Review: Gospel Eldership

Don't let the girly cover prevent you from breaking open this discipleship resource.  While there are a great many theological treatments on the biblical mandate for eldership, this resource bridges the theological vision with the tools for development and spiritual formation of elders.

This book is designed to be an individual study or small group with lessons and exercises which push you to examine yourself around personal character, competency, and compatibility.  All of which are crucial traits for leading a church family in spiritual growth.

The exercises involve examining false-righteousness, idols, character, pride, temptation, spiritual disciplines, conflict resolution, and mission.  

Here are a few memorable, tweet-able quotes:

"It's possible to be very old in the faith and yet tragically young in the gospel" (5).
"The most servant-hearted leaders are those who are most aware of their struggles with servanthood" (12).
"Eldership is much less about competence than about character" (34).
"Wise, godly, masculine elders create a church culture in which women thrive in their God-given gifting" (72).
"All of our failures in conflict ultimately come because we are man-centered, not God centered" (90).

All of the exercises are thoroughly introspective, and includes a husband and wife discussion, which she is required to sign.  Throughout this book there is a healthy emphasis on the need for continual applying the gospel through acceptance and joyful, continual repentance.  

Having come from an instructional discipleship model, it is truly a blessing to see a resource that has a healthy balance of formation and instruction.  This book seems to be written as a church-planter tool.  One question, rather than a criticism, is how might this book be used in an already existing, but ingrown, leadership team.  

Take Care How You Hear

A sermon summary edited by Steve Fountain, originally preached April 21, 2013 called "Take Care How You Hear," from Luke 8:1-21.  

Luke teaches us about hearing and accepting God's Word and becoming a member of His family. While we are all God's creation, only those who accept Jesus as their savior become part of family.

Outsiders might not consider God's Family too impressive as Luke opens with Jesus traveling “through every city and village” sharing the Gospel. (8:1-3) With Him are the 12 disciples and three women (each of whom we see later at the cross and the tomb).

All are from various stations of life and, like all of us, have faults and made mistakes. The key is that each (except for Judas Iscariot) not only heard God's Word, but embraced it and saw it bear fruit in their lives.

Jesus illustrates not only the importance of hearing God's Word, but of taking it to heart through the Parable of the Soils (8:4-15).

Jesus uses a farmer sowing seeds to show how people react to God's Word.

Some seeds fall on the edge of the road, where they are either trampled by people or eaten by birds.  This shows people who hear the Word, only to have the Devil quickly take it from their hearts.  Some seeds fall on rocks, only to quickly sprout and wither due to lack of moisture. This shows people who happily receive the Word, but lack the roots to sustain their faith through tough times.  

Some seed falls in good ground, but shares that ground with weeds and thorns. This shows people who have their faith overtaken and choked out by material and fleshly desires.  But the seeds that fall on good soil have deep roots and produce much fruit. This shows us the kind of heart that hears and responds to the Word of God — for it alone holds the response that yields fruit. 

Jesus follows this with the Parable of the Lamp, illustrating how we should let the light of His Word shine brightly, not hide it away.

Verse 18 offers direct warning to those who turn away from, or even hide, the light: “Therefore take heed how you hear. For whoever has, to him more with be given; and whoever does not have, even what he seems to have will be taken from him.”

In today's world, verses 19-21 might appear as Jesus disrespecting His earthly mother and brothers. After all, if you were in a crowded gathering and where told that your family was outside and couldn't get in, wouldn't you act to bring them to you?

Yet Jesus offers us a grand illustration, when he responds, “My mother and My brothers are these who hear the Word of God and do it.”

While the words of Jesus are harsh for Mary and His brothers, the words of Jesus filled with hope for all who respond in faith.

Becoming a member of God's family does not come from a birthright, earthly inheritance and through a purchase of good deed. It comes from repenting of your sins and accepting Jesus Christ as your Lord and Savior.

This means anyone can become a member of God's family and enjoy eternal life in heaven.

There is no easy way around it — either you repent of all your other self-help pursuits and turn to God, or you ignore God, pull the covers over your head and go back to sleep — and wait for the rude awakening of the judgment of God.

If you can see the fruit of change, that is, if you see more love, more patience, more gentleness, and grace—you will reap the blessings of belief in the gospel.  If you cannot see growth in your life—you should not be so sure of your profession — maybe it is just a profession without substance.

Jesus encourages you to take care then how you hear — it makes the difference between stagnation and growth, between dream and reality, between death and life, between despair and joy. 

Two Kinds of Hearts

A sermon summary edited by Steve Fountain, originally preached April 7, 2013 called "Two Kinds of People and Two Kinds of Hearts," from Luke 7:24-50.  

Why do people attend church on Easter, Christmas or for a special event, but rarely — if ever — show up in between? What did the crowd come to hear?  What did they come to see?

Jesus asks these type of questions to people once the messengers of John the Baptist departed (verses 24-28). His questions not only underscore the transition from the last and greatest prophet of promise — John — to the fulfillment of that promise — Jesus — but cut to the heart of our heart issue: what kind of people are we?  All of Israel heard John, but not all responded (vv. 29-30).

The “big people” with earthly power and position refused to say “God’s way is right.”  They are unforgiven, destitute, and become the object of contempt.

The “little people” who have an eager-willingness to say “God’s way is right” receive forgiveness, restoration, and becomes the object of favor.

The generation of Jesus is no different than our own (vv. 31). There will always be two kinds of people: spoiled brats and the grateful and submissive.  Jesus likens them to children to illustrate the point. (verses 32-34). 

They are like children sitting in the marketplace and calling to one another, griping, complaining and never happy.  They refuse to address the fundamental problems of their life: they want their way, not God’s way.

In contrast, (verse 35) wisdom is used to deliver two meanings. First, it refers to the counsel of God that establishes great blessing for those who repent and seek the forgiveness of sin.  Second, wisdom is also being used as shorthand for God himself. 

Those who come to Jesus because they know that they need His gift of salvation come like a child who has a tender heart. It is very significant that Jesus will say later in Luke “Whoever does not receive the kingdom of God like a little child shall not enter into it” (Luke 18:17).    

Immediately after contrasting two types of children, Luke gives us an inside view of two true-life heart repsonses: a prostitute and a Pharisee named Simon.

Simon is hosting the dinner.  Since there was no social media to advertise one’s opulence, the doors of the house were open for people to come and go — and for all to see.  In wanders a woman of the city — a woman known as “a sinner” — a prostitute. She came because she knew she would find Jesus at Simon’s table.

Why she came, we are not initially told; however, it will be found out eventually.  But the fact that she did come was remarkable, and it would have taken a lot of courage. And when she arrived, the tenderness and brokenness of her heart could not be contained.  In verse 37-38, we see she brought a flask of ointment, with the purpose of anointing his feet. But when she arrives she sees that they have not even been cleaned by Jesus’ host, she begins to weep uncontrollably.  She uses her hair and tears to wash His feet.

Simon's thoughts head toward indignation “A prophet, indeed — if he were, he would know what sort of woman this is who is touching him — she is a sinner — a prostitute.” Jesus, knowing Simon's thoughts, reveals the hardness of his heart through a parable about two debtors.  (verse 40-43).

Both debtors find that their debt has been cancelled. One's debt is six times larger than the others. Jesus asks: “Which of the two is more appreciative?”

Simon answers cautiously, because as a Pharisee, he was used to trick questions: “The one, I suppose, for whom he cancelled the larger debt” (v. 43).

Simon is congratulated by Jesus, but then finds that the rug is pulled out from under him (vv. 44-46). This woman, who has said nothing throughout the entire story, has in fact said a thousand words?  Of the two hearts, which demonstrated the greatest appreciation?  Was it the soft heart, or the hard heart?

She has been described three times as a sinner, and three times it is said that she has been forgiven — not through works, but by faith. Jesus clears all confusion with the closing words of the chapter.  “Your faith has saved you; go in peace” (v. 50).

What kind of child are you? A proud Pharisee or a repentent prostitute? It is important to recognize that all debtors are forgiven — and those who compare  themselves with others are not wise. 

The appreciation for the depth of your sin and forgiveness should be growing.  If not, beware, for the deceitfulness of sin can quickly harden your heart.  

Two Miracles--One Lesson

A sermon summary by Steve Fountain originally preached on March 24, 2013 called "Two Miracles--One Lesson" from Luke 7:1-23.

What do we do with the story of the Centurion’s servant and the widow’s son? Do these two miracles appear random to you?  They beg the question: “Why does Luke choose to record these?” (Luke 7:1-17)

And what are we to make of John the Baptist being mentioned after a four-chapter absense? (Luke 7:18-23)  These stories glorify the one true God by teaching us that Jesus is not only our Savior, but He is our Lord—and He does all things well.

1.  The Roman Centurion (Luke 7:1-10) was a man of integrity and personal fortitude— the kind of man that children would aspire to be like. 

He finds his beloved servant in failing health despite the best medical efforts.  Having heard much about Jesus performing healings miracles (verse 3), the centurion — knowing the sensitivities of the Jews — asks the elders of the Jews to go and speak on his behalf and request Jesus to come and heal his servant.

The emissaries plead and lobby (v. 4) that he is worthy of help because of his philanthropic works (v. 5).  But before Jesus reaches the centurion's house, he begins to recognize how great Jesus is and how unworthy he is. He sends a group of friends out to meet Jesus (v. 6-7).

Key here is the centurion realizes that he is not worthy AND that Jesus has all authority.  It is a remarkable expression of faith — apparently a kind of faith which Jesus had not seen in Israel.   

Jesus Has All Authority — He is Lord of All.  The Centurion recognized this.  Do You?

But Jesus is a loving and compassionate Savior, too.

As Jesus, the disciples, and a great crowd were approaching the gate of Nain, they meet a funeral procession, leaving town heading toward the tombs. (Luke 7:11-17).

2.  The only son of a widowed mother is being carried out on a funeral bier to a tomb.  She is now alone in the world — without a male protector and provider. 

Luke significantly says that the Lord saw her, and he had compassion on her, and said to her, “Do not weep.” 

Jesus walks past the widow now, and touches the bier — defiling himself — no one touches a funeral bier.  Shocked, the men carrying the dead stood still, as they hear Jesus address the corpse, “Young man, I say to you, arise.” 

And because Jesus is the Lord over life and death, and possesses all power over the realm where the man’s spirit had departed, the young man’s spirit joins his body again in obedience to the Lord’s command.   

On His own initiative, Jesus gave life to this young man. He cannot be a Savior, if he is not Lord of All.  Jesus has all compassion, because Jesus is both Lord and Savior. 

And where has John the Baptist been hiding for the last four chapters?  (Luke 7:18-23) In Luke 3:18-20, we read that rather than repenting of his sins, Herod adds this to them all, that he locked up John in prison. 

John had preached a coming Christ who would destroy the powers of darkness and judge the unrighteous with fire.  But instead, Jesus leaves John helpless, and in prison with much of Israel not believing in Jesus as Lord and Savior.

John’s experience was not measuring up to his expectations — and his faith was beginning to wane. Is it that we are like John, and have misunderstood who Jesus is and what he asks us to do?  John wants to know the day and the hour of God’s vengeance upon sinners and persecutors of righteousness like Herod. 

So in verse 22, Jesus responds by working more miracles of healing and restoration as proof that He is the promised Messiah from the prophecies of Isaiah 35 and 61. 

In verse 23, Jesus says, “Blessed is the one who is not offended by me.” Jesus is telling us to trust in Him because He is in control of all.

Here lies our problem: we want Jesus to be our Savior, but we don’t want Him to be our Lord, or we may not realize how much of our life he owns.  We are surprised when God shows us that he owns our bank account, our children, and much of our life is struggle because we don’t realize this grand truth that Jesus is not simply a Savior, he is also Lord. 

Jesus is teaching us by these miracles that He is a trustworthy Shepherd — He is Lord and Savior.  If we come to him, hear him, and do His Word, he will lead us and nothing will separate us from His love.

Jesus does the right things in the right way and at the right time.  You cannot do Christianity your way.  You must believe that His way is best.

A Character Worth Imitating

A sermon summary by Steve Fountain originally preached on March 17, 2013 called "A Character Worth Imitating" from Luke 6:36-49.

We arrive now at the third and last section of the Sermon on the Mount. 

Jesus shows us a character worth imitating (verses 36-38).

Then Jesus uses 4 parables to show us that we are all imitating someone or something (verses 39-45).  

Finally Jesus concludes his sermon with a stern, prophetic warning (verses 46-49). 

Character

Verse 36 is a bridge for what follows, highlighting again the importance of developing a character like our Heavenly Father.  “Be merciful, even as your heavenly father is merciful.”  In other words, “Since your Heavenly Father is known to be merciful, let your life take on the same merciful character.” 

Luke 6:37-38 we discern 4 characteristics of God’s mercy that we are to imitate followed by a promise.  We are to be merciful, gracious, forgiving, and selfless.  In a real sense, these 4 ways can be taken together as one. 

Parables

Blind leading Blind. 

 In verse 39, Jesus proposes the impossible—a blind person leading a blind person.  The inevitable outcome of this is to fall into a pit.  The natural answer to both of these questions is no, a blind person cannot lead a blind person to safety.  Jesus says, it is absolutely critical that you find someone you can trust and follow him.

 Teacher and Disciple. 

 In verse 40, Jesus draws our attention to the disciple-teacher principle.  We are not as well acquainted with the teacher-disciple analogy in our day — we don’t eat, sleep, and play with our teachers as they did in the ancient near east.  A better analogy that paints the picture for us in our day is of a Father-Son relationship.  And the point here is “Like Father-Like Son.” 

If we are not careful, we can acquire bad traits from our teachers that are not helpful.

 Logs and Specks.  

 In verses 41-42, we have the famous analogy of offering to take the speck of dust out

one’s eye, while trying to do it with a 2x4 sticking out of our own eye.  And sadly, we often take this analogy out of context.

In summary, Jesus is saying that if you have an obvious character flaw like a  judgmental spirit or a loose tongue, and you begin training others, your disciple will turn out just like you. 

Those who have the ability to examine themselves and remove the beam are in the best position to help someone else.  A person who sees their sin, repents, and is forgiven — this is not perfection, rather, it is humility—this is the person you should follow.

 Fruit or No Fruit. 

 We typically read verses 43-45 and say, “You cannot get bananas from an orange tree, or you cannot get pears from an apple tree,”  but this is not Jesus’ point. 

The good person brings out of his heart good things, and a bad person brings out bad — the overflow of the mouth is merely the overflow of the heart.  If you spill hatred, bitterness, and jealously — it is simply the exposing of the character of your heart.  When your life spills, does love or bitterness come out?

Warning

In verse 46, Jesus asks a very penetrating question.  “Why do you call me ‘Lord, Lord,’ and not do what I tell you?”  The obvious answer to this is, “If I ignore the voice of God, and do not follow him then I am not his disciple — I am following someone or something else.”

And the answer to all our hearts longing is found in a deep, committed, praying, community relationship with Jesus Christ and His people.  Look at verse 47, where Jesus lays out discipleship plainly for us. 

1.  You must come to Jesus.  2.  You must hear his Words.  3.  You must do his Word.

It is that simple.

Those who refuse to come to the Father’s Table, refuse to repent of their sins and receive forgiveness, refuse to imitate the Father’s love, will one day discover that their house of cards falls flat.  But by then, it will be too late.

Loving Like Our Heavenly Father

A sermon summary by Steve Fountain originally preached on March 3, 2013 called "Loving Like our Heavenly Father" from Luke 6:27-36.

When looked last time at the Sermon on the Mount, we saw how Jesus tries to help us see God through His gracious invitation to sit at the Father’s table.  To do so, we must reverse of our values by repenting of our sinful pursuits. 

As we continue, Jesus addresses those who have forsaken their sin, and have turned to the Savior, and those who sit at the Father’s Table. Jesus says to you; now that you are a child of God, imitate the loving character of your Heavenly Father--just as we do our own earthly parents.  

It starts with God's love, which is radically others-focused. Let's take a look at some key aspects of God's definition of love that we should strive imitate.

1.  Love by intervention (vv. 27-28).  “We are to love our enemies, do good to those who hate us, bless those who curse us, pray for those who abuse us.”

In these four examples — love, do good, bless and pray — Jesus defines love as proactively seeking the good of those who are our enemies, who hate us, curse and abuse us.  We react, not in the normal way, but by pouring out blessings on those who are attacking us.  It is very easy to love those who are favorable to you. 

The intervention that is advocated here is the kind of love that prays for a coworker, child, family member, landlord — or anyone who is an enemy in your life — that they would have the peace of God in their life, too.  It is the kind of others-focused, sacrificial love that we are called to imitate.

2.  Love by self-sacrifice (vv. 29-31).  In these verses, Jesus gives four examples of the kind of self-sacrificing love we are to imitate.  Three of the examples are involuntary, and one is voluntary. 

When hit, we do not hit back; in fact, we allow potential harm for the sake of something greater.  If someone takes our coat, then we are to allow him or her to take the shirt, too.  And if someone takes one of earthly possessions and refuses to give it back, we are to let them keep it.  This is truly radical.  These are of course involuntary situations.  Yet, the poor and oppressed are not the only ones who must give. 

In verse 30, Jesus is saying that if God has blessed you, and given you peace and financial stability, then you must demonstrate a sacrificial love and share it with those who are destitute. 

3.  Love by command (v. 31).  This section is summed up with what we affectionately call the Golden Rule (v. 31).  Some have argued that Jesus is completely unique in his emphasis, but the Golden Rule has its roots in the Law of Moses, of all places.  In Leviticus 19:18, we read, “You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the Lord.”  In fact, this verse is wonderful summary of Leviticus 19, in which, God prescribes looking out for the interests of other people. 

Loving like our Heavenly Father  (vv. 32-36).  

Jesus gives three negative examples in contrast this radical new love.  If you only love those who love you, only do good to those who do good to you, only lend to those whom you expect a return, what's the benefit?  Even sinners do this kind of thing. 

The sinners expect to pay for what they get. You have heard it said, “If I do enough good things, then God will have to let me into heaven.”  That is worldly wisdom, but it is not grace.  Grace is free and without conditions — it is not something we earn on our own. Jesus paid it all at Calvary.

Now that we are at the Father’s Table we must begin to be merciful, generous, and gracious like our Heavenly Father.  We must imitate and demonstrate that we are His Children — not out of slavish drudgery, but out of joy and gratitude as sons of the Most High.

An Invitation to Sit at the Father's Table

A sermon summary by Steve Fountain originally preached on February 24, 2013 called "An Invitation to Sit at the Father's Table" from Luke 6:17-26.

Often quoted by politicians, the Sermon on the Mount  is not a piece of legislation or manifesto; rather, it is a gentle invitation to all who hear to come to the Father.   The invitation encourages responsiveness to God, to trust his care, and to rest in his promises.  The tenderness and possibility of a personal relationship with God cannot be missed. 

It is likely that neither Matthew or Luke have the whole sermon intact. Matthew's account runs 107 verses — about seven minutes of oration. Luke’s record is significantly shorter — just 30 verses.  So, it appears that we have two separate summarizations of Jesus’ sermon.  And the brevity of Luke should not concern us either, for he includes the 'missing' teaching in other places in his gospel account.  

Jesus presents a series of blessings followed by curses. Typically, we can take the blessings and do without the curses, thank you very much.

But to view it this way would be to miss the gentleness of the invitation, and the attractiveness of leaving behind our normal perceptions of grander, glory, and self-worth to take a seat at His table.

1.  The Blessing of Coming to Christ empty-handed (vv. 20-23).

Jesus contrasts two competitive values with four images to ponder.  Those with God's blessings are poor (v. 20), hungry (v. 21a), weep (v. 21b), and are hated (v. 22-23).  

In verse 20, there is the personal nature of the kingdom rule of God in view, and in verse 22 rejection comes as of one identifies not with stuff, but with the Son of Man. 

One commentator has paraphrased this “Blessed are you materially poor, who nonetheless look to God and his promise, for the kingdom of God is yours.”  The kingdom of God is not about gold or silver; rather, it is living in a world where God is your loving father and king. 

The kinds of people who belong to the kingdom of God are also hungry and distraught (v. 21).  The reference is not the physical filling with food, but  the spiritual satisfaction as being received by God and welcomed as one of his children.  Jesus is drawing on images from the Psalms. 

In verses 22-23, we have a picture of someone suffering for their entrance into the kingdom of God.  They follow Jesus exclusively as the Son of Man who has the authority and dominion over all. They boldly live it, love it and embrace Christ — and are hated, excluded, reviled, and spurned. 

In our culture, it is the red carpet, or A-listers who seem to have it all together.  Many of us try to assert our selves into the mold of apparent success.  What Jesus says is counter-cultural, and the values are completely reversed. 

2.    The Curse of Clinging to Self with closed fists (vv. 24-26).

Those who have the applause of men will one day find that they have missed the applause of the audience of God.  Their reward is now in this lifetime.  

Jesus wants us on a different, narrow path to blessedness. We need to glorify Him, not ourselves.

In His series of blessings and curses, Jesus is showing us the essence of repentance.  Repentence is seeing the rule of God as desireable, when the entire world laughs, scorns, and ridicules Jesus of Nazareth — it is to be preferred to an eternity of flames. 

What these scorners fail to realize is that when Jesus returns the world’s values will be reversed.  How blessed it will be for you then to be at the Father’s Table, rather than discover too late that you are outside, unable to enter the kingdom.  You will discover that it was a curse to cling to your plans of self-actualization with closed fists.

Conclusion: To come to Christ, we must respond to God’s gracious, and gentle rule.  We must admit our sinfulness.  We must come hungry, empty, and desperate, otherwise, we will not come.  We must come to Christ empty-handed with a heart full of faith.

Great sinners need the one true, Great Savior.