The Earthborn Problems Confronting the Servant of God
"For a great door, and effectual is opened unto me, and there
are many adversaries"
(1 Cor. 16:9)
This discussion will center in the
earthborn problems of the servant of God. As a proper approach to the subject,
several things need to be said at the outset: first, something about
definition; second, something about description; and third, something about
diagnosis.
The definition of a problem may be stated
as follows: It is a difficult situation involving uncertainty of solution. In
the strictest sense of a definition, this cannot be true for the child of God.
For the resources of God are sufficient for every difficulty and there are no
uncertainties. But in the more relative sense of the definition, a sphere in
which most of us move because we fail to appropriate fully the resources of God
and to apprehend clearly the truth of God, it is painfully true. There are
difficulties and the solution seems uncertain.
In attempting a description of problems, several characteristics
deserve attention. Problems are earthborn and reside essentially in people.
This explains why men have sought isolation from society as a solution to their
problems. Usually they discovered that the seat of their problems centered in a
person from whom they could not retreat. Problems are inevitable in a world of
sinning people. It was sin that introduced difficulty and uncertainty into the
stream of human relations. It is therefore to be expected that problems will be
the course of human experience until the factor of sin is removed from the
scene by the grace of God.
It is therefore an inescapable conclusion
that problems will constitute the obstacles through which the servant of God
must make progress. The servant of God must associate with people where the
problems center. These people possess the sinful nature which produces the
problems. There is no such thing as turning back in the path appointed of God.
So, to make progress, the servant of God must confront the problem and find a
solution. It is therefore a comforting fact of history to the servant of God
that problems are not insuperable. With renewed assurance the servant of God can
move forward, knowing that "our
sufficiency is from God" (2
Cor. 3:5) and that we can do all things through Christ who strengthens us (Phil. 4:13).
Precise diagnosis of the problems is the most important factor,
perhaps, in finding the solution. It is like isolating the cause of a disease.
It is not enough to recognize the symptoms and pore over them. The symptoms are
the effects produced by the problem. They distress and irritate and aggravate
and destroy. But all the effort expended to mollify and alleviate and arrest
the symptoms is largely wasted because the real cause remains and the relief is
only temporary. To penetrate to the cause and have the courage to face the
problem in all of its grisly reality is probably the most soul-searching and
the most soul revealing experience any servant of God will ever have.
This discussion will not constitute a diagnosis. It will be nothing
more than a listing of the areas where problems can and do occur. It will then
be up to each man himself to examine his situation, and in all honesty with
himself and God, be prepared to put his finger on the problem or problems in
his area and deal with them.
I will now bring to your attention seven
areas where problems do arise, and can and may arise in the course of your experience.
The Apostle Paul, writing to his dearly beloved son in the faith,
issued an admonition that deserves primary attention. "Take heed unto thyself” (1 Tim.
4:16). I am convinced, after many years of experience, both for myself as
well as others that we either failed to recognize this verse, or else we moved
swiftly to the remainder and laid the emphasis on doctrine. And as a result, at
that point where problems occur, and where they are most likely to affect our
ministry, and over which we are the most likely to be able to apply solution,
we failed, and the tragic consequences are degrees of faltering, fruitlessness,
uncertainty, and absence of joy. I will discuss this under three heads: personality,
performance, progress.
Personality is that collection of
characteristics that qualify us for ordination to the ministry. These are
spiritual, moral, and mental. It is recognized by all of us that there is no
absolute degree in which these are possessed. But, they are present in such
degree that they are recognized by examining elders and “electing”
congregations (congregational rule not board directed) to be at least in
minimum sufficient for induction into the ministry. Does this describe a garden
of virtues within which there shall be no cultivation and the emerging of new
flowers and the giving of greater fragrance? So far as I am able to observe,
not one of the qualities is necessarily static and is therefore incapable of
further development.
Performance is a good word in this modern
industrial society. It is likewise good for the minister. His method for
commanding respect is that of being an example of the believers in spiritual
conduct (blameless) (1 Tim. 4:12). To
get recognition as a faithful shepherd is to be absolutely dedicated to his
task, to give himself wholly to the things of the ministry (1 Tim. 4:13-15). This ministry must take
first place. He must give himself to reading, exhortation, doctrine, ministry (1 Tim. 4:13, 15). Though he must have a
schedule, and follow it as nearly as possible, he is bound to find that it will
be interrupted over and over again. Why? Because the pressures of his task do
not follow a schedule. And they must take precedence.
Progress ought to be evident in his experience.
That is the point of Paul's words to Timothy, "that thy profiting may appear to all" (1 Tim. 4:15). The word profiting refers
to progress made through difficulty. Every hindering circumstance confronting
any man will be the experience of the minister. There is no use to cite these
as excuses for failure to move ahead. He must rise above the obstacles and find
a way to move ahead. Every week ought to find him preaching better sermons,
teaching better classes, giving better counsel, developing spiritually,
reaching the lost with greater effectiveness – a result of the input of the
Teacher and Lord (John 13:13). This
should be manifest to his people, not only those on the inside of the church
but also those among whom he moves on the outside. It is this progress that
builds confidence in people and creates the determination to retain and support
this man in his leadership.
Therefore, take heed to thyself. This is
the primary and basic problem confronting every pastor and servant of God.
When outlining the qualifications for the ministry, the Apostle Paul
made clear reference to the family. The man himself is to be "the husband of one wife" (1Tim. 3:2), and he is to be "one that rules well his own house,
having his children in subjection with all gravity; for if a man know not how
to rule his own house, how shall he take care of the church of God?" (1Tim. 3:4-5). Therefore single males do
not qualify to be considered for this work that is a gift from God who would
bring him a proper wife. Human nature being what it is, the response of men
follows the same principle in all ages. The words of the Apostle Paul now have
the seal of the Spirit of God upon them, so the problem of the family is
therefore quite real. For anyone who seeks to serve God and in any sense to
exercise oversight, his second major concern must be his family.
The head of the family is very possibly
primarily responsible for the situation that develops in the family. At least
that is the very clear implication from this passage of Scripture. He is
probably mainly responsible for the kind of woman he has for a wife. He was
certainly aware of the qualities of the woman that aroused his affection. He
then deliberately chose her for a companion. From that moment on he had it in
his power to mold her by his devotion to her. Love has its own way of weaving
its spell over the object of its affection. Thus Solomon spoke of the way of a
man with a maid, and admitted it was too wonderful for him. The phrase "the husband of one wife"
quite literally means a one-woman man. This means that a man gives his devotion
to one woman. That kind of man will beget the same in his wife. And where love
is the prevailing atmosphere, the element of authority is not difficult to
maintain. For those who want women to take the eldership, the qualifications
are laid down. One which blocks their pathway is the husband of one wife. As in
1 Tim. 5:9, "wife of one man," implies a woman married but once; so "husband of one wife" here
must mean the same. A woman cannot meet this requirement, neither a divorced
man.
Both "wife
of one man" and "husband of
one wife" requires in this intimate relationship grace untold
displayed as well as communion with the Teacher and Lord of John 13:13.
The wife in the family then takes her
place as an object of emulation in the Christian society. Certainly she will
seek to do her husband good, to advance the ministry in which he is engaged, to
cooperate so that in this little kingdom they are building there will be
harmony, prosperity, good will and praise to God. The finances will constitute
a large part of her responsibility. Their income will be limited. But she will
have taken it as from the Lord and be subject to it. This will limit the dwelling,
the furniture, the clothing, the food. It may be necessary under most
conditions to exercise frugality in everything. But such sacrifice will be with
joy as to the Lord. And the atmosphere created by the wife will be radiated to
the children. Where she shows subjection to the husband, she will inspire this
among women in the congregation.
The children play a major role in the
success of the servant of God. A well-regulated family is a recommendation.
Children need to know their place, that is, to be in subjection. But this
cannot be-realized by mere compulsion. To rule well means more than the mere
exercise of force. In such a case the home could turn out to be a concentration
camp. It means to be able to stand before. This suggests first of all the
ability to set a good example of all that is presented as the ideal for life.
Tempered with real affection for the children, authority will be accepted
willingly, and in cases where the situation is far more tense, will even in
those cases be tolerated. It was the absence of this in Eli, the priest of
Israel that brought the condemnation of the Lord. Eli's children were wicked.
They sensed a lack of devotion to their father to the sacrifices of God (1Sam. 2:12-17). They encouraged this
among the people as well as leading the people in gross immorality (1 Sam. 2:22-25), and in addition to
their vile conduct, Eli made no real effort to restrain them (1 Sam. 3:11-14). As they come to
maturity they exhibit the home that they grew to attain their mindset and
desires they display.
In the privacy and inner sanctum of the
home this confronts the servant of God. It is here that he lays the ground work
for the larger ministry beyond.
Addressing the Ephesian elders the
Apostle Paul said, "Take heed
therefore unto yourselves, and to all the flock over the which the Holy Ghost
hath made you overseers, to feed the church of God, which he hath purchased
with his own blood" (Acts 20:28).
This charge is replete with problems. But they can be summarized under three
heads: identification, administration, and compensation.
The problem of identification stands at the head of the list, and in
some sense incorporates all the rest. That is, therein lies the solution to all
the other problems. "If a man desire
the office of a bishop, he desires a good work" (1 Tim. 3:1). Contrary to the English translation, this does not
refer to an office or position. It refers to an opportunity for service. This
is clear when one considers the description of the task with which the sentence
ends, namely, a good work. The word bishop refers to function and means
overseer in the sense of one who visits another to communicate good. This calls
for identification with the flock of God, so that what they experience he
experiences. What they feel he feels. It is this intimate understanding and
recognition of need that leads the overseer to feed the flock of God willingly,
not as though compelled, not for the sake of money, but because here is an
opportunity to communicate benefit, not as exercising lordship over, but as
types to the flock. Just as Christ, the Chief Shepherd, identified himself so
completely with the flock that he gave His life in their behalf, so should the
elder (1 Pet. 5:1-4; Matt. 20:28).
The problem of administration grows out of identification with the
congregation. It requires the exercise of wisdom more than the demonstration of
authority. The focal point is always what is best. The provision for this task
is the message of the Word of God. It is profitable for doctrine, for reproof,
for correction, for instruction in righteousness (2 Tim. 3:16). That does not mean that this message is to be used as
the whiplash in the moment of trial. The foundation must be laid ahead of time.
But always in method the minister should preach the word, be instant in season
and out of season; reprove, rebuke, exhort, with all longsuffering and doctrine
(2 Tim. 4:2). The word longsuffering
is especially pertinent in approaching the problems of the parish. It means
that the leader holds back his wrath in order that he might accomplish a
beneficial end. The Lord is constantly doing that with us. It is therefore in
order for us to exercise the same for them.
Few there are in the ministry who are not
confronted with the problem of compensation. It is true that "the elders that rule well (should) be
counted worthy of double honor, especially they who labor in the word and
doctrine. For the Scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The laborer is worthy of
his reward" (1 Tim. 5:17-18). Some pastors wonder whether their congregation ever
knew that passage was in the Bible, or if knowing, care less. Double honor
would include both wage and esteem. Paul's labor for the Lord was not for the
sake of wealth. In discussing the use of Christian liberty the apostle argues
convincingly in the first half of 1 Cor.
9, that a pastor has the right to expect pay. But in the last half of that
chapter he points out how that right ought to be exercised if it is to be
effective. At this point it would be well for the pastor to take a hard look at
the proper way to bring this responsibility of the congregation to their
attention. A mere barrage of denunciation could well fail, where an over
measure of benediction would succeed.
A survey of the New Testament will reveal
the progress in establishing churches. At the outset there was one local
congregation that centered in Jerusalem (Acts
2:47). But this could not last, if the great commission was to be carried
out. In the good providence of God it took a persecution to scatter believers
and begin the spread of churches (Acts
8:1). It was not long until there was a church among the Gentiles at
Antioch (Acts 11:19-30). From there
the church spread to Cyprus, Asia Minor, Macedonia, and Greece (Acts 13:1; 14:23, 28; 15:1-6, 22, 41).
In the 2000 years since, churches have been established in almost every part of
the world. There are two great segments of the professing church: Catholicism
and Protestantism, with proliferating splits in both segments, to say nothing
about the cults that are clamoring for equal status, and the great pagan
religions that are emerging in our own society. These in part or all will
confront the pastor with problems.
The doctrinal
will be the first consideration of those who move in conservative circles. And
the problem will focus on what attitude and methods should be employed toward
those churches that do not subscribe to the doctrinal tenets of the pastor. The
problem will range in religious bodies from those that are positively pagan to
those that constitute a conservative variation. It will not be difficult to
make pronouncement on paganism. The problem will be slightly more difficult in
dealing with Catholicism. The cults will accentuate the problem. Liberalism
will complicate matters much more because it employs the same terminology even
though with different meaning. Denominational differences produce one of the touchiest
problems. And the variation from congregation to congregation, even in the
denomination, is the stickiest issue of all.
The ethical will confront the pastor as
his most worrisome problem. Even if it were true that all doctrine were the
same, it still would not be true that practice would be the same. Starting with
the same premise of doctrine, it is amazing how the application varies. In one
case there may be the strictest of separation, whereas in another separation
may be practiced in the loosest fashion. All this must be traced to the measure
of understanding and submission to the Word of God. The degree may be high
among some, but low in others, and in some totally absent. This constitutes the
problem of the pastor in his wider associations, in the local community, and
even in his own local church. Nor can the problem be ignored. He must find some
solution: a solution that will satisfy the Word of God, his own local church,
and his own conscience.
The personal also constitutes a problem
for every pastor. Being what he is, and having developed over a certain
pattern, he is bound to have his own feelings on matters. Unconsciously imbedded
in his nature will be a desire to conscript a following for his own church,
perhaps even for himself. This will lead him to develop certain attitudes and
responses to any church, pastor, or form that varies from his own. This is not
new. The Apostle John complained to the Lord Jesus that a certain one was
casting out demons in his name, but he didn't belong to the apostolic company (Mark 9:38-40). The disciples of John
the Baptist were concerned that when Jesus started His public ministry it
seemed that all men were going to Jesus and no longer following with John (John 3:25-30). Within a local area or
congregation there could be good reason for concern on the part of the pastor
in the face of such trends. But he will need to be careful that these reasons
are not borne of personal obsession.
The pastor is called to community. He must
live and work among people. That is his field. He may be assigned by the Lord
to a rural community. He may find himself in a small town or a moderately-sized
city. Or he may conceivably be located in a large city. Each place will possess
certain excellences that attract him, and certain faults that repel him. The
principal virtue of each centers specifically in the fact that there are people
with whom to work. One field may appear to be easy, while another appears to be
difficult. But in either case, it can be safely concluded that people are
sinners and need the grace of God. The greater the degree of imperfection the
more that pastor is needed. It is therefore utterly inconsistent with the call
and placement of the Lord to quarrel with the circumstances. What he needs to
do is confront the problems and devise some method of solving them. But he must
remember that communication of good requires interaction.
The cultural pattern of the community can
well constitute a major problem for the pastor. When Paul went to Ephesus he
was confronted with patterns of culture that were on the lowest level of ethics,
and entirely hostile to the message he was preaching. If you should come to
Indiana you would find a hysteria that stands squarely in the way of many
programs you would like to promote. It will be the business of the pastor to
maneuver around and through these obstacles to make progress in the work of the
Lord.
Governmental structure in communities will
pose difficulties that are sometimes almost insurmountable. With liberalism permeating
government today, this sometimes results in discrimination of one kind or
another. It may be as to messages that go out over the air. It may be with
respect to a location for a church building. As government and false religion
get more closely linked together, it may issue in restriction to the preaching
of the gospel and the right of public assembly, such as in Russia and China.
Religious alignment has always been one of
the major factors hindering progress. In this country it is not uncommon to
hear that a community is entirely given over to unbelief. Or that the community
is predominantly disposed to Roman Catholicism. Or that a certain community is
dominated by one Protestant denomination. Or that sectarianism is entrenched
and it will be impossible to break through this encrustation.
That all these things pose problems,
there is no question. But that these problems constitute reasons in themselves
why the work of the Lord shall not be promoted numerically and spiritually is
not true. When God called a man to a place, He first surveyed it and listed the
problems. Then He expects to provide the necessary solution to each one. And
this He will do through the leader of the congregation.
"Faithful is he that calls you, who also will do it" (1Thess. 5:24).
Though Christianity came into existence during the imperial sway of
the Roman Empire, it recognized, nevertheless, that believers would be living
in every country and every clime before the passing of many years. This has
since turned out to be the case. The New Testament records have therefore made
adequate provision for the functioning of the Church in any country. The
principles of operation are adaptable anywhere and under any set of
circumstances. Though a great deal is said about how Christians should respond
to the treatment they receive (Rom.
13:1-7; Gal. 6:9-10; 1 Tim. 2:1-2; 1 Peter 2:12-23), I want to mention
specifically the trends that are now creating problems for the pastor.
Philosophical trends are changing the
thinking of people on the whole scope of reality. These trends are definitely
in the direction of removing the supernatural from the realm of consideration,
and reducing the perspective of reality to the human and natural level. This is
placing man in the position of the supreme good and the chief end in life.
Sociological trends grow out of this
movement of thought. It produces either isolation or integration of the
nationalities or the races. It produces a new approach to property, industry,
education, morality, because it arrogates to man the final word of authority.
This temper is gradually filtering down through the various levels of society:
those benefitting from higher education, next, those in secondary education,
and finally to the lowest level.
Political trends follow pretty closely on
the heels of the preceding two. Government in the hands of the people is being
molded to satisfy the thinking and desires of the people. This country is
gradually becoming a socialized state, and except for some unforeseen crisis
which could break up the trends now in operation, it will continue in this
direction until the ultimate is reached.
Financial trends are merely the
handmaidens of all that precedes. The movement now in process is inflation. For
this there seems to be no apparent terminus. The change of administration can
arrest the progress, but probably can do nothing more. The programs now in
progress cannot be reversed, even if there were a desire to do so. So the
prospect is that others will be generated in order to live with those now in
course.
All these trends make their impact upon
the pastor, and create problems with which he must live.
In these days of shrinking distances with
high powered means of transportation and communication, every pastor is a
citizen of a world community. The movements of the world are therefore being
felt in every nook and cranny. Change is perhaps the most evident of all --
trends that bring their problems ever closer to each congregation of believers.
In order to claim the promise of 1 John
2:17, "The world passes away and
the lust thereof, but he that doeth the will of God abides forever,"
one must be highly knowledgeable of the trends and the solution.
The trend toward internationalism is gaining
momentum. The League of Nations has been superseded by the United Nations, and
even though there seems to be little fruit from the endeavor, the principle is
now fixed in the minds of men and they will not abandon it until some united
state of the world is achieved.
A similar trend in the field of
ecclesiasticism is now running parallel with that among nations, and with
increased acceleration. To the dismay of many in conservative circles, this
move is being welcomed with eager acclaim. As this proceeds, it is evident that
a closer tie is being made with the political element of nations (Rev. 17:1-3).
The trend toward pantheism (toleration of
all gods) in thinking, that is both secular and sacred, is providing a ground
work for both the religious and the political in life. This sort of thinking
will make way for a great political genius to appear on the scene and be
accepted as the solution to the confusion that now exists among the nations. In
this same context the nations of mankind will be prepared to receive this one
as God – the anti-Christ. We are well on the way to his acceptance.
The trend toward the impure and corrupt
is already making marked progress in the toboggan slide to the bottom. Abortion
accepted, gay marriage made legal, and now gender neutralism being implemented
in the school systems. A whole new ideology has gripped the nations, especially
evident among the younger generation that doubtless cannot be stopped until it
has reached that stage when every imagination of the thoughts of men's hearts
is only evil continually. (Gen. 6:5; cf.
Luke 17:26‑30). They get so bad that they need demonic influence to propel
it to the utmost and lowest level. (2
Pet. 2:9-10) God sets them up in their unbelief. God rescues the righteous
and prepares the rest for judgment. Some of the last warnings of the pastor in
that day.
These are the many problems that confront the
servant of God. The situation is serious, though not beyond hope. God placed us
in the world, and promised to keep us from the evil. He appointed to us a
responsibility, and He will enable us to the fulfillment of that task. When the
situation gets to the place where there is no solution to the problems that
will be the time when He is finished in His work with the Church and will call
us out of this world. That could be sooner than we think. It could be today.
But until He is pleased to call us to Himself, let us not forget that the first
half of the verse with which I opened reads, "For a great door and effectual has been opened."
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