate tension in the church, but the office of deacon sure seems to provoke remarkable controversy. Elders butt heads with deacons over decision-making authority. Deacons are accused of being “turfy.” Staff treat deacons as irrelevant. And so on.
Is there a way to alleviate these unfortunate realities in your church? Yes. What’s needed is a positive, theological definition of what it means to be a deacon.
WHAT IS A DEACON?
According to the New Testament, a deacon is two things: a shock-absorber and a servant.
Deacons are shock-absorbers: the seven men chosen by the church in Jerusalem to care for widows, who seem to be precursors to deacons, were chosen to preserve unity at a time when botched administration was creating fissures in the church (see Acts 6:1-7).
And deacons are servants: their very name means servant, and their precursors in Acts 6 were chosen to handle the practical needs of the church. That way, the apostles could devote themselves to leading the church through prayer and the ministry of the Word.
DEACONS AS SHOCK-ABSORBERS
God has always intended to display his glory to the nations, in part, through the unity of Jews and Gentiles within the church (Eph 3:10), and yet it was exactly at this juncture that disunity was erupting in the early Jerusalem church.
The Greek-speaking Jews began to complain “against” the Hebrew-speaking Jews concerning the distribution of food. The church therefore chose seven men to distribute food equitably, yes, but, more than that, to restore unity where there was division. Unity-building was their primary goal; good administration was the means.
This has several important implications for how we view deacons:
Selection: It’s notable that, when laying out qualifications for deacons in 1 Timothy 3, Paul focuses on issues of character rather than administrative skills. Accordingly, our churches should select deacons primarily for their track record of peacemaking, and only secondarily for administrative expertise.
In my church, we have passed over individuals with specific skills that would be beneficial in a deaconship (building management, finances, computers, and so on) in favor of less skilled individuals who are better peacemakers. Then, we have encouraged the new deacon to disciple the skilled individual as part of a volunteer team.
Control: The idea of deacons as shock-absorbers stands in stark contrast to deacons running their own ministry fiefdoms in the church.
How can churches avoid raising up deacons who have territorial fiefdoms? Consider giving deacons limited terms of service (say, three years), after which another individual must rotate into the position. This discourages ministry monopolies and forces deacons to be continually training their replacements.
In addition, elders should teach deacons that they do not “own” areas of ministry; rather, deacons facilitate congregational ministry under the leadership of the elders.
Communication: Elders can also equip deacons to be shock absorbers by regularly communicating with them. They should communicate with them concerning their specific areas of ministry. They should communicate with them concerning the direction the elders are leading the church generally.
For instance, elders might consider reviewing a members meeting agenda with the deacons beforehand, or preparing the deacons on Saturday with the news of a significant Sunday morning announcement.
In both cases, communicating with the deacons ahead of time prepares them to work for unity as the elders lead the congregation through changes.
DEACONS AS SERVANTS
The elders are called to “direct the affairs of the church” (1 Timothy 5:17), and deacons are called to support that direction. In our churches, then, elders should make directional decisions while deacons facilitate congregational involvement to make that vision a reality.
This yields an interesting dilemma: how do we encourage deacons to be entrepreneurial unity-builders without encroaching on the elders’ leadership of the church, and so cause disunity? Here are a few ideas:
Deacon Meetings?: If the goal of deacons is to support the directional decisions made by the elders, then deacons do not need to meet as a deliberative body—especially if your deacons each facilitate ministry in one specific area, such as childcare or hospitality (as they do in my church).
Certainly there is no biblical model of deacons “sharing power” with elders, as do the House and Senate in the U.S. legislature.
Committees: When standing diaconal committees begin to feel that they “own” specific ministry areas of the church, it becomes difficult for them to avoid making direction-setting decisions that should be left to the elders. After all, even things as “worldly” as the building or the budget have highly spiritual dimensions in their administration.
As such, churches should consider making any committees task-focused and time-limited, chartered to complete a task assigned by the elders.
Communication: Most diaconal ministries will at least occasionally run up against direction-level decisions that need to go to the elders. At our church we have found it useful to assign each deacon to an elder who regularly communicates what the elders are deciding in their meetings. The elders can then take direction-level issues in the deacon’s work back to the larger body of elders as needed.
Elders lead ministry, deacons facilitate ministry, the congregation does ministry. That, I believe, is the New Testament model, and that biblical clarity in deacons’ role and function is invaluable for promoting peace and unity in our congregations.
Jamie Dunlop is an associate pastor at Capitol Hill Baptist Church in Washington, DC.
May/June 2010
© 9Marks
© 9Marks. Website: www.9Marks.org. Email: info@9marks.org. Toll Free: (888) 543-1030.
The position was designed to alleviate tension in the church, but the office of deacon sure seems to provoke remarkable controversy. Elders butt heads with deacons over decision-making authority. Deacons are accused of being “turfy.” Staff treat deacons as irrelevant. And so on.
Is there a way to alleviate these unfortunate realities in your church? Yes. What’s needed is a positive, theological definition of what it means to be a deacon.
WHAT IS A DEACON?
According to the New Testament, a deacon is two things: a shock-absorber and a servant.
Deacons are shock-absorbers: the seven men chosen by the church in Jerusalem to care for widows, who seem to be precursors to deacons, were chosen to preserve unity at a time when botched administration was creating fissures in the church (see Acts 6:1-7).
And deacons are servants: their very name means servant, and their precursors in Acts 6 were chosen to handle the practical needs of the church. That way, the apostles could devote themselves to leading the church through prayer and the ministry of the Word.
DEACONS AS SHOCK-ABSORBERS
God has always intended to display his glory to the nations, in part, through the unity of Jews and Gentiles within the church (Eph 3:10), and yet it was exactly at this juncture that disunity was erupting in the early Jerusalem church.
The Greek-speaking Jews began to complain “against” the Hebrew-speaking Jews concerning the distribution of food. The church therefore chose seven men to distribute food equitably, yes, but, more than that, to restore unity where there was division. Unity-building was their primary goal; good administration was the means.
This has several important implications for how we view deacons:
Selection: It’s notable that, when laying out qualifications for deacons in 1 Timothy 3, Paul focuses on issues of character rather than administrative skills. Accordingly, our churches should select deacons primarily for their track record of peacemaking, and only secondarily for administrative expertise.
In my church, we have passed over individuals with specific skills that would be beneficial in a deaconship (building management, finances, computers, and so on) in favor of less skilled individuals who are better peacemakers. Then, we have encouraged the new deacon to disciple the skilled individual as part of a volunteer team.
Control: The idea of deacons as shock-absorbers stands in stark contrast to deacons running their own ministry fiefdoms in the church.
How can churches avoid raising up deacons who have territorial fiefdoms? Consider giving deacons limited terms of service (say, three years), after which another individual must rotate into the position. This discourages ministry monopolies and forces deacons to be continually training their replacements.
In addition, elders should teach deacons that they do not “own” areas of ministry; rather, deacons facilitate congregational ministry under the leadership of the elders.
Communication: Elders can also equip deacons to be shock absorbers by regularly communicating with them. They should communicate with them concerning their specific areas of ministry. They should communicate with them concerning the direction the elders are leading the church generally.
For instance, elders might consider reviewing a members meeting agenda with the deacons beforehand, or preparing the deacons on Saturday with the news of a significant Sunday morning announcement.
In both cases, communicating with the deacons ahead of time prepares them to work for unity as the elders lead the congregation through changes.
DEACONS AS SERVANTS
The elders are called to “direct the affairs of the church” (1 Timothy 5:17), and deacons are called to support that direction. In our churches, then, elders should make directional decisions while deacons facilitate congregational involvement to make that vision a reality.
This yields an interesting dilemma: how do we encourage deacons to be entrepreneurial unity-builders without encroaching on the elders’ leadership of the church, and so cause disunity? Here are a few ideas:
Deacon Meetings?: If the goal of deacons is to support the directional decisions made by the elders, then deacons do not need to meet as a deliberative body—especially if your deacons each facilitate ministry in one specific area, such as childcare or hospitality (as they do in my church).
Certainly there is no biblical model of deacons “sharing power” with elders, as do the House and Senate in the U.S. legislature.
Committees: When standing diaconal committees begin to feel that they “own” specific ministry areas of the church, it becomes difficult for them to avoid making direction-setting decisions that should be left to the elders. After all, even things as “worldly” as the building or the budget have highly spiritual dimensions in their administration.
As such, churches should consider making any committees task-focused and time-limited, chartered to complete a task assigned by the elders.
Communication: Most diaconal ministries will at least occasionally run up against direction-level decisions that need to go to the elders. At our church we have found it useful to assign each deacon to an elder who regularly communicates what the elders are deciding in their meetings. The elders can then take direction-level issues in the deacon’s work back to the larger body of elders as needed.
Elders lead ministry, deacons facilitate ministry, the congregation does ministry. That, I believe, is the New Testament model, and that biblical clarity in deacons’ role and function is invaluable for promoting peace and unity in our congregations.
Jamie Dunlop is an associate pastor at Capitol Hill Baptist Church in Washington, DC.
May/June 2010
© 9Marks
© 9Marks. Website: www.9Marks.org. Email: info@9marks.org. Toll Free: (888) 543-1030.
Monday, June 21, 2010
How to Seperate Deacon Work from Elder Work
By Matt Schmucker
The Evil One loves to divide, and he often divides most effectively along the lines of authority: husband and wife, parent and child, boss and employee. This is true in the church as well. Whether between the pastors and the congregation or within the church’s leadership, division causes Christ’s church to suffer.
One way this division creeps into the church is when issues arise that don’t clearly fall to either the elders or the deacons.
The goal of this article is clarify how to separate deacon work from elder work. This will help to minimize division between elders and deacons and thus preserve unity among the church’s leaders.
WHERE’S THE RUB?
Fights occur over issues that don’t clearly fall to either elders or deacons. If it’s clear to all parties who’s responsible for something, there’s no cause for dispute. But trouble occurs when it’s less clear: Is this deacon work? Is it elder work? How much should the elders comment on the deacons’ work? Can the deacons weigh in on the elders’ conclusions?
My answer is a rock solid, “It depends.”
No deacon should object to the elders’ ability to pick Sunday School teachers. No elder should argue with the deacons about the furniture polish used on the communion table. If you have this level of disputes in your church, you need to do some basic teaching about what an elder is, and what a deacon is. Your elders should know they are responsible for the spiritual oversight of the church, and your deacons should know they are responsible for the physical and material needs of the church. If both parties don’t know that, start there.
On the other hand, the tough cases are tough because the issue falls on the boundary line between the spiritual oversight of the church and its physical and material care, or the issue involves both domains.
In order to try to sort some of these struggles out, let me give you three brief scenarios where the jurisdiction issue is fuzzy, two suggestions for bringing clarity, and two encouragements for the road ahead.
THREE FUZZY SCENARIOS
Here are three scenarios that seem to fall on the line between elders’ and deacons’ responsibilities:
Babies are being born and the nursery needs to be expanded. Whose job is it, the elders’ or deacons’? You might think this is deacon work, but if the elders are doing their job well, they will have seen the growing need in the natural course of their shepherding. If you take in fifty new members over the course of two years who are single, the elders should expect to need an expanded nursery in five years or so! This matter will finally be resolved by the deacons through a construction project, but it should be initiated by the elders as they give oversight to the congregation.
Ninety-year-old Mrs. Spandler turned her car keys over to her daughter and can’t get around like she used to. You might think the responsibility for getting her to church falls to the elders, but we would encourage the deacons to step up here. Consider appointing a “deacon of member care” who focuses on the physical needs of especially needy members such as elderly shut-ins.
It’s September and the church’s budget needs to be passed before December 31st. Who leads? Finances sound like a deacon matter, right? In part. A budget is one picture of a church’s vision. Show me the money and I’ll show you the heart of the church. Therefore, elders should take the lead and give direction. That doesn’t mean the deacons cannot help by submitting estimates and listing needs for their areas of service. And a deacon of budget can pull the entire spreadsheet together and propose a budget for the elders to begin working with. But the elders should apportion and balance the budget, weighing, for example, local needs (such as buildings and salaries) against international missions. I would recommend that the elders present the budget to the church with the support of the deacons.
TWO CLARIFYING SUGGESTIONS
How should elders and deacons decide which issues are or are not primarily their responsibility? Here are two suggestions that should help clarify matters:
Elders should be careful to keep administrative (deacon) matters from dominating their agenda. The work of the elders can easily be overwhelmed by a church’s unending stream of seemingly urgent physical matters, yet this is not their main task. Consider forming an administrative sub-committee among the elders that can address more deacon-oriented concerns before they get to the elders. This can keep administrative concerns from clogging up the agenda of the elders as a whole. Give that sub-committee authority to act on behalf of the elders. On the flip side, elders can quickly take the legs out from under the deacons and thus discourage them by too much oversight. Instead, elders should delegate responsibilities to faithful servants and trust them to capably handle such matters.
Elders should model good communication. How? First, they should seek counsel from the deacons before making certain decisions. Consider Proverbs 15:22: “Without counsel plans fail, but with many advisers they succeed.” Second, they should make sure the deacon are never be caught off guard by any of the elders’ decisions. Therefore, keep the lines of communication open between the elders and the deacons. Consider planning one-on-one conversations between elders and deacons, as well as having a periodic gathering of both groups in which the elders inform deacons about decisions the elders have made before they put such matters before the whole church.
TWO ENCOURAGEMENTS FOR THE ROAD AHEAD
Finally, here are two encouragements to elders and deacons to press on in your work and labor for unity:
Elders: Labor to build trust with the deacons. Don’t assume they trust you by the mere fact that you hold an office. Work overtime to communicate with deacons and carefully consider their counsel. As the deacons’ trust and confidence grows, you will defeat the evil one’s divisive ways.
Deacons: Assume a posture of support without an attitude of “playing second fiddle.” According to 1 Corinthians 12:28 the gift of “administrating” is right up there with apostles, prophets, miracles, and healing. If you have a gift for administration and the qualities of a deacon (1 Tim. 3:8-13) you are a gift to Christ’s church. You have been given a particular “manifestation of the Spirit for the common good.” (1 Cor. 12:7) Use your gift to put down division and build up Christ’s body.
In short, be aware of the overlapping areas of responsibility that elders and deacons may have, and work to clarify which group should handle different issues. Fight against turfiness. Communicate openly and thoroughly with each other. In doing so, you will fight off division and model godly unity among the leaders for all the flock to see, profit from, and imitate.
Matt Schmucker is executive director of 9Marks and is an elder at Capitol Hill Baptist Church in Washington, DC.
May/June 2010
© 9Marks
© 9Marks. Website: www.9Marks.org. Email: info@9marks.org. Toll Free: (888) 543-1030.
The Evil One loves to divide, and he often divides most effectively along the lines of authority: husband and wife, parent and child, boss and employee. This is true in the church as well. Whether between the pastors and the congregation or within the church’s leadership, division causes Christ’s church to suffer.
One way this division creeps into the church is when issues arise that don’t clearly fall to either the elders or the deacons.
The goal of this article is clarify how to separate deacon work from elder work. This will help to minimize division between elders and deacons and thus preserve unity among the church’s leaders.
WHERE’S THE RUB?
Fights occur over issues that don’t clearly fall to either elders or deacons. If it’s clear to all parties who’s responsible for something, there’s no cause for dispute. But trouble occurs when it’s less clear: Is this deacon work? Is it elder work? How much should the elders comment on the deacons’ work? Can the deacons weigh in on the elders’ conclusions?
My answer is a rock solid, “It depends.”
No deacon should object to the elders’ ability to pick Sunday School teachers. No elder should argue with the deacons about the furniture polish used on the communion table. If you have this level of disputes in your church, you need to do some basic teaching about what an elder is, and what a deacon is. Your elders should know they are responsible for the spiritual oversight of the church, and your deacons should know they are responsible for the physical and material needs of the church. If both parties don’t know that, start there.
On the other hand, the tough cases are tough because the issue falls on the boundary line between the spiritual oversight of the church and its physical and material care, or the issue involves both domains.
In order to try to sort some of these struggles out, let me give you three brief scenarios where the jurisdiction issue is fuzzy, two suggestions for bringing clarity, and two encouragements for the road ahead.
THREE FUZZY SCENARIOS
Here are three scenarios that seem to fall on the line between elders’ and deacons’ responsibilities:
Babies are being born and the nursery needs to be expanded. Whose job is it, the elders’ or deacons’? You might think this is deacon work, but if the elders are doing their job well, they will have seen the growing need in the natural course of their shepherding. If you take in fifty new members over the course of two years who are single, the elders should expect to need an expanded nursery in five years or so! This matter will finally be resolved by the deacons through a construction project, but it should be initiated by the elders as they give oversight to the congregation.
Ninety-year-old Mrs. Spandler turned her car keys over to her daughter and can’t get around like she used to. You might think the responsibility for getting her to church falls to the elders, but we would encourage the deacons to step up here. Consider appointing a “deacon of member care” who focuses on the physical needs of especially needy members such as elderly shut-ins.
It’s September and the church’s budget needs to be passed before December 31st. Who leads? Finances sound like a deacon matter, right? In part. A budget is one picture of a church’s vision. Show me the money and I’ll show you the heart of the church. Therefore, elders should take the lead and give direction. That doesn’t mean the deacons cannot help by submitting estimates and listing needs for their areas of service. And a deacon of budget can pull the entire spreadsheet together and propose a budget for the elders to begin working with. But the elders should apportion and balance the budget, weighing, for example, local needs (such as buildings and salaries) against international missions. I would recommend that the elders present the budget to the church with the support of the deacons.
TWO CLARIFYING SUGGESTIONS
How should elders and deacons decide which issues are or are not primarily their responsibility? Here are two suggestions that should help clarify matters:
Elders should be careful to keep administrative (deacon) matters from dominating their agenda. The work of the elders can easily be overwhelmed by a church’s unending stream of seemingly urgent physical matters, yet this is not their main task. Consider forming an administrative sub-committee among the elders that can address more deacon-oriented concerns before they get to the elders. This can keep administrative concerns from clogging up the agenda of the elders as a whole. Give that sub-committee authority to act on behalf of the elders. On the flip side, elders can quickly take the legs out from under the deacons and thus discourage them by too much oversight. Instead, elders should delegate responsibilities to faithful servants and trust them to capably handle such matters.
Elders should model good communication. How? First, they should seek counsel from the deacons before making certain decisions. Consider Proverbs 15:22: “Without counsel plans fail, but with many advisers they succeed.” Second, they should make sure the deacon are never be caught off guard by any of the elders’ decisions. Therefore, keep the lines of communication open between the elders and the deacons. Consider planning one-on-one conversations between elders and deacons, as well as having a periodic gathering of both groups in which the elders inform deacons about decisions the elders have made before they put such matters before the whole church.
TWO ENCOURAGEMENTS FOR THE ROAD AHEAD
Finally, here are two encouragements to elders and deacons to press on in your work and labor for unity:
Elders: Labor to build trust with the deacons. Don’t assume they trust you by the mere fact that you hold an office. Work overtime to communicate with deacons and carefully consider their counsel. As the deacons’ trust and confidence grows, you will defeat the evil one’s divisive ways.
Deacons: Assume a posture of support without an attitude of “playing second fiddle.” According to 1 Corinthians 12:28 the gift of “administrating” is right up there with apostles, prophets, miracles, and healing. If you have a gift for administration and the qualities of a deacon (1 Tim. 3:8-13) you are a gift to Christ’s church. You have been given a particular “manifestation of the Spirit for the common good.” (1 Cor. 12:7) Use your gift to put down division and build up Christ’s body.
In short, be aware of the overlapping areas of responsibility that elders and deacons may have, and work to clarify which group should handle different issues. Fight against turfiness. Communicate openly and thoroughly with each other. In doing so, you will fight off division and model godly unity among the leaders for all the flock to see, profit from, and imitate.
Matt Schmucker is executive director of 9Marks and is an elder at Capitol Hill Baptist Church in Washington, DC.
May/June 2010
© 9Marks
© 9Marks. Website: www.9Marks.org. Email: info@9marks.org. Toll Free: (888) 543-1030.
This Week's Focus: DEACONS
I will be sharing several blogs this week concerning the biblical leadership role of Deacon. It is a very important role in the body of Christ. There are specific qualifications and guidelines for how they are to be selected, their authority in the church, and how they are to serve. I will be using a lot of infomation from the Nine Marks website. You can go their and check it out yourself anytime.
www.9marks.org
Have a great week!!
www.9marks.org
Have a great week!!
Saturday, June 19, 2010
The Dangers of Building the Kingdom of Self
I wanted to share some thoughts with you today about the dangers of living for yourself. I posted the following snipets on my Twitter account over the past few days. You can follow me on Twitter. Just sign up and search for me using: EricHixon
I would really like to get your comments on the dangers of building a Kingdom of Self. Here are my thoughts over the last couple of days.
If you are building your Kingdom, it's a fake empire. It will not last. We are to be about God's work, God's way, for God's glory!
When you are the king of your world, your all dressed up but have nowhere to go except to your just end. Hell. The wide road's final stop.
Your kingdom will never satisfy the soul. It leaves you empty, alone, and ashamed. Christ alone satisfies your soul and gives you victory.
An Apostate is about what his leadership role will get him. The goal for God's child is to glorify the Father and enjoy Him forever.
If not for God's grace we'd still be crying brats, demanding or manipulating to get our own way. Only Christ gives hope to escape our self.
God's love for us is what shapes our life. If it is the love of others that shape your life....your doomed.
God's grace lets us see that we are in need. We need Divine intervention or we will be trapped by wanting to please our self.
The kingdom of self is a camouflaged kingdom that only looks real on the outside. Inside it is full of lies and deception.
There is security in the midst of conflict for God's children. We've moved out of kingdom of self to a safe haven. The Kingdom of God.
When you're the king of your life, you think you'll live forever and you live for you. A child of God lives for Christ...their reward.
I would really like to get your comments on the dangers of building a Kingdom of Self. Here are my thoughts over the last couple of days.
If you are building your Kingdom, it's a fake empire. It will not last. We are to be about God's work, God's way, for God's glory!
When you are the king of your world, your all dressed up but have nowhere to go except to your just end. Hell. The wide road's final stop.
Your kingdom will never satisfy the soul. It leaves you empty, alone, and ashamed. Christ alone satisfies your soul and gives you victory.
An Apostate is about what his leadership role will get him. The goal for God's child is to glorify the Father and enjoy Him forever.
If not for God's grace we'd still be crying brats, demanding or manipulating to get our own way. Only Christ gives hope to escape our self.
God's love for us is what shapes our life. If it is the love of others that shape your life....your doomed.
God's grace lets us see that we are in need. We need Divine intervention or we will be trapped by wanting to please our self.
The kingdom of self is a camouflaged kingdom that only looks real on the outside. Inside it is full of lies and deception.
There is security in the midst of conflict for God's children. We've moved out of kingdom of self to a safe haven. The Kingdom of God.
When you're the king of your life, you think you'll live forever and you live for you. A child of God lives for Christ...their reward.
Friday, June 18, 2010
Magnify
I have been teaching our Core Group at New Covenant. We are talking about why we need the local church. I thought this article may be encouraging.
by Chris Brauns:
Here is a summer science project. Do this one at your own risk.
Choose an afternoon when the summer sun is burning down, get a magnifying glass and a pile of some dry combustible material. Dried leaves will work just fine. Gun powder will be more exciting.
Put the burning material down on the sidewalk and then use the magnifying glass to focus a beam of sunlight onto the material. You will be amazed at how quickly smoke begins to curl away. My boys and I do this and we think it great. Jamie rolls her eyes.
You know: the magnifying glass does not provide any power of its own. It serves only to direct the power of the sun. But, when it does, it brings light to a burning focus and things ignite.
That is what the local church is supposed to do. By itself, the church, God’s people, do not offer any power. But, a church is like a magnifying glass that God uses to focus and direct His power. Paul says in Ephesians 3:10 that God is pleased to make declaration of Himself both to people and the Heavenly realms by means of the church.
Maybe in your life, the presence of Christ does not seem powerful. You keep waiting for change and power to ignite in your life but it’s just not happening. If that is the case, then try another experiment this summer. Look for a church that centers on the Lord Jesus and His Word. Put yourself right underneath the magnifying glass on a warm Sunday and wait for Spirit and Truth to ignite in your heart.
by Chris Brauns:
Here is a summer science project. Do this one at your own risk.
Choose an afternoon when the summer sun is burning down, get a magnifying glass and a pile of some dry combustible material. Dried leaves will work just fine. Gun powder will be more exciting.
Put the burning material down on the sidewalk and then use the magnifying glass to focus a beam of sunlight onto the material. You will be amazed at how quickly smoke begins to curl away. My boys and I do this and we think it great. Jamie rolls her eyes.
You know: the magnifying glass does not provide any power of its own. It serves only to direct the power of the sun. But, when it does, it brings light to a burning focus and things ignite.
That is what the local church is supposed to do. By itself, the church, God’s people, do not offer any power. But, a church is like a magnifying glass that God uses to focus and direct His power. Paul says in Ephesians 3:10 that God is pleased to make declaration of Himself both to people and the Heavenly realms by means of the church.
Maybe in your life, the presence of Christ does not seem powerful. You keep waiting for change and power to ignite in your life but it’s just not happening. If that is the case, then try another experiment this summer. Look for a church that centers on the Lord Jesus and His Word. Put yourself right underneath the magnifying glass on a warm Sunday and wait for Spirit and Truth to ignite in your heart.
Thursday, June 17, 2010
Fake Empire's
In my study of Jude, I am learning much about the presence of false teachers in church history. It is not a new thing. The enemy has always placed these people, and God has always allowed them.
One of the things that I have noticed is that Apostates are building a kingdom. It is a kingdom of self. This kingdom has a king, but he’s a fake. This king indulges in things that will gratify the flesh and bring him more authority. This king is all dressed up but has nowhere to go, except his just end…HELL.
Fake empires are built on the satanic delusion that men know more than God. They reject authority because any authority may cramp their style. An Apostate likes to be in total control because they demand to rule their own lives. They refuse to accept or submit to Christ’s lordship over them. They may look good on the outside, but, on the inside, they are full of dead men’s bones.
God is jealous, and He intends for us to follow Him. It is right for God to be jealous! The only hope the world has is that God will be angry at anything that tries to get in the way of His plans. I pray for Divine Intervention in my life. Don’t you? If not for God’s grace, we would still be determined to do anything to get our way!
Make sure that you are not building your kingdom. If you are living in your kingdom, you will be alone, empty, and ashamed. Christ alone will satisfy your soul and give you victory over self. An Apostate is about what his leadership role will get him. The goal for God’s child should be to glorify Christ and enjoy Him forever!
What are some things you can do to battle the desire to build a kingdom of self? I will list four but would love to read your thought on other things!
(1) Be aware of your thoughts. The question to ask yourself if you are afraid that you may be building your kingdom and not God’s is simple. Who is being glorified? Pay attention to your thoughts because your thoughts will lead to actions.
(2) Befriend godly people. The more you surround yourself with godly people, the more they will hold you accountable in what you are doing. It is good to have someone tell you what Jesus would tell you. Only a strong Christian will do that. Don’t open yourself up to those who are not strong believers.
(3) Be humble over your sin. When you, or someone else, see sin in your life, be humble about it. Don’t think that you can excuse it or that they should just because someone else is “doing the same thing just another way.” Repent every time you recognize sin in your life.
(4) Stay in God’s Word. Even when you do not feel inclined, persevere to read, meditate, and think on God’s Word. In will be a huge step in your growing in Christ. This is one of the main ways to remain in God’s presence. The more you are in the Word of God, the more the Holy Spirit will work in your life. There is nothing more glorious than the Lord and His Word.
One of the things that I have noticed is that Apostates are building a kingdom. It is a kingdom of self. This kingdom has a king, but he’s a fake. This king indulges in things that will gratify the flesh and bring him more authority. This king is all dressed up but has nowhere to go, except his just end…HELL.
Fake empires are built on the satanic delusion that men know more than God. They reject authority because any authority may cramp their style. An Apostate likes to be in total control because they demand to rule their own lives. They refuse to accept or submit to Christ’s lordship over them. They may look good on the outside, but, on the inside, they are full of dead men’s bones.
God is jealous, and He intends for us to follow Him. It is right for God to be jealous! The only hope the world has is that God will be angry at anything that tries to get in the way of His plans. I pray for Divine Intervention in my life. Don’t you? If not for God’s grace, we would still be determined to do anything to get our way!
Make sure that you are not building your kingdom. If you are living in your kingdom, you will be alone, empty, and ashamed. Christ alone will satisfy your soul and give you victory over self. An Apostate is about what his leadership role will get him. The goal for God’s child should be to glorify Christ and enjoy Him forever!
What are some things you can do to battle the desire to build a kingdom of self? I will list four but would love to read your thought on other things!
(1) Be aware of your thoughts. The question to ask yourself if you are afraid that you may be building your kingdom and not God’s is simple. Who is being glorified? Pay attention to your thoughts because your thoughts will lead to actions.
(2) Befriend godly people. The more you surround yourself with godly people, the more they will hold you accountable in what you are doing. It is good to have someone tell you what Jesus would tell you. Only a strong Christian will do that. Don’t open yourself up to those who are not strong believers.
(3) Be humble over your sin. When you, or someone else, see sin in your life, be humble about it. Don’t think that you can excuse it or that they should just because someone else is “doing the same thing just another way.” Repent every time you recognize sin in your life.
(4) Stay in God’s Word. Even when you do not feel inclined, persevere to read, meditate, and think on God’s Word. In will be a huge step in your growing in Christ. This is one of the main ways to remain in God’s presence. The more you are in the Word of God, the more the Holy Spirit will work in your life. There is nothing more glorious than the Lord and His Word.
Tuesday, June 15, 2010
A Moment of Decision: Will Southern Baptists Face the Future, or Will We Flinch?
by: Al Mohler
President of Southern Seminary
A great sense of historical importance looms as the 2010 meeting of the Southern Baptist Convention fast approaches. The messengers to the SBC meeting in Orlando will cast many important votes, but one exceeds all others in significance, and that is the vote on the report of the Great Commission Resurgence Task Force.
Southern Baptists have faced such moments before. In 1845, those messengers who founded the SBC took a great step of faith as they created a convention of Baptist churches called by and committed to a Great Commission vision. Southern Baptists faced another moment when they revolutionized the denomination in 1925 by adopting the Cooperative Program as the unified means of supporting our Great Commission efforts, established the Executive Committee, and adopted our first confession of faith, the Baptist Faith & Message.
Throughout the years from 1979 to 1990, Southern Baptists showed up in force to reclaim the denomination for the full authority and integrity of the Bible and the faith once for all delivered to the saints. Each of those conventions was a moment of historical consequence. The same was true in 1995, when Southern Baptists adopted the Covenant for a New Century, streamlining the convention as it celebrated its 150th anniversary.
Now, once again, Southern Baptists will convene for a meeting that will make history. Messengers to the 2009 convention in Louisville overwhelmingly adopted a motion calling for a task force to report this year concerning how Southern Baptists may work more faithfully and effectively together in service to the Great Commission. A generation of younger Southern Baptists is gripped by a vision for a Great Commission Resurgence, and Southern Baptists of every generation are reminded again of the reality of a lost world and of Christ’s commission to His church — the command to make disciples of all the nations.
The Southern Baptist Convention is a massive denomination. No task force or committee can review the totality of the convention’s work and reach. Nevertheless, the Great Commission Resurgence Task Force dedicated itself to making the greatest Great Commission impact as Southern Baptists face the future.
The Task Force’s report will be presented to the Convention on Tuesday, June 15, and that day will go down as a turning point in this denomination’s life and work. This is true, not only in light of the report and recommendations presented by the Task Force, but in light of the attitude and passions that will be revealed in the deliberation and vote.
I am convinced that the recommendations we are presenting are both right and reasonable. They are not a revolution in themselves, but they point to the future with a statement that we are determined to be far more serious about reaching the nations and our own continent with the Gospel of Jesus Christ. The report is honest in setting the reality of lostness before us, and calling us to a renewed commitment to make disciples of all the nations. The report respects our Baptist polity and is based in gratitude for all that Southern Baptists have done in generations past. The recommendations are constructed with care to preserve the bonds that hold us together, and also to propel us into the future determined to do more, not less, in faithfulness to Christ.
Change is never easy, and change merely for the sake of change is a charade. Nevertheless, God’s people are called to make whatever changes are necessary in order to obey the commands of Christ. Southern Baptists are a people committed to the Great Commission. That commitment will be shared by every messenger who arrives in Orlando ready to do the Convention’s business. The future of the Southern Baptist Convention will not rest on this vote alone, but who can calculate what it will mean as a watching world and a rising generation watch to see if we are serious about emboldened Great Commission faithfulness in the future?
The looming question in Orlando is this — will Southern Baptists face the future with boldness, eagerness, and faithfulness, or will we choose business as usual? In other words, the real question is whether Southern Baptists will face the future, or flinch. So much rests on the answer to that question.
President of Southern Seminary
A great sense of historical importance looms as the 2010 meeting of the Southern Baptist Convention fast approaches. The messengers to the SBC meeting in Orlando will cast many important votes, but one exceeds all others in significance, and that is the vote on the report of the Great Commission Resurgence Task Force.
Southern Baptists have faced such moments before. In 1845, those messengers who founded the SBC took a great step of faith as they created a convention of Baptist churches called by and committed to a Great Commission vision. Southern Baptists faced another moment when they revolutionized the denomination in 1925 by adopting the Cooperative Program as the unified means of supporting our Great Commission efforts, established the Executive Committee, and adopted our first confession of faith, the Baptist Faith & Message.
Throughout the years from 1979 to 1990, Southern Baptists showed up in force to reclaim the denomination for the full authority and integrity of the Bible and the faith once for all delivered to the saints. Each of those conventions was a moment of historical consequence. The same was true in 1995, when Southern Baptists adopted the Covenant for a New Century, streamlining the convention as it celebrated its 150th anniversary.
Now, once again, Southern Baptists will convene for a meeting that will make history. Messengers to the 2009 convention in Louisville overwhelmingly adopted a motion calling for a task force to report this year concerning how Southern Baptists may work more faithfully and effectively together in service to the Great Commission. A generation of younger Southern Baptists is gripped by a vision for a Great Commission Resurgence, and Southern Baptists of every generation are reminded again of the reality of a lost world and of Christ’s commission to His church — the command to make disciples of all the nations.
The Southern Baptist Convention is a massive denomination. No task force or committee can review the totality of the convention’s work and reach. Nevertheless, the Great Commission Resurgence Task Force dedicated itself to making the greatest Great Commission impact as Southern Baptists face the future.
The Task Force’s report will be presented to the Convention on Tuesday, June 15, and that day will go down as a turning point in this denomination’s life and work. This is true, not only in light of the report and recommendations presented by the Task Force, but in light of the attitude and passions that will be revealed in the deliberation and vote.
I am convinced that the recommendations we are presenting are both right and reasonable. They are not a revolution in themselves, but they point to the future with a statement that we are determined to be far more serious about reaching the nations and our own continent with the Gospel of Jesus Christ. The report is honest in setting the reality of lostness before us, and calling us to a renewed commitment to make disciples of all the nations. The report respects our Baptist polity and is based in gratitude for all that Southern Baptists have done in generations past. The recommendations are constructed with care to preserve the bonds that hold us together, and also to propel us into the future determined to do more, not less, in faithfulness to Christ.
Change is never easy, and change merely for the sake of change is a charade. Nevertheless, God’s people are called to make whatever changes are necessary in order to obey the commands of Christ. Southern Baptists are a people committed to the Great Commission. That commitment will be shared by every messenger who arrives in Orlando ready to do the Convention’s business. The future of the Southern Baptist Convention will not rest on this vote alone, but who can calculate what it will mean as a watching world and a rising generation watch to see if we are serious about emboldened Great Commission faithfulness in the future?
The looming question in Orlando is this — will Southern Baptists face the future with boldness, eagerness, and faithfulness, or will we choose business as usual? In other words, the real question is whether Southern Baptists will face the future, or flinch. So much rests on the answer to that question.
Monday, June 14, 2010
The New Orleans Saints
No, I am not talking about the NFL football team. I am talking about the men and women of God that I have met and served alongside in their efforts to reach this city with the Gospel.
M.U.D. Ministries has been doing mission work in this city since Katrina, and there is so much yet to be done. Many big ministries that have had large budgets have come in and done a lot of good things. Many homes have been rebuilt and houses cleaned up. What disturbed me was a conversation I had with a brother whose ministry is on the brink of pulling out of New Orleans. He shared with me this past week that they have rebuilt or refurbished literally hundreds of houses since the hurricane. He shared with me that there have been a lot of people who have made a “profession of faith” in Christ. Then with almost tears in his eyes he said, “But I can count on one hand, the people that have actually remained in the faith and plugged in to a local church because we rebuilt their house.”
Rebuilding houses is a good thing to do for those who have been devastated by a hurricane. God wants us to help those who are in need. It is much easier to get volunteers to go and build and clean than it is to get people to share the Gospel of Jesus Christ. However, building houses does not win souls to the Lord. Preaching the Gospel is what God uses to save souls. Yes, I know it sounds crazy, but that is why the Lord called it foolish.
Recently, one associate pastor asked us to come to his church and do a survey. I thought this would be a great way to transition into a Gospel presentation. Then he told me that was not what he wanted. “I just want a survey to find out how we can meet their felt needs. We want to do something to make them feel good and come to our church. If we could just find out what it is that no one else is doing for them, we want to do that.” I almost screamed, “Well, you could share the Gospel! No one is doing much of that!!”
Such churches are well to be on Compromise Street. That is an accurate description for what they are doing. But not all are compromising.
Two faithful pastors are preaching the Gospel on the front steps of their church to drug dealers and prostitutes. Many of those have been converted and are now actively serving the Lord in the local church. These men do not go out once in a while to preach; they go out every day and preach. One Pastor, Bro. Oscar, told me that he has been preaching on the street for over 15 years and said that Katrina was not what has destroyed New Orleans. He said it is sin that is trying to destroy New Orleans.
I'm sure there are many others preaching truth...at least I pray that there are. The only hope for New Orleans, the only hope for the world, is Jesus Christ!
Praise the Lord that there are some true Saints still marching on in New Orleans. Pray for us as we descend on New Orleans in July with over 250 of God’s soldiers to take the Gospel to the streets of this city. If you are interested in going or bringing a group, please contact us at impact@mudministries.com today!!
I will be preaching in two Baptist Churches on July 25th in the 9th Ward. Pray for souls!!
M.U.D. Ministries has been doing mission work in this city since Katrina, and there is so much yet to be done. Many big ministries that have had large budgets have come in and done a lot of good things. Many homes have been rebuilt and houses cleaned up. What disturbed me was a conversation I had with a brother whose ministry is on the brink of pulling out of New Orleans. He shared with me this past week that they have rebuilt or refurbished literally hundreds of houses since the hurricane. He shared with me that there have been a lot of people who have made a “profession of faith” in Christ. Then with almost tears in his eyes he said, “But I can count on one hand, the people that have actually remained in the faith and plugged in to a local church because we rebuilt their house.”
Rebuilding houses is a good thing to do for those who have been devastated by a hurricane. God wants us to help those who are in need. It is much easier to get volunteers to go and build and clean than it is to get people to share the Gospel of Jesus Christ. However, building houses does not win souls to the Lord. Preaching the Gospel is what God uses to save souls. Yes, I know it sounds crazy, but that is why the Lord called it foolish.
Recently, one associate pastor asked us to come to his church and do a survey. I thought this would be a great way to transition into a Gospel presentation. Then he told me that was not what he wanted. “I just want a survey to find out how we can meet their felt needs. We want to do something to make them feel good and come to our church. If we could just find out what it is that no one else is doing for them, we want to do that.” I almost screamed, “Well, you could share the Gospel! No one is doing much of that!!”
Such churches are well to be on Compromise Street. That is an accurate description for what they are doing. But not all are compromising.
Two faithful pastors are preaching the Gospel on the front steps of their church to drug dealers and prostitutes. Many of those have been converted and are now actively serving the Lord in the local church. These men do not go out once in a while to preach; they go out every day and preach. One Pastor, Bro. Oscar, told me that he has been preaching on the street for over 15 years and said that Katrina was not what has destroyed New Orleans. He said it is sin that is trying to destroy New Orleans.
I'm sure there are many others preaching truth...at least I pray that there are. The only hope for New Orleans, the only hope for the world, is Jesus Christ!
Praise the Lord that there are some true Saints still marching on in New Orleans. Pray for us as we descend on New Orleans in July with over 250 of God’s soldiers to take the Gospel to the streets of this city. If you are interested in going or bringing a group, please contact us at impact@mudministries.com today!!
I will be preaching in two Baptist Churches on July 25th in the 9th Ward. Pray for souls!!
Saturday, June 12, 2010
Puritans and Spurgeon on Family Worship
If family religion were duly attended to and properly discharged, I think the preaching of the Word would not be the common instrument of conversion. -- Richard Baxter
Every Christian family ought to be as it were a little church, consecrated to Christ, and wholly influenced and governed by his rules. -- Jonathan Edwards
Family education and order are some of the chief means of grace; if these are duly maintained, all the means of grace are likely to prosper and become effectual. -- Jonathan Edwards (1703 - 1758)
I think, with you, that it is very expedient and proper that reading a portion of the word of God should be ordinarily a part of our family worship; so likewise to sing a hymn or psalm, or part of one, at discretion; provided there are some people in the family who have enough of a musical ear and voice to conduct the singing in a tolerable manner: otherwise, perhaps, it may be better omitted. If you read and sing, as well as pray, care should be taken that the combined services do not run into an inconvenient length. -- John Newton (1725 - 1807)
We must have a special eye upon families, to see that they are well ordered. The welfare and glory of both the Church and the State, depend much on family government and duty. If we suffer the neglect of this, we shall undo all. Therefore, if you desire. reformation, do all you can to promote family religion. -- Richard Baxter (1615 - 1691)
Family Worship increases the spirit of reverence for God and His Word. Children copy their parents’ spirit and example. If parents begin the day by invoking God’s blessing, by consecrating the early hour to His service, they show their estimate of the value of worship. If business, society, wealth, and pleasure are deferred for worship, the youth feels that the claims of Deity are above all other claims. Parents thus show that they can do nothing rightly without the divine blessing, and that Divine approval is far more precious than the approval of men. -- M. Simpson
As touching the spiritual state of his family; he ought to be very diligent and circumspect, doing his utmost endeavour both to increase faith where it is begun, and to begin it where it is not. Wherefore, to this end, he ought diligently and frequently to lay before his household such thing of God, out of his word, as are suitable for each particular. Thy children have souls, and they must be begotten of God as well as of thee, or they perish. And know also, that unless thou be very circumspect in thy behavior to and before them, they may perish through thee: the thoughts of which should provoke thee, both to instruct, and also to correct them. -- John Bunyan (1628 - 1688)
Masters of families, who preside in the other affairs of the house, must go before their households in the things of God. They must be as prophets, priests, and kings in their own families; and as such they must keep up family-doctrine, family-worship, and family-discipline: then is there a church in the house, and this is the family religion I am persuading you to. You must read the scriptures to your families, in a solemn manner, requiring their attendance on your reading, and their attention to it: and inquiring sometimes whether they understand what you read.
-- Matthew Henry (1662 - 1714)
Brethren, you are ordained of God to rule your own houses in his true fear, and according to his word. Within your houses, I say, in some cases, you are bishops and kings; your wife, children, servants, and family are your bishopric and charge. Of you it shall be required how carefully and diligently you have instructed them in God’s true knowledge, how you have studied to plant virtue in them, and [to] repress vice. And therefore I say, you must make them partakers in reading, exhorting, and in making common prayers, which I would in every house were used once a day at least.
-- John Knox (1510 - 1572)
First, let us begin by emphatically declaring it is parents (fathers in particular) and not the church who are given the primary responsibility for calling the next generation to hope in God. The church serves a supplementary role, reinforcing the biblical nurture that is occurring in the home. It is not the job of “professionals” at the church to rear the children of believers in the faith. -- Charles Haddon Spurgeon (1834 - 1892)
Every Christian family ought to be as it were a little church, consecrated to Christ, and wholly influenced and governed by his rules. -- Jonathan Edwards
Family education and order are some of the chief means of grace; if these are duly maintained, all the means of grace are likely to prosper and become effectual. -- Jonathan Edwards (1703 - 1758)
I think, with you, that it is very expedient and proper that reading a portion of the word of God should be ordinarily a part of our family worship; so likewise to sing a hymn or psalm, or part of one, at discretion; provided there are some people in the family who have enough of a musical ear and voice to conduct the singing in a tolerable manner: otherwise, perhaps, it may be better omitted. If you read and sing, as well as pray, care should be taken that the combined services do not run into an inconvenient length. -- John Newton (1725 - 1807)
We must have a special eye upon families, to see that they are well ordered. The welfare and glory of both the Church and the State, depend much on family government and duty. If we suffer the neglect of this, we shall undo all. Therefore, if you desire. reformation, do all you can to promote family religion. -- Richard Baxter (1615 - 1691)
Family Worship increases the spirit of reverence for God and His Word. Children copy their parents’ spirit and example. If parents begin the day by invoking God’s blessing, by consecrating the early hour to His service, they show their estimate of the value of worship. If business, society, wealth, and pleasure are deferred for worship, the youth feels that the claims of Deity are above all other claims. Parents thus show that they can do nothing rightly without the divine blessing, and that Divine approval is far more precious than the approval of men. -- M. Simpson
As touching the spiritual state of his family; he ought to be very diligent and circumspect, doing his utmost endeavour both to increase faith where it is begun, and to begin it where it is not. Wherefore, to this end, he ought diligently and frequently to lay before his household such thing of God, out of his word, as are suitable for each particular. Thy children have souls, and they must be begotten of God as well as of thee, or they perish. And know also, that unless thou be very circumspect in thy behavior to and before them, they may perish through thee: the thoughts of which should provoke thee, both to instruct, and also to correct them. -- John Bunyan (1628 - 1688)
Masters of families, who preside in the other affairs of the house, must go before their households in the things of God. They must be as prophets, priests, and kings in their own families; and as such they must keep up family-doctrine, family-worship, and family-discipline: then is there a church in the house, and this is the family religion I am persuading you to. You must read the scriptures to your families, in a solemn manner, requiring their attendance on your reading, and their attention to it: and inquiring sometimes whether they understand what you read.
-- Matthew Henry (1662 - 1714)
Brethren, you are ordained of God to rule your own houses in his true fear, and according to his word. Within your houses, I say, in some cases, you are bishops and kings; your wife, children, servants, and family are your bishopric and charge. Of you it shall be required how carefully and diligently you have instructed them in God’s true knowledge, how you have studied to plant virtue in them, and [to] repress vice. And therefore I say, you must make them partakers in reading, exhorting, and in making common prayers, which I would in every house were used once a day at least.
-- John Knox (1510 - 1572)
First, let us begin by emphatically declaring it is parents (fathers in particular) and not the church who are given the primary responsibility for calling the next generation to hope in God. The church serves a supplementary role, reinforcing the biblical nurture that is occurring in the home. It is not the job of “professionals” at the church to rear the children of believers in the faith. -- Charles Haddon Spurgeon (1834 - 1892)
Friday, June 11, 2010
Fighting for the Faith?
Yes. We are told by God to fight for the faith. But it is not with weapons of man but with His Word!
I am encouraged to see the number of pastors and itinerate preachers that are standing up for the faith. Many of them have encouraged me. I wish that I could say that I didn’t get discouraged at times; however, God’s Word is like a burning fire in my soul, and I am compelled to preach the Word every chance I get. For years I was discouraged at the manipulation and inaccurate handling of the Word of God. I have found that there are many who are preaching truth.
I am currently doing a series in Jude along with Bro. Cliff Cook at New Covenant Baptist Church. It has been very challenging and encouraging to me to study this book intently. There is as much of a need now for Jude to be preached as ever in the history of the world. I am reminded of that as I travel around this country preaching the Gospel. It is shocking to me at how many of the pastors do not want you to address the obvious sin in the churches they are supposed to be shepherding but to just brush it aside like it is nothing.
Friend, we need to contend for the faith! When I read Jude’s encouragement to the church to be contenders for the faith, I do not see that he did it with any arrogance at all or not even in a dominating way. He was very mild, sweet, and gentle in his encouragement. He could have been demanding but he, like any good pastor, wanted people to see the urgency for standing for truth be birthed in the heart of his people.
Yes, there is a battle cry going out today, and I urge you to stand for truth. As Christians, we do not take joy in being militant. It is not something we do out of personal anger but out of obedience. It is a trap to be proud when you find fault with other believers. But the humble servant realizes that he/she must watch his/her own heart because it tends to wander. None of us are anything apart from Christ!
It is because we are nothing that we must trust in the ONE who is everything! Christ has been revealed through God’s Word. This Word, the Bible, is in its fullness and inerrancy. It has been given to us and will not be given again in the form of a “new” word or form. It never was or ever shall be changed! The same Savior of man, the same Mediator between God and man, Jesus Christ, is the same yesterday, today, and forever. He was the Lamb slain from the foundation of the world. Jesus is the only Lamb of God that can take away the sins of the world.
We are not in a wrestling match over ideologies and methods. This is not a debate to see who is most clever. It is not a game. It is a “purposeful struggle” to protect the truth and unleash it against the enemy. We do this with the hope that God may use us in His purpose to rescue some lost soul that has been trapped by darkness and living in a Satanic delusion. So, with that said, I beg you to pray for souls! Pray for me that I may stay the course and contend for the faith!
I am encouraged to see the number of pastors and itinerate preachers that are standing up for the faith. Many of them have encouraged me. I wish that I could say that I didn’t get discouraged at times; however, God’s Word is like a burning fire in my soul, and I am compelled to preach the Word every chance I get. For years I was discouraged at the manipulation and inaccurate handling of the Word of God. I have found that there are many who are preaching truth.
I am currently doing a series in Jude along with Bro. Cliff Cook at New Covenant Baptist Church. It has been very challenging and encouraging to me to study this book intently. There is as much of a need now for Jude to be preached as ever in the history of the world. I am reminded of that as I travel around this country preaching the Gospel. It is shocking to me at how many of the pastors do not want you to address the obvious sin in the churches they are supposed to be shepherding but to just brush it aside like it is nothing.
Friend, we need to contend for the faith! When I read Jude’s encouragement to the church to be contenders for the faith, I do not see that he did it with any arrogance at all or not even in a dominating way. He was very mild, sweet, and gentle in his encouragement. He could have been demanding but he, like any good pastor, wanted people to see the urgency for standing for truth be birthed in the heart of his people.
Yes, there is a battle cry going out today, and I urge you to stand for truth. As Christians, we do not take joy in being militant. It is not something we do out of personal anger but out of obedience. It is a trap to be proud when you find fault with other believers. But the humble servant realizes that he/she must watch his/her own heart because it tends to wander. None of us are anything apart from Christ!
It is because we are nothing that we must trust in the ONE who is everything! Christ has been revealed through God’s Word. This Word, the Bible, is in its fullness and inerrancy. It has been given to us and will not be given again in the form of a “new” word or form. It never was or ever shall be changed! The same Savior of man, the same Mediator between God and man, Jesus Christ, is the same yesterday, today, and forever. He was the Lamb slain from the foundation of the world. Jesus is the only Lamb of God that can take away the sins of the world.
We are not in a wrestling match over ideologies and methods. This is not a debate to see who is most clever. It is not a game. It is a “purposeful struggle” to protect the truth and unleash it against the enemy. We do this with the hope that God may use us in His purpose to rescue some lost soul that has been trapped by darkness and living in a Satanic delusion. So, with that said, I beg you to pray for souls! Pray for me that I may stay the course and contend for the faith!
Monday, June 7, 2010
My Sunday Morning Testimony
Yes, I know, it is twice I have posted on my blog from this dear brother, Zack Eswine. But it's just good stuff and even if your not a preacher, you need to read this. Pray for your Pastor my friend, they need it!!
Preaching is Testimony
Posted by zeswine in preaching and the preacher.
In Webster Groves, Missouri, preaching doesn’t feel like martyring but what if that’s what it is? After all, we preachers are called to do what most people never do. We stand up in a public place week after week and declare what we believe.”We preach” Paul says, “because we believe.” (2 Cor. 4:13) Isn’t this why, depending upon the time and place in which we live, what preachers do is a dangerous business? Does this mean that every time we prepare a sermon we are not only turning over the room of the text, emptying its drawers, searching its hard-drive, sifting the clothes in its closets and opening the boxes beneath its stairs; but we are also digging through the files of our own personal response to God? Preaching therefore is not only proclamation. Preaching is testimony. We are not only ambassadors we are also converts. Prior to our homiletic, preaching exposes our humanity. We not only try to say what the text says, but in so doing, we implicitly reveal our own response to that text before God.
No wonder I’m scared sometimes. There is no hiding. Someone may not like the implications of my public meddling. My limits and sins, my own need of Jesus are put on display. To preach can feel like standing in an emergency room having to wear one of those gowns that doesn’t cover everything and with no way to hide my condition and need for help. I feel like a fool. I am thought of as one. No wonder I’m emboldened sometimes. I preach what I believe. This is no game for me. I’m not in class anymore trying to get a grade for my sermon. My whispers are war-cries. My exegesis is ambush. My sermon is insurgency. My illustrations are uprising. I am an outlaw with a bounty on my head. I am preaching allegiance to a different king and a new kingdom. Preaching is rebellion against sin and subversive of its rules and ways. The world is broken. I can no longer pretend otherwise.
Ask Yourself
We are meant to preach because we believe. I feel grateful. This is God’s kindness to resist the hypocrisy that distastes all of us. I also need help. Sometimes I can hear myself saying something like the following. When I do, I need Christ’s grace to recover me by His mercy. Such thoughts reveal to me that the sermon has become a crisis of my faith.
I preach because I’m scheduled to (we don’t know what tomorrow will bring, Christ is your scheduler)
I preach because they want me to (people are fickle, Christ desires what is best for you)
I preach because I’m good at it (not everyone will agree with this assessment, Jesus’ opinion is best)
I preach because if I don’t I don’t know how to provide for my family (our jobs are rarely secure, Jesus is your security)
I preach because it gives me opportunity to do other things (what if sermon making fails to do this for you? Jesus is your future and holds the desires of your heart)
I preach because I enjoy the study (what happens when time to study is lost? Jesus has joys beyond study for you)
I preach because if I don’t I might lose their respect or interest (people are fickle, Jesus’ opinion is what you need)
I preach because God will love me if I do (will God love you if you do not preach? Jesus’ love depends on something other than your sermon-making)
I preach because I’m respected (what happens when respect is removed? Jesus sticks closer than a brother)
I preach because I’m the only one who can (what happens when you burn out or worse? Jesus is the hope of Christianity in your generation, not you dear friend)
That is good stuff!
Eric
Preaching is Testimony
Posted by zeswine in preaching and the preacher.
In Webster Groves, Missouri, preaching doesn’t feel like martyring but what if that’s what it is? After all, we preachers are called to do what most people never do. We stand up in a public place week after week and declare what we believe.”We preach” Paul says, “because we believe.” (2 Cor. 4:13) Isn’t this why, depending upon the time and place in which we live, what preachers do is a dangerous business? Does this mean that every time we prepare a sermon we are not only turning over the room of the text, emptying its drawers, searching its hard-drive, sifting the clothes in its closets and opening the boxes beneath its stairs; but we are also digging through the files of our own personal response to God? Preaching therefore is not only proclamation. Preaching is testimony. We are not only ambassadors we are also converts. Prior to our homiletic, preaching exposes our humanity. We not only try to say what the text says, but in so doing, we implicitly reveal our own response to that text before God.
No wonder I’m scared sometimes. There is no hiding. Someone may not like the implications of my public meddling. My limits and sins, my own need of Jesus are put on display. To preach can feel like standing in an emergency room having to wear one of those gowns that doesn’t cover everything and with no way to hide my condition and need for help. I feel like a fool. I am thought of as one. No wonder I’m emboldened sometimes. I preach what I believe. This is no game for me. I’m not in class anymore trying to get a grade for my sermon. My whispers are war-cries. My exegesis is ambush. My sermon is insurgency. My illustrations are uprising. I am an outlaw with a bounty on my head. I am preaching allegiance to a different king and a new kingdom. Preaching is rebellion against sin and subversive of its rules and ways. The world is broken. I can no longer pretend otherwise.
Ask Yourself
We are meant to preach because we believe. I feel grateful. This is God’s kindness to resist the hypocrisy that distastes all of us. I also need help. Sometimes I can hear myself saying something like the following. When I do, I need Christ’s grace to recover me by His mercy. Such thoughts reveal to me that the sermon has become a crisis of my faith.
I preach because I’m scheduled to (we don’t know what tomorrow will bring, Christ is your scheduler)
I preach because they want me to (people are fickle, Christ desires what is best for you)
I preach because I’m good at it (not everyone will agree with this assessment, Jesus’ opinion is best)
I preach because if I don’t I don’t know how to provide for my family (our jobs are rarely secure, Jesus is your security)
I preach because it gives me opportunity to do other things (what if sermon making fails to do this for you? Jesus is your future and holds the desires of your heart)
I preach because I enjoy the study (what happens when time to study is lost? Jesus has joys beyond study for you)
I preach because if I don’t I might lose their respect or interest (people are fickle, Jesus’ opinion is what you need)
I preach because God will love me if I do (will God love you if you do not preach? Jesus’ love depends on something other than your sermon-making)
I preach because I’m respected (what happens when respect is removed? Jesus sticks closer than a brother)
I preach because I’m the only one who can (what happens when you burn out or worse? Jesus is the hope of Christianity in your generation, not you dear friend)
That is good stuff!
Eric
Thursday, June 3, 2010
Sermon Impact
This is a post that I found on Justin Taylor's blog. You can read more at http://preachingbarefoot.wordpress.com/
Zack Eswine—whose blog is well worth subscribing to, especially if you’re a pastor—has very helpful counsel for those who share this common frustration: “Sometimes we may feel there is no point in preaching because we do not see the kinds of changes in our hearers or ourselves that we had hoped for.”
Does a Sermon Really Change Anybody?
Sometimes we may feel there is no point in preaching because we do not see the kinds of changes in our hearers or ourselves that we had hoped for. When this thought tip-toes down the dark hallways of our minds, we are helped to remember that preaching is like farming. We sweat through long days of ploughing and planting only to recline at the end of the day looking out over a barren field. Harvest doesn’t happen in a moment. Harvest happens through a series of necessary moments put together.
Preaching matters for more than its moment. There is always a point to preaching even if people do not respond or if you are not as different as you had hoped that week. Even in burned-out landscapes returning birds still sing. God’s glory is declared by beaks among the ash and all of us are reminded that more than ash still exists in the world. We speak in His presence. (2 Timothy 4:1-2) His presence attends our speaking (2 Corinthians 5:20). When a preacher preaches whether persons listen or not, a sign of God’s presence is given. The called human voice speaks of God and all will know that God had been among them (Ezekiel 2:5)
One can ignore the stop sign and drive headlong into the intersection. But this does not mean that the stop-sign was not helpfully present. Those who do the report will identify the presence of the sign and ask us what we made of it when we came barreling through. Or, consider a different scenario. We may have passed the exit we needed. But farther down our mistaken road we can come to our senses and turn around. Memory reminds us that we were once given a different road. The thought that the road is still there calls out to us. We turn and our way is more securely and finally found.
All is not lost when the after-sermon desert offers no water. This moment may have been meant to prepare some for what they have yet to face. It may be meant to call out to others months from now when they are more heedless or needy than they are today. It may serve as one more evidence of the hardness of one’s heart. It may serve as one more piece in a puzzle God is putting together for another–the picture will not complete for some time, but completeness will not happen without the corner-piece offered by the sermon today. Those who are changed seemingly in a moment by your sermon today have had multiple moments of God’s working prior. Take heart. There is seed there though it lay beneath the ground. Step out into the barren field dear friend, and pray for His rain to fall.
Zack Eswine—whose blog is well worth subscribing to, especially if you’re a pastor—has very helpful counsel for those who share this common frustration: “Sometimes we may feel there is no point in preaching because we do not see the kinds of changes in our hearers or ourselves that we had hoped for.”
Does a Sermon Really Change Anybody?
Sometimes we may feel there is no point in preaching because we do not see the kinds of changes in our hearers or ourselves that we had hoped for. When this thought tip-toes down the dark hallways of our minds, we are helped to remember that preaching is like farming. We sweat through long days of ploughing and planting only to recline at the end of the day looking out over a barren field. Harvest doesn’t happen in a moment. Harvest happens through a series of necessary moments put together.
Preaching matters for more than its moment. There is always a point to preaching even if people do not respond or if you are not as different as you had hoped that week. Even in burned-out landscapes returning birds still sing. God’s glory is declared by beaks among the ash and all of us are reminded that more than ash still exists in the world. We speak in His presence. (2 Timothy 4:1-2) His presence attends our speaking (2 Corinthians 5:20). When a preacher preaches whether persons listen or not, a sign of God’s presence is given. The called human voice speaks of God and all will know that God had been among them (Ezekiel 2:5)
One can ignore the stop sign and drive headlong into the intersection. But this does not mean that the stop-sign was not helpfully present. Those who do the report will identify the presence of the sign and ask us what we made of it when we came barreling through. Or, consider a different scenario. We may have passed the exit we needed. But farther down our mistaken road we can come to our senses and turn around. Memory reminds us that we were once given a different road. The thought that the road is still there calls out to us. We turn and our way is more securely and finally found.
All is not lost when the after-sermon desert offers no water. This moment may have been meant to prepare some for what they have yet to face. It may be meant to call out to others months from now when they are more heedless or needy than they are today. It may serve as one more evidence of the hardness of one’s heart. It may serve as one more piece in a puzzle God is putting together for another–the picture will not complete for some time, but completeness will not happen without the corner-piece offered by the sermon today. Those who are changed seemingly in a moment by your sermon today have had multiple moments of God’s working prior. Take heart. There is seed there though it lay beneath the ground. Step out into the barren field dear friend, and pray for His rain to fall.
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