Christian Leadership and Pastoral Ministry Is Not For Wimps

"A question was submitted for the 2019 G3 Conference questions & answers session that asked the following question:  “I’m a young man who is preparing for pastoral ministry in the local church. As a seminary student, what counsel would you give to me as I prepare for the future?”

In the fall of the year just before we would move to Louisville to attend seminary the following January, my wife and I made an agreement that we would not purchase Christmas presents for each other and we would save money for the upcoming move. Without my knowledge, she wrote to several preachers asking for them to write a letter to me in order to provide wisdom for me as I prepared to move away to attend seminary. She compiled each of those letters in a nice binder and provided it to me as a gift that Christmas. I still look through it to this very day as it sits on the shelf in my study. One letter stands out to me as it states the following:

My word to you is to always remember that you are merely a vessel and He is the Treasure. Just a river bed for the river to flow. Any demands God makes on you is not on your ability but on the Christ who promised to be your sufficiency for the journey. Remember that any old bush will do if God set it on fire for His glory. May the Holy Spirit give you enough problems to keep you trusting, enough hurts to keep you broken, and enough victories to keep you praising Him. Only God can take nothing and indwell him so he can be more than a conqueror.

Before You Quit the Ministry: Learning to Count Like Jesus.

Before You Quit the Ministry: Learning to Count Like Jesus. Some helpful biblical instruction from Pastor Mathis.

We have over two hundred pastors in this room, and if Barna’s recent report is accurate, then about 85 of you considered quitting in the last twelve months. This past March, Barna’s survey on pastoral confidence and vocational satisfaction reported that 41 percent of the pastors they queried thought about walking away in the last year. That was down 1 percent from 2022, which was up 13 percent from 2021.

But most of us don’t need survey numbers to know that these last few years have been hard times to be a pastor and to endure in the challenges of pastoral ministry. And in such times, Philippians is a great choice for a pastors’ conference.  In particular, I love the pairing of “the epistle of joy” with this theme of endurance. Paul wrote while enduring incarceration, and he wrote to a church enduring opposition. And yet Philippians is known for radiating with joy. No other epistle, and maybe no other biblical book, shines so brightly with so many explicit mentions of joy and rejoicing and gladness in such short space. So we are set up very wisely and wonderfully for illuminating both this theme and this letter, and for learning to count the joys of ministry, not just the costs.

Unity, Humility, and Joy:  Chapter 2 continues the focus on unity begun in Philippians 1:27, with exhortations to unity within the church (verses 1–2, 14–16), and humility in the soul (verses 3–4), and with four personal examples.

Verses 1–2 extend the charge to unity, and verses 3–4 commend humility as the channel to such unity. And the Philippians are not on their own to obey, but God himself is at work in them (verses 12–13) to humble themselves, and so, in the face of external opposition, to strive side by side for the gospel, not against each other.  For the Philippian church, opposition was not new. Acts 16 tells us how quickly persecution followed on the heels of the gospel first coming to Philippi. Paul cast the spirit out of a slave girl, and he and Silas were soon beaten with rods and imprisoned. What’s new, and newly threatening, is that Paul has heard of some emerging divisions inside this local church. So Paul, imprisoned again, now in Rome, writes with the burden that the Philippians freshly seek unity and humility, and follow four tangible examples of humble, joyful endurance.

Chapter 2 is wonderfully concrete with these four personal examples: Timothy and Epaphroditus in verses 19–30, and Christ himself in verses 5–11 — which is the heart of the chapter and the Christian faith. And it’s where we’ll focus in this session, and see not only that Jesus endured but ask how. And there’s a sneaky fourth personal example, Paul himself, in verse 17.

If we try to capture Paul’s essential structure in this chapter of exhortations and examples to a church newly encountering tensions within, perhaps it would go like this: pursue (1) unity in the gospel, (2) through humility in your minds, (3) learning foremost from Jesus’s enduring to the cross. So: unity in the gospel, through humility of mind, like Christ at the cross..."

“...In pastoral ministry, unity, not conflict, is our long game. We’re not angling for conflict. We angle for real peace and unity in the gospel. Our calling is not to spoil the peace, but to pursue true peace, -even when- it requires tension and conflict to get there. At heart, pastors are peacemakers, not troublemakers. And we sometimes (if not often) discover trouble that regretfully requires more trouble, in order to pursue true unity and, in the end, have less trouble. But we don’t delight in trouble. Nor do we seek to add unnecessary trouble to the sad amount of necessary trouble we already have in this age. Rather, we delight to be unified in the gospel — and unity in the gospel is precious enough that we’re willing to endure intermediate tensions and conflicts along the path to peace and unity.

Which presents us as pastors with countless needs and challenges for wisdom. We need to know when to handle challenges to gospel unity with one-time private conversations, and when to give trouble more extended private attention, and when to address trouble with public attention in some form, as in a sermon or sermon series, or in a congressional letter, or via church meetings.

In other words, how much attention do we give to sin and error and for how long? These are some of the most difficult challenges in pastoral ministry. And this is why plurality in leadership is so important and precious. Alone, none of us makes such decisions perfectly. We need a team of brothers to help discern what challenges in our own congregation to unity in the truth are worthy of our attention, and how much attention, and for how long.

And is this unity uniformity? Twice verse 2 says to be “of the same mind” and “of one mind.” We might call it like-mindedness, a shared perspective or cast of mind. It doesn’t mean sameness, that everybody believes all the same things about all the same things, but that at the heart, and in the end, there is a like-mindedness in what matters most..."

"So, we are not afraid of relational tensions in ministry, and we check ourselves to make sure that our part in those tensions is owing to the long game of unity, not division, and especially those divisions that stem from selfish ambition and conceit….

Progressive Sanctification, the Pursuit of Holiness, and the Quest for Full Assurance: 2024 Summer Sermon Series

 Progressive Sanctification, the Pursuit of Holiness, and the Quest for Full Assurance

2024 Summer Sermon Series

Sermon 1- Confusing and Abusing Grace in the Name of the Gospel

Jude 3-4; Romans 6:1, 15-18.  

 

Sermon 2- Working Out Our Sanctification as God Works in Us.

Philippians 2:12-13

 

Sermon 3- Fruits of Genuine Faith  (Pastor Josh)

1 John (sermon overview of the entire book)

Sermon 4- The Hole in our Holiness and the Great Commission Omission.

Titus 2:11-14; Matthew 28:18-20

Sermon 5- Sanctification: Then. Now. and One Day, For All Eternity!  The Past, Present, and Future Tense Aspects of Sanctification.

Selected Scriptures

 

Sermon 6- Essential Virtues of the Zealous, Divinely Empowered Christian.  (Pastor Kent)

2 Peter 1:5-11

 

Sermon 7- God Ordains the Means, Not Simply the End! (3 Biblical Principles of Progressive Sanctification)

Selected Scriptures

Future sermons forthcoming

Confusing and Abusing Grace in the Name of the Gospel. Romans 6:1, 15-18; Jude 3-4 (part 1)

Beloved, while I was making every effort to write about our common salvation, I felt the necessity to (go the opposite direction) and to write to you appealing that you contend earnestly for the faith that was once for all delivered to the saints. (WHY?) For certain persons have crept in unnoticed, these are ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ. (Jude 3-4)  

Jude understood how glorious it is to celebrate our common union in Christ.  Magnifying the redemptive grace of God and our undeserved salvation never gets old, does it?  Having said that, this emergency 911 epistle (aka Jude), illustrates that it is pastorally negligent to ignore a clear and present danger!  To act like everything is spiritually ok, when it's not, is both dangerous and wrong!  True shepherds protect the flock at all costs (John 10).  On the other hand, when danger appears "hirelings" leave the sheep unprotected.  Jesus reminded his disciples that hirelings really only care about themselves.  Their personal comfort and well-being is what they are most concerned about.  Add to that, Jeremiah 6:14 reminds us that false teachers say, "'Peace, peace!' when there is no peace at all."

After a wonderfully enriching five year journey through the signature Gospel of John, my original plan was to begin a new expository study of a brief, yet power packed, epistle. Philemon. Sadly, I cannot do that at this time.  Though the heresy of flown blown Antinomianism has NOT crept into our beloved church family (as was true in Jude's case), hyper-grace sanctification and lower-case “a,” Reformed antinomianism- has!  To do nothing and just hope for the best would be a dereliction of duty.  

Allow me to illustrate. How would you react if you heard that your city fire station captain responded like this?  "Fire station 401. Fire chief Caleb speaking."  "Sir, please calm down!  So just your attached garage is on fire? Well, we’re really busy waxing our trucks and few guys are catching up on sleep. We had a really busy weekend… Please call us back if the fire spreads to the entire house- bye for now!"  You would be outraged...and rightly so!

It’s the God ordained duty of shepherds/pastors to protect the sheep entrusted to their watch-care (Heb. 13:17) and to guard the doctrine of the church (1 Tim. 3:15). 1 and 2 Timothy make this very point over and over again. For a good example of what I am referring to read through Titus 2:1-15.  

Having said that, like godly parents, pastors and elders strive to be biblically balanced.  Wanting to be kind, patient, and gracious, but never at the expense of one’s personal walk with God. The overall doctrinal purity and spiritual well-being of God's people is a shepherd's chief concern.  

At the onset of this series, let me say this: Faithful biblical instruction must be balanced!  It must be positive and negative.  To what proportion, and to what degree, depends on the specific circumstances.  Read Revelation 2-3 and you will see the Perfect Shepherd's specific instructions to seven different local churches.  The tone of each letter varies greatly depending on what was taking place in each congregation.  When needed Jesus does not mince words.  He is perfectly balanced, "full of grace and truth" (John 1:14-18).

But don’t take my word for it. Notice what the Word of God requires of pastors/elders in Titus 1. Two voices are required in biblical ministry:  1) Positive exhortation is the enjoyable part of shepherding and preaching.  “By God’s grace you’re doing well flock! EXCEL STILL MORE!” (per 1 Thess. 4:10).  Some weeks I pinch myself…“I can’t believe I’m getting paid this week, in part, to study and preach the theology of John 3:16! 'For God soo loved the big, bad world that He gave His only begotten Son, that whosoever believes in Him should not perish but have eternal life.'"

The second voice is "negative." 2) Biblical shepherds must also “warn,” “challenge,” “admonish,” and when necessary, “correct something” and/or “rebuke someone.”  Take special note of the 2 Timothy 4:2-4 mandate as well as what Paul says in Titus 3:10-11.

Titus 1:5-10 highlights the biblical qualifications, the skill set, and specific ministry duties of New Testament church leaders. As the Spirit-equipped, shepherd-theologians of the church (per Eph. 4:11-16 and 1 & 2 Timothy) pastors and lay elders "must (Titus 1:9) hold firmly the faithful word, which is in accordance with the teaching, so that he will be ABLE BOTH A) to exhort in sound doctrine and B) (they must) refute those who contradict."  

In Pastor Titus’ ministry context there were rebellious people, empty talkers and deceivers, especially those of the circumcision that were leading various sheep astray!  Upsetting entire households.  Verses 11-15 inform us these are false believers and false teachers Titus is dealing with. The Greek word refute means "to eliminate error!"  Building up the faithful is hard work but it's generally very rewarding! (2 Tim. 2:15; 1 Pet. 5:1-4).  Exterminating heresy, calling out error, and confronting sin is the rigorous and risky side of ministry! Faithful pastors that do this have the internal scars to prove it! In Galatians 4:16, Paul had to ask, "Have I become your enemy for telling you the truth."  God's Word warns that if you reprove a proud scoffer chances are they will despise you for it (Prov. 9:8-12)!

Let me encourage you to read through the book of James this week.  Take special note of all the positive instruction in the book.  Also keep track of, if and when, the Holy Spirit corrects error and/or confronts sin. It’s perfectly balanced biblical instruction.  Of course it is, it's the infallible Word of God.

The point I am trying to make is simply this.  In many ways, if I never had to correct aberrant theology or sinful behavior; parenting, pastoring, counseling, and discipleship would be a walk in Eden Park.  

Don’t Mistake Your Passion for Theological Precision

Caring Enough to Be Careful

I’m glad there are people in the world—most people in the world, it turns out—who know more about cars than I do. I don’t want good-natured well-wishers to replace my alternator. I want someone who has paid careful attention to the intricacies of auto repair. I want someone who cares about precision. I want someone who knows what he’s doing. I want an expert.

To act as if no one knows more than anyone else is not only silly; it’s also a serious mistake. In his book The Death of Expertise, Tom Nichols cites a survey from a few years ago in which enthusiasm for military intervention in Ukraine was directly proportional to the person’s lack of knowledge about Ukraine. It seems that the dumber we are, the more confident we are in our own intellectual achievements.

Nichols relays an incident where someone on Twitter was trying to do research about sarin gas. When the world’s expert on sarin gas offered to help, the original tweeter (a world-class “twit” we might say) proceeded to angrily lecture the expert for acting like a know-it-all. The expert may not have known it all, but in this case, he knew exponentially more than someone crowdsourcing his research online. And when it comes to chemical warfare, I’d like my experts to have as much expertise as possible.

We live in an age where passion is often considered an adequate substitute for precision.

We’ve swallowed the lie that says that if we believe in equal rights, we must believe that all opinions have equal merit. Nichols also tells the story of an undergraduate student arguing with a renowned astrophysicist who was on campus to give a lecture about missile defense. After seeing that the famous scientist was not going to change his mind after hearing the arguments from a college sophomore, the student concluded in a harrumph, “Well, your guess is as good as mine.” At which point the astrophysicist quickly interjected, “No, no, no. My guesses are much, much better than yours.”1

How Church Discipline Can Be Like Doctor Shopping

How Church Discipline Can Be Like Doctor Shopping

Article written by Dr. Moore

"Law enforcement officials use the term “doctor shopping” to refer to the way those addicted to prescription pain medications seek to avert accountability. If you go to your doctor to ask for Vicodin, and your physician refuses to prescribe it, you are doctor shopping if you then seek out multiple doctors until you find the one who will prescribe the Vicodin. Sometimes an addict will have multiple doctors going at once, all prescribing different medicines, often those that are dangerous to mix. I’ve noticed the same thing going on when it comes to church accountability.

The truth is, there’s a certain type of personality that doesn’t want accountability, but affirmation. If one wants to divorce someone one shouldn’t divorce or marry someone one shouldn’t marry or do something one shouldn’t do, he seeks out a pastor’s “accountability.” When the pastor tells him the opposite of what he wants to hear, he leaves and goes to find a pastor or counselor who will. And this goes on and on.

This isn’t being shepherded. It’s the same old autonomy of the self, that first manifests itself in the life-cycle of a child saying, “But Dad said it was okay…” except now grown up into something with a far more malevolent motive and a far more dangerous outcome.

Sadly, there are too many ministers of the gospel out there willing to empower this sort of behavior. If you have a church member who has been warned or disciplined by another pastor or church, you have a responsibility to investigate what’s going on. True, it might be that the old church spoke where there is no authority to speak, disciplining a parent for not homeschooling, for example. But, even then, if you will give an answer for the soul of this person, you bear the responsibility to find out what exactly is going on.

If you’re the kind of minister who refuses to acknowledge the discipline or accountability structures of other churches, you might simply be more enlightened than those churches and leaders. Or you might not know what you’re dealing with. And you just might be fighting against a word spoken by Jesus himself, handing over an unrepentant soul to Satan, with the hopes of ultimate repentance (1 Cor. 5:4-5).

Your affirmation of an unrepentant and fugitive-from-discipline church member isn’t an act of love or mercy. It’s an act of hatred. You are empowering the unrepentant to “bear the name brother” or sister (1 Cor. 5:11), to assuage a conscience that should be convicted by the Spirit. If so, you’d be better off just prescribing an addict another round of Percocet." 

Originally posted in 2013.

Church Discipline: What, Why, and How Come? (Matthew 18:15-17; 1 Corinthians 5:1-13; Luke 17:3-4)

CHURCH DISCIPLINE (see Matthew 18:15-17; 1 Corinthians 5; Luke 17:3-4)

"Though the word discipline carries negative connotations, the practice of church discipline ought to be motivated by a positive, loving desire both to preserve the purity of the church (2 Cor. 7:1; cf, Acts 5:11; 1 Cor. 5:1-13; 2 Thess. 3:6-15; 1 Tim. 1:19-20; Titus 1:10-16) and to restore sinning brothers and sisters to the fellowship (cf. Luke 15:3-8; Jude 23), Church discipline should never be motivated out of self-righteous pride, political agendas, a desire to exercise power in an unbiblical way, or an intent to embarrass people.  Rather, it should be overseen by the elders who, as shepherds of the flock, sincerely long to see wandering sheep repent, return, and be restored (cf. Gal. 6:1)

The process of church discipline is outlined by the Lord Jesus in Matthew 18:15-17; If your brother sins against you, go and tell him his fault, between you and him alone.  If he listens to you, you have gained your brother.  But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses.  If he refuses to listen to them, tell it to the church.  And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.

This passage delineates a four-step process for how churches are to deal with sin among their members.  First, believers are to address sin on an individual level, approaching the offending party with a spirit of gentleness and humility.  If the sinning brother responds to that private confrontation in repentance, the church discipline process comes to an end.  He is forgiven and restored (Matt. 18-15). But if he refuses to repent, the process moves to a second step, in which one or two more believers join in confronting the sinning brother.  These witnesses (cf. Num. 35:30; Deut. 17:6; 19-15; John 8:17; 2 Cor. 13:1; 1 Tim. 5:19; Heb. 10:28) primarily confirm that the sin was committed, and they also observe how the offending party responds after being confronted a second time (Matt. 18:16).  It is hoped that the added weight of their rebuke will be enough to prompt a change of heart in the sinning brother.

 Should he still refuse to repent after being given adequate time, the process moves to a third step.  In light of the sinning brother’s persistent hardheartedness, the witnesses are to bring the matter to the church (Matt 18; 17) by notifying the elders, who in turn communicate it to the congregation.  Because of the public nature of this step, the elders must perform due diligence to confirm the facts of the situation—that the church member has sinned, has been confronted, and has refused to repent—before announcing it to the entire congregation.  The purpose of alerting the church is twofold; to remind other members of the seriousness of sin (cf. 1Tim. 5:20) and to encourage them to confront the sinning brother in the hopes that he will repent and be restored.

John Stott on Hyper-grace Sanctification and Legalism

Photo Credit: http://www.pentecostaltheology.com/

For some time evangelical church leaders have expressed various biblical concerns with the theological trajectory of the free-grace/ hyper-grace sanctification movement.  In recent years certain Christian authors and preachers have attempted to outdo one another in effort to be even more "gospel-centered" and "grace-orientated" than the next guy (or gal).  As such, a large number of books have been published on gospel-centered preaching, gospel-centered parenting, gospel-centered counseling, gospel-centered athletics, gospel-centered dog rearing, etc.  No Christian is against genuine, grace-driven ministry and gospel-centered living.  But just like the super market, not every product that claims to be "organic" is truly pesticide free.  Such is the case with some gospel-centered literature.  Upon careful consideration some gospel-centered material is actually off-centered.  

Biblical discernment is essential.  We must be aware of the true so we can beware of the counterfeit.  We must ask God to help us discern the very subtle differences between right and almost right.  Christians must know their Bibles, love theology, and be actively part of a Word-saturated local church led by qualified shepherd-leaders.  

In the judgment of this Christian blogger, Bryan Chappell (slightly) over-corrected his theology many years ago in effort to avoid the potential ruts of "legalism."  Elyse Fitzpatrick and Tullian Tchividjian went much further and as a result have gotten themselves into trouble (see sanctification, grace, and the obedience of faith;  The continued folly of hyper-grace sanctification).  Tullian was removed from the Gospel Coalition and Elyse was uninvited to the annual Woman Discipling Woman conference.  

Tullian, a leader of the hyper-grace movement, was later found to have been living a double life of gross sexual sin/adultery, etc and was removed from pastoral ministry.  In hindsight, it appears Tullian passionately promoted a hyper-grace sanctification paradigm to appease his guilty conscience.  From Tullian's point of view, how can I uphold what the Scriptures teach concerning progressive sanctification and personal holiness if I am secretly sleeping with congregants?  Sometimes people change their theology in order to accommodate their own beliefs and private practices. Hence passages like 1 Timothy 4:16, Pay close attention to yourself and to the teaching; persevere in these things, for as you do this you will save both yourself and those who hear you.

Pleasing God through Progressive Sanctification

When there are just two choices on the shelf, pleasing God or pleasing self, choose wisely!  

True believers "make it our goal to please Him, whether we are at home in the body or absent from it" (2 Cor. 5:9).  Pleasing Christ and glorifying God (1 Cor. 10:31) is one of the major themes emphasized in the biblical counseling movement and rightly so!  It's also the central theme in Dr. R.C. Sproul's book on sanctification, "Pleasing God: Discovering the Meaning and Importance of Sanctification."  

The only perfect Man who has ever been provides a perfect life example of this life and death commitment.  Jesus Christ, God's "beloved Son" always pleased the Father (Matthew 3:17; 17:5; John 12:28).  On three occasions God spoke audibly from heaven and declared that He was well pleased with His Holy, Holy, Holy Son.  

When considering the perfect obedience of Christ the hymn writer rightly declares, "Oh to be like Thee, blessed Redeemer, this is my constant longing and prayer; Gladly I'll forfeit all of life's treasurers, Jesus Thy perfect likeness to wear."  As those justified by grace alone, through faith alone, in Christ alone long to obey God and please Christ "in all respects' (Col. 1:10).  Unfortunately, the spirit is willing but the flesh is oh so weak (Matt. 26:41).  We need the Helper's help more than we often realize (John 14-16). When Christians fail to "walk in the Spirit" we need the LORD's tender mercies and forgiveness (1 Jn 1:7-9; Psalm 32).  Thankfully, we worship, love, and serve "the God of of all grace and second chances."

But back to our blessed Lord and Savior.  The Lord Jesus made it clear, "My food is to do the will of Him who sent Me, and to accomplish His work" (John 4:34).  As the long-awaited Messiah (John 20:31), the incarnate Word of God (John 1:1-14), always yielded His human will to the Father's perfect plan (Luke 22:42).  Unlike us, the Son of God is intrinsically righteous, and unlike us, He always trusted and obeyed!

In the aforementioned book, Dr. Sproul writes, "In the Christian life, there is an upward call.  One does not move upward in a circle.  We are on a line going somewhere.  It is moving forward.  In a word, there is progress in the Christian life." It's not an easy road or a straight line to glory mind you.  It's often, two steps forward, one back.  One step forward, one back.  Three forward, two back.   In John Bunyan's classic, "The Pilgrims Progress" Bunyan understand the many dangers, toils, and snares that stand in the path of every Christian, not to mention, the sin "which so easily entangles us" (Heb. 12:1-3).  "But Mr. Bunyan also understood two vitally important truths about the Christian life:  we are pilgrims, and we make progress."  In the words of Ephesians 2:10, "For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them."  Commenting on Ephesians 2:10, Sproul adds, "Jesus does not fashion His art on an assembly line.  His work of molding and shaping is done with infinite care and patience.  We have seen the bumper sticker, 'Be patient with me, God is not finished with me yet.'  There is truth in that statement."

Progressive sanctification is a process.  It is a gradual process.  Run from those who promote unbiblical paradigms of sanctification.  Be it from the hyper-grace movement or from those who promise a "second work of grace" followed by sinless perfection/instant sanctification.  On this point, Sproul notes, "Rebirth/regeneration is instantaneous.  Justification is instantaneous.  But sanctification is a lifelong process.  It involves a diligent struggle against a multitude of obstacles...It is a journey that takes us through the dark night of the soul, through the valley of the shadow of death, and through the wilderness of temptation."  The Puritans really understood this life-long struggle and holy war.  Hence, books like John Owen's, "The Mortification of Sin" and Thomas Watson's "the Doctrine of Repentance" and "Heaven Taken by Storm: Showing Forth the Holy Violence a Christian is to Put Forth in the Pursuit of Glory."

Sanctified sweat is to be expected.  Along the way we will sometimes succumb to the flesh, the world, and the Tempter's tailor made temptations.  The journey and final victory however are certain!  "Christ promises to go with us and to bring us out the other side.  Our Lord finishes what He starts... The Lord is intensely interested in our welfare and our maturing (Hebrews 12:5-10).  He wants us to learn more and more about God and how to please Him.  He wants us to find joy in pleasing Him (1 John 5:3; Psalm 119:97; Psalm 19:11)...He wants us to change.  He helps us to change.  This growth in pleasing God is called sanctification."

The Master's Plan for the Church sermon series at Lake Country Bible Church

The Master's Plan for the Church

Sermon 1 (5/26/19)- By Whose Authority? How Jesus Governs the Universe.
Romans 13; Eph. 6; Heb. 13:17

Sermon 2 (6/2/19)- By Whose Authority?  How Jesus Runs the Church.
Selected Scriptures.

Sermon 3 (6/9/19)- The Biblical, Historical, and Apostolic Precedent of Elder-led Churches
Acts 1-28 and Selected Scriptures.

Sermon 4 (6/16/19)- Sheepology 101: Embracing the Good Shepherd's Plan for My Life and His Church.   
Selected Scriptures

Sermon 5 (6/23/19)-  Sheepology 101: Embracing the Good Shepherd's Plan for My Life and His Church.  Part 2
Selected Scriptures

Sermon 6 (6/30/19)- "You Cannot Do it Alone!" Why Every Church Needs Multiple Shepherds
Exodus 18:13-27; 1 Peter 5:1-4

Sermon 7 (7/7/19)-  The Elder's Mandate: Shepherd the Flock of God Among You
1 Peter 5:1-5  (pt. 1)

Sermon 8 (7/21/19)- The In's and Out's of Biblical Soul Care
1 Peter 5:1-5, Selected Scriptures (pt. 2)

Sermon 9 (8/4/19)- Shepherds After God's Own Heart
1 Peter 5:1-5 (pt. 3)

Sermon 10 (8/11/19)- Lead (by Example), Follow, or Get Out of the Way!
1 Peter 5:1-5 (pt. 4)

Sermon 11 (8/18/19)- Christ Rewards the Faithful: Great Our Reward Shall Be!
1 Peter 5:1-5 (pt. 5)

Sermon 12 (8/25/19)- I Want to Serve But I'm Not Worthy (Not so Fast)!
Selected Scriptures

Sermon 13 (9/1/19)- You Know That So and So's Biblically Qualified IF _______________
1 Timothy 3:1-7 (pt. 1)

Sermon 14 (9/8/19)- Ministry Must Have's: Spiritual Maturity and Exemplary Character
1 Timothy 3:1-7 (pt. 2)

Sermon 15 (9/15/19)- Why Church Members (Sometimes) Need Biblical Overseers Looking Over Their Shoulder?
Selected Scriptures

Sermon 16 (9/22/19)- The Attitudes  and Actions of a Godly Congregation
1 Thessalonians 5:12-13

Sermon 17 (9/29/19)- The Purposeful Prioritization of Biblical Instruction in the Life of the Church

1 Thessalonians 2:13; 1 Timothy 4:13-14; Selected Scriptures

Sermon 18 (10/6/19)- The Anatomy of a Biblical Church: Theology Matters!

Selected Scriptures (pt. 1)

Sermon 19 (10/20/19)- The Anatomy of a Biblical Church Leader

Selected Scriptures (pt. 2)

Sermons are available for free at www.lakecountrybible.org

Choosing Appropriate Praise Songs and Hymns for Corporate Worship

"The church possesses two books to aid in worship: the Word of God and the hymnal. The Scriptures stand as the perfect and unwavering revelation of God throughout the ages. It is our rule, and the only infallible word on all matters of our faith and practice. The hymnal exists in submission to the authority of Scripture and assists the people of God in singing truth. Its songs are an ever-flowing stream, sung by people responding to God in worship.

Choosing hymns for the local church is a sacred task. Even when the hymnal used is electronic and lacks binding and pages, the practice of Christian singing remains vital. As Colossians 3:16 says, Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God.

In this text, Paul teaches the Colossians the importance of singing in the local church. The hymns and praise songs we sing are not to be chosen clumsily, but with intentionality and with care. Hymns have the ability to teach us, to admonish us, and to provoke our hearts to worship our Savior with thankfulness.

CHOOSE HYMNS THAT TEACH

The hymns of the church ought to be built on, shaped by, and saturated with the Word of God. While the New Testament is silent on many of the specifics of corporate worship, Scripture is clear that the Word of Christ must be central. When the hymns we sing are aligned with the Word of God, our souls are nourished by its truth. Singing is a unique way to “let the word of Christ dwell richly” in us. One reason our songs should be closely tied to the Word of God is their didactic effects. Singing for the Christian is formative and responsive, and therefore must be informed by Scripture. We learn what we sing.

THE Long-Awaited Messiah is our Prophet, Priest, and King! John 20:30-31 and Selected Scripture (pt. 1)

1) What is a Messiah? Why does John identify Jesus as THE Christ? 

John does not say Jesus is simply “a” Christ. The New Testament proves that Jesus is "the Anointed One, the Son of God."

In the Old Testament prophets, priests, and kings were all consecrated to God for special service.   

Prophets, priests, and kings are called “anointed” ones.  (Note Exodus 28:1, 41; 30:31-33. 1 Sam. 13; 19:21;  2 Chron. 26.  Psalm 105:15; 1 Chron. 16:22)

2) What crucial roles did these “anointed” ones play?

A) Godly prophets revealed the divine will and holy purposes of Yahweh.

B) Godly priests brought people into Yahweh’s holy presence for worship and service.

C) Godly kings rules over God’s people on Yahweh’s behalf.

3) Why were “messiah figures” even needed? 

A) Godly prophets were necessary because post-fall man is spiritually lost and spiritually ignorant.

B) Godly priests were necessary because post-fall man is sinful and unclean and thus alienated from Holy God.  

C) Godly kings were necessary because post-fall humanity is like a wild bronco that desperately needs to be reigned in.

4) What does all this have to do with Jesus Christ and with us (personally)?  John 1:41; 20:31.

A) As the Prophet par excellence- Messiah Jesus is the perfect revelation of God.

B) As the Great High Priest- Messiah Jesus offers a perfect, once for all sacrifice.  Through Him we can draw near to serve and worship Yahweh.

 C) As the conquering King- Messiah Jesus subdues rebellious hearts and reigns over His people as Lord!

The Divine Christ is our Prophet, Priest, and King! Said differently, Messiah Jesus is Lord and Savior of all who truly believe in Him. 

The Old Testament predicts and anticipates a coming Messianic-Savior!  While the New Testament announces He came for us and that He's coming again.  One of my favorite songs that underscores this glorious theme is "Come For Us." 

All sinners need not just a messiah but THE Messiah, Jesus Christ (John 1:41; 3:16; 14:6; 20:30-31 Acts 4:12) !  The King of the Jews is the Savior (Light) of the world.  Let every heart enthrone Him and crown Him Lord of all!

Every incentive and motivation we need to live obediently as Christians is found in the Person and Work of Christ!  The book of Colossians underscores this glorious truth.  The Gospel of John compels us to live Christ-centered lives.

This sermon series on Messiah Jesus should heighten our worship, fortify our faith, and strength our witness to the glory of God.