Author: Scott Chafee

Scott serves on staff at King’s Grant Baptist Church in Virginia Beach.

Praying for Our MVPs

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My text today is from Acts 2:42-47 and Acts 1:8

The emphasis of this week’s chapter in the Thom Rainer book (I Am a Church Member) is on praying for church leaders, like…

  • The staff, shepherds, and sheep
  • His protection, perseverance, and preaching
  • His physical, mental, and spiritual health
  • His faithfulness, fidelity, and family, but let me broaden you prayer list to include…
  • The church’s mission, vision, proclamation (MVPs)
    • Mission
    • Vision
    • Proclamation

Pray for the Church’s Mission: The mission of KGBC is Knowing Christ and making him known. This statement incorporates two main functions: evangelism and discipleship. If we don’t do these two things, we cannot call ourselves a church. To see how we align ourselves with the mission of the early church, let’s go back to the birth of the church, in Acts 2.

Acts 2:42 tells us that “They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.”

This verse appears to be the lowest common denominator for a church, ground zero. These four essentials are what the church is all about. But the description of these events must be read in context, which is immediate follow-up care for new converts to Christianity, Just look back at Acts 2:41.

One key word I see in Acts 2:42 is the word “devoted,” and this continual devotion covers four main activities.

1. Teaching: which includes preaching, and this is not just any teaching, or some positive or motivational message, but the “apostles’ teaching,” which focused on the Word of God, the Bible. They were wholly devoted to the revelation of God and the sacred Scriptures. The apostles were men who were with Jesus from the beginning to the end of his earthly life. They shared the stories and the teachings of Jesus. Through the power of the indwelling Holy Spirit they were able to interpret Old Testament passages in the light of Christ and the cross.

Jesus had instructed them in what we call the Great Commission, to “Go therefore and make disciples of all nations, baptizing them in the name of the Father, the Son and the Holy Spirit, teaching them to observe all that I commanded you. And lo, I am with you always, even to the end of the age.”

Without an instruction manual, we can assume that they taught or explained the nature of salvation, Christ’s work on the cross, the commands of Christ, and other lesson on the Christian life.

Regarding the commands of Christ, have you ever looked over all the imperatives of Jesus in the gospels? Imperatives are parts of grammar that are in essence commands.

2. Fellowship: teaching without fellowship would be a school, a place simply to dispense information. Koinonia refers to close, mutual relationships, sharing a common life, getting involved with one another. They not only learned through teaching, but they lived through fellowship. This is where we discover the essence of small group ministry.

3. The Breaking of Bread: the Lord’s church is gathered around the table, while baptism is mentioned prior to these verses, we know the church is devoted to two ordinances. Baptism refers to our conversion to Christ and the Lord’s Supper refers to our communion with Christ. An acceptable and inclusive term would be worship.

There is debate over this phrase. The definite article in Acts 2:42, “the breaking of bread” would refer to observing the Lord’s Supper, but in Acts 2:46, there is no definite article and would indicate sharing a meal together. In reality, they likely shared meals together and at the end, they broke bread in remembrance of Jesus.

It is interesting to note that the three other features in this verse are spiritual activities (teaching, fellowship, prayer) that the fourth one here would also be spiritual.

4. Prayer: The verse also includes the definite article and can be read, “and to the prayers.” The temple had set times for prayer and the disciples attended in those early years. In the early church they used the Lord’s Prayer during these times, as we find in the Didache, an early church manual for the church (late first century, section 8 on fasting and praying) that the Lord’s Prayer is recited, three times per day. By the fourth century, John Chrysostom defined prayers as “conversations with God.”

The emphasis for us today is to spend time adoring our Lord and Savior, confessing sin, interceding for others, petitioning for God to provide, and thanking him for his provision.

While you can have more characteristics in the church, you really cannot have less than these four.

Pray for the Church’s Vision: a vision is what spiritual leaders must have and then effectively communicate and pass on to the church (the congregation). Acts 2:43-47 is what we might call the vision of the early church. Let me suggest that “community life” was the vision of the early church fathers.

Acts 2:43-47 – Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. 44 And all those who had believed were together and had all things in common; 45 and they began selling their property and possessions and were sharing them with all, as anyone might have need. 46 Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, 47 praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved.

By the empowerment of the Spirit of God, he worked on their lives, integrity, trust, joy, confidence, dependence, unity, generosity, forgiveness, compassion, harmony, stability, grace… and what was the result (Acts 2:46-47)? (The Lord added to their numbers).

  1. A sense of awe – at the signs and wonders of the apostles. Everyone indicates those inside the church and outside of the church. The vision is to have a church that is empowered by our supernatural God, where awe at what God is doing here is a regular feature in worship.
  2. Sharing possessions – property was sold according to needs, the texts supports giving as needed, not turning over property due to force, like we find in communism. Nor was it a once for all disposal of property. The vision is to have people in the fellowship not only touched by Christ, but their wallets are touched as well.
  3. Day by day – Their spirituality was not just reserved for Sunday, but their faith permeated life throughout the week, day by day. The vision is to have people engaged with Jesus and with other believers every day, but not to the exclusion of engaging lost people (I’ll talk about that in just a moment).
  4. Continuing – indicated their commitment to the mission and the vision of the church. The vision is for people to have perseverance as they walk this narrow path with honor and integrity.
  5. One mind – indicates their desire for unity within the body of Christ, they had one mind. The vision is for all of us to be united in spirit and together strive to become more and more like our Savior.
  6. In the temple – this may seem odd in our one-day-a-week attending church, but the early believers tried to maintain ties with lost people in the temple in whatever capacity they could. It was much later, after the Jerusalem Council (Acts 15) where they decided that converts to Christianity need not become Jewish first. The vision is that people will no longer forsake the gathering of ourselves together, which is the habit of some… that is Hebrews 10:25.
  7. House to house – These home fellowship groups were the norm in the early church; it was not until about 300 years later that “church houses” were built so everyone could meet together (once Christianity became legalized in AD 313). The vision is to have believers engaging lost people in their homes. Most Americans say that their home is their refuge, away from the rest of this crazy world, but we must remember that JESUS is our refuge, and our homes are places of ministry. The ministry of hospitality is much more genuine than simply inviting people to church, where we hope they hear the gospel from a trained professional pastor. You may have heard the phrase “every member is a minister” but it is more accurate to say, “every member is a missionary” and I will explain that in a moment.

8. Meals together – this seems obvious but notice how these meetings were described: together, with gladness, and sincerity of heart. This goes back to their fellowship, being united in Christ. They had single-minded devotion to God with simplicity and generosity. Joy came from the heart and they felt no need to impress others. The vision is to be a missionary to your neighborhood, your workplace, the sports field, the community center, you name it. Taking the gospel outside of the walls of the church building.

Then we get to the results of our authentic Christianity:

  1. Praising God – This is the natural result of experiencing authentic Christian community; they remember the good things God has done in and through his people.
  2. Favor of outsiders – when people see that our faith is real, it speaks to the hearts of lost people. The early church won the admiration of those outside the church – their honesty, respect, passion, acceptance, joy, peace…
  3. Numerical growth – since all living things grow, and if the church is more of an organism than it is an organization, the church should grow. This growth came as a result of unbelievers seeing the genuine transformation as seen in the lives of disciples of Jesus. (See also Acts 4:4, 5:14, 6:7, 9:31, 11:21-24, 14:1, 16:5, 17:12).

They had all this growth in spite of intense opposition and persecution; sometimes this growth came because of it.
So, this mission of knowing Christ and making him know is clear within the church, and we can use the vision of the early church to guide us toward embracing a renewed vision at King’s Grant, but I have come up short, and perhaps you have noticed it. When I shared the mission section, I only talked about knowing Christ; I need to address the second part – making Christ known.

Pray for the Church’s Proclamation: let’s read Acts 1:8

This is the key to the whole concept of church: Acts 1 comes before Acts 2. Well, you might just be thinking, “well, duh!” So let me explain. We can talk a lot about what the church needs to look like, what it must include, and even get all excited about a vision for the future, BUT, if we focus on Acts 2:42-47 and leave out Acts 1:8, we are NOT the church.

For years, the churches all across America have used an “attractional” model in their evangelism strategy. By this I mean that through the years, evangelism has become an invitation to a church program. If we can only get my lost friend Bill to come with me to church, he can hear the gospel from a professional pastor. There is a flaw in the attractional model. How often are you able to bring an unchurched neighbor or co-worker to church? And for many of the believers here, when you are able to invite someone to come with you on Sunday, you can’t even sit with them because you are volunteering somewhere.

Here is an example: you spend time with Bill you invite him, to a Christmas program here at church, and at some point Bill becomes a believer! Then we tell him that he needs to attend church, read his Bible, get involved on some ministry team at church, and Bill seems to be losing his connection with lost people.

What if we trained Bill to maintain those old connections, partnering with a mature believer, and use those connections to the community center, school, social club, for God’s glory?

Missional: Let me share with you a better way. It is called a “missional model.”

In Genesis 12:1-3, look at what our missionary God said to Abram (later he named him Abraham):

1 Now the LORD said to Abram, “Go forth from your country, And from your relatives, And from your father’s house, To the land which I will show you;
2 And I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing;
3 And I will bless those who bless you, And the one who curses you I will curse.
And in you all the families of the earth will be blessed.”

Using this very simple acrostic, you can effectively get the gospel past the walls of this building, and be confident that you are intentionally seeking God’s kingdom and interaction with lost people.

Begin with Prayer – remember that you are not trying to win people to the Lord, you are praying that God will reach your lost friends, perhaps through you, but that is not the goal.

Listen – ask lots of questions and honestly listen to their hurts, needs, struggles, joys, motivations,

Eat – this is an easy one; simply eat a meal with an unchurched person you know. It is amazing how sharing a meal brings down walls. It can be a fast food lunch or a dinner you prepare at home. It is an interestingly inconsistent that we would desire someone to be saved (and spend eternity with them in heaven) yet don’t invite that person into our home.

Serve – out of our listening and eating with people, how can we take what we heard to help meet their needs, how can we serve them, do things for them, expecting nothing in return?

Story – at this point there are two stories that you are seeking to share, YOUR story and HIS story.

We must be a praying church: and not just for an illness, an upcoming surgery, or safety when we travel. I mean a praying church where we spend time on our faces before God pouring out our hearts to God over lostness, broken families, unreached people groups, martyred Christians in the middle east, women and children trapped in the sex trafficking industry, men addicted to pornography, and yes, praying for opportunities to put in a good word for Jesus and then the strength to actually DO IT.

Ask God to give you a vision of being a part of authentic Christian community through the small groups that we offer here.

Better yet, pray about how you can actually use your home as a ministry tool.

Ask God to help you BLESS people each week.

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The Optional Gospel?

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What part of the gospel is optional? This is our mission, God’s global purpose…

This book takes you on a transforming journey in authentic discipleship. During his time as pastor of a large and wealthy congregation, David Platt began to see a discrepancy between the reality of his church and the way Jesus said his followers lived. In Radical: Taking Back Your Faith from the American Dream, Platt examines how American Christianity has manipulated the gospel to fit our cultural preferences and challenges us to rediscover the path.

How to Handle Confrontation

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Matthew turns to the question of appropriate action to be taken in case a Christian is guilty of sinning against another member of the community. Jesus taught that in such instances the aggrieved party should first take it up personally and in private with the one who acted wrongly. If that does not clear up the problem, the next step is to take one or two others along, not to prove the other’s guilt but to help in reconciliation. If the person pays no attention to them, the matter should then be reported to the entire church. If this fails to bring about a satisfactory resolution, the person who has wronged should be excommunicated from the religious community.

In this section, Jesus provides an application to the parable of Matthew 18:10–14. He explains how to handle a sinning brother or sister in the community. 1

This lesson is all about confrontation, or better called “church discipline.” The primary passage is Matthew 18:15–20. Jesus wanted to us to possess clear steps for conflict resolution in the church. Jesus knew that it was inevitable that believers would sin against one another, Luke 17:1–3. In this passage Jesus prescribes a three-step process to deal with a sinning brother who won’t repent. There are five commands of Christ in this passage on confrontation. The key character quality needed to confront a brother in a sin is gentleness, Galatians 6:1. Restoration is the goal of this church discipline process and it takes the gentleness of the surgeon attempting to set a broken bone.

Jesus and his disciples returned from Capernaum from the Mount of Transfiguration. On the way, the disciples debate about which one of them is the greatest. The debate on who was the greatest is the first of three such arguments, Matthew 20:20–28, Luke 22:24–30. What makes matters worse is that each time it follows on the heels of a significant prediction of Jesus suffering. So while Jesus is talking about laying down his life, these guys are promoting themselves. In this passage Jesus talks about the Christ likeness of the believer. The first point in this passage is that everyone who enters the kingdom does so as a child, Matthew 18:1–4. Jesus then teaches that all of us in the kingdom must be treated as children, Matthew 18:5-9, cared for as children, Matthew 18:10–14, disciplined as children, Matthew 18:15–20, and forgiving as children, Matthew 18:21–35. The focus of this small group lesson is that we need to be disciplined as children. The church that is unwilling to discipline church members promote hypocrisy instead of holiness.

The commands we find in this passage: Matthew 18:15, (go, reprove,) Matthew 18:16, (take), Matthew 18:17, (tell, let), Luke 17:3, (be on your guard, rebuke). It is also illustrated in the book of Acts, (Acts 5:1-11) and the letters, (1 Corinthians 5:1–13, 2 Corinthians 2:6, 12:14, 13:2, 10, Galatians 6:1–2, 2 Thessalonians 3:6–15, 1 Timothy 5:19).

What is our natural response when someone sins against us? Gossip, slander, revenge, dislike, hatred, malice, clam up, bitterness, resentment, holding a grudge. We do every thing except go to them to resolve the offense.

Does every offense need to be confronted?

  • Proverbs 10:12 – hatred stirs up strife, but love covers all transgressions.
  • Proverbs 17:9 – he who conceals a transgression seeks love, but he who repeats a matter separates intimate friends.
  • Proverbs 19:11 – A man’s discretion makes him slow to anger, and it is his glory to overlook a transgression.
  • 1 Corinthians 13:7 – Paul says that love bears all things.
  • Colossians 3:13 – this verse teaches forbearance.
  • 1 Peter 4:8 – Love covers a multitude of sins.

1. Who in the church should be confronted? Matthew 18:15. “if your brother sins, go…” We are to confront fellow Christians in the family of God who have sinned against us and have not sought out our forgiveness or God’s forgiveness. This confrontation is over the offending brother because he has fallen short concerning God standards. These moral standards are clearly defined in God’s Word. No confrontation should occur if others are going to question whether the action of the offending brother is sin.

2. What is the first step in the discipline process that you should take? Matthew 18:15. “go and reprove him,” so, confrontation is the responsibility of every believer and not just church officials. The word “go” is a command in the present tense. We cannot wait for this person to come to us, we must go to them. This first step in the discipline process involves making an effort, on several occasions, to restore the sinning brother. The word reprove has the root meaning of bringing to light or exposing. Vincent says it means to cross examined with a view of convincing or refuting. The aim is not to score points over him but to win him over. Behind this verse stands Leviticus 19:17, “do not hate your brother in your heart. Rebuke your neighbor frankly so you will not share in his guilt.” The aorist tense of this imperative denotes the “urgency of exposing his fault so as to bring conviction.” Rebuke of a sinning brother should be undertaken as soon as the offenses known, in order to turn the sinning believer from his sin as soon as possible and also to help head off resentment and bitterness the one offended.

3. What kind of offenses necessitate a confrontation? Matthew 18:15. “and if your brother sins against you…” A confrontation is necessary when we cannot “forbear” the sin against us, Ephesians 4:2, Colossians 3:13, and we know we will lose sleep over it, Ephesians 4:26–27. If the sin is big enough to remember and repeat to others, it is big enough to confront. The phrase “sins against” you helps narrow the responsibility of obedience to this command. It is not God’s intention that we act as Matthew 18 detectives, busily looking for an opportunity to identify an expose the faults of others. God calls these types of people “busybodies,” 1 Thessalonians 4:11, 2 Thessalonians 3:11, 1 Timothy 5:13.

The scope of our responsibility is toward those who offend us personally and those caught in a trespass that God providentially brings across our path. No one is disciplined because they sin, they are disciplined because they refused to listen, repent, and take steps to stop the sinful behavior. Discipline is reserved for those people who have a life-dominating sin that causes others to label them as an immoral person, a thief, a drunkard, or a swindler, 1 Corinthians 5:11.

Some people may say that if we confront people in their sin, people may leave the church. The reality of the nature of sin is that it causes people to withdraw from the fellowship and ostracized themselves. So, they are going to ultimately leave either way. It is far better to obey God and confront them while the Christian community is still dear to them and the mere suggestion of their exclusion makes them think twice about their actions. If sin isn’t dealt with it will eventually isolate the person from the community of believers and he will leave without receiving help. Jesus still put this by warning us about the leaven of the Pharisees. A little leaven will affect the whole lump.

Dietrich Bonhoeffer said this: “Sin demands to have a man by himself. It withdraws him from the community. The more isolated a person is, the more destructive will be the power of sin over him, and the more deeply he becomes involved in it, the more disastrous is his isolation. Sin wants to remain unknown. It shuns the light. In the darkness of the unexpressed it poisons the whole being of the person. This can happen even in the midst of a pious community. In confession, the light of the gospel breaks into the darkness in seclusion of the heart. The sin must be brought into the light. The unexpressed must be openly spoken and acknowledged. All that is secret and hidden is made manifest. It is a hard struggle until the sin is openly admitted, but God breaks gates of brass and bars of iron” (Psalm 107:16).

“Since the confession of sin is made in the presence of a Christian brother, the last stronghold of self-justification is abandoned. The sinner surrenders, he gives up all his evil. He gives his heart to God, and he finds the forgiveness of all his sin in the fellowship of Jesus Christ and his brother. The expressed, acknowledged sin has lost all its power. It has been revealed and judged as sin. It can no longer tear the fellowship asunder. Now the fellowship bears the sin of the brother. He is no longer alone with his evil for he has cast off his sin from him. Now he stands in the fellowship of sinners who live by the grace of God in the cross of Jesus Christ. The sin concealed separated him from the fellowship, made all his apparent fellowship a sham. The sin confessed has helped him define true fellowship with the brethren in Jesus Christ.” (From Life Together, 1954, pp. 112-113).

4. What is the purpose of confrontation or church discipline? Matthew 18:15. “To win your brother.” The word when was originally a term of commerce referring to financial gain or profit. The sense is that no brother is worthless. Every string brother is up infinite value and can once again become an ass set if restored, Matthew 18:10–14. The goal of discipline is not to throw people out of the church or to feed the self-righteous pride of those who administered the discipline. It is to bring the sending brother back. The goal is restoration.

5. What must you do before you confront anyone else about his or her sin? Matthew 7:5. “First take the log out of your own eye, and then you will see clearly to take the speck out of your brothers eye.” Before we confront others, it involves self-examination. Church discipline was intended to have a self purifying effect.

6. In what attitude should a person be confronted, according to Galatians 6:1? You should “go in a spirit of gentleness” realizing it could’ve been you who was tempted. You don’t go in a pious, self righteous manner giving the impression that you are beyond succumbing to such a temptation. Galatians 6:1 says, “brethren, if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness, each one looking to yourself, so that you too will not be tempted.”

7. Is God more concerned about unity or purity in the church? 2 Corinthians 2:6. The church at Corinth disciplined the incestuous man of 1 Corinthians 5. Paul’s second letter reported that the disciplinary actions were inflicted, but only by a majority of the members of the church. This discipline was adequate to bring the incestuous man to repentance. The text says, “sufficient for such a one is the punishment which was inflicted by the majority.” God is more concerned about purity than unity. An unrepentant brother in the church may have some sympathetic friends who disagree with any disciplinary action by the church. This shouldn’t be reason to withdraw the discipline. We should always strive for unity and purity but if the church is unable to achieve unanimous support to discipline and unrepentant brother, all you need to proceed is a majority of the church to support the action. Practically, it’s wise to postpone the discipline if you cannot obtain a majority. The church may need some instruction concerning a biblical definition of sin and the importance of church discipline before proceeding.

8. What is the second step that you take if the sitting brother does not repent? Matthew 18:16, Deuteronomy 19:15. Jesus said, “take one or two more with you, so that by the mouth of two or three witnesses every fact may be confirmed.” Moses wrote, “a single witness shall not rise up against a man on account of any iniquity or any sin which he has committed, on the evidence of two or three witnesses a matter shall be confirmed.”

The basic procedure for confirming the facts in a dispute or in an allegation of wrongdoing has been set forth by Moses and therefore familiar to every Jew. To guard against a person becoming slanderous or spitefully accused of a sin, crime, or other offense he did not commit, the Mosaic law required that at least two or three witnesses be present to bring any charge against a person. That was an important protection against the false accusation of an innocent person. It is important that people who are selected as witnesses possess a genuine concern for the one being confronted. Don’t use people that dislike the accused lest he feel that people are ganging up on him.

9. What must be confirmed by one or two more witnesses? Matthew 18:16, Deuteronomy 19:15. These additional witnesses are needed to confirm the fact that the sin was committed but, in addition, to confirm that the sinning believer was properly confronted and rebuked, and that he has or has not repented. It should be hoped that the one or two brought along will not have to become public witnesses against him (before the rest of the church) but that their added rebuke will be sufficient to encourage the sinning person to change his heart, something that the initial rebuke did not cause.

10. How does the role of the witness change if the offender is unwilling to clear up the offense? Matthew 18:17a. “And if he refuses to listen to them.” Initially these witnesses are neutral observers of the confrontation. When it is obvious that the brother is unrepentant and refuses to listen, the witnesses cease being neutral observers and begin expressing their mutual concern that the offending brother repents.

11. What recourse does a person have if the sinning brother does not heed his words and those of the witnesses? Matthew 18:17. The only biblical recourse is step three of the discipline process, “tell it to the church.” Each church should have a specified procedure establishing how these issues are brought before the elders in a church court. These matters are never to be brought before a civil court, 1 Corinthian 6:1-8. If the elders have heard the case and decide that the sinning brother is guilty, then they will encourage the church to try to win their brother back. If they are unsuccessful after a designated period of time, the individual is disfellowshipped. If you’re going to act like an unbeliever, we must treat you like an unbeliever.

Take a moment to ponder the true nature of the church. The word church is the Greek word “ekklesia” which was used among the Greeks as body of citizens gathering to discuss the affairs of the state, Acts 19:39. In the gospels, the word occurs only here and in Matthew 16:18. In the Septuagint it is used to designate the gathering of Israel, summoned for any definite purpose. In Acts 7:38 it is used of Israel. In Acts 19:32, 41 it was used for a riotous mob. Vine’s goes on to say that ekklesia is most commonly used in the New Testament church both Universal and local. When used of the New Testament church in reference to a called out body of believers. Jesus promised that he would build his church, Matthew 16:18. The church was started at Pentecost with the coming of the Holy Spirit and will be removed from the planet during the rapture. Universal Church is that invisible body of truly redeem believers throughout the church age, Ephesians 1:22 5:23–24, 25, 27, 29, 32, Colossians 1:18.

The local church refers to local expressions of the body of Christ and communities all over the world. For example to church which was at Jerusalem, Acts 1:8, 8:1, 3, 11:22, Romans 16:5, 1 Corinthians 1:2, 16:1, 19, 2 Corinthians 8:1, 18, 19, 23, 24, 11:8, 28, Galatians 1:2, 22, Colossians 4:15–16, 1 Thessalonians 1:1, 4, 1 Timothy 3:5, 16, 5:16, Philemon 1:2, James 5:14, 3 John 1:6, 9, 10, Revelation 1:4, 11, 20, 2:1, 7, 8, 11, 12, 17, 18, 23, 29, 3:1, 6, 7, 13, 14, 22, 22:16. Local assemblies had ruling elders, Acts 14:23, 20:17, James 5:14, and gathered on the first day of the week, Sunday, for worship.

The biblical nature of the church is important because without a clear understanding of what constitutes a real New Testament church, the concept of putting people out of the church through church discipline makes no sense. Many churches today want to be a church for the unchurched. This is an oxymoron, a figure of speech that combines contradictory terms. It’s like we want a church, (called out ones,) for those who are not called out. One author calls this a church for the tares, Matthew 13:24-30. It is great that churches want to reach lost people but in the process we have compromised the church. There’s a huge difference between being seeker sensitive, 1 Corinthians 14:23–25, and being a church for the unchurched. In the modern church’s attempt to reach the world we have actually become the world. This is why most churches are not respected and her congregants are called hypocrites.

When the early church practiced church discipline like Luke’s describes (Acts 5:1-10) the reaction from unbelievers s interesting, “and a great fear came over the whole church and over all who heard these things. At the hands of the apostles many signs and wonders were taking place among the people, and they were all with one accord in Solomon’s portico. But none of the rest dare to associate with them, however, the people held them in high esteem. And all the more believed in the Lord, multitudes of men and women were constantly added to their number” Acts 5:11-14.

12. What is the purpose in telling to church about the offense? Matthew 18:17. So that they can attempt to win him back. Noticed at the circle of confidentiality is very small with step one. It is in private. But with each additional step at there is greater exposure. What we are unwilling to deal with in private, God has to ultimately exposed in public.

13. What standard of discipline do pastors and other church leaders have applied to them? 1 Timothy 5:19. Pastors and church leaders have the same rights as any other believer, “do not receive an accusation against an elder except on the basis of two or three witnesses.” If a church leader sins, he deserves the same opportunity as any other member in the church to deal with his sin in private.

14. How should the church treat an unrepentant member who won’t even listen to the church? Matthew 18:17. “Let him be to you as a Gentile and text collector.” He is to be treated like he is acting, like an unbeliever who hears the word of God, but does not listen to it when he is confronted about his sin. The only recourse is to disfellowship him rather than pretend nothing is wrong when you break bread together, 1 Corinthians 5:11. The final step of discipline is not optional. “Let him be” is a present imperative and is therefore a command.

15. After a person has been disfellowshipped or excommunicated, what is our responsibility toward him? 2 Thessalonians 3:14–15, 1 Corinthians 5:11. These verses tell us to not associate with such a person. We do not regard him as an enemy, but we admonish him as a brother. The verses teach us that we should not have social contact with the unrepentant brother which includes eating with him. This would include breaking bread from house to house. When there’s an opportunity to admonish him and try to call him back, the opportunity should be taken.

A man was apparently put out of the church at Corinth after he caused a great sorrow to Paul and the others because of his sin. “But sufficient for such a one is the punishment which was inflicted by the majority.” Paul said, “so that on the contrary you should rather forgive and comfort him, less somehow such a one to be overwhelmed by excessive sorrow. Therefore I urge you to reaffirm your love for him” 2 Corinthians 2:5–8. When a believer repents, he is to be welcomed back into the fellowship and not held at arms length as a second class member. He is to be forgiven and embraced.

16. What authority do we have to carry out church discipline? Matthew 18:18–20. Our authority to do church discipline has been given to us by the Father who is in heaven, and Christ who is in our midst.

17. Explain what it means to be bound with sins or loosed from them? Matthew 18:18. Christ was not teaching that the church, or any of its leaders, possesses the authority to absolve the sins of its members. We don’t have the authority to judiciously forgive a person for his sins. Christ is empowering to church to hold its members accountable by God’s standard in heaven. The grammatical construction of this verse teaches that a church’s discipline received heaven’s approval and authority when it comes to what has already been bound, forbidden, loosed, or permitted in heaven. It is not suggesting the idea that God is compelled to conform to the church’s decisions.

The Williams translation is helpful, “I solemnly say to you, whatever you forbid on earth must be already forbidden in heaven, and whatever you permit on earth must already be permitted in heaven.” Church leaders must decide at this last step in the discipline process whether heaven should have them bind a person in their sin and put them out of the church, or loose them from any further obligation and welcomed back with open arms into the church. Their decision is not binding on heaven but is dictated by heaven. The elders are simply praying, Thy will be done, on earth as it is in heaven.

18. What are the issues that are being agreed-upon in Matthew 18:19 on the basis of the context? In Matthew 18:19, Jesus assures his people that the Father acts with them when they work to purify the church. “Again I say to you, that if two of you agree on earth, (referring back to the two witnesses of Matthew 18:16), about anything that they may ask, (in seeking the purity of the church), it shall be done for them by my father who is in heaven. When the church acts on God’s behalf and in accordance with his word in matters dealing with sin, he acts on their behalf by confirming and empowering their faithful decisions and actions. When the tough call has to be made, Jesus is right there.

The word “agree” literally means “to sound together” and is the term from which we get symphony. If even two of Jesus followers are in agreement with each other that a sinning believer has either repented or refuses to repent, they can be sure that they are also in agreement with the Father who is in heaven. It is hermeneutically incorrect to interpret this verse as promising believers a blank check for anything they might agree to ask of God. Such an interpretation does not fit the context of church discipline and does violence to the rest of Scripture. Such an interpretation is tantamount to magic, in which God is automatically bound to grant the most foolish or sinful request, simply because two of his children conspire to ask him for it. The idea flies in the face of God’s sovereignty and completely undercuts the countless scriptural commands for believers to be submissive to God’s will, 1 John 5:14 (this is the confidence which we have before him, that, if we ask anything according to his will, he hears us).

19. How does the promise of Matthew 18:20 fits into this context? Although Matthew 18:19-20 appears to be speaking of corporate prayer, the context suggests that the agreement reached relates to the matter of church discipline mentioned in Matthew 18:17. The Greek text of Matthew 18:19 opens with the connective word, “again.” When “two or three come to agree on earth” (literally, “to produce a sound together, “symphony”) has to do with the decision concerning an unrepentant member of the believing community. God will answer the united concern of praying people. In fact, wherever two or three come together earnestly desiring to know the will of God in this difficult matter, God himself will be “right there with them.” 2

So, this is not a proof text for small prayer meetings, but rather it is a wonderful promise that reassures the two or three witnesses involved in the process of church discipline that Christ is in their midst when they make these difficult decisions. “For where two or three have gathered together in my name, I am there I am in their midst.” The context demands that Jesus is speaking about the two or three witnesses in the process of church discipline. To ask or do anything in God’s name is not to verbalize his name but to ask and to work according to his divine will and character. For the witnesses to have gathered in his name is therefore, for them to have faithfully performed their work of verifying the repentance or non-repentance of a sinning brother or sister on the Lord’s behalf.

ChurchDisciplineFlowchart

1 Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Mt 18:15–20). Bellingham, WA: Logos Bible Software.
2 Mounce, R. H. (2011). Matthew (p. 177). Grand Rapids, MI: Baker Books.

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

How to Develop Hospitality

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This lesson focuses on the heart of the leader toward strangers (Luke 9:37-50). Jesus wants us to be inclusive rather than exclusive without compromising the truth. Jesus is personally challenging his followers to deliberately go out of our way to welcome and include strangers. To be effective, this will require developing the character quality of hospitality.

Following the transfiguration, the disciples who had been given the power and authority to cast out demons failed to exercise a demon out of a young boy (section 124). Two events later the disciples are arguing about who is the greatest (section 127) and then one of them forbids an unnamed exorcist to cast out demons (section 128). It appears that the disciples’ spirit of exclusivism and obsession with greatness motivated them to forbid someone from doing it, this man succeeded at what they had miserably failed.

This is commanded in the Gospels, Mark 9:39 (do not hinder) Luke 9:50 (do not hinder). These commands warn against exclusivism but do not teach ecumenicalism. Jesus without hesitation confronted and cursed the religious leaders of his day (Matthew 23:13–16, 23, 25, 27, 29).

1. How would you define exclusivism? It is the attitude that says, “us four and no more.” Webster says, “exclusivism is the act of excluding, shutting out others, snobbish, permitting or catering to a select clientele, power and control usually play apart.”

2. How could we be guilty of exclusivism?

3. Are you aware of a real life situation?

4. Why did the crowd gather in Luke 9:37-40? To watch the disciples free a boy from demonic enslavement.

5. What was the crowd discussing? Mark 9:14–18. The fact that the disciples could not cast out the demon.

  • Which word is best to describe what’s happening? Possessed or oppressed? (Acts 10:38)
  • Christians cannot be possessed. (1 Corinthians 6:17) the Sprit will not share his temple.
  • Demons do not just take up residence, they must be invited in at some point, occult practices.
  • Who are the demons? (Ezekiel 28:12-17)
    1. The pride of the anointed cherubim.
    2. A third of the angels followed (Revelation 12:4, 7-9)

6. What was the father’s request of Jesus? Mark 9:21–24. I beg you to look at my son, for he is my only boy.

7. What kind of effect did the demon have on his son? Matthew 17:14–21, Mark 9:14–29, Luke 9:37–43.

  • It makes in mute, Mark 9:17.
  • It seizes him, Mark 9:18, Luke 9:39.
  • It dashes him to the ground, Mark 9:18, Luke 9:42.
  • He foams at the mouth, Mark 9:18, Luke 9:39.
  • He grinds his teeth, Mark 9:18.
  • He stiffens out, Mark 9:18, Luke 9:39.
  • He suddenly screams, Luke 9:39.
  • It throws him into a convulsion, Luke 9:39, 42, Mark 9:26.
  • It mauls him, Luke 9:39.
  • It’s scarcely leaves him, Luke 9:39.
  • Rolling about, Mark 9:20.
  • Throws them into the fire and into the water to destroy him, Mark 9:22.

8. How long have the boy been this way? Mark 9:21. From childhood.

9. How does Jesus describe the spirit? Luke 9:42. The demon was described as unclean.

10. What was the response of the crowd when Jesus expelled the demon? Luke 9:43. They were all amazed at the greatness of God.

11. What did the disciples question Jesus about privately? Mark 9:28. Why they have been unable to cast the demon out.

12. What was Jesus’ answer to their question? Matthew 17:19–21, Mark 9:23, 24, 29, 34, Luke 9:41, 46–48. It was not because they did not have the power (dunamis the ability to perform) or the authority (exousia the right to exercise power) over demons, Luke 9:1, but it was because…

  • They lacked faith, Luke 9:41, Matthew 17:19–20, Mark 9:23-24.
  • They lacked personal purity, Luke 9:41.
  • They lacked discipline, (prayer and fasting), Matthew 17:21, Mark 9:29.
  • They lacked humility, Luke 9:46–48, Mark 9:34.

13. Why was the discipline of prayer needed to cast out this demon? Matthew 17:21.

  • This kind does not go out except by prayer, Matthew 17:21. For this particular type of demon to be expelled, it requires special preparation.
  • This type of demon could possibly be characterized with those who are more wicked and therefore could only be dealt with by those who practiced the spiritual disciplines, Matthew 12:45.

14. What was the disciples reaction when they saw someone else succeeding at casting out demons? Luke 9:49–50. They tried to hinder him. The verb “to hinder” means “prevent or forbid.” The imperfect tense suggest they repeatedly insisted that he must stop. It could literally be translated, “we kept trying to forbid him.”

15. What was John’s explanation for taking such an action? Luke 9:49-50. He does not follow along with us. He used the word “us” instead of “you” indicates that John was concerned that this unnamed exorcist was not following along with them. It did not matter to the disciples that he was a follower of Christ. Mark 16:17 suggests that there were those who had believed outside of the Twelve, who were able to cast out demons, unfortunately the disciples did not even take the time to get to know the man’s name. John says, “master we saw someone casting out demons.” They were not concerned with his spiritual status but only whether he had been physically in their group. The preposition translated “with” means “in the midst of.” The word “follow” in Mark 9:38 is in the imperfect tense (continued action in the past), while Luke 9:49 is in the present tense (continued action into the future).

  • Luke 9:50 – He who is not against you is for you. (Mark 9:40 – For he who is not against us is for us). From openness and tolerance for the weak and humble (Luke 9:46–48) Luke moves to an example of openness and tolerance for the outsider who does work in Jesus’ name. This saying implies that Christian leaders (such as Gentiles) are not to be prohibited or prevented from ministry just because they were not part of the original Jewish group of believers.
  • Luke 11:23 – He who is not with me is against me. (Matthew 12:30 – He who is not with me is against me). This saying teaches there is no middle ground; we are either with Jesus (receiving him) or against Jesus (rejecting him). Either we help Jesus gather the things of the kingdom, or we scatter (or hinder) the kingdom.
  • Explanation: The reverse of Luke 9:50 occurs in Luke 11:23 (Matthew 12:30). Some teach that these two sayings contradict one another, which is hardly the case. The saying in Luke 9:50 provides the proper attitude toward outsiders, while the saying in Luke 11:23 challenges the follower of Jesus to total obedience, are you IN or are you OUT?

16. What two reasons did Christ give as to why this type of individual should not be forbidden involvement in the work of God? Luke 9:50, Mark 9:39–40.

  • Because the absence of a hostile attitude indicates they are on our side, Luke 9:50, “He who is not against you (plural) is for you.”
  • Because there are those who had not been personally and intimately linked to Jesus’ group of disciples who are capable of performing a mighty work, Mark 9:39.

17. Instead of hindering this man, what should the disciples have done? Luke 9:47–48. They should have received, welcomed him, and his work for Christ.

18. What is the command the Christ to gives in Luke 9:50? (Also Mark 9:39). Do not hinder him. The negative imperative is in the present tense and literally means, “stop forbidding or prohibiting him.” Jesus had no sympathy with the exclusive spirit they had displayed. Jesus wanted his disciples to get rid of any idea that they had a monopoly on miracles and the work of God.

19. Why does John have to write the chosen lady? 2 John. The emphasis of 2 John is, “bolt the door.” The hospitable woman that was the recipient of the epistle was so inclusive that she supported anyone regardless of what they taught about Christ. The balance between these two epistles is found in Philip Melanchthon’s statement, “In essentials unity, in nonessentials liberty, and all things charity.”

20. Why does John write to Gaius? 3 John. The apostle John writes his third epistle to confront a spirit of exclusivism that can lead to an extreme view of separation, 3 John 1:9–10. Diotrephes was so exclusive that he would not even receive itinerant preachers sent out by the apostle John himself. This little postcard epistle offers a stark contrast between two groups who responded in opposite ways to the itinerant teachers who had been sent out by the apostle John. Gaius supported them by receiving them hospitably when they had arrived, but Diotrephes attempted to hinder them by excommunicated any members of his assembly who receive them. The emphasis of 3 John is, “open the door.”

Practical Questions:

1. What can you do two warmly welcome newcomers to our group? What is your protocol for inviting and keeping newcomers?

2. How can our group avoid the “us four and no more” mentality?

3. How can our group become more discerning in curriculum selection, or preachers we hear on the radio/TV?

Observations:

The epistles teach a lot about graciously receiving and being hospitable to believers who are strangers to us, Romans 12:13, Hebrews 13:2, first Timothy 3:2, Titus 1:8, first Peter 4:9. The first century was a “welcoming church.”

It takes intentionality on our part if people are going to “be bonded” into a small group. It was no different in the days of the apostle Paul. Saul had unsuccessfully tried to join the disciples in Jerusalem, Acts 9:26. The verb “join” primarily means, “to glue or cement together.” If a believer is to stick around in our church, they must be bonded to other disciples in a small group, Acts 9:26, 17:34. A strengthened form of the verb describes the superglue of marriage, Matthew 19:5, Mark 10:7, 2 Corinthians 6:14, Ephesians 5:31.

The reason they didn’t receive him well was fear. If we let him in, how will he affect the dynamics of the group? Can we trust him? The disciples in Jerusalem were familiar with Saul who had breathed threats and murder against them, Acts 9:1. Barnabas took the initiative and brought him to see the apostles and introduced him by telling about what God has been doing in his life, Acts 9:27. We can be involved in the ministry of Barnabas if we take the initiative to work the “open chair.”

Refer to the letters of 2 John and 3 John. The issue that is being addressed in our command passage is one of association. He is not advocating that we don’t test, confront if necessary, and even exclude those who are not orthodox.

We are commanded to separate from false ecclesiastical leaders, Romans 16:17, 2 Corinthians 6:14–18, 11:4, Galatians 1:8–9, 2 Timothy 3:5, 2 John 1:9–11, Revelation 2:2, 6, 14, 16. We also must separate from brothers who hold erroneous and heretical opinions about Scripture, 1 Corinthians 11:19, Galatians 5:20, Titus 3:10–11.

What can we do? First John 4:1–3 says that we are not to believe every spirit, but test the spirit to see whether they are from God, because many false prophets have gone out into the world.

In the message to the church at Ephesus, in Revelation 2:2, they are commanded to put to the test “those who call themselves apostles, and they are not, and you found them to be false.”

We are told not to have a judgmental spirit:

  • Matthew 7:1 – so that you will not be judged.
  • Matthew 7:2 – the same way you will be judged by the very standard.
  • Luke 6:37 – do not judge.

Yet we are instructed to make judgments:

  • Proverbs 31:9 says to open your mouth, judge righteously, and defend the rights of the afflicted and needy.
  • John 7:24 says, do not judge according to appearance, but judge with the righteous judgment.

A Call to Discernment: discernment involves making judgments in a non-condemning way. These judgments are made for the health and purity of the body of Christ morally and doctrinally. The Greek word krino means, “to separate, select, choose, hence to determine, to conclude, to decide, and to pass judgment on.”

  • First Corinthians 5:3
  • First Corinthians 11:13
  • Acts 15:19, 16:4, 21:25
  • Hebrews 4:12
  • First Corinthians 4:5
  • Romans 14:3, 4, 10, 13, 22
  • First Corinthians 10:29
  • Colossians 2:16

The Greek word anakrino means “to examine, to elevate, to scrutinize, to investigate, to search out.”

  • Acts 17:11
  • First Corinthians 2:15, 1 Thessalonians 5:21, 1 John 4:1.
  • First Thessalonians 5:19–22
  • First Corinthians 10:25, 27

The Greek word diakrino means “to make a distinction between persons, to discriminate, to wait the early each part, to separate throughout.” The prefix word dia means “through” (First Corinthians 14:29).

The Greek word dokimazo means “to test, to examine, to interpret, to discover, to approve, to prove, to demonstrate.”

  • Romans 2:18
  • Philippians 1:10
  • First John 4:1–3, 4:1

Here are several videos you can find on YouTube that point out various false teachers.

I have other lessons regarding false teachers, part of two other teaching series:

  1. Second Peter: “The Godless Without Faith” [ GO ]
  2. Jude: “Lessons From Primitive Figures” [ GO ]
  3. Jude: “Lessons From Present Failures” [ GO ]
  4. Early Christian Heresies [ GO ]

Additional Commentary: 1

Luke 9:45 / hidden from them: Luke has added this phrase (see Mark 9:32) to explain why the disciples did not understand the meaning of Jesus’ statement. It was God’s purpose that they not fully understand until the resurrection. Luke may be reacting to Mark’s negative portrayal of the disciples. they were afraid to ask him about it: This probably means that the disciples feared that further questioning and explanation would only confirm the grim pronouncement.

Luke 9:49, see Luke 5:5 / In this verse Jesus is called Master for the first time in the Gospel of Luke. Whereas the other Synoptic Gospels refer to Jesus as “Teacher” or “Rabbi,” only in Luke is he called “Master,” and only by his followers (see Luke 8:24, 45; 9:33, 49; 17:13).

driving out demons in your name: Rabbis often attempted exorcisms in the name(s) of various OT worthies (such as Solomon). See the episode in Acts 19:13–16. There is underlying power in the use of his name (Psalm 54:1; 124:8).

Luke 9:50 / Jesus said to him, “Do not forbid him, for he who is not against us is on our side.” As far as the Person and work of Christ are concerned, there can be no neutrality. If men are not for Christ, they are against Him. But when it comes to Christian service, A. L. Williams says: 2

Earnest Christians need to remember that when outsiders do anything in Christ’s Name, it must, on the whole, forward His cause … The Master’s reply contained a broad and far-reaching truth. No earthly society, however holy, would be able exclusively to claim the Divine powers inseparably connected with a true and faithful use of His Name.

1 Evans, C. A. (1990). Luke (pp. 158–159). Grand Rapids, MI: Baker Books.
2 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1406). Nashville: Thomas Nelson.

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

How to Discern God’s Will

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This is an additional part for the lesson on bearing one’s own cross, basically discerning God’s will over following my own self-interests. For more on this topic, consider looking over my seminar on God’s Will.

There is a Sovereign Will of God: his secret plan that determines what happens in the universe.

  • Daniel 4:34-35 – He does according to his will.
  • Psalm 115:3 – He does whatever he pleases.
  • Job 42:2 – No purpose of yours can be thwarted.
  • Proverbs 21:1 – He directs the king’s heart.
  • Revelation 4:11 – Creation exists because of his will.
  • Ephesians 1:11 – Having been predestined according to his purpose.
  • Proverbs 16:33 – Every decision is from the Lord.
  • Romans 9:19 – For who resists his will?
  • Acts 2:23 – By the predetermined plan and foreknowledge of God.
  • Acts 4:27-28 – To do whatever your hand and your purpose predestined to occur.
  • Romans 11:33-36 – How unsearchable are his judgments and unfathomable his ways.

There is a Moral Will of God: revealed through his commands in the Bible what men ought to believe and how men ought to live. Probably 95% of God’s will can be found in the Bible.

  • Romans 2:18 – know his will … being instructed in the Law.
  • 1 Thessalonians 5:18 – This is God’s will for you…
  • 1 Thessalonians 4:3 – For this is the will of God.
  • Colossians 1:9 – May be filled with the knowledge of his will.
  • Colossians 4:12 – That you may stand perfect and fully assured in all the will of God.
  • Romans 12:2 – That you may prove what the will of God is, that which is good and acceptable and perfect.
  • Ephesians 5:17 – Understand what the will of the Lord is.
  • Ephesians 6:6 – Doing the will of God from the heart.
  • Proverbs 3:5-6 – Trust and acknowledge God, he will make your paths straight.
  • Psalm 32:8 – He will instruct and teach you in the way you should go.

There is an Individual Will of God: of his ideal, detailed life-plan designed for each person (traditional view).

Those who hold to this view seek to answer the question, “How may I be in the center of God’s will?” It is normally asked in the big decisions in life and the rest of life is navigated by circumstances and personal feelings. To find the center of God’s will require special revelation of God.

  1. A wife for Isaac (Genesis 24:3-5, 8, 10-26)
  2. A target audience for Paul (Acts 16:9-10)

A Completed Canon of Scripture: There are no more visions, dreams, and appearances (1 Corinthians 15:8, 1 Peter 1:20, no more “thus says the Lord…”) We have a more sure word of prophecy found in the canon of Scripture (2 Peter 1:19a, 21)

  • Revelation 22:18-19 – prohibits adding to God’s word (this revelation).
  • Jude 1:3 – The faith was once for all handed down to the saints.
  • 2 Peter 1:2-3 – God has granted to us everything pertaining to life and godliness.
  • 2 Peter 2:1 – False prophets arose, and false teachers will be among you.
  • What about dreams and visions today? (Hearing God’s Voice, by Richard and Henry Blackaby)
    1. In many parts of the world, God seems to be using visions and dreams extensively. In areas where there is little or no gospel message available, and where people do not have Bibles, God is taking his message to people directly through dreams and visions. This is entirely consistent with the biblical example of visions being frequently used by God to reveal his truth to people in the early days of Christianity. If God desires to communicate his message to a person, he can use whatever means he finds necessary—a missionary, an angel, a vision, or a dream. Of course, God also has the ability to give visions in areas where the gospel message is already readily available. There is no limit to what God can do.
    2. At the same time, we must be careful when it comes to visions and the interpretation of visions. We must keep in mind that the Bible is finished, and it tells us everything we need to know. The key truth is that if God were to give a vision, it would agree completely with what He has already revealed in His Word. Visions should never be given equal or greater authority than the Word of God. God’s Word is our ultimate authority for Christian faith and practice.

How NOT to Determine God’s Will:

  1. Do NOT Put God to the Test (Matthew 4:7, Deuteronomy 8:3)
  2. Do NOT Seek After Signs (Matthew 12:38-40)
  3. Do NOT Communicate With the Dead (Isaiah 8:19-20, Deuteronomy 10-12)
  4. Do NOT Look at Horoscopes (Jeremiah 10:2, Revelation 21:8, Galatians 5:20)
  5. Do NOT be Led by the Spirit Contrary to God’s Word (James 4:17)
  6. Do NOT be Led by Your Sinful Nature:
    • Jeremiah 17:9 (“follow your heart,” which is wicked and can’t be trusted)
    • Ephesians 4:22-24 (“Be true to yourself,” which self? The old self or the new self?)

How to Determine God’s Will:

1. Examine yourself to make sure you are a Christian:

  • 2 Corinthians 13:5 – test yourself
  • James 1:18 – God gave us new birth
  • 1 Timothy 2:4 – who desires all men to be saved
  • 2 Peter 3:9 – God does not want anyone destroyed but to repent

2. Understand a biblical worldview on the decisions that you make and the direction that you take (Ephesians 5:15).

  • What does God expect of me?
  • What principles from the Bible could give me further wisdom on this decision?
  • After determining biblical boundaries, pray for God’s wisdom to make the best choice with the options that remain (1 Thessalonians 3:1 – we thought it best…).

3. Seek counsel from those in authority over you:

  • Parents (Proverbs 6:21-23, Ephesians 6:1-3)
  • Husband (Ephesians 5:22, Colossians 3:18)
  • Small group leader or pastor (Hebrews 13:17)
  • Employer (Ephesians 6:5-9, Colossians 4:1)
  • Government officials (Romans 13:1-7)

4. Discern whether your decision will be consistent with God’s five purposes for your life:

  • Knowing (worship, exalt, magnify): connecting with God by getting to know, trust, and love him.
  • Relating (fellowship, encouragement, membership): connecting with others through learning real love and belonging in God’s family.
  • Serving (service, equipping, ministry): connecting with opportunities to give back and make a difference with your talents.
  • Growing (discipleship, edification, maturity): connecting with truths, tools, experiences, people, and habits that help you grow spiritually.
  • Sharing (outreach, evangelism, mission): connecting with opportunities to share your story and God’s story as you live out your life mission.

5. Discern whether your decision will be consistent with your God-given SHAPE (how you are wired). We are created for good works (Ephesians 2:10).

  • Spiritual gifts: how has God gifted me? (1 Peter 4:10, 1 Corinthians 12:11)
  • Heart: what do I love to do? (Philippians 2:13)
  • Abilities: what are my natural talents and skills? (Exodus 31:3)
  • Personality: where does my personality best suit me to serve? (Psalm 139:14)
  • Experience: what life experiences do I bring to this opportunity? (Philippians 2:12)

6. Consult your board of directors: a group of past teachers, mentors, and disciplers whom you can contact for advice.

  • Proverbs 1:5 – a man of understanding will acquire wise counsel.
  • Proverbs 11:14 – where there is no guidance the people fall.
  • Proverbs 12:5 – thoughts of the righteous are just.
  • Proverbs 12:15 – a wise man listens to counsel.
  • Proverbs 13:10 – those who take advice are wise.
  • Proverbs 15:22 – without consultation, plans are frustrated, but with many counselors they succeed.
  • Proverbs 19:20 – the wise listen to counsel and accept discipline.
  • Proverbs 24:6 – an abundance of counselors brings victory.
  • Proverbs 27:9 – a man’s counsel is sweet to his friend.

7. Make your decision and allow God to “blue pencil” your plans (the key is “Lord willing” and Proverbs 16:9 – the mind of man plans his way, but the Lord directs his steps, like a drafting change). Avoid the sin of presumption (James 4:13-17).

  • Acts 18:21 – I will return, if God wills.
  • Romans 1:10 – perhaps now at last by the will of God I may succeed in coming to you.
  • Romans 15:32 – I may come to you in joy by the will of God.
  • 1 Corinthians 4:19 – if the Lord wills.
  • 1 Corinthians 16:7 – if the Lord permits.
  • Hebrews 6:3 – if God permits.
  • 1 Peter 3:17 – if God should will it so.

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

Recommended resources:
Decision Making and the Will of God, by Garry Friesen
Decision Making by the Book, by Haddon Robinson

How to Bear Your Cross

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The passage for today is Mark 8:31–38. This lesson contrasts two orientations to life. One approach to life involves ignoring the cross and living for yourself. This is the self willed person that isn’t concerned with submitting to God’s will. The other approach involves denying self and becoming consumed with what interests God. Jesus is personally challenging his disciples to build the character quality of submissiveness toward God and his will for their lives. Luke 14:27 says, “whoever will not carry his own cross and come after me cannot be my disciple.” Jesus is saying you have to carry your cross to become a disciple but that you cannot presently be one of my disciples if your life is marked by submission to the Lordship of Christ. Jesus isn’t describing the perfection of our lives but it’s primary direction.

Historical Background: coming immediately after Peter’s confession, Matthew 16:16, Mark 8:29, Luke 9:20, this prophecy was apparently triggered by the confession. If it had come earlier, the 12 would’ve been unable to receive it without being shaken in their conviction about him. This is Jesus first open prediction of the events which were now about one year away, earlier he had referred to them as they are in the old terminology, John 2:19. Peter was unwilling to except such a revelation because he was now certain about Jesus’ messiahship, Matthew 16:22, Mark 8:32. Peter was interested in the establishment of Christ’s earthly theocratic kingdom. Jesus understood this was the time to to be the slaughtered lamb rather than the reigning lion. Later in Peter’s letter he would put the pieces of the eschatological puzzle together when he wrote, “as he predicted the sufferings of Christ and the glories to follow.” Peters misguided seal drew the Lord’s rebuke and created an occasion for Jesus to address the issue of true followership.

The Command: Matthew 11:29 (take, learn), Matthew 16:24 (deny, take up, follow), Mark 8:34 (deny, take up, follow), Luke 9:23 (deny, take up, follow), John 12:26 (let him follow), John 21:22 (follow). 1 Corinthians 15:31.

1. According to Mark 8:31, was Jesus and unsuspecting victim at his trial and execution? Jesus was not an unsuspecting victim at his trial and crucifixion, he knew all the details well ahead of time.

2. How does Peter respond to this short lesson of Christ upcoming passion? (Mark 8:32). Peter rebukes Jesus. Peter was unable to reconcile such information with his newly affirmed belief in Christ’s messianic identity. He basically tries to straighten Jesus out, which if he did, would’ve accomplished Satan’s goals. The verb, “took him aside,” pictures Peter confidently drawing Jesus aside in order to rebuke him for his own good. Peter acted with an air of conscious superiority. The word translated “rebuke” is the same one used for silencing of the demons, Mark 1:25, 3:12.

3. What emphatic words did Peter used to rebuke Jesus? (Matthew 16:22). Peter took him aside and began to rebuke him saying, God forbid it Lord! This will never happen to you. God forbid translates a Hebrew colloquialism as literally meant “gracious to you, or merciful to you,” and was understood to mean something such as “God be gracious to you or may God in his mercy spare you this.” The word “never” in the phrase, “this shall never happen to you,” is a double negative in the Greek. It is an emphatic denial or prohibition. It could literally be translated, “this shall never, no never happen to you.”

4. Why did Jesus rebuked Peter in the presence of the other disciples? (Mark 8:33). Although Peter formulated the statement, it probably represented the view of the other disciples who needed to be reviewed also.

5. What did Jesus command Peter to do? (Mark 8:33). “Get behind me, Satan.” This command is similar to that given Satan in the wilderness temptation, Matthew 4:10, “begone, Satan,” but here Peter isn’t commanded to leave but rank himself behind Jesus. Peter acted with such an air of superiority, Jesus had to remind Peter who was to follow. The best teachers are students and the best leaders are followers. Jesus recognized the satanic opposition in Peter. Peter was opposing divine will. Peter is repute for being an agent of Satan.

6. What had Peter become with this mindset? (Matthew 16:23). According to this verse “you are a stumbling block to me, for you are not setting your mind on God’s interest, but man’s.” Peter was a stumbling block because his thought life was dominated by self-centered interests rather than God’s interests. “Stumbling block” is from the word originally used of an animal trap, in particular the part for the bait was placed. The term eventually became to be used of luring a person into captivity or destruction. Satan was using Peter to set a trap for Jesus.

7. Why does Jesus call Peter Satan? (Mark 8:33). In Peter’s effort to dissuade Jesus from the cross, he recognized a repetition of the wilderness temptation, Peter had made himself an unwilling agent of Satan. Jesus does not identify Peter with the devil but names him as a real adversary to God’s purpose and plan.

8. Why does Jesus teach the crowd about cross bearing after rebuking Peter? (Mark 8:34). Peter had just been reminded that Jesus must always submit to the Father’s will, now through the picture of cross bearing Jesus stresses that this must also be true of those who follow after him. So the issue of submission to God or obedience was the occasion for the teaching on cross bearing.

9. What three things are required of those who have become disciples of Jesus? (Mark 8:34). Jesus gives three commands, he must deny himself (aorist imperative), and take up his cross (aorist imperative), and follow me (present imperative).

10. What does the phrase “deny himself” mean? (Mark 8:34). It does not refer to some monastic vow or forgoing certain foods during Lent. It refers to the duty of every disciple, to turn away from the idolatry of self-centeredness and to deal with one’s inherent sin nature. The opposite of denying self is living for self. The disciple of Christ must no longer make his own interests and desires the supreme concern of his life. Obedience to the aorist imperative involves a fundamental reorientation of one’s life; It is urgent and we must do it now. It involves saying “yes” to God and “no” to self. Our culture tells us to except ourselves, to be ourselves, to be good to ourselves. Self is what caused Peter to set his mind on man’s interests rather than God’s interests. One cannot follow Jesus if he’s going the opposite way. To deny oneself is incomplete. At best it leave one in a neutral state, whereas following is an active and positive state. This calls for a second requirement. Take up on the cross is the positive action needed after one has denied himself.

11. What does it mean to take up your cross? (Mark 8:34). It does not prefer to putting up with some disappointment, sickness, or tragic situation in our lives. “Well I guess that’s just across I’ll have to bear in this life.” Taking up one’s cross involves a willingness to suffer and die for Christ, but it is much more than that. It is a willingness to live daily for him. Taking up one’s cross is the positive action needed after one has denied himself.

12. How was Jesus carrying the cross beams to Calvary associated with submission? (Matthew 26:39, 42, Mark 14:36, Luke 22:42, John 19:17, Romans 5:19, Philippians 2:8, Hebrews 5:8, 12:4). Jesus’ struggle in Gethsemane was whether to place his own interests before the plan and program of God. Self-interest said, “avoid the pain of the cross at all cost.” But Jesus fervently agonized in prayer and resisted temptation to point that his sweat became like drops of blood, Luke 22:44. Jesus yielded to the Father’s will when he said, “not my will but yours be done,” Luke 22:42. Philippians 2:8 summarizes the entire process well, “being found in appearance as a man, he humbled himself by becoming obedient to the point of death, even death on the cross.”

13. How often should we take up his cross? (Luke 9:23). The word in this verse is “daily.” Paul says in 1 Corinthians 15:31 that he “dies daily.” Every day Paul died to his own selfish desires and interests in order to advance the cause of Christ. What motivated him to die daily was the reality of the resurrection. There is life after death and one day all believers will stand at the judgment seat of Christ to give an account for whether they lived their lives for themselves or for Christ.

14. What does Jesus say is true of those who don’t take up his cross? (Matthew 10:38). The verse says that if we don’t take up the cross and follow him, we are not worthy of him. The adjective “not worthy” describes the believer who doesn’t live a life of submission. This kind a believer is not fit to be Jesus’ disciple and is not due a reward. The adjective is a word that expresses “weight, value, and worth.”

15. What four consequences do people experience when they choose not to follow Jesus? (Mark 8:35–38). These verses contrast the personal consequences of the individual who decides to obey these three commands and he who does not. The word “for” introduces four different personal consequences that people experience when they try to save their lives, or preserve their personal interests. There is a strong paradox here. Those who lose their soul, (psyche), weather in actual martyrdom or disciplined self-denial and submission, will find it in the age to come. Those who find it now by living for themselves and refusing to submit to the commands of Christ lose it in the age to come, Matthew 16:26, Mark 8:35, Luke 9:24, 17:33.

TakeUpYourCross

The historical meaning of cross bearing: The disciples in this passage are commanded to take up their cross. This is not a reference to cross dying but to cross bearing or carrying. We know it is not connected with dying or martyrdom because Luke 9:23 requires that we take up our cross daily. The phrase “take up his cross” is a figure of speech derived from the Roman custom that required a man convicted of rebellion against Rome’s sovereignty to carry the cross beam to his place of execution. As he was paraded through the streets, he was made to wear a sign which said that he had been a rebel. This practice was not designed to cause a more horrible death but the whole proceeding was designed above all as a deterrent. Requiring the condemned man to carry his cross displayed publicly his submission to the authority against which he previously had rebelled. Now, as all could see, he was submissive. To take up his cross was a figure of speech easily understood by anyone in the Roman empire to mean, “to submit to the authority against which one had previously rebelled.”

Questions:

1. What are some of the things that you have exchanged in the past?
2. Have you ever been involved in a relationship that became a hindrance or a stumbling block to your spiritual progress?
3. What is the one thing in your life that you have a tough time Buellton to God and his will? Prayerfully surrender it. Confess this to your small group accountability partner and ask him or her to hold you accountable and you’ll bring it to Christ Lordship.
4. As the condemned criminal would carry his cross through the Roman city, in what ways do you display that you are in submission to God rule in your life before an unbelieving world?

Additional Commentary: 1

Mark 8:31 / After three days: This is the literal meaning of the Greek phrase which can mean simply “after a short time.” The parallels in Matthew 16:21 and Luke 9:22 use the phrase “on the third day,” reflecting the Christian tradition that Jesus’ resurrection took place on the third day after his crucifixion (e.g., 1 Corinthians 15:4).

Mark 8:31 / Rise again: What is meant is that God will raise Jesus from death, and the parallels in Matt. 16:21; Luke 9:22 use a Greek word that makes this more obvious.

Mark 8:33 / Get behind me, Satan: strong language that reflects the way Jesus takes Peter’s rebuke of him. It is possible that Jesus’ words indicate that Peter’s attempt to persuade him not to follow a path of humiliation was a genuine temptation that had to be rejected forcefully.

Mark 8:34 / Deny himself: This means that the disciple must be willing to lose all for the sake of following Jesus. “Take up his cross” refers to the practice of making the condemned person carry the crossbeam upon which he was to be tied or nailed at the place of his execution. Death by crucifixion was a Roman execution by state authorities, familiar in ancient Jewish life on account of the Jewish rebels caught and executed.

Mark 8:35 / For me and for the gospel: What is implied here is a trial before religious or state authorities in which one’s profession of Christ is the issue. “To lose one’s life for me” (Christ) would mean to refuse to renounce Christ in such a situation, even if the punishment were death. “And for the gospel” implies that the person charged has come to the attention of authorities on account of preaching the Christian message. The gospel in this absolute sense is with one exception used only in Mark and in Paul (see Mark 1:15; 10:29; 13:10; Acts 15:7; Romans 10:16; 11:28; 1 Corinthians 4:15; 9:14, 18, 23; 2 Corinthians 8:18). The term means not only the message but also the activity of circulating it, and this little phrase (unique in Mark, cf. Matthew 16:25; Luke 9:24) must indicate that Mark wished his readers to know of the importance of the mission of the church.

Mark 8:38 / “When he comes” probably refers to the appearance of Christ in glory that was expected by early Christians and continues to be the hope of all traditional believers. Angels were expected to accompany him. (See 1 Thessalonians 4:13–5:11; 2 Thessalonians 1:6–10.

Believers Bible Commentary: 2

Jesus lived a life of incessant service for others. We have seen Him hated by His enemies and misunderstood by His friends. We have seen a life of dynamic power, of moral perfection, of utter love and humility.

Mark 8:31 But the path of service to God leads on to suffering and death. So the Savior now told the disciples plainly that He must (1) suffer; (2) be rejected; (3) be killed; (4) rise again. For Him the path to glory would lead first to the cross and the grave. “The heart of service would be revealed in sacrifice,” as F. W. Grant put it.

Mark 8:32, 33 Peter could not accept the idea that Jesus would have to suffer and die; that was contrary to his image of the Messiah. Neither did he want to think that his Lord and Master would be slain by His foes. He rebuked the Savior for suggesting such a thing. It was then that Jesus said to Peter, “Get behind Me, Satan! For you are not mindful of the things of God, but the things of men.” Not that Jesus was accusing Peter of being Satan, or of being indwelt by Satan. He meant, “You are talking like Satan would. He always tries to discourage us from wholly obeying God. He tempts us to take an easy path to the Throne.” Peter’s words were Satanic in origin and content, and this caused the Lord’s indignation. Note that Jesus first looked at His disciples, then rebuked Peter, as if to say, “If I do not go to the cross, how can these, My disciples, be saved?”

Mark 8:34 Then Jesus said to them in effect, “I am going to suffer and die so that men might be saved. If you desire to come after Me, you must deny every selfish impulse, deliberately choose a pathway of reproach, suffering and death, and follow Me. You may have to forsake personal comforts, social enjoyments, earthly ties, grand ambitions, material riches, and even life itself.” Words like these make us wonder how we can really believe that it is all right for us to live in luxury and ease. How can we justify the materialism, selfishness, and coldness of our hearts? His words call us to lives of self-denial, surrender, suffering, and sacrifice.

Mark 8:35 There is always the temptation to save our life—to live comfortably, to provide for the future, to make one’s own choices, with self as the center of everything. There is no surer way of losing one’s life. Christ calls us to pour out our lives for His sake and the gospel’s, dedicating ourselves to Him spirit, soul, and body. He asks us to spend and be spent in His holy service, laying down our lives, if necessary, for the evangelization of the world. That is what is meant by losing our lives. There is no surer way of saving them.

Mark 8:36, 37 Even if a believer could gain all the world’s wealth during his lifetime, what good would it do him? He would have missed the opportunity of using his life for the glory of God and the salvation of the lost. It would be a bad bargain. Our lives are worth more than all the world has to offer. Shall we use them for Christ or for self?

Mark 8:38 Our Lord realized that some of His young disciples might be stumbled in the path of discipleship by the fear of shame. So He reminded them that those who seek to avoid reproach because of Him will suffer a greater shame when He returns to earth in power. May His words “ashamed of Me … in this adulterous and sinful generation” speak to our hearts.

1 Hurtado, L. W. (2011). Mark (p. 142). Grand Rapids, MI: Baker Books.
2 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (pp. 1341–1342). Nashville: Thomas Nelson.

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

How to Make Lasting Change

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We are often perplexed on why we make commitments to change yet fall miserably short of success. One essential start is to make your life based on the Bible:

“If you continue in My word, then you are truly disciples of Mine.” (John 8:31b NASB)

One cannot stress enough how important it is to make a commitment to reading the Bible regularly. Jesus said, “If you continue in My word, then you are truly disciples of Mine” (John 8:31b NASB). It’s a long-term commitment to learn from Jesus and his Word that makes us his disciples.

How do you continue in the Word and stay connected with Jesus through his Word for the long-term?

1. Make the decision. It starts with your commitment to actually do it. Don’t wait for a better time to make God’s Word a regular part of your life. Start your commitment today.

2. Make a declaration. Announce your intentions to others. Hold yourself accountable and allow yourself to be held accountable by others. If you keep your commitment to God a secret, it’s easier to slip up.

3. Make a determination. Don’t allow anything to knock you off your commitment. Absolute determination can make this a permanent habit in your life, particularly in the early months. If you start skipping days, it will be much harder to stay committed to God’s Word.

4. Double up. Get a spiritual partner to come alongside you for support and encouragement. This is someone with whom you can share what you learn in your quiet times. It could be someone in your small group, a friend, or a family member. The Bible says, “Two people are better off than one, for they can help each other succeed” (Ecclesiastes 4:9 NLT).

[print_link] [email_link] [Based on a devotion by Rick Warren]

How to Respect Aging Parents

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This command to HONOR is all about Parental Respect, (Matthew 15:1-20)

This lesson focuses on the heart of a leader toward his or her parents as they are aging. The hard-hearted Pharisees in this passage demonstrate a calloused heart for God and their own parents. Jesus is personally challenging his disciples to build the character quality of respectfulness towards aging parents.

In this section, Jesus rejected the man-made traditions of the scribes and Pharisees because they focused on the outside and ignored the inner person. These men were plants that God did not plant (Matthew 13:24–30, 15:13) and blind guides who were leading people astray. “Let them alone!” was our Lord’s counsel.

Historical Background:

The feeding of the 5000 and the sermon about the bread of life created quite a stir. In fact, the furor is transported to Jerusalem by the crowds that Jesus fed. When they arrive in Jerusalem for the Passover, Jesus’ Galilean activities became the hot topic of conversation. The Pharisees responded to these rumors by sending a delegation to check out what was happening with this budding “Jesus movement.” They are so shocked by the blasphemous reports of Jesus’ sermons, they are now prepared to kill him, (Mark 3:6). They come to Jesus at a point of vulnerability, after the majority of his disciples had abandoned him (John 6:66). So, Jesus retreats for one more Galilean tour (John 7:1) heading toward the Gentile territory of Tyre and Sidon (Matthew 15:21-28).

Here is the command: Matthew 15:4 and Mark 7:10 (Honor). The command is repeated in each synoptic narrative about the rich young ruler, (Matthew 19:19, Mark 10:19, Luke 18:20). While on the cross Jesus was able to detach himself from the preoccupation of his own pain in order to keep the fifth commandment, (Exodus 20:12, Deuteronomy 5:16). This fifth commandment is the FIRST of six commandments dealing with horizontal relationships. He honors his mother by assigning to John the responsibility of providing for her financially. John 19:27 says, “from that hour at the disciple took her into his own household.” History tells us to John remained in Jerusalem and provided for Mary until her death.

In Ephesians 6:2, Paul emphasized that behind each act of obedience towards parents must be the attitude of honor and respect. Paul also taught that grown children (rather than the church) are to honor their widowed mothers by financially assisting them, (1 Timothy 5:3–4).

1. Who confronted Jesus in this passage? Matthew 15:1 says, “some Pharisees and scribes.” During this itinerant tour, the delegation of Jerusalem Pharisees caught up with Jesus. They attacked him because he’s coloring outside the lines drawn by their oral tradition.

2. What was the nature of the disciples’ transgression? (Mark 7:3–4) They don’t properly wash their hands according to tradition, and accuse the disciples of eating with unclean hands (Mark 7:15, 18, 20, 23). The issue was clearly ritualistic and not hygienic. Their hands had to be sanctified by this ritualistic washing, based on Leviticus 15:11. In fact, the Mishnah has an entire section called yadim (hands).

The “washing” before eating had to do with ceremonial uncleanness, not personal hygiene. Leviticus 11–15 treats the subject of unclean foods. From the Jewish point of view, people became unclean by contact with any sort of ceremonially unclean object or person. To ensure purity, people would go through a rather elaborate ritual of purification before they ate. It involved pouring water on the hands with the fingers up so the uncleanness would flow off the wrists. It then was repeated with the fingers pointing downward. This was followed by rubbing each hand with the other fist.

3. Jesus answered a question with a question in Matthew 15:3. What is it? “And why do you transgress the commandment (singular) of God for the sake of your traditions?” The tradition of the elders was a body of oral literature that grew out of a desire to expound the written law and apply it to new circumstances. This growing body of oral tradition reaches back at least to Ezra in the fifth century BC, but was not written until the second century AD. The scribes and Pharisees considered it to be as binding as the written law itself, although the Sadducees rejected it, and the common people ignored it.

Over time, comments were made on passages of the law that were not as clear. The distinction between Scripture and these traditions (based on interpretations of Scripture) gradually became less and less distinct. Before long, tradition was more familiar and more revered than God’s own word. The tradition of the elders was a body of extra-biblical law that was committed to writing in the Mishnah near the end of the second century. The law of Moses contains no commandment about washing one’s hands before eating, except for priest who required to wash before eating holy offerings (Leviticus 22:6–7). The Jews of Jesus’ day thought of themselves as preserving ancient traditions, but Jesus said that what they were actually preserving was the spirit of those whom Isaiah criticized long ago.

4. Jesus answers his question by quoting Isaiah 29:13. What does Isaiah identify as their root problem? (Matthew 15:8, Mark 7:6). According to John MacArthur, “their religion was intentionally external and superficial because it could be outwardly practiced with great zeal and diligence no matter what the condition of the heart or soul.”

The Pharisees pretended to worship but their hearts were not engaged. They went through the ritual and routine but had no relationship. They pretended to attribute worth to God but their worship was worthless because it wasn’t felt from the heart. Jesus calls the Pharisees hypocrites, which meant “play-actor or pretender.” The word became used for hair-splitting legalists who manipulated the law for their own advantage.

5. How had their heart condition affected their worship? (Matthew 15:9, Mark 7:7). Jesus said “in vain do they worship me.” The word “vain” is the accusative case, meaning “empty, folly, to no purpose.”

6. What particular command was Jesus accusing the Pharisees and scribes of neglecting? (Matthew 15:4, Mark 7:10, Exodus 20:12, Deuteronomy 5:16, 27:16). The fifth commandment to honor your father and mother. This appears to be the only commandment that has a promise that, “your days may be prolonged in the land which the Lord your God gives you.”

7. What does the word “honor” mean? (Matthew 15:4) The verb “honor” means “to value at a high price, to assign worth through respect” (1 Timothy 5:17–18). This word was used of the price that Judas assigned to Jesus, 30 pieces of silver (Matthew 27:9). We are to place high-value on our parental relationships. The command is not qualified nor does it have exemptions; note what Dr. Laura Schlessinger says what this does not mean…

  • Honor only if the person is personally perceived as deserving of honor.
  • Honor only if the person always reciprocate.
  • Honor only if it is pleasing you to do so.
  • Honor only if you get compliments for doing so.
  • Honor only if it feels right.
  • Honor only if other people also do so.

8. List several ways you can honor your parents. (Ephesians 6:1–3, Proverbs 30:11–14, Exodus 21:15, 17, Leviticus 20:9, Proverbs 20:20, Luke 2:51, 3:23, Proverbs 30:17, 2 Timothy 3:2, 1 Timothy 5:3–4, John 19:25–27, Acts 1:14).

  • Attitude of Cooperation (Ephesians 6:1-3) Whining is passive rebellion. The story is told of a little boy being told to sit down, who said, “I may be sitting down on the outside but I’m standing up on the inside.” Honoring parents involves more than mechanical compliance. A cooperative attitude in the early years involves not just obeying their words but trying to fulfill their wishes.
  • Attitude of Respect (Proverbs 30:11-14, Exodus 21:15, 17, Leviticus 20:9, Proverbs 20:20, Luke 2:51, 3:23, Proverbs 30:17).
  • Attitude of Appreciation (2 Timothy 3:2) Bill Hybels says,”the older our parents get the less love, respect, and esteem they receive from the world that they live in. Our parents’ friends start to die and the marketplace no longer attaches a high value on their services, options begin to get restricted. For many of our parents the bright spot in their life is hearing from their children. The primary way we obey the fifth commandment in our parents’ golden years is just to treasure them. This even involves helping them financially if needed (1 Timothy 5:3-4). One of Jesus’ last sayings while hanging on the cross, he expressed his obedience to the fifth commandment and how much he treasured his mother, right up to the end (John 19:25–27).

9. In what specific way were the Pharisees and scribes neglecting the fifth commandment and merely giving lip service? (Matthew 15:5–6, Mark 7:11–13). When the parents of the Pharisees requested financial assistance, they conveniently claimed that the resources they possessed had already been given or “dedicated to God.” Corban (a technical term for sacrifice found in Ezekiel 20:28) was the practice of devoting things to God and thus making them unavailable to others who might have a legitimate claim on them (the word is used in Mark’s narrative, Mark 7:11).

John MacArthur writes, “Mark uses the more technical term Corban (Mark 7:11) which refers to a gift or sacrifice especially offered to God. Sometime in the past a tradition had developed allowing a person to call all his possessions Corban, thereby dedicating them to God. Because Scripture taught that a vow to God must not be violated (Numbers 30:2) those possessions could not be used for anything but service to God. The Corban possessions remained in the person’s hands and when he decided to use them for his own purposes, tradition permitted him to do so by simply saying Corban over them again. In other words, the tradition was not designed to serve either God or the family, but the selfish interest of the person making the hypocritical vow.”

10. What unclean thing in their heart caused them to deal with their own parents so ruthlessly? (Matthew 23:25–26, Mark 7:21–22) their hearts were filled with greed. The Pharisees needed to change from the inside out.

11. Where does a person start if he wants to learn how to be godly according to 1Timothy 5:4? Start with your family and learn the importance of making some people return to their parents (1 Timothy 5:3-8).

12. It is not what you eat that makes one unclean, but what comes out of a man (Matthew 15:11, 18). What are we to do when passion for God has waned…

RememberRepentReturn

Action Steps:

1. List a few practical ways that you can honor your parents.

2. If there are any wounds or barriers standing in the way of honoring your parents, establish a plan to start the hard work of reconciliation. We are called to the ministry of reconciliation (2 Corinthians 5:18).

3. Did you receive your parents’ blessings on your marriage or are you proposing to do so (1 Corinthians 7:36–38)? If you didn’t receive their blessing, consider asking for their forgiveness. This is an important way to honor your parents.

4. Have you ever expressed your commitment to provide for your parents when they cannot care for themselves? Consider verbalizing your intention to care for your parents. This is another important way to honor your parents when they are old, fearful, and insecure about their future. Most elderly parents are afraid of being left in a nursing home to be warehoused and forgotten.

Kathy Miller points out, “when flight attendants give their pre-flight safety instructions, they always say the same thing about the oxygen masks. If air pressure should drop in the cabin, oxygen masks will automatically drop from the ceiling. But those of you with children, please put your own mask on first and then assist your children. The same principle applies to the care of our parents. If were going to be of any help to them, we have to be in good shape ourselves.”

[Based on my classes with Richard D. Leineweber, Jr. c. 2000]

Seven Laws of the Teacher

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This material is from Howard Hendricks, who taught for 52 years at Dallas Theological Seminary. The Seven Laws of the Teacher will help pastors, teachers, parents, small groups, become more effective in their teaching role. This information will renew your thinking about teaching and unleash your effectiveness as a communicator of biblical truth. Our goal is teaching with a life-changing impact.

  1. Seven Laws of the Teacher – Part 1 – Teacher
  2. Seven Laws of the Teacher – Part 2 – Education
  3. Seven Laws of the Teacher – Part 3 – Activity
  4. Seven Laws of the Teacher – Part 4 – Communication
  5. Seven Laws of the Teacher – Part 5 – Heart
  6. Seven Laws of the Teacher – Part 6 – Encouragement
  7. Seven Laws of the Teacher – Part 7 – Readiness

* Links go to the Discipleship Library website: www.DiscipleshipLibrary.com

Seven Laws of the Learner

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This material is from Bruce Wilkinson, the Walk Thru the Bible guy. In each of these seven sessions, the author will guide you through:

  • Mindset: an introducti0on to the law with a biblical passage to illustrate that law.
  • Model: a chart (in the workbook) clearly demonstrating the law and what it means.
  • Maxims: seven principles that explain the law.
  • Meaning: a brief definition of the law.
  • Method: ways to put the law into practice.
  • Maximizers: tips to use the each law more effectively.
  • Mastery: thought-provoking ideas to help you interact with the meaning of the law.
  • Memory: a walk thru of each law to help you remember the laws.

Listen and Learn:

  1. Seven Laws of the Learner – Part 1 – Learner
  2. Seven Laws of the Learner – Part 2 – Expectation
  3. Seven Laws of the Learner – Part 3 – Application
  4. Seven Laws of the Learner – Part 4 – Retention
  5. Seven Laws of the Learner – Part 5 – Need
  6. Seven Laws of the Learner – Part 6 – Equipping
  7. Seven Laws of the Learner – Part 7 – Revival

* Links go to the Discipleship Library website: www.DiscipleshipLibrary.com