When people in Thessalonica met the apostle Paul they saw something they had never seen before. They saw a plain man with a basic message, who had honest motives, and gentle manners. He was a man seeking God’s honor, not man’s honor. He wanted God’s approval, not man’s approval.

            The Thessalonians had met traveling preachers, religious leaders, and philosophers, but never seen one like Paul. When they met Paul they met an authentic Christian leader.

            I know many of us as Christian leaders desire to be authentic Christians, but that sometimes can be difficult when we are leaders responsible for shepherding a church. First Thessalonians 2:9–10 tells us about how to be authentic Christian leaders.

            I think it’s good to remember that the New Testament letters we read are one side of a conversation. In 1 Thessalonians 2:1–8 Paul has been reminding his readers of his authority and past ministry experience. Paul seems to be defending himself possibly against an accusation that he lacked sincerity and concern for the Thessalonians. Perhaps someone had accused Paul of preaching for personal gain.It’s as if someone was saying he was preaching only for his own personal enrichment.

The Christian Leader’s Work

With that context in mind Paul writes, “For you recall, brethren, our labor and hardship, how working night and day so as not to be a burden to any of you, we proclaimed to you the gospel of God” (1 Thess 2:9, NASB).[1] When Paul writes, “For you recall, brethren” it is Paul’s request for the readers to remember his visit to them.

            In 1 Thessalonians 2:9 we learn about the type of work Paul did. When Paul says, “our labor,” that word “labor” he uses is the Greek word, kopos, which is derived from a verb meaning “to strike.” It means “a blow” that produces an effect. The idea is work that produces weariness.[2] The word “hardship” is translated from the Greek word, mochthos, and it’s a word for difficult labor. It describes labor which is overcoming difficulties.[3] These two words combined together convey burdensome and tiring work that Paul did. 

            In 1 Thessalonians 2:9 we learn about the context of work in the first-century.It was a Jewish custom that every boy should learn a trade. Even if he was being trained by a Rabbi to be a teacher of Old Testament law, each boy was given a trade of physical labor. This probably was because of economic necessity above any other reason. In Palestine there were no paid teachers. Thus a Rabbi would have another means of income in addition to gifts that were occasionally provided to him.[4]

            In 1 Thessalonians 2:9 we learn about the timing of the work. It was work done “night and day.”[5] Paul and his companions worked both during the day and at night. Or they worked before it got light, while the sun was up, and they worked after the sun had set.

            In 1 Thessalonians 2:9 we learn about the goal of work. Paul says they tried “not to be a burden to any of you.” In other words, they did not want to place a financial burden on any of the Thessalonians. We learn from other Scriptures that Paul was a tent-maker (Acts 18:2-3) and specifically that while in Thessalonica the church in Philippi gave him financial gifts to sustain him (Phil 4:10-15). Paul’s goal was to “proclaim to you the gospel of God.”That verb for “proclaim” is the Greek word, keryysso. It signifies the action of a herald. A herald passes on the words given to him. He does not give a message that he creates. He does not even elaborate on what he was given. He simply passes on what he has been told.

The Christian Leader’s Walk

Thus far we’ve learned about Paul’s work, now let’s learn about his walk. Paul writes, “You are witnesses, and so is God, how devoutly and uprightly and blamelessly we behaved toward you believers” (1 Thess 2:10).

            Again we see “you are witnesses” in which Paul is addressing the Thessalonians’ personal experiences that they had with Paul and his companions (Silas and Timothy). He brings in God too, “and so is God.”

            Notice the three adverbs that indicate the upright conduct of Paul’s preaching in that city: “devoutly” likely describes their inner convictions, “uprightly” likely describes their behavior in light of God’s objective standard, and “blamelessly” likely describes how their conduct was unapproachable and was able to endure the scrutiny of critics.[6]        Those three adverbs describe how Paul and his companions “behaved toward the believers.” There are a few other ways that phrase could be translated such as “in the sight of you believers” or “among you believers” or “in relation to.”[7]

            Authentic Christian leadership is something every Christian should have. The picture of an authentic Christian leader will look different for each person based on his or her personality, spiritual gifts, ministry context, and weaknesses. Hopefully Paul’s words in 1 Thessalonians 2:9–10 tell us about something we all should have in common.

CONGREGATIONAL STUDY GUIDE

1. Who was an authentic leader you have known and what was that person like?
2. What other Scriptures come to mind when we talk about “authentic leadership”?
3. What are some steps you can take personally to be a more authentic leader?
4. How can you act toward others in a way that shows you are an authentic leader?

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[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] Leon Morris, The First and Second Epistles to the Thessalonians, New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1959), 81.

[3] Morris, 1 & 2 Thessalonians, NICNT, 81.

[4] Morris, 1 & 2 Thessalonians, NICNT, 80-81. F.F. Bruce, 1 & 2 Thessalonians, World Biblical Commentary vol. 45 (Grand Rapids: Zondervan, 2015), 34, cities Rabban Gamaliel III (3^rd century priest) that said it was good for Rabbi’s to study the Law and have a worldly profession.

[5] Daniel B. Wallace, Greek Grammar Beyond the Basics (Grand Rapids, MI: Zondervan, 1996), 122-124, labels this as a “Genitive of Time (within which or during which).”

[6] A.T. Robertson, Word Pictures in the New Testament (Nashville: Broadman Press, 1933), 1 Thess 2:10.

[7] Differences in translation reflect how one should treat the force of the dative case in that phrase.

“I did not know there was a woman’s conference in October,” said a group of ladies at a denominational district meeting I attended last month. About five women (out of the ten attending) shared that they had not heard about the event the denomination had planned. In fact, one woman lived in the town where the conference occurred.  

            That story illustrates, I think, the need for a new type of marketing that exists now in our culture.[1] People are busy and have many different ways information is communicated to them. People receive print mail, phone calls, text messages, emails, Facebook updates, Instagram posts, X tweets, direct messages, app notifications, and many other methods of communication.

            What do churches do with this new situation we find ourselves in as we try to promote our ministries and events to people that are too busy to hear us? Oh yes, and did I mention you (as a church staff worker) are still expected to prepare sermons, visit church members in the hospital, prepare a pretty bulletin each week for the church worship services, organize volunteers for the kids ministries, make sure the bills are paid for the church utilities, and get trained on how to ethically use Artificial Intelligence!?

            In light of this dilemma, I’d like to share with you a few tips on improving your marketing at your church as well as a checklist you can follow to ensure you maximize the promotion your church ministries and events receive. Everything I share in this article could be summarized in this way: communicate information in different formats to different audiences. A good example of this is seen in the book of Ezra.

Communication Methods in the Old Testament

The Israelites lived in a culture that had a common practice of conveying information in different ways and forms. We see examples of this ancient Near Eastern practice in Ezra 1, Ezra 6, and on the famous Cyrus Cylinder.

            In Ezra 1 we learn about king Cyrus of Persia who grants permission for a group of his captives, the Israelites, to return to Judah.[2] We read about this decree in Ezra 1:2–4,

Thus says Cyrus king of Persia, “The Lord, the God of heaven, has given me all the kingdoms of the earth and He has appointed me to build Him a house in Jerusalem, which is in Judah. Whoever there is among you of all His people, may his God be with him! Let him go up to Jerusalem which is in Judah and rebuild the house of the Lord, the God of Israel; He is the God who is in Jerusalem. Every survivor, at whatever place he may live, let the men of that place support him with silver and gold, with goods and cattle, together with a freewill offering for the house of God which is in Jerusalem.”[3]

            This message we have recorded in Ezra 1:2–4 is a specific form of a more generalized proclamation that Cyrus had made to many different groups of captives he had under subjection.

            We know about that general proclamation as it was placed on a clay cylinder—the Cyrus Cylinder—written in Babylonian cuneiform. The Cyrus Cylinder was discovered in 1879 by Assyro-British archaeologist Hormuzd Rassam in the foundations of the Esagilia (the temple of the god Marduk in Babylon). The Cyrus Cylinder is currently located on display in the British Museum in London.

            While the Cyrus Cylinder does not mention the Israelites who were allowed to return to Judah, most scholars believe the Cyrus Cylinder is the general decree of the king. In other words, there would have been many specific decrees given to the different captive groups that Cyrus had inherited when he overtook the Babylonian empire. Thus the Israelites would have been one of those groups that received a special decree, and that special decree is what’s recorded in Ezra 1:2–4.

            It’s also important to note that Ezra 1:2–4 was the Hebrew verbal proclamation. That proclamation was first in Aramaic, the trade language of the day, and then written down in a longer form. But at first these proclamations were given verbally and in short form to get the word out, then written down later and sometimes expanded more with technical language or details added to the first brief verbal declaration.

            As we turn the pages of our Bible we read about the same decree of Ezra 1:2–4 appearing in a different form with a different focus. Ezra 6:3–5 reads,

In the first year of King Cyrus, Cyrus the king issued a decree: “Concerning the house of God at Jerusalem, let the temple, the place where sacrifices are offered, be rebuilt and let its foundations be retained, its height being 60 cubits and its width 60 cubits; with three layers of huge stones and one layer of timbers. And let the cost be paid from the royal treasury. Also let the gold and silver utensils of the house of God, which Nebuchadnezzar took from the temple in Jerusalem and brought to Babylon, be returned and brought to their places in the temple in Jerusalem; and you shall put them in the house of God.”

            At first glance Ezra 6:3–5 appears to refer to a separate decree from the decree in Ezra 1:2–4. While Ezra 1:2–4 focuses on permission to return to Jerusalem, Ezra 6:3–5 focuses on permission to rebuild the temple in Jerusalem.[4] Ezra 6:3–5 is also different than the decree of Cyrus in Ezra 1:2–4 possibly because Ezra 6:3–5 was an official administrative written record not an oral proclamation.

            Ezra 1, Ezra 6, and the Cyrus Cylinder reveal a common and accepted practice in ancient Near Eastern cultures: information was often communicated in different formats (verbally, written on a scroll, and on a clay cylinder) while also being slightly altered (a general decree for all captives, a specific decree for the return of the Jews, and a specific decree for permission for the Jews to rebuild their temple).

Two Tips to Communicate Information Effectively

With that said, I would like to encourage you, as a busy staff person at a church, to adopt a similar practice. Find ways to communicate your information in different formats to different audiences. If we follow this practice from the ancient Near East, here are two marketing tips for busy church staff.

1. Place all information where people can go and get it when they want. Aggregate all of your church’s announcements and information into one central location so that when people decide they need to know about something, they can always go and find out about it. The best place is probably on your website, possibly a monthly newsletter, or maybe a weekly e-mail that you send to the church.
2. Consistently deliver that information following a schedule. This might be in your weekly announcements that you share verbally. Perhaps you do this through pre-service and post-service slides that are displayed on the church screens for people to see. Maybe it’s a daily Facebook post about different things going on within your church community. For our church I send a weekly e-mail update every Wednesday at 9:00 AM with all information about upcoming ministries and events at our church.[5] Regardless of the method you choose, find a way that you can consistently and regularly distribute that information to people.

A Basic Checklist of Marketing Methods  

While those are a few tips to help you market your ministries among the busyness of your church life, here’s a basic checklist you can use to help you as you prepare and promote ministries for your church. Simply ask yourself these following questions:

• Has this information been inserted into our weekly bulletin six weeks in advance?
• Have we placed this information on our website or a location people can easily find it if they need it?
• Have we included this information in our emails sent to our church?
• Have we posted this information on Facebook?
• Is there a local newspaper or community calendar we need to tell about this ministry, event, or service?
• Have we posted this information onto X and Instagram?
• Are there any local Christian radio stations that might like their listeners to know about what we’re doing?
• Is there a sign in the front of our church building that we can use to advertise this event or ministry?
• Are there specific people that might be interested in this that we should call on the phone and talk to about this?
• Is there a way for us to convey this information by text message to people in our church?
• Have we prepared pre-service and post-service slides that we can show on the screens both before and after our worship gatherings?
• Is there a way we could create a brief video about this event so people can “watch” and “listen” about it instead of read about it?

            Our churches need to assume a new position of marketing our ministries and events. This new method consistently and comprehensively tells our people about things they want to know about and should know about. But in order to do this effectively (for our audience) and efficiently (for us as church staff), we must communicate information in different formats to different audiences.

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[1] I think this story also reveals an assumption, expectation, and perhaps even an entitlement that people have now: “If I didn’t know about something it’s your fault.” It doesn’t matter if the organization sent five emails, made four Facebook posts, and shared three Instagram images about an event because if a person didn’t open the emails (because she said she receives too many), did not see the Facebook posts (because she hasn’t accepted invitations to “like” or “follow” the page), and didn’t come across the Instagram posts (because she doesn’t have time for one more social media platform), then it’s the organizations fault that she didn’t know about the event, not her fault.

[2] While Cyrus arrives abruptly in our Bible, he had enjoyed a slow and steady rise to power for twenty years prior to this. When he ascended the throne in Persia it was a small kingdom. (Persia we now know as Iran.) In 559 BC he became king of Anshan. Over time he conquered Media and Lydia. Then continued and eventually controlled what we now know today as Israel, Jordan, Syria, Turkey, Iraq, Pakistan, Afghanistan, and Russia. This man led a small nation to become the most powerful empire in the world and change world history. His tomb is in the Fars province of Iran at the cite of the ancient Persian city of Pasargadae.

[3] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[4] See Gary V. Smith,  Ezra, Nehemiah, Esther, Cornerstone Biblical Commentary, vol. 5b (Carol Stream, IL: Tyndale House Publishers, 2010), 61–62.

[5] You can view samples of what I send out each week by visiting www.LakeviewMissionaryChurch.com and clicking on the “view the past email updates here.”

My personal theology of pastoral ministry directs and orients my life to be a leading servant who spreads God’s love around the world. It is something that I have thought through, lived out, and participated in for three years now based on my study of scripture, input from mentors, and books that I have read. In this paper I will explain how my theology of pastoral ministry is lived out in my life as a pastor, who God is, ministry, humanity, and the church.

An important element of being a leading servant who spreads God’s love around the world is to live out my role as a pastor. When thinking through what it means to be a pastor the word “shepherd” comes to mind as a great biblical example of the role of serving as a pastor within any context. The definition of a shepherd is “one who took complete care of a flock or sheep.”[1] The Greek word for shepherd is “poimen” which means “taking care of sheep. They [the various forms of the word poimen] figuratively refer to someone who is in a leadership position, such as over a community or nation; a shepherd has authority, provides protection, and cares for the flock.”[2]

Being a leading servant who spreads God’s love around the world means that I seek to pastor and shepherd people by looking over them and taking care of their spiritual health. A Bible verse that demonstrates this well is Mark 6:34 where we read about Jesus and His disciples attempting to get some quiet time alone to rest. As they were in a boat traveling, some people saw Jesus and His disciples leaving, so they ran ahead of the boat (via shoreline). In the Gospel of Mark we read, “Jesus saw the huge crowd as he stepped from the boat, and he had compassion on them because they were like sheep without a shepherd. So he began teaching them many things.”[3] This is similar to me in my own ministry.

A part of me feels called to minister to people through writing about biblical truths to help direct them in their own leadership work and life. The Apostle Paul’s letter to Peter further explains how I see my role as a pastor within my theology of pastoral ministry when he writes, “Care for the flock that God has entrusted to you. Watch over it willingly. . . .”[4] This says to me that God has entrusted people to me, and I need to do my very best to guide them along, protect them, and serve them through my spoken and written words. At this time, God has entrusted me be an unofficial pastor at United Way of Stanislaus County where I can help “shepherd” and watch over the spiritual health of the people there. However, while working at United Way of Stanislaus County I have not always thought of myself as a pastor, I have just tried to share my faith and do the “right thing” when interacting with coworkers. It has not been until thinking about my theology of pastoral ministry that I realized I have been serving as an unofficial pastor at work. I give Bibles to people I know might need one, and I respect the opinions of people who are agnostic and believe Jesus is a “mythical guy that people believe in.”[5] Recently a woman at work mentioned to me that she and her boyfriend were reading the Bible together out of the King James Version (KJV).

For Christmas I purchased a New Living Translation Bible for them to read together which is more understandable than the KJV. Since then she has told me on several occasions that they have enjoyed reading their new Bible together. Additionally, outside of work I feel that I serve as a pastor when I regularly write and create content which reaches almost 5,000 people on the internet. To be a leading servant means I serve as a shepherding pastor who looks after the spiritual health of my coworkers at United Way of Stanislaus County and those I share my faith through my writing. However, my view of pastoral ministry is affected by my view of who God is, which is what I will explain next.

Understanding who God is is very important in order to have a clear view of my own theology of pastoral ministry. Evangelist and author, Billy Graham, explains that, “You will never understand who you are until you understand who God is.”[6] As Mr. Graham stated, it is important for us to know who God is before we can legitimately know who we are. In my view, God is all-powerful, ruling over the earth and all things. God is the holy trinity, the one who is the Father, Son, and the Holy Spirit, and I am under His supreme authority serving others. I view myself being under God’s authority much like the Roman officer described in this passage of Matthew:

When Jesus returned to Capernaum, a Roman officer came and pleaded with him, “Lord, my young servant lies in bed, paralyzed and in terrible pain.” Jesus said, “I will come and heal him.” But the officer said, “Lord, I am not worthy to have you come into my home. Just say the word from where you are, and my servant will be healed. I know this because I am under the authority of my superior officers, and I have authority over my soldiers. I only need to say, ‘Go,’ and they go, or ‘Come,’ and they come. And if I say to my slaves, ‘Do this,’ they do it.” When Jesus heard this, he was amazed. Turning to those who were following him, he said, “I tell you the truth, I haven’t seen faith like this in all Israel!” Then Jesus said to the Roman officer, “Go back home. Because you believed, it has happened.” And the young servant was healed that same hour.[7]

I am not sure if I completely understand this story theologically, but I do understand that the Roman officer knew Jesus was here on earth under God’s authority. Because Jesus was under God’s authority He was able to do what He was supposed to do—perform miracles. Similar to Jesus being under God’s authority, I too am under God’s authority. God has a plan that I do not know about and that is at times hard to understand, but I do realize that He has a plan and story for me to fit into. For some of us that story is to be full-time ministers where we shepherd and pastor people for a living. God employs others, such as me, to do pastoral ministry in a semi-formal way where it is not their full-time job but they have received some specific training that allows them to minister to others and serve them.

Ministry is the work that we do to serve and help others. A great definition of Bible-based ministry is written by James Thompson when he asserts, “ministry is participation in God’s work of transforming the community of faith until it is ‘blameless’ at the coming of Christ.”[8] This ministry of helping others to become blameless at Christ’s coming is a gift that is both strenuous and amazing at the same time,[9] and it can happen in any area or context. With my theology of pastoral ministry to be a leading servant who spreads God’s love around the world, I believe that the work I do should be focused.

One of the most successful evangelists in the past century, Billy Graham, who devoted his life to evangelism and winning souls for Christ, stated early in his ministry that “concentration is important. The [person] who has a general interest in everything usually isn’t good at anything.”[10] Another pastor, Andy Stanley, who is considered one of the most influential Christian voices in America, often teaches that we as leaders should “only do what only you can do.”[11] This means that for myself as a pastor and leader I need focus on doing only what I can do.

At United Way of Stanislaus County, I should work hard to share my faith and attempt to nurture the faith of other people around the office. No one else talks about their faith until I bring it up, so I must do what only I can do: shepherd those people at work. If I had not given that Bible to my coworker, I highly doubt anyone else would have. If I had not talked with the lady who sits across the hall from me about why she is an atheist, no one else probably would have (and I do not think anyone has done that since). In the context of my writing about leadership during nights and weekends, I need to share biblical principles and how they can be lived out in businesses and nonprofits. Not many people are willing to do that for free; thus I must do that as part of what only I can do to serve others.

Pastoral ministry is about serving others,[12] which means it is important that I understand that people want to feel valued and worthy of respect. While reading the book More Ready Than You Realize in an effort to learn more about evangelism, I learned how this great principle positively influences the people we serve. In the book a young woman shares her reflections on a two year evangelism conversation she had with the author, Brian McLaren, via email. While sharing her story and experience of moving from an unbeliever to a Christian, she writes, “I don’t remember much of what he [Brian McLaren] wrote [in his emails to her]. What I do remember is something far deeper and more important: that there was someone who was really listening to me and who was responding to me, not in a formula or in quick clichés, but sincerely and thoughtfully.”[13]

That statement from this young woman gives us great insight into what people are looking for when they are being shepherded by a “pastor.” People are looking for someone to be real with them and show a sincere interest in them. The people I serve at work probably do not want to feel that I am trying to evangelize them so I can add another Christian to my “convert list.” They do not want to feel they are one of many people whom I have questioned about their faith and tried to lead to Christ. They do not want to hear me give a bunch of well rehearsed questions and answers to their struggles with faith. They are looking for me to be sincerely interested in them, to show them value for who they already are, and to walk and talk with them as their faith evolves.

And finally, any statement of theology needs to lay out a view of the church to explore how the theology plays a part within (or outside) of the church. Often when we think of the word “church” we think of the buildings which we call churches, a group of Christians in a local community, or Christians as a whole community within a pagan nation. I have felt God’s voice in my life saying that my church will not be geographically based and that He wants me to “go and make leaders of everyday men and women.”

There are so many people who are less fortunate and have much worse living situations than you and I. It is on my heart to do something about those terrible living situations many people around the world live in. I, as an American, have an obligation to do and use everything that I can to serve and help others who live around the world rather than someone right next to me. Thus, my church is the people in the whole world. The truth is, whether we are talking about people who regularly meet inside a church building or people who do not yet know God, the world and churches are “comprised of broken people, people from all walks of life who experience pain and suffering.”[14]

It is anyone who has a desire to learn and grow in leadership. Right now part of the church I minister to is my work environment, but it also includes the thousands of people from around the world who read my writing on my blog. Within the past month, I have had people visit my blog from the United Kingdom (83 people), Canada (66), Philippines (41), Australia (41), China (33), Kenya (18), India (17), and Malaysia (12).[15]  I am sure that my view of the church God has made me responsible to shepherd is only temporary and that it will change over time, but for now shepherding my church is looking after my co-workers and serving those who read my writing and benefit from it.

One challenge with my theology of pastoral ministry is that it is broad. “Being a leading servant who spreads God’s love around the world” is broad and does not give specific tasks or activities that I can do. However, that also gives me a strength because God is the one who has authority over me. Because God has authority over me, I follow His direction and what He wants me to do. If God wants me to be a leading servant by doing one thing, then at a later time He wants me to be a leading servant by doing something completely different, that is ok because my theology of pastoral ministry has room for that. Because my statement is broad it allows God to be the leader and I can follow the change that He directs me to make. I recently heard Beth Moore teach on this same topic. She realized early in her life that she should surrender to God and commit to following Him, not to surrender and commit to a specific ministry.[16]

Another strength of my theology of pastoral ministry is that I am pretty good at envisioning and thinking. Because I am good at thinking and envisioning about a specific topic I can often dream and see things bigger than others. However, because I can think through my theology of pastoral ministry and see possible ways to serve others, that opens up the possibility that I might see something and pursue a vision that is not God’s vision for my life and ministry. Thus, I need to stay in communication with God and stay committed to Him and His vision for my life.

My theology of pastoral ministry is to be a leading servant who spreads God’s love around the world. This helps to direct me while here on earth. It helps me to follow God’s direction of shepherding those I work with and those who read my writing.

BIBLIOGRAPHY

Comfort Ph.D., Philip W and Walter A. Elwell. Tyndale Bible Dictionary: A comprehensive guide to the people, places, and important words of the Bible. Carol Stream, IL: Tyndale House Publishers, 2001.

Graham, Billy. Billy Graham Talks to Teen-agers, Wheaton: Miracle Books, 1958.

Graham, Billy. The Journey: Living by Faith in an Uncertain World Nashville, TN: W Publishing Group, 2006.

Moore, Beth. “So Long Insecurity.” Lecture, Catalyst Conference at Gwinnett Arena, Duluth, GA, October 7, 2010.

Roberts-Lewis, Amelia and Tonya D. Armstrong. “Moving the Church to Social Action.” Social Work and Christianity 37, no. 2 (2010): 115-127.

Smith, A. Iona. “A Little Child Shall Lead Them” in “Emerging as Ministers” in Congregations 32, no. 4 (2006): 26-40.

Stace Vega, April. Afterword of More Ready Than You Realize: The Power of Everyday Conversations, by Brian McLaren. Grand Rapids, MI: Zondervan, 2006.

Stanley, Andy. “When Less is More.” Lecture, Catalyst West Conference at Mariners Church, Orange County, CA, April 23, 2010.

Swanson, James A. and Keith Williams, “Dictionary and Index for Hebrew and Greek Word Studies.” in New Living Translation Study Bible, 2225. Carol Stream, IL: Tyndale House Publishers, 2008.

Thompson, James W. Pastoral Ministry According to Paul: A Biblical Vision Grand Rapids, MI: Baker Academic, 2006.

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[1] Philip W. Comfort, Ph.D. and Walter A. Elwell, Tyndale Bible Dictionary: A comprehensive guide to the people, places, and important words of the Bible (Carol Stream, IL: Tyndale House Publishers, 2001), 1192.

[2] James A. Swanson and Keith Williams, “Dictionary and Index for Hebrew and Greek Word Studies.” in New Living Translation Study Bible (,Carol Stream, IL: Tyndale House Publishers, 2008), 2225.

[3] Mark 6:34 (New Living Translation)

[4] 1 Peter 5:2

[5] Estrella Garcia, interview by author, Modesto, CA, June 10, 2011.

[6] Billy Graham, The Journey: Living by Faith in an Uncertain World  (Nashville, TN: W Publishing Group, 2006), 13.

[7] Matthew 8:5-10, 13

[8] James W. Thompson, Pastoral Ministry According to Paul: A Biblical Vision (Grand Rapids, MI: Baker Academic, 2006), 20.

[9] A. Iona Smith, “A Little Child Shall Lead Them” in “Emerging as Ministers” in Congregations 32, no. 4 (2006): 34.

[10] Billy Graham, Billy Graham Talks to Teen-agers (Wheaton: Miracle Books, 1958), 29-30.

[11] Andy Stanley, “When Less is More” (lecture, Catalyst West Conference at Mariners Church, Orange County, CA, April 23, 2010).

[12] Jennifer McLaughlin, interview by author, Norfork, CA, November 12, 2011.

[13] April Stace Vega, afterword of More Ready Than You Realize, by Brian McLaren (Grand Rapids, MI: Zondervan, 2006), 169.

[14] Amelia Roberts-Lewis and Tonya D. Armstrong, “Moving the Church to Social Action,” Social Work and Christianity 37, no. 2 (2010): 117.

[15] Stats taken from Google Analytics for ChristopherScottBlog.com from Oct 13, 2011 to Nov 12, 2011.

[16] Beth Moore, “So Long Insecurity” (lecture, Catalyst Conference at Gwinnett Arena, Duluth, GA, October 7, 2010).

Christian leadership is a topic that has been studied and researched in depth for many years. This paper explores the question, What makes Christian leadership distinctly “Christian” and what makes Christian leadership distinctly “leadership?” With my experience as part of this Christian Ministry and Leadership cohort (CML 15) I will explore this question theologically, socially, and personally as it relates to our class and outside research.

The Greek word for leader often used in the New Testament is “hegeomai” which can mean “I lead; I think, am of opinion, suppose, consider; to lead; to lead the way (going before as chief).”[1] In an effort to learn about Christian leadership we must look to the Bible because “the leadership about which Jesus speaks is of a radically different kind from the leadership offered by the world.”[2] That different view of Christian leadership is what will be explored and discussed in this paper.

I. IDENTITY IN CHRIST

The first distinction of Christian leadership starts with Jesus Christ. In the world, men often get their self identity from their work while women often base it on their relationships.[3] However, with Christians “our identity in Christ is that we were created in the image of Christ.”[4] The idea that Christian leaders’ identity is based on Christ is a challenge to “come to the point where we recognize that our value is not dependent on our performance, position, titles, achievements, or the power we wield.”[5] Christian leaders must remember “that our greatest source of worth as leaders should come from the knowledge that we are known by God and declared righteous in Christ.”[6]

When a leader’s view of himself is based on the position he holds or the job he has, this places him at risk for tremendous downfalls in ministry and leadership. What happens when the leader loses his job, is fired, or is demoted to a lower position with less power and prestige? Christian leaders are so much more than what they do. In fact, because of the great gift that God has given to his people by sacrificing himself for their sins, it is an insult to God for a Christian leader to think of himself as someone who is defined by what he does. For a Christian leader to have an identity in Christ also means distinguishing himself from the role he has at work. No job here on earth is big enough or important enough to completely consume a person. A Christian leader’s identity should be fully and solely founded on Christ.

II. PART OF THE FLOCK

The second distinction of Christian leadership is that Christian leaders are part of the flock. [7] Contrary to that, American culture has “come to believe that good leadership requires a safe distance from those we are called to lead.”[8] Often it is said, “It’s lonely at the top,” or “Leadership is lonely,” or “Don’t get too close to those you lead.” That is the view American culture has about leadership, but it is very different than Christian leadership. In his article, “Distinctives of Christian Leadership,” William D. Lawrence comments, “Christian leadership is different from other kinds of leadership because no Christian leader can assume the position of being ‘number one,’ that is, the leader. This is true because those who believe in Christ know there is only one ‘Number One,’ namely, the Lord Jesus Christ.”[9]

It is interesting to note that the Apostle Paul, who is well known for his leadership in the young Christian church, “never describes pastors as leaders of congregations, presiding over church activities and services and as being the head of a complex organization.”[10] Instead, the imagery of a shepherd is a much more biblical representation of what a Christian leader should be. In an article titled, “Shepherd or One of the Sheep: Revisiting the Biblical Metaphor of the Pastorate,” through careful exegesis Quentin P. Kinnison, Ph.D. shows that Christian leadership it is not being a shepherd over a flock of people; it is being a shepherd within the flock.

There are several important implications for our understanding of the [shepherd] metaphor and its practical application to the life of God’s people. First, God reserves sole claim as shepherd of God’s people. . . . Second, the OT and NT both emphasize the Spirit’s presence in the lives of leaders. . . . Third, for pastoral leaders, this means empowering others to hear and respond to God’s promptings as they move onto God’s agenda and become witnesses of God’s missional activity in the world. . . . Finally, pastoral leaders must be embedded participants in the congregation. These primarily lead by example. Shepherd elders are sheep in the flock helping others follow the shepherd.[11]

Kinnison’s definition shows a way of Christian leaders being part of the flock while leading the flock.

God talks about himself as the primary shepherd throughout the Bible and Christian leaders simply as part of his flock. This changes the traditional worldly view of leadership. But how does a Christian leader lead the flock while being part of the flock? Research into the physical practice of shepherding reveals, that shepherds often placed bells on specific sheep who reliably followed the shepherd.[12]

According to Kinnison, God is the true shepherd and Christian leaders are undershepherds—those sheep within the flock wearing bells to help guide the other sheep the direction the shepherd (which is God) wants to go.

Having acknowledged oneself as a sheep and part of God’s flock, the Christian leader’s job is to help the other sheep be on God’s plan and move in the direction of God. Since “spiritual leaders understand that God is their leader”[13] they are “someone who knows where the Lord is going and can get others to follow him as he follows the Lord.”[14] This means Christian leaders “don’t get to create the vision, we just get to follow it”[15] because “God’s purposes are the key to spiritual leadership—the dreams and visions of leaders are not.”[16]

Henri Nouwen defines this as, “Leadership . . . means to be led.”[17] While being part of the flock as bell wearing undershepherds it is imperative that Christian leaders relinquish their vision for God’s vision in an effort to follow him. Being a Christian leader as part of the flock is leading the way as an example the entire time following God with the hopes that others will see, hear and follow the way. Joshua is a biblical leader who modeled this. Several times throughout the book of Joshua he makes a specific commitment to follow God. The verse often quoted is “Chose today whom you will serve. . . . But as for me and my family, we will serve the LORD.”[18] With that personal commitment to follow the Lord, Joshua also calls others to serve and follow the Lord primarily out of his own example (as an undershepherd wearing a bell) “me and my family, we will serve the LORD.”[19]

Joshua is not saying, “I am your leader, follow me.” Instead, Joshua is saying, “God’s our leader, let’s follow him.” Another great example of a Christian leader being committed to God and undershepherding God’s people is the Judah king, Hezekiah.

In the very first month of the first year of his reign, Hezekiah reopened the doors of the Temple of the Lord and repaired them. He summoned the priests and Levites to meet him at the courtyard east of the Temple. He said to them, “Listen to me, you Levites! Purify yourselves, and purify the Temple of the Lord, the God of your ancestors. Remove all the defiled things from the sanctuary. . . . But, now I will make a covenant with the LORD, the God of Israel, so that his fierce anger will turn away from us. My sons, do not neglect your duties any longer! The LORD has chosen you to stand in his presence, to minister to him, and to lead the people in worship and present offerings to him.”[20]

King Hezekiah was not perfect and made mistakes like most Christian leaders. But the important thing to note is that King Hezekiah was committed to being part of the flock and leading God’s people. With part of the flock faithfully following God, he pointed the people he ruled over back to following God.

III. SERVICE AND SACRIFICE

Perhaps the strongest distinctions of Christian leadership are service and sacrifice. The concepts of service and sacrifice go back to Jesus who served and sacrificed for the people he led. In his article, “Leaders as Servants: a Resolution of the Tension,” Derek Tiball writes, “Christian leadership is meant to be different from other forms of leadership because Christian leaders are called to be servants.”[21]

Serving others while in leadership is definitely different than the world where power and influence are held closely by those who have it and desired and envied by those who do not have it. This concept of serving others is difficult because “our fallen human instincts seek power, wealth, status, and influence. Servant leadership is thus quite unnatural for fallen human beings. Thinking like a servant-leader requires a new mindset; acting as a servant-leader requires empowerment by the Holy Spirit.”[22] 

One of the most controversial and countercultural things Jesus said while on earth was as he responded to his disciples’ question of which of the 12 of them was the greatest and most important. Jesus responded,

In this world the kings and great men lord it [power] over their people, yet they are called ‘friends of the people.’ But among you [the 12 disciples] it will be different. Those who are the greatest among you should take the lowest rank, and the leader should be like a servant. Who is more important, the one who sits at the table or the one who serves? The one who sits at the table, of course. But not here! For I am among you as the one who serves.[23]

Much like American culture, the leaders and rulers of Jesus’ time lorded power over others. They used their power to dominate others and maintain control over them. However, Jesus calls his disciples out of the culture they are living in and announces a new order for Christian leaders to follow. He instructs these 12 men, who will lead the new Christian religion, to be different than the world by saying, “Those who are the greatest among you should take the lowest rank, and the leader should be like a servant.” Christian leaders can only “teach out of what they know and live,”[24] and Jesus definitely knew personally what he was teaching when he says, “I am among you as the one who serves.” Jesus is saying to his Christian leaders that he has come to serve.

The Greek word used in Jesus’ statement above and used throughout the New Testament is the word, “diakoneo” which means “to serve, minister; kicking up dust because on the move; caring for the needs of others as the Lord guides in an active, practical way.”[25] With Jesus’ statements and use of this word, “Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant leader.”[26] Jesus shows this principle of a leader being a servant by strategically saying after washing his disciples’ feet:

 And since I, your LORD and Teacher, have washed your feet, you ought to wash each other’s feet. I have given you an example to follow. Do as I have unto you. I tell you the truth, slaves are not greater than their master. Nor is the messenger more important than the one who sends the message. Now that you know these things, God will bless you for doing them.[27]

The good news is that this message was successfully passed on and practiced by Jesus’ disciples and others within the early church. Just as “Jesus presents himself consistently as a model of service”[28] the apostle Paul “describes himself in a number of ways (‘apostle’, ‘teacher’ etc.) but most persistently as a servant. . . . Paul describes several of his fellow workers as servants. . . . Paul describes himself and Apollos as ‘only servants (diadonoi).”[29] The message is clear: Christian leadership is about service. But with that also comes sacrifice.

Along with service in Christian ministry comes pain and sacrifice. The Apostle Paul endured tremendous sacrifice during his ministry as a Christian leader of the early church. Paul was ship wrecked, snake bitten, physically disabled, imprisoned, and eventually killed because of his service as a Christian leader. Jesus also endured tremendous pain in his ministry for his followers. Henri Nouwen comments on the relevance of sacrifice in ministry stating, “The most important quality of Christian leadership in the future . . . is not a leadership of power and control, but a leadership of powerlessness and humility in which the suffering servant of God, Jesus Christ, is made manifest.”[30] With this understanding that Christian leaders are to be servants who sacrifice, it is important to note “Christ’s approach to leadership and the approach he commended to his disciples is one that glorifies God and serves the welfare of others. It does not seek personal glory for acts of service or manipulate subordinates to achieve the leader’s self-interest.”[31]

IV. KNOWING THE DARK SIDE

The fourth distinction of Christian leadership is acknowledgement of the dark side. What is a dark side? “The dark side . . . is actually a natural result of human development. It is the inner urges, compulsions, and dysfunctions of our personality that often go unexamined or remain unknown to us until we experience an emotional explosion.”[32] Downfalls and pitfalls of a dark side can provide a stumbling block for any leader regardless of her faith.

However, because much of Christian leadership rests on a leader’s moral character, the negative impact of the dark side of a Christian leader is greater. Christian leaders are not perfect (and they should not be expected to be), but the simple fact of acknowledging the dark side and working to combat it will help to prevent a leader from the potential downfall and failure a dark side might bring.

Because the dark side is a natural result of our human development (mostly during childhood when we had to navigate experiences we had no control over), Christian leaders must actively acknowledge the dark side and combat it. Knowing about the dark side is extremely important for biblical Christian leaders because much of their influence comes from strength of moral character.

If they lose that moral character and the influence that comes with it, they lose all ability to lead. Part of acknowledging the dark side of Christian leadership is to know “the chief characteristic of a Christian leader must be submission to Christ, and only those who have learned that submission is the key to power can be effective Christian leaders.”[33] Submission to Christ and identity based on him help to shed the dark side because “when the leader learns to submit to Christ as the Leader, that is, when he learns to fly ‘the white flag of victory,’ that he becomes an authoritative Christian leader.”[34] Once a Christian leader has learned to submit to Christ, overcoming the dark side is easier.

Thankfully there are several things Christian leaders can do to actively combat their dark side in addition to submitting to Christ. Two practical steps taught by Ronald A. Heifetz and Marty Linsky are “Transitional Rituals” and “Rekindle the Sparks.”[35] Transitional rituals are practical things Christian leaders can do to separate themselves and their identity from the professional work they do. This goes back maintaining one’s identity in Christ. Christian leaders are able to keep their identity based on God and not wrapped into their job when they have a transitional ritual such as a drive from work to home, intentionally changing clothes when they arrive at home, or exercising after work. All of these are intentional “transitional rituals” that allow a Christian leader to transition from mission focused work to resting into the person she is.

The second practical step is “Rekindle the Sparks” which  keeps the relationship at home with a spouse strong. The best way for a Christian leader to guard his heart is to keep it close to his wife. Too many times a Christian leader has led himself into destructive habits of adultery, pornography, or money laundering because he allowed his heart to drift way from his wife. McIntosh and Sima also provide some great steps for Christian leaders to practice to “redeem their dark side.” Those steps are: acknowledge your dark side, examine the past, resist the poison of expectations, practice progressive self-knowledge, and understand your identity in Christ.[36]

When Christian leaders know their dark side they are able to positively work on it. Even if they do not actively work to combat their dark side, the knowledge of it will help them prevent it from taking over their life and causing moral failure in the future.

CONCLUSION

With these four distinctions about what makes Christian leadership distinctly “Christian” and what makes Christian leadership distinctly “leadership,” the key is for Christian leaders to live it out. Due to the fact that leaders are often out in front, everyone has a clear view of them.[37] That means leaders are often judged more harshly and more strictly. Thus, when they fall, it is more severe. While engaging others on Twitter and Facebook about the topic of this paper I felt a tension from others that Christian leadership does not exist because it is not practiced.[38] This is an issue that must be addressed. Often people’s only interaction (that they realize) with Jesus is in the observation or interaction with the lives of leaders whom they may or may not personally know. This means Christian leaders must make sure they live out the four distinctions. Christian leaders do not have to be perfect, but they do need to make a conscious effort to live out what Christian leadership is: an identity in Christ, part of the flock, serve and sacrifice, and knowing the dark side.

BIBLIOGRAPHY

Blackaby, Henry and Richard Blackaby. Spiritual Leadership: Moving People on God’s Agenda. Nashville, TN: B&H Books, 2001.

Elliot, Steven. “The Local Church – Part 3.” Bible study, Enclave Community Church, Turlock, CA, June 3, 2012.

Heifetz, Ronald A. and Marty Linsky. Leadership on the Line: Staying Alive through the Dangers of Leading. Boston, MA: Harvard Business Review, 2002.

Kinnison, Ph.D., Quentin P. “How can God transform our weaknesses?” Lecture, Fresno Pacific University North Center, Fresno, CA, May 17, 2012.

___. “Shepherd or One of the Sheep: Revisiting the Biblical Metaphor of the Pastorate.” Journal of Religious Leadership 9, no. 1 (Spring 2010): 59-91.

___. “What is the secret of Christian leadership? How can we survive? What does Jesus teach us?” Lecture, Fresno Pacific University North Center, Fresno, CA, June 7, 2012.

___. “When is the leader not ‘in front of’, but ‘in the midst of’?” Lecture, Fresno Pacific University North Center, Fresno, CA, May 31, 2012.

Lawrence, William D. “Distinctives of Christian Leadership.” Bibliotheca Sacra July—September (1987), 317-329.

“Luke 22 ‘NET Notes.’” The NET Bible. https://net.bible.org/#!bible/Luke+22 (accessed June 14, 2012).

Maciariello, Joseph. “Lessons in Leadership and Management from Nehemiah.” Theology Today 60 (2003), 397-407.

McIntosh, Gary L. and Samuel D. Rima. Overcoming the Dark Side of Leadership: How to Become an Effective Leader by Confronting Potential Failures. Grand Rapids, MI: Baker Publishing Group, 2007.

Nouwen, Henri J.M. In the Name of Jesus: Reflections on Christian Leadership. New York: Crossroads Publishing, 1989.

Tidball, Derek. “Leaders as Servants: a Resolution of the Tension.” Evangelical Review of Theology 36, no. 1 (2012), 31-47.

“Strong’s Greek: 1247. Diakoneo – to serve, minister.” Biblos. http://concordances.org/greek/1247.htm (accessed June 13, 2012).

“Strong’s Greek: 2233. Hegeomai – to lead, suppose.” Biblos. http://concordances.org/greek/2233.htm (accessed June 13, 2012).

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              [1] “Strong’s Greek: 2233. Hegeomai – to lead, suppose,” Biblos, http://concordances.org/greek/2233.htm (accessed June 13, 2012).

              [2] Henri J.M. Nouwen, In the Name of Jesus: Reflections on Christian Leadership (New York, Crossroads Publishing, 1989), 62.

              [3] Quentin P. Kinnison, Ph.D., “What is the secret of Christian leadership? How can we survive? What does Jesus teach us?” (lecture, Fresno Pacific University North Center, Fresno, CA, June 7, 2012).

              [4] Quentin P. Kinnison, Ph.D., “How can God transform our weaknesses?” (lecture, Fresno Pacific University North Center, Fresno, CA, May 17, 2012).

              [5] Gary L. McIntosh and Samuel D. Rima, Overcoming the Dark Side of Leadership: How to Become an Effective Leader by Confronting Potential Failures (Grand Rapids, MI: Baker Publishing Group, 2007), 213.

              [6] Ibid., 214.

              [7] Most of the insights and comments on the “shepherd” language derives from Quentin P. Kinnison’s article, “Shepherd or One of the Sheep: Revisiting the Biblical Metaphor of the Pastorate,” Journal of Religious Leadership 9, no. 1 (Spring 2010). I will cite directly when I am able, but please note most of shepherd language stems from his article.

              [8] Henri J.M. Nouwen, In the Name of Jesus: Reflections on Christian Leadership (New York, Crossroads Publishing, 1989), 61.

              [9] William D. Lawrence, “Distinctives of Christian Leadership,” Bibliotheca Sacra July—September (1987), 317.

              [10] Derek Tidball, “Leaders as Servants: a Resolution of the Tension,” Evangelical Review of Theology 36, no. 1 (2012), 33.

              [11] Quentin P. Kinnison, Ph.D., “Shepherd or One of the Sheep: Revisiting the Biblical Metaphor of the Pastorate,” Journal of Religious Leadership 9, no. 1 (Spring 2010): 90.

              [12] Ibid., 68, 89.

              [13] Henry Blackaby and Richard Blackaby, Spiritual Leadership: Moving People on God’s Agenda (Nashville, TN: B&H Books, 2001), 28-29.

              [14] William D. Lawrence, “Distinctives of Christian Leadership,” Bibliotheca Sacra July—September (1987), 319.

              [15] Quentin P. Kinnison, Ph.D., “When is the leader not ‘in front of’, but ‘in the midst of’?” (lecture, Fresno Pacific University North Center, Fresno, CA, May 31, 2012).

              [16] Henry Blackaby and Richard Blackaby, Spiritual Leadership: Moving People on God’s Agenda (Nashville, TN: B&H Books, 2001), 19.

              [17] Henri J.M. Nouwen, In the Name of Jesus: Reflections on Christian Leadership (New York, Crossroads Publishing, 1989). 75.

              [18] Josh. 24:15.

              [19] Josh. 24:15.

              [20] 2 Chron. 29:3-5, 10-11.

              [21] Derek Tidball, “Leaders as Servants: a Resolution of the Tension,” Evangelical Review of Theology 36, no. 1 (2012), 31.

              [22] Joseph Maciariello, “Lessons in Leadership and Management from Nehemiah,” Theology Today 60 (2003), 399.

              [23] Luke 22:25-27.

              [24] Steven Elliott, “The Local Church – Part 3” (Bible study, Enclave Community Church, Turlock, CA, June 3, 2012).

              [25] “Strong’s Greek: 1247. Diakoneo – to serve, minister” Biblos, http://concordances.org/greek/1247.htm (accessed June 13, 2012).

              [26] “Luke 22 ‘NET Notes’” The NET Bible, https://net.bible.org/#!bible/Luke+22 (accessed June 14, 2012).

              [27] John 13:14-17.

              [28] Derek Tidball, “Leaders as Servants: a Resolution of the Tension,” Evangelical Review of Theology 36, no. 1 (2012), 36.

              [29] Ibid., 36.

              [30] Henri J.M. Nouwen, In the Name of Jesus: Reflections on Christian Leadership (New York, Crossroads Publishing, 1989). 82.

              [31] Joseph Maciariello, “Lessons in Leadership and Management from Nehemiah,” Theology Today 60 (2003), 397.

              [32] Gary L. McIntosh and Samuel D. Rima, Overcoming the Dark Side of Leadership: How to Become an Effective Leader by Confronting Potential Failures (Grand Rapids, MI: Baker Publishing Group, 2007), 28.

              [33] William D. Lawrence, “Distinctives of Christian Leadership,” Bibliotheca Sacra July—September (1987), 318.

              [34] Ibid., 318.

              [35] Ronald A. Heifetz and Marty Linsky, Leadership on the Line: Staying Alive through the Dangers of Leading (Boston, MA: Harvard Business Review, 2002), 184-186.

              [36] Gary L. McIntosh and Samuel D. Rima, Overcoming the Dark Side of Leadership: How to Become an Effective Leader by Confronting Potential Failures (Grand Rapids, MI: Baker Publishing Group, 2007), 170-218.

              [37] In class Quentin talked about the true shepherd as part of the flock is now always in front but sometimes behind and in the middle. Regardless of where she is stationed often people still know who the leader is.

              [38] One person on Facebook said he believes only 9 percent of the Christian population actually pursue living a life as Jesus did while another individual said that Christian leaders do not exist.

The most important characteristic of a pastoral leader is to be a servant and meet the needs of others. This might be a word of encouragement to someone who needs it, it might be a great sermon prepared to cast vision to the congregation, or it might be teaching a practical lesson people can apply in their own lives   The role of a leader is to make the lives of people better, happier, more fulfilling, and easier.  That’s a pretty tall order for a pastoral leader, but he does that by serving the needs of the people he pastors.

A pastoral leader does the job that few others want to do—not because of what she will gain from it—but because that’s what she is called to do in response to how Jesus was a pastoral leader to us.  One of the first verses in scripture I memorized was Luke 22:26-27 where Jesus is talking with his disciples after dinner the night he is arrested.  Jesus teaches his disciples:

But among you it will be different.  Those who are the greatest among you should take the lowest rank, and the leader should be like a servant.  Who is more important, the one who sits at the table or the one who serves?  The one who sits at the table, of course.  But not here, for I am among you as the one who serves.[1]

This passage of scripture is even more influential when we research Jewish culture and learn that a large emphasis was placed on status, power, control, and authority.[2]  And just before Jesus exhorts Luke 22:26-27, the disciples were arguing about which disciple would be the greatest and most respected by God.[3]  Jesus also makes this statement in Luke after James and John had gone to Jesus and asked if they could be seated next to Jesus on his left or right hand side in heaven.[4]  Jesus is telling us that to be a true leader is not to have power and control.  To be a true leader we need to serve the needs of others because a pastoral leader is responsible for the spiritual and mental health of a group of believers.

Now that we’ve seen Jesus telling his disciples to be servants, in John 21 we see Jesus responding to Simon Peter about why pastoral leaders should be servants.  You and I both know that Peter denied having known Jesus three times the night Jesus was crucified.  But when Jesus rises from the dead and comes back to talk with Peter, Jesus asks Peter three times if Peter loves him.  Peter answers yes, and all three times Jesus responds to Peter saying that because Peter loves Jesus, Peter should serve others.[5]  Jesus was the holiest person to have ever lived.  He is perfect in his love for us, and thus has authority to tell us that because we love him, we need to serve others.  This is further evidence that we, as pastoral leaders need to serve the needs of others. 

This theme of serving others as a means to be their pastor is woven in and out of scripture.  Especially in the New Testament where Peter talks about what it means to serve others.  As we said earlier, Peter had denied Jesus three times and had to respond to Jesus’ questions about whether or not he loved Jesus.  1 Peter was written about thirty years after Jesus gave Peter the instructions to follow Jesus,[6] so we have good perspective to see how Peter has lived out pastoral leadership through Jesus’ serving instructions and to see what Peter is teaching others. 

At the end of this first letter to Christians of the early church, Peter boldly teaches us to “Care for the flock that God has entrusted to you.  Watch over it willingly, not grudgingly—not for what you will get out of it, but because you are eager to serve God”[7] (emphasis added).  A pastoral leader is to watch over her flock because she’s eager to serve God.  But, I am not the only person who has studied this passage of scripture and interpreted it as a reason for a pastoral leader to serve others.    

Leadership expert John C. Maxwell specifically refers to 1 Peter 5:2 when he shares in The Maxwell Leadership Bible that “A leader is called to be . . . a minister to the people.”[8]  We are called to minister to and serve people as a leader.  That statement comes from a man who has written 56 books (mostly about the topic of leadership), led three different churches, and founded a nonprofit organization which has served over 3 million leaders around the world.[9]  Coming from Dr. Maxwell, an important element of a pastoral leader is to serve and minister to people.

A pastoral leader who is effective often looks at people and asks, “How can I serve them?” Throughout this paper we’ve seen reason after reason about why a leader should be doing that.  It’s what Jesus says we are to do, it’s what the disciples did for the early church as young Christians were maturing over time, and it’s what modern day Christian leaders also encourage us to do.  What’s ironic is that when a pastoral leader begins to serve people, they begin to willingly follow him. 

As we look at scripture, most of the followers Jesus gained came after he did miraculous signs and wonders.[10] When people realized that he was here to serve and help them, they began to follow him because they knew he was someone who could heal their physical and mental pain.  He could take it away and make them feel better and live a more enjoyable life because servanthood is the answer to many of the questions and problems people have.  As John Hutchinson states in an issue of Biblotheca Sacra, “Servanthood does not avoid leadership.  Instead it is a different kind of leadership, one committed to meeting the needs of others.”[11] 

We often ponder over the deep thought of what came first: the chicken or the egg?  A similar pondering comes about when we think of pastoral leadership through serving others.  Do people follow us because we are serving them, or do we serve them because they follow?  I believe based on my own experience and the stories of Jesus, that people follow as a result of us serving them. 

In closing a paper about the most important characteristic of a pastoral leader, we need to realize that both scripture, biblical leaders, and modern Christian leaders all believe that being a servant is the most important characteristic of a pastoral leader.  Allow me to close us out with a poem summarizing what we now know:

Christ’s example teaches us that we should follow Him each day, meeting one another’s needs, though humble service be the way.[12]

BIBLIOGRAPHY

Equip: Equipping Leaders to Reach our World. “Press Kit Facts.” Equip. http://www.iequip.org/site/c.gqLTI0OBKpF/b.4511603/k.B021/Facts.htm (accessed February 12, 2011).

Hiebert, D. Edmond. The Non-Pauline Epistles and Revelation. Vol. 3 of An Introduction to the New Testament. Waynesboro, GA: Gabriel Publishing, 2003.

Hutchison, John C. “Servanthood: Jesus’ Countercultural Call to Christian Leaders,” Bibliotheca Sacra 166 (January-March 2009): 53-69.

Maxwell, John C. The Maxwell Leadership Bible, 2^nd ed. Nashville, TN: Thomas Nelson, 2007.

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[1] Luke 22:26-27 (New Living Translation)

[2] John C. Hutchison, “Servanthood: Jesus’ Countercultural Call to Christian Leaders,” Bibliotheca Sacra 166 (January-March 2009): 60.

[3] Mark 9:33-37

[4] Mark 10:35-39

[5] John 21:15-17

[6] D. Edmond Hiebert, The Non-Pauline Epistles and Revelation, vol. 3 of An Introduction to the New Testament (Waynesboro, GA: Gabriel Publishing, 2003), 121.

[7] 1 Peter 5:2

[8] John C. Maxwell, The Maxwell Leadership Bible, 2^nd ed. (Nashville, TN: Thomas Nelson, 2007), 1558.

[9] Equip: Equipping Leaders to Reach our World, “Press Kit Facts,” Equip, http://www.iequip.org/site/c.gqLTI0OBKpF/b.4511603/k.B021/Facts.htm (accessed February 12, 2011)

[10] Matthew 15:13-21, 15:22-32, 15:34-36

[11] John C. Hutchison, “Servanthood: Jesus’ Countercultural Call to Christian Leaders,” Bibliotheca Sacra 166 (January-March 2009): 69.

[12] Clair Hess, “Pay it Forward,” Our Daily Bread Blog, entry posted June 2, 2009, http://odb.org/2009/06/02/pay-it-forward/ (accessed February 16, 2011)

“From time to time we will all need outside assistance getting from where we are to where we want or need to be.” ~ Andy Stanley, The Principle of the Path

In the fall of 2007 I led an effort to feed families in need in our community with a program called, A Day of Hope.  We partnered with the local church I was attending, Enclave Community Church as a way to better serve the need so our community.  At that time, I had about three years of experience in founding and leading A Day of Hope, but I felt there was something was missing.  A great, close friend had told me that he believed I could increase the amount of people we were serving through A Day of Hope if I was able to develop myself as a better leader. 

At that point in time, I had briefly met and spoke with a man named Steve Elliott who was serving at the church to help develop leaders.  We had said hello to each other a few times, but had not engaged in conversation very deeply.  I knew about Steve because of his role at church, and he knew me because of the work I had done with A Day of Hope in partnership with Enclave Community Church.

Over the next several months I began to get to know Steve a little bit more through casual conversations around church.  Then, Steve, our senior pastor at Enclave, and my self happened to all be sitting around a table starting to share our goals for the future.  Steve and Pastor Brian both shared their goals for the future and what they would like to do to serve and help others, and when it came my turn I mustered the courage to share my vision for what I felt God had put on my heart to do in the future.  For the next couple minutes I shared with Steve and Brian how I wanted to serve and help leaders.  Part of that process was working on myself as a leader to improve my leadership skills, then to pass on those leadership skills to others to help them learn and grow to serve more people.  Little did I know that courage to share my vision and goals was a defining moment as a young leader and was a way God was leading me to a discipling relationship.         

I cannot remember if it was that same day, or at a later date, but Steve Elliott offered to coach me in leadership skills to help me improve myself as a leader to serve other leaders.  I graciously accepted his offer, and was very honored that he would offer to coach me!

Steve and I decided to meet once a month at Starbucks at 6 AM to talk about leadership and have him coach me.  I would arrive a little before 6 AM, get him and I a cup of coffee (our drink is tall Pike, no room), sit down with my pad of paper and pen, and he would coach me on leadership.  Since that first 6 AM meeting at Starbucks, Steve and I have met every month for over three years now. 

I. MENTORING IS THE NEW BUZZ WORD

Mentoring seems to be the new buzz word in the business and church world.  To have a great mentor seems to be the answers to many questions that we might have.  This leads people to believe that if they find that perfect mentor, the mentor will teach them everything they want to know about life and how to be successful in it. 

II. THE DIFFERENCE BETWEEN MENTORING AND COACHING

According to the definition that Steve has taught me, there is a difference between mentoring and coaching. 

Mentoring: is where the mentor pours into me what he knows.

Coaching: is where the coach draws out of me what is already inside of me.

Most of my time with Steve has been focused on coaching, drawing out of me what is already inside.  He has helped to pull out what is on the inside by discerning my strengths as a leader and helping me to develop them the best I can.

A key assumption that Coaching requires is that the person being coached has a strong motivation to grow and develop.  Like me, I’m sure you have attended lots of leadership and church conferences.  Many of these are filled with what I call “fluff.”  Fluff is that stuff they do to engage you, entertain you, and motivate you to learn while at the conference.  This might be great music, an inspiring story told by the opening speaker, or some other crazy act they might do.  

But, coaching assumes that you already have this strong desire within you to grow as a leader.  Coaching’s job is to draw out of you the skills and tools that you need to lead people.  Because you already have the desire to lead, you need someone who can show you how to do it and coaching you to finding your own way of leading people.

In my experience, I had tremendous desire to serve families through A Day of Hope, but I did not have the skills necessary to make it happen.  I had the “want” but did not have the “how.”  And that’s what Steve provided me through coaching: the how to lead people. 

III. FIVE ELEMENTS OF COACHING

From my personal experience, I believe there are five elements of being coached.  Since this is my personal experience, your list might be different, but this is my list of what has been key parts of being successfully coached by Steve Elliott.

A. Belief

If I could summarize one word to symbolize what Steve coaching me has meant, it would be the word “belief.”  Steve’s belief in me as a leader has been the most impactful thing to me more than anything else.  Steve has believed in me more than anyone else has before, and that’s  probably one of the reasons that he has had a greater impact on me than anyone else.  That belief is transferred into my own life, and as he has expressed that belief to me month after month, year after year in our coaching time, it has become part of me. 

There are six things that has caused Steve’s belief in me to be so impactful:

1. He expressed that belief to me directly.
2. He expressed that belief to other people who knew me, and they told me about it.
3. There was no personal gain for him expressing his belief in me
4. He is 65 years old with many people and life experience, so he knows how to recognize good talent.
5. He is a great leader who also teaches other leaders to be great.
6. He develops tests and behavioral interviews to evaluate potential leaders and church planters.

Thinking about the impact Steve’s belief has had in me as a young leader reminds me of when I was being taught by a golf instructor by the name of Chris Bitticks.  Mr. Bitticks and I are still friends today, but when I was a teenager he had a great impact on my life as a golfer and a young man.  Bitticks believed in me and always knew that I had what it took to reach my goals.  Bitticks expressed his belief in me with actions instead of words.  He always gave me his time to instruct me on the golf course, eat meals with me, and talk over the phone when I was away playing in golf tournaments.  Bitticks always knew that I worked hard on my golf game, and he responded with his belief in my golf game by always giving his time to help me.

Experiencing coaching from someone who greatly believes in your gives you a tremendous amount of confidence because you know someone has your back.  No matter what you do or say, you always know that you have an experienced person who believes in you and what you are doing, even when other people do not.

B. Questions

When meeting with Steve I have been fortunate to ask him many questions.  Asking Steve questions and having him answer them has probably been the majority of the time we spend together.  I often come to Steve with questions about what I experienced, what I have had to go through, what I don’t understand, and what I do not know how to do. 

Because Steve has 40 years of ministry experience, he has many answers to those questions.  He is able to dig deep into his rich life of ministry experience and leadership experience to provide coaching to assist me.  Answers to those questions has helped to provide specific coaching to me in areas that I need help.  It allows us to go deep into issues that I can improve and draw out of me the skills that I need to be an effective leader who can serve others.  Those answers take me further, to new places as a leader.  Often when Steve would be answering my questions he would take the topic deeper into areas that I had not thought about before.  Or he would provide coaching on the problem I asked a question about, then tell me what to expect next once I solved the problem.  Often these were scenarios and topics I had not thought of before.

If Steve saw an area that he thought I needed coaching in, he would add value to me and teach me in that area, even if I didn’t ask a question.  He would look at the areas of my leadership and offer advice and hold me accountable to what I had said I would do.

C. Skills

Being coached by Steve Elliott has also given me specific skills.  As I referenced earlier, sometimes leadership conferences are filled with the “fluff” to motivate you to want to learn and grow as a leader instead of them providing you with training for new skills.  For me, I have always had the strong desire to lead and serve people, but only thing holding me back where specific leadership skills to help me lead effectively.  I had a strong motivation to lead people, but my skill set did not match up with my motivation. 

When Steve and I meet, we both know that I have a strong desire to lead, and that allows us to go further, faster.  Because we start with the skills that I need to go from there.  This has helped me tremendously to improve my skills by maximizing my time with Steve.  Skills such as how to run a meeting effectively, how to prepare to deliver a talk, or how to deal with difficult people.  I have had the desire to lead people and serve people, and these were skills I needed to have to effectively lead others.  And Steve provided the training for that.

D. Maturation

One of the great benefits of having a large age (at least for me) difference between Steve and I is that I mature greatly while spending time with him.  Who we spend time with today determines who we will become tomorrow.  That has become very evident to me after spending a significant amount of time with Steve.  As a result of spending time being coached by a man with 40 years of ministry experience, I now look at the world different.  Steve is able to tell me about how the church ran in the sixties and seventies, which brings perspective to me and my life.           

Becoming more mature through coaching also allows me to move faster and quicker through life.  One example is that he has taught me to have a list of core values that help guide my life.  These core values clarify who I am as a man, and allow me to make important decisions with ease and confidence knowing that I am making a decision based on a view of who I am and who I want to be.

E. Transparency

A benefit of meeting with Steve one-to-one has been that he is able to see me at my worst as a leader.  Steve knew about my struggles as a young leader.  He knew about volunteers that stopped volunteering with me because of my lack of good leadership.  He has been me react emotionally to people and treat them unkindly when I should have been more professional and patient.  And when I ay he knew it, he read actual emails that were being sent between unhappy volunteers and myself.

Leaders need someone who they can be totally open and honest with to share our hearts and our feelings with.  This is where good coaching takes place.  It goes deep into you as a leader and examines you and improves who you are at your core by getting rid of the bad that’s in there, and draws out the good that is in there.

A good coach is someone who allows us to peel back that outer protective covering so that he can see what’s in there.  Once the coach sees what is in there, he then is able to coach us based on the weaknesses we have and build on our strengths.  A young leader desperately needs a coach who can offer this to him.  There were many times where I needed Steve to be an objective person who I could talk to about issues that were inappropriate to talk with my volunteers at A Day of Hope.

Through all this transparency and peeling back the outer layering of a leader, is that a coach will still be right there to encourage and coach the young leader.  No mater what I have been through and told Steve about, he has always affirmed his belief in me and told me that he knows I will be able to pull off what I needed to do.

IV. AS A RESULT OF BEING COACHED

As a result of being coached by Steve Elliott I have done much more than I ever thought I could.  I have done great things that I never would have done by myself.  For two more years I lead A Day of Hope while being coached by Steve.  During those two years we experienced explosive growth in the amount of people we were successful to feed. I wish I could take more of the credit for the growth we experienced, but to be honest, much of it was because of the coaching Steve was giving to me. 

Steve has reminded me of the things I know, and helped me to take them further.  He has also helped to draw out of me the good qualities and strengths that laid dormant within me.  But as a good coach does, he drew them out of me. 

After being coached by a great leader, a great man, and a great Christ follower, I know have:

1. More patience with people to allow them to catch up to my vision and goals
2. More openness to new ideas and suggestions of others when those ideas and suggestions don’t agree with mine.
3. More security in myself as a leader and am confident in my ability to lead.
4. More comfort in approaching conflict because I know it is a necessary part of leadership.
5. More understanding of what my strengths are and how I use them for the benefit of leading others.

Not only has Steve helped to develop leadership qualities and skills into my life, he also played a crucial role in me making a decision to become a follower of Jesus in November of 2009. Earlier I did not share that Steve had offered to mentor and coach someone (me) who was not even a Christian. I had yet to make that decision in my heart to follow Jesus. In spite of that decision I had not made (which he knew about) he continued to coach me every month. As we would meet he would drop in some Bible teaching to me and we would talk about the Bible and Jesus. So when that opportunity presented itself on a Wednesday evening at a friend’s home to accept Jesus into my heart, I took it. And Steve played a crucial role in helping me become ready to make that decision.

This article has included what the impact of coaching has had on my  life so far.  I have shared with you what I have done and experienced as a result of being coached by my dear friend, Steve Elliott.  I have shared with you the impact coaching has had on my life so far.   However, my story is not over.  The impact that Steve has had on my life will continue to affect me for the rest of my life.  The affects of coaching has been good so far, now I get to see the rewards and what happens in my life for the following years and decades.  I am only 25 years old, and I am excited to enjoy many more learns of life and coaching.  My story, is just beginning.

People come into your life for a reason, a seasons or a lifetime. When you know which one it is, you will know what to do for that person. When someone is in your life for a REASON, it is usually to meet a need you have expressed. They have come to assist you through a difficulty, to provide you with guidance and support, to aid you physically, emotionally or spiritually. They may seem like a godsend and they are. They are there for the reason you need them to be. ~ Author Unknown

Engaging in conflict with upper management is a tough topic to discuss and an even more difficult thing to practice effectively. That “boss” you have conflict with secures your job via your annual performance review, and he might also be the person who personally signs your paycheck. As someone working towards the bottom of the organizational hierarchy, I have felt the consequences of good and poor conflict management when interacting with my boss.

Some of the experiences I have been through have led me to want to do research to discover the answers to questions such as: How do I as a follower with two levels of management above me express my dissatisfaction about an issue or topic while still staying in line with my leader? How do I do a good job of being a team member who is loyal to his boss while also expressing my thoughts and views that are different than what my boss has? How do I express my views and ideas that conflict with the leader above me and have those ideas and views implemented? How do I deal with my boss on the ideas and philosophies that we differ on and disagree on?

The idea of a young leader at the bottom of an organization creating conflict is new to traditional management philosophies which believe that power belongs at the top and should stay there. David Lipsky and Ariel Augar write, “Dealing with conflicts in organizations has traditionally been the responsibility of managers and administrators who took an authoritarian view of conflict and how to deal with it.”[1] In the past, it was uncommon to have an organized method to deal with conflict created by a subordinate. And, some business leaders have legitimate grounds to believe conflict management systems promote workplace conflict and inevitably lead to higher levels of employee participation in decision making than is desirable.[2]

I believe it is good that we take time to think through what conflict looks like because conflict is going to happen. Former pastor and leadership expert John Maxwell tells us that, “Conflict will arise in any organization. Humans disagree because they are wired differently and have different agendas.”[3] Regardless of who you are or where you work in the organizational hierarchy you will have to engage in conflict. Reading through our text in class it was put well this way: “Dealing with conflict is a little like being pregnant. It becomes clear at some point that the delivery needs to take place.”[4] Since conflict is something that will happen sooner or later, I would like to share with you two successful ways to engage upper management in conflict.

I. STAND UP AGAINST UNJUST TREATMENT

An example of conflict we can look at from scripture is in 1 Samuel 28:7-22. The context of this section of scripture is the mentally ill Saul (who we know was tormented by an evil spirit) is searching for David to kill him. For years Saul has attempted to hunt down and kill David. As a result, David and his men are hiding in a cave in the wilderness of En-gedi. While in the cave David is tempted to kill Saul but instead just cuts off a corner of Saul’s robe. Then Saul walks out of the cave, and David decides to confront Saul. You and I can argue that until this point of David’s confrontation, he has been wrongly treated by Saul. Scripture tells us that David has been an outstanding commander and man of war in the Israelite army.

In fact, David was more successful than any of the other commanders in Saul’s army, yet Saul unjustly attempts to kill David on several occasions. And those attempts to kill David have caused him great emotional harm because David had to flee to the wilderness to hide, he had to move his family to keep them safe, the relationship with his best friend, Jonathan (who is also Saul’s son and next in line to become king) is in high tension, and he has lost his own wife because of the conflict with Saul. As David follows Saul out of this cave David decides to take a stand and confront Saul for the unjust treatment he has received by saying,

My lord the king! . . . . Why do you listen to the people who say I am trying to harm you? ¹⁰This very day you can see with your own eyes it isn’t true. For the Lord placed you at my mercy back there in the cave. Some of my men told me to kill you, but I spared you. For I said, ‘I will never harm the king—he is the Lord’s anointed one.’¹¹Look, my father, at what I have in my hand. It is a piece of the hem of your robe! I cut it off, but I didn’t kill you. This proves that I am not trying to harm you and that I have not sinned against you, even though you have been hunting for me to kill me. . . . ¹⁵May the Lord therefore judge which of us is right and punish the guilty one. He is my advocate, and he will rescue me from your power![5]

I think David does a great job of confronting Saul on the wrong things that he feels Saul has done to him. He does not just vent his emotions to Saul, (even though I am sure David was emotional), but he states his opinion that is based on fact. David declares that he will not stand for Saul attempting to kill him. There comes a point when even if your boss secures your job and/or signs your paycheck, that extreme poor treatment should not be allowed to happen. You are a whole person and “when another’s expression of anger, rage, or contempt burns out of control, you have a responsibility to protect yourself. Listening to belittling; hostile blame; ridicule; demeaning or untrue accusations; sarcastic name-calling; contempt; or actual physical threats is not good conflict management.”[6]

Conflict should not attack the other person but goes about not allowing unjust behavior to happen, which is what we see here with David. David does not want to “win.” He just wants Saul to know that Saul is in the wrong, that David is going to allow God to judge each of them, that they should find a way to work together to seek a common good for both parties.[7] Here David and Saul actually talk out the issue and come to a resolution where Saul confesses he has been wrong and David goes the opposite way.

II. TALK IT OUT

I hesitate to say that management and workers need to talk about the issues in conflict because it seems obvious, but I am sure that you know it is not always practiced. It is important to talk out conflict because “if a disagreement emerges, what you do not do matters as much as what you do.”[8] Often it is easier to talk about and criticize the leader we work under instead of confronting the leader.

Wilmot and Hocker describe this as the “avoid/criticize” loop. They write, “The avoid/criticize loop is quite common in professional circles and the business world. One talks about others, but doesn’t join with them face to face and solve the problem.”[9] That avoid/criticize loop can be seen in the diagram on the right. Avoiding and criticizing others does little to create a resolution to conflict, especially if someone in task focused work has a conflict with someone in upper management because communication is already limited. Because of the limited communication that already exists between upper management and employees it only fosters an environment where more of the avoid/criticize loop happens.

If we have a conflict with someone in upper management we are most likely to share our disgust with the person(s) we communicate with the most. This means it is vitally important that we not participate in the avoid/criticize loop and that when we do have a conflict with someone in upper management that we go to that person and talk about it directly with that person. We saw this modeled for us in the passage of David confronting Saul.

Remember when David walked out of the cave, shouted to Saul to get his attention, and then confronted Saul on the wrongs that David believed were happening. Bible teacher Chuck Swindoll provides great commentary on this situation when Swindoll points out that “David told Saul the whole unvarnished truth; he told it to the person to whom it mattered most. Not to his comrades or to Saul’s friends or to the people of Israel, but to Saul himself. He came to terms with the individual with whom there was the battle.”[10] This is good because if there is a conflict that takes place between you and upper management, you need to gather together, talk, and work through it. When conflict happens it is rarely resolved if both parties fail to talk about the issue together, and it often becomes worse. For example, I know a youth pastor who was let go because of a heated conflict between him and his senior pastor. The release of this youth pastor was a surprise to him. Later I learned that the youth pastor had not been attending the church’s regular staff meetings.

As items of discussion came up about this youth pastor, he was not in the room to explain his actions or defend himself. My knowledge of that situation is somewhat limited but the negative and hurtful end result might have been avoided if that youth pastor regularly attended staff meetings to talk about the conflict, of if the senior pastor would have addressed the youth pastor earlier in the conflict.

Even though there are many strategies, techniques, and ideas about how to successfully talk through conflict, I think the simple attempt to work through the conflict is constructive. What is important is to talk about the conflict because “collaboration actively affirms the importance of relationship and content goals and thus builds a team or partnership approach to conflict management.”[11] According to Wilmot and Hocker the simple act of wanting to talk through the issue of conflict helps each part to know there is a problem which allows them to work to fix it. However, when conflict does arise most people shy away from it, so there must be a conscious decision to talk about it.

When I express the necessity of simply talking about the issue with upper management some people might perceive that as an excuse to “vent” their anger and feelings to the upper management, which is actually destructive in conflict. I want to make sure that as you attempt to talk out issues with upper management it does not mean you vent your feelings and anger. Because communication sometimes does not happen on a regular basis on key issues in the workplace, it might allow for situations to happen over and over again which gives room for feelings of anger and hostility to build up.

When those feelings of anger and hostility build up, it might be easy when approaching upper management to vent your thoughts and feelings to get them out. Some people even mistakenly say that venting is healthy for the person who feels the anger. That is a fallacy. Venting is more destructive than constructive to the person who is angry and the person who has to listen to the angry person. Our textbook from class teaches us, “Venting does nothing to help the conflict process.”[12] This is especially true when you need to confront your leader.

If you do think you need to vent, “do it with a safe friend, a counselor, a designated third party—not the conflict partner with whom you are attempting to work. Venting can feel wonderful for a while—but the price is usually too high to warrant the ‘Yes!’ feeling of telling the other person off.”[13] When you decided to talk to upper management about conflict make sure you are focused on specific issues that you know need to be remedied and fixed.

Even if you do work hard to talk out the issue and not vent, it is important to remember that the leader has the authority to make the final decision. Sometimes the leader is open to the follower’s thoughts and opinions, sometimes she is not which is ok because that is the decision of the leader, not you. In his book, Lead Your Boss, John Baldoni teaches us how to “Push Back the Right Way” to our boss when we disagree or have an idea that might be different than hers. Baldoni reminds us that if our leader does disagree with us we need to:

act professionally. Most of the time, if you and your boss disagree, she will win the argument because she holds power over you and your peers. Accepting that fact does not mean you are a pushover. It is a sign of organizational savvy. It also opens the door for further dialogue. Make it clear that while you disagree behind closed doors, you will not embarrass you boss in a meeting with higher-ups. You will demonstrate your support. That gives the boss the security to know that you have her back. There will be times to voice your opposition, but you don’t want to do so in ways that will make your boss look foolish.[14]

Baldoni gives us some great insight about talking out the conflict. It is good to remind the leader that you have her back in front of the rest of the group. As we already learned, expressing your anger and disgust about upper management to your coworkers only criticizes your leader and causes more conflict. It is important to voice your opinion and talk it out with your boss, but in the end your boss is still your boss, and she makes the final decision.

III. APPLYING THESE PRINCIPLES TO ORGANIZATIONAL LIFE

These new understandings of how to effectively engage in conflict with upper management give us a new framework when conflict arises at work. Now while at work, we know that when conflict comes up, we should not stand for any type of behavior from our boss that is hostile or that belittles us. We also know that it is important that we talk out the conflict with leadership at our organization in a productive way that does not vent our negative feelings and shows support for our leader.

Much of this research is greatly beneficial to me in my work because I have a direct supervisor whom I work for and report to on a regular basis. She also reports to our President/CEO who also reports to our 25 member Board of Directors. So, as I am mostly at the bottom of our organization, I have to deal with how to have constructive conflict with the woman I report to because there are times when I disagree on an issue that we need to talk about and work through together. Even though there are times when I express my disagreements with her and she makes a decision that does not agree with mine, it is ok because she has the authority to make decisions. It is also important that I navigate our conflict in an effective way to foster a positive work environment while at work. This means I stay away from the avoid/criticize loop and not talk negatively about her to people inside or outside of our work department. This is important because she knows that no matter what happens in a conflict we are working through she has my support.

Another area that this research applies to my life is with my assertiveness to stand up for myself against unjust treatment. This means that when someone treats me poorly, either at work or at home, that I can stand up for myself. Being treated unjustly does not happen on a regular basis to me, but it is something I need to be sensitive to in the future because I know my natural tendency as an Analyzer/Preserver is to not defend myself against unjust treatment.[15] The odds are that you are like me: someone who works as part of a team who has one (or more) bosses you have to report to on a regular basis.

Now that you know it is okay to engage in conflict with upper management on a regular basis by standing up against unjust treatment and talking out the conflict, I hope you will have productive conflict.

BIBLIOGRAPHY

Baldoni, John. Lead Your Boss: The Subtle Art of Managing Up. New York: American Management Association, 2010.

Barunek, Jean M., and Barbara E. Bowe. “Transformational Management of Conflict: A Perspective from the Early Christian Church.” Employee Responsibilities and Rights Journal 1, no. 2 (1998): 151-162.

Gilmore, Susank and Patrick Fraleigh. the Friendly Style Profile: a guide through calm and storm. Eugene, OR: Friendly Press, 2004.

Lipsky, David and Ariel Augar. “The Conflict over Conflict Management.” Dispute Resolution Journal 65 (May/October 2010): 11, 38-43.

Schrock-Shenk, Carolyn., and Lawrence Ressler, eds. Making Peace with Conflict: Practical Skills for Conflict Transformation. Scottdale, PA: Herald Press, 1999.

Roloff, Michael E. “Links between Conflict Management Research and Practice.” Journal of Applied Communication Research 37, no. 4 (November 2009): 339-348.

Swindoll, Chuck. David: A Man of Passion and Destiny. Nashville, TN: Thomas Nelson, 1997.

Wilmot, William and Joyce Hocker. Interpersonal Conflict. 8^th ed. New York: McGraw-Hill, 2011.

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[1] David Lipsky and Ariel Augar, “The Conflict over Conflict Management,” Dispute Resolution Journal 65, (May/October 2010): 11.

[2] Ibid., 11.

[3] John C. Maxwell, The Maxwell Leadership Bible, 2^nd ed. (Nashville, TN: Thomas Nelson, 2007), 1204.

[4] Carolyn Schrock-Shenk and Lawrence Ressler, eds., Making Peace with Conflict: Practical Skills for Conflict Transformation, (Scottdale, PA: Herald Press, 1999), 89.

[5] 1 Samuel 24:7-22 (New Living Translation)

[6] William Wilmot and Joyce Hocker, Interpersonal Conflict, 8^th ed. (New York: McGraw-Hill, 2011), 215.

[7] Jean M. Bartunek and Barbara E. Bowe, Transformational Management of Conflict: A Perspective from the Early Christian Church, Employee Responsibilities and Rights Journal 1, no. 2 (1998): 157.

[8] Michael E. Roloff, “Links between Conflict Management Research and Practice,” Journal of Applied Communication Research 37, no. 4 (November 2009): 341.

[9] William Wilmot and Joyce Hocker, Interpersonal Conflict, 8^th ed. (New York: McGraw-Hill, 2011), 154.

[10] Chuck Swindoll, David: A Man of Passion and Destiny, (Nashville, TN: Thomas Nelson, 1997), 89.

[11] William Wilmot and Joyce Hocker, Interpersonal Conflict, 8^th ed. (New York: McGraw-Hill, 2011), 171.

[12] Ibid., 208.

[13] Ibid., 208.

[14] John Baldoni, Lead Your Boss: The Subtle Art of Managing Up, (New York: American Management Association, 2010), 61.

[15] Susan Gilmore and Patrick Fraleigh, The Friendly Style Profile: a guide through calm and storm (Eugene, OR: Friendly Press, 2004).

The book of Philemon was written by the Apostle Paul while he was in prison. Timothy and a runaway slave named Onesimus appear to be meeting with Paul regularly. Paul is writing to his “brother in Christ,” Philemon, asking Philemon to accept Onesimus, Philemon’s runaway slave. However, Onesimus is no longer the person he once was. Onesimus is now “a brother in Christ” whom Paul has helped become a Christian while in prison. 

It is significant that even though Paul is writing the letter to Philemon and making a request of Philemon, Paul also addresses the letter to Apphia (Philemon’s wife), Archippus (Philemon’s son), and the Church that regularly met at Philemon’s house.[1] This body of Christians serves as “accountability partners” for Philemon because they are not influenced by emotions and feelings about the situation between Onesimus and Philemon.

Sending the letter to these “accountability partners” helps to influence Philemon to do the right thing.  Even though Paul is the most powerful person mentioned in the letter (more on this later), he strategically uses his influence by enlisting others to make sure Philemon makes the correct decision and does the right thing, which is to send Onesimus back to Paul so Onesimus may be used to spread the gospel with Paul.

People reading this letter might believe that Philemon is the most powerful person mentioned in the letter. However, Paul is the most powerful person here. If we dig into the historical context of the world of Paul, it was considered a great honor to suffer on Christ’s behalf. Having had a personal encounter with Jesus, like many people of the early Roman Christian Church, Paul is willing to face suffering and persecution for the cause of spreading the gospel throughout the Roman Empire. Paul made three missionary journeys by now and has journeyed to Rome to continue spreading the Good News before being arrested and imprisoned.[2] Yes, Philemon owns a home, has a family, is doing good work, and hosts a church in his own home. But his spoken words are not as powerful as Paul’s, who is considered to be the greatest living Christian at that time and is clearly the unofficial leader of the early Christian Church spreading throughout the Roman Empire. 

Onesimus, who is a runaway slave converted to become a Christian, is caught in the middle. Onesimus was once considered to be a low class citizen as a slave. But since then he has lowered his status in society even more by becoming a runaway slave, and on top of that, he might have committed a crime that lands him in jail (which is how he might have come into contact with Paul). Paul leads Onesimus into a relationship with Jesus Christ, and Paul decides it is time for Onesimus to reconcile with his earthly master, Philemon. We can only guess that Onesimus is surprised by this decision. At that time, being a runaway slave was not a good position to be in. Onesimus probably hoped for as little punishment as possible from his Christian master which could have consisted of “whipping, branding, or execution.”[3] 

However, because Onesimus has discovered his spiritual gifts working under Paul, we know that Onesimus would be very fortunate to be allowed to return and work with Paul. [4] This means Onesimus would be help Paul with the great work of spreading the gospel and strengthening churches, which is very different than being a slave working on a farm or in a home. If Paul is able to successfully extend his influence to Philemon, Onesimus will benefit by being allowed to stay with Paul and continue doing great work to serve and help others.

This is the motivation for Paul setting up his letter to Philemon in a way that it is almost impossible for Philemon to say, “No” to Paul’s request.  We see Paul write,

“I always thank my God when I pray for you, Philemon, because I keep hearing about your faith in the Lord Jesus and your love for all of God’s people. And I am praying that you will put into action the generosity that comes from your faith as you understand and experience all the good things we have in Christ. Your love has given me much joy and comfort, my brother, for your kindness has often refreshed the hearts of God’s people.”[5]

Since Paul is portraying Philemon as a righteous man who is already doing good work, this positions Philemon to have to say, “Yes” to Paul’s request in order to stay congruent with Paul’s accolades about his righteous work. On top of that, Paul is not the only one to believe that Philemon is doing great work. We see Paul say, “I keep hearing” which means Paul is hearing about the good works of Philemon from other people throughout the Roman Christian Church. As a result of this good reputation, Paul hopes that Philemon lives up to that good reputation in this situation by allowing Onesimus to be sent back to Paul to continue their work together. This is evidenced when we see Paul request, “That is why I am boldly asking a favor of you. I could demand it in the name of Christ because it is the right thing for you to do. But because of our love, I prefer simply to ask you. Consider this as a request from me—Paul, an old man and now also a prisoner for the sake of Christ Jesus.”[6]

Paul is the unofficial leader of the Roman Christian Church, and he is probably the most influential Christian at that time. On top of that, Paul mentions that he is now imprisoned as an old man “for the sake of Christ Jesus.” A man who is the most powerful Christian in the church who is also imprisoned for spreading the gospel is asking a favor of you. Are you going to tell him, “no.” I don’t think so. Paul asks Philemon to do him a favor and reminds Philemon that he has the authority to demand it. But instead Paul wants Philemon to do the right thing for the benefit of Onesimus, and he hopes that Philemon lives up to this reputation that Philemon has built for himself among the Christian Church.

When reading and studying the text of Philemon, we can argue that Onesimus was useful to Paul and the church at that time, which happens to be the Hebrew meaning of his name.[7] In the past as a slave and possible criminal, Onesimus was not useful. Now, Onesimus has become a Christian and more than likely has found his spiritual gifts. Paul writes, “He (Onesimus) is more than a slave, for he is a beloved brother, especially to me.”[8] Paul sees Onesimus as a partner in working to spread the gospel. They are “beloved brothers” who share the same spiritual father and who serve the same God. Then Paul writes “Now he (Onesimus) is very useful to both of us.”[9] And finally, further explaining how useful Onesimus now is, Paul writes “I wanted to keep him (Onesimus) here with me while I am in these chains for preaching the Good News, and he would have helped me on your behalf.”[10]

Before, when Onesimus was working with Philemon, Onesimus was not much use for either Paul or Philemon. But now, Onesimus has committed his life to following Jesus Christ, he has discovered his spiritual gifts, and he is now very useful in Paul’s work of preaching the gospel and strengthening the church. Paul, arguably the greatest Christian alive at that time, saw Onesimus as useful to him for the work they were doing together, so useful in fact that he repeats it three times.  Paul extends his influence and takes a risk for someone he leads in the work of Jesus Christ because he sees Onesimus as useful. This is a great benefit to Onesimus that a leader such as Paul would extend his influence to make sure Onesimus gets to stay in a place where he is “useful” in deploying his spiritual gifts to serve Jesus and Paul in spreading the gospel.[11]

Like Paul, you too can extend the influence you have for the benefit of the people who follow you. How honored Onesimus must have felt to have a leader such as Paul advocating for him. Onesimus must have truly felt that he was useful for the benefit of Paul and the Good News. That is the benefit you offer when you—as a leader—extend your influence for the benefit of a follower. You give them tremendous encouragement to do the work they were meant to do.  As a result of you extending your influence for the benefit of the person who follows you, that person gains belief in herself, and she gets to be placed in a position to use her spiritual gifts. That is what happened Onesimus, as I will explain more in the final paragraph.

Depending on your own position working at an organization, you can also extend your influence for the benefit of the people who follow you. This is especially true if you are the leader of a successful company, nonprofit organization, government, or church. You have tremendous influence given to you because of the position you have earned. Paul used his influence to place Onesimus in a place where he could use his spiritual gifts to spread the gospel. Do your best to use your influence for the benefit of the people who follow you to help them work in the area of their spiritual gifts because those are the areas that God wants them to be.

In my own unique way, like Paul, I can extend my influence for the benefit of the people who follow me. I have some influence as a leader because I have founded and run a program for five years called A Day of Hope where we fed families in our community for Thanksgiving.  Recently I wrote a book by the same title, A Day of Hope: Leading Volunteers to Make a Difference in Your Community. Both of these experiences and accomplishments give me some influence that I can lend on behalf of others. If you dig into your background of experiences and accomplishments, I am sure you can find at least a few things you can point to that make you someone who has influence to lend.

Similar to Paul, I can utilize my influence among others based on what I have done for the community as a whole (serving the needs of families, similar to Paul serving the church). I can lean on the work I have done for one individual person (mentoring a young man individually, similar to Paul leading Philemon to Christ). Or, I can mentor a young man one-to-one, teach some guys in my Bible study, lead them in a growing relationship with Christ, or I can help clarify their gifts to be helpful in spreading the Gospel. As the leader who serves them, I have the opportunity (just like Paul had) to use my influence for good so they may be in a place where they are able to use their spiritual gifts to serve God (just as Onesimus was positioned in a place where he could use his gifts under Paul, instead of being a slave). Thinking about lending my influence to others takes me back to the four years of Auto Shop class I took while in High School.

Picture for me a ¼ size Craftsman wrench. A wrench can be very useful when you need to loosen or tighten a nut. If a nut needs to be loosened or tightened, the ¼ Craftsman wrench has the ability to loosen that nut so it can be taken off the bolt, free of being attached to the bolt.  And, that same Craftsman wrench has the ability to put the nut on a bolt, and tighten it down to do the good work of holding a piece of machinery so it can work properly. The variable is what size nut there is, and what size wrench there is. The benefit of a wrench is that it is about nine inches along which gives you leverage to loosen nuts that are very tight and to tighten nuts onto bolts so they do not move.

Paul, like a wrench, uses his influence and leverage as the prominent leader of the Roman Christian Church to loosen Onesimus from the tight hold his master, Philemon had on him. And after Paul loosens Onesimus from Philemon, he tightens Onesimus down into doing the good work of spreading the gospel and strengthening churches. This, lands Onesimus into the place he was supposed to be, all because Paul was that wrench who had the leverage and influence (leverage) loosen Onesimus from his position as a slave, and tighten him down to do the good work of spreading the gospel.

If you study ancient literature, the name Onesimus appeared again in a letter about 55 years later referencing Onesimus to be the highly-regarded bishop in the province of Asia.[12] We do not know if it was the same Onesimus mentioned in the book of Philemon, but it likely was. This shows that Paul truly did extend his influence for the benefit of his follower. As a result, his follower went on to do great things for the kingdom of God and spread the good news throughout an entire province. If this is what happened as a result of Paul extending his influence on behalf of Onesimus, think about the possibilities you and I both have to extend our influence on behalf of the people who follow us so that they may be useful in using their spiritual gifts.

---

[1] NLT Study Bible, ed. Roger Mohrlang (Carol Stream, Il: Tyndale House Publishers, 1998), 2076.

[2] D. Edmond Hiebert, The Pauline Epistles, vol. 2 of An Introduction to the New Testament (Waynesboro, GA: Gabriel Publishing, 2003), 244.

[3] NLT Study Bible, ed. Roger Mohrlang (Carol Stream, Il: Tyndale House Publishers, 1998), 2076.

[4] Read more about Paul’s teachings about new believers receiving “spiritual gifts” in 1 Corinthians 12, Ephesians 4, Romans 12:1-8, and 1 Peter 4

[5] Philem. 1:4-7

[6] Philem. 1:8-9

[7] J.B. Lightfoot, “Philemon,” in The Definitive Bible Commentary, ed. Owen Collins (London: HarperCollinsReligious, 1999), 1439

[8] Philem. 1:16

[9] Philem. 1:11

[10] Philem. 1:13

[11] Philem. 1:13

[12] NLT Study Bible, ed. Roger Mohrlang (Carol Stream, Il: Tyndale House Publishers, 1998), 2076-2077

A Guide for Busy Nonprofit Professionals  and Church Leaders

Acknowledgments

I am grateful to three specific people in my work on this project. First, my wife Jennifer has been the main reader of all my work through school and now after. Second, my faculty advisor Dr. George Hillman at Dallas Theological Seminary allowed me to pitch this idea and he faithfully provided feedback. Third, Amy Vickery who was my supervisor at United Way (she’s supervisor number three) and who read several revisions of this book.

Chapter 1: An Introduction to Leadership Development in
Nonprofits and Churches

Nonprofit organizations and churches are often understaffed and underfunded, resulting in over-worked mid-level managers. Most nonprofit managers and church pastors face the challenge of running a program, managing staff, providing monthly board reports, helping with various fundraising responsibilities, and last but not least, developing leaders within their staff. Sadly, all of the challenges nonprofit leaders face often prevent leadership development from occurring. While developing leaders can yield the highest outcomes for employee productivity and improvement in the community, this area often gets put aside amongst other pressures because it does not provide immediate results. Investing in leadership development, whether financially or timely, “can feel like a luxury compared with investing in needs at the heart of a nonprofit charitable purpose, but failure to invest in leadership, as well as services, puts the entire mission at risk.”[1] Investments in leadership development for nonprofit and church staff must be made.

I. MY STORY

I experienced this lack of leadership development during the six years I was an employee at a nonprofit organization. My primary responsibilities were to recruit, equip, train, and lead approximately 125 volunteers. During those five years I had three direct supervisors. These individuals were responsible for my growth as a competent employee and potential future leader within our organization.

As a twenty-two-year-old employee, my first supervisor provided a good orientation and training for me to learn the basics of my job. He took me along on his work, showed me the ropes, and gave me some basic guidance on how to do my job.  My second supervisor was good at providing clear goals and expectations for what I was and was not supposed to do. As an employee with some experience and skills, this was a good fit for me as I was provided freedom to complete my work in ways that matched my strengths.  This supervisor only wanted to know my results and ensure I had what I needed to succeed in my basic job responsibilities. Neither of these two supervisors showed interest in nor provided guidance for me to develop as a leader. Each was very busy and had a long list of responsibilities which left little time for leadership development of a younger staff member.

Finally, my third supervisor expressed interest in training me as a leader. Entering that working relationship was an important element in my growth as an employee and future leader. By the time supervisor number three became my boss I had become well skilled at doing my normal job. Yet she took the time to review my performance evaluations conducted before her arrival to assess my strengths and weaknesses. Based on these evaluations she and I discussed my desire to have a leadership position. Supervisor number three saw that while I had an opportunity to lead our volunteers’ council, I also needed to have someone to regularly talk to and discuss issues with. She worked with me on my one-year goals and determined we would follow up with each other every three months for a brief meeting to see how I was progressing.

My own experience of trying to develop as a leader in a nonprofit organization led me to research how leaders in nonprofit organizations and churches can develop potential leaders. Did all of my three supervisors at my past job want to develop me as a leader? I would think yes, but they lacked time to regularly invest in that for the future benefit of our organization. Therefore, I would characterize each of my three supervisors as good people who did a good job of managing me; yet they all faced the same issue. They recognized the need to develop me into a competent leader but lacked the time to implement leadership development.

II. THE LEADERSHIP DEVELOPMENT PROBLEM

My experience is not an isolated experience. This is a common problem in the nonprofit sector. To benefit the agency, management must develop future leaders yet lacks the time to do so. Nonprofit leaders “grasp the value and importance of leadership development while conceding that it is something they do haphazardly and inconsistently, if it happens at all.”[2] This lack of leadership development is something that might not affect nonprofit organizations’ impact on the community today, but it will affect the future success of the nonprofit. Lack of leadership development leads to “missed opportunities and organizational missteps. Hence, when the pool of capable organizational leaders is not continually nurtured, the organization may stagnate in the short term and become vulnerable in the long term.”[3]

One might think that since management personnel often lack time to develop leaders besides their many other responsibilities, the solution is to send staff to outside leadership trainings. Thus, many may see budgeting for outside leadership development training as the biggest inhibitor of leadership development. Research conducted by The Foundation Center in 2011 found that while for-profit companies spend $150 per employee per year in leadership training, the nonprofit sector only spends $29 per employee per year in leadership training.[4]  However, the nonprofit battle cry of “we don’t have enough resources” is not an excuse for training and developing nonprofit leaders for “the lack of a discretionary budget for outside training should not be considered an insurmountable barrier to development.”[5] Numerous examples have shown that simply throwing money at a problem rarely solves it. One organizational leadership expert explains that expensive formal training programs are a “distant third in the hierarchy of effective leadership training techniques.”[6] Outside leadership development trainings are not as effective as in-house and on-the-job trainings.

Research conducted by The Bridgespan Group in 2012 shows that only 28 percent of nonprofit leaders have leadership plans for individuals to address leadership gaps. Yet, the best news is that 65 percent of nonprofit leaders report they have plenty of on-the-job opportunities for leadership development.[7] These “on-the-job” opportunities might be the best means for developing future leaders for these opportunities rarely cost additional funds and do not require potential leaders to spend time away at expensive training events. I will explore several of these opportunities in the chapters that follow. But first, let’s look at the importance of your organization’s culture and other staff when developing leaders.

Chapter 2: Get Support from People and
the Organizational Culture

To develop leaders, there must be buy-in from all levels of the organization. From the board of directors or elders down to the administrative support staff, everyone needs to believe in the importance of developing leaders. Besides support from people, there needs to be support from the systems and culture of the organization.

I. SUPPORT FROM PEOPLE

A. Board of Directors and Elders

To develop leaders in nonprofit organizations, Tom Adams says, “Top leadership commitment is the place to start.”[8] Within nonprofit organizations, top leadership is the board of directors. The board of a nonprofit holds more authority than any staff position in a nonprofit organization because the board is the governing arm that makes decisions about the CEO, key staff, budgets, and mission. Within a church the board is often called “elders”[9] or a “leadership board,” and according to Aubrey Malphurs and Will Mancini, the leadership board “in many ministries is more influential than the pastor.”[10] Therefore, conversations about leadership development of potential leaders start with the board of directors and elders. This can be done by bringing research and case studies to board meetings showing how leadership development will improve the organization.

B. CEO

Once support for developing leaders has been established from the board of directors, the second most important person is the president or CEO in a nonprofit or senior pastor in a church.[11] While the board might be more influential than any staff member of a nonprofit, Kirk Kramer and Preeta Nayak state that in an organization “no other staff member has more influence over the norms of an organization than the CEO.”[12] Malphurs and Mancini agree that the CEO or pastor must support leadership development because if this person “resists, drags his heels, or shows no interest in raising up this and the next generation of leaders, it won’t happen.”[13]

Obtaining support from the CEO or pastor starts with the board seeing the value of leadership development and taking the necessary steps to implement development of the CEO or pastor. This means the board evaluates the CEO regularly and in that process helps the CEO identify his own professional development goals.[14] In other own words, the second step to effectively developing potential leaders is to have a CEO actively developing himself.[15] The first step to getting CEO support for leadership development is to have the CEO create her own leadership development plan. (A leadership development plan will be explained later in chapter six of this book.)

C. Managerial Staff

According to Malphurs and Mancini, the managerial staff are the main players “involved in the process and mentoring emerging leaders.”[16] Managerial staff are crucial to leadership development because these are the people that will directly develop potential leaders throughout the organization.

Tom Adams, in his book The Nonprofit Leadership Transition and Development Guide, advocates that nonprofits should look three to five years in their future to see what their leadership needs will be. Once the board and CEO have determined what those needs are, a leadership development plan should be created and “completed by the CEO, board, and appropriate staff.”[17] The “appropriate staff” are the people who will do the day-to-day work of developing potential leaders. The process of leadership development might never occur if the board and CEO do not support it. If managerial staff do not support leadership development, it will occur but not very well.

Before approaching managerial staff about developing potential leaders make sure that the board of directors and CEO have each signed off on leadership development. Then, approach managerial staff saying they need to actively look for potential individuals to develop into leaders. That active process of leadership development is discussed in chapters four through seven.

D. Non-positional Leaders

Last, the leaders in the organization without an official position of leadership need to support leadership development. These people are called “non-positional leaders”. Within churches this might be most important because according to Malphurs and Mancini, “non-positional leaders may actually lead the congregation.”[18] Non-positional leaders are the recipients of the leadership development program. Consequently, non-positional leaders must buy-in to the process of developing leaders. 

Non-positional leaders are perhaps the most difficult people to get buy-in for the leadership development process. The next chapter will provide a list of qualities and skills that will help management staff evaluate which non-positional leaders to get buy-in from (because those will be the people who are actively developed).

II. SUPPORT FROM SYSTEMS AND CULTURE

The culture of an organization is important because if the culture supports learning and leadership development, then it will happen. If the culture does not provide support for leadership development, no amount of pushing from staff or the board will make an impact.[19] In his book Informal Learning in Organizations, Robin Hoyle makes the important point that “culture can have an impact [on learning], not only on how people learn but what they learn as well.”[20] Four areas in an organization’s culture can support leadership development.

A. Mission

Part of getting support for leadership development is to do what Skip Bell calls, “rethinking mission.” Rethinking mission means that an organization focuses on its area of service while also creating a mission “in which personal transformation of its members is sought.”[21] In this way, an organization creates a marriage between its mission to serve the community and its development of the people who carry out that mission. This means that mission is no longer an accomplishment or goal, but instead, the mission becomes developing people who learn, change, and do while producing a product or service.[22] Part of developing systems that support leadership development is having a mission that supports it.

B. Responsibility

A culture must be created in which responsibility is taken by learners. This means learners assess their skills and knowledge and determine where they need improvement. Both the learner and the organization must place the responsibility on the learner. According to Robin Hoyle, “The organization has a requirement to create the environment in which learners can learn from their peers and can take responsibility for updating their own skills and knowledge. Even where individuals are not part of a large organization, learners are helped by a similar culture that expects professionals to continually learn and develop their practice.”[23]

C. Freedom

The culture of an organization also must provide potential leaders with some level of freedom to try new things and experiment. If potential leaders know they will be ridiculed and punished for doing something wrong, they will never try new things. Instead, potential leaders must be supported to try new and innovative practices that might improve their work and the organization they work for. Therefore, a balance of freedom to try new things and support after the work has been completed needs to exist to support leadership development.[24]

D. Budget

The last and most tangible expression of a culture that supports leadership development is an organization’s budget. While some people might see money invested in leadership development as discretionary, it is essential that funds are adequately provided to ensure that leadership development can happen in formal contexts (as will be discussed later).[25] Implementing a budget that supports nonprofit leadership development must be supported by both the CEO and the board to acquire the resources to support leadership development.[26] However, just because an organization’s budget provides financial support for leadership development does not mean that leadership development occurs. For good leadership development there needs to be financial resources to support the leadership development plans created and implemented by potential leaders.

III. CONCLUSION

The first step to developing potential leaders in an organization is to ensure the organization will support the process. And, by organization I mean the people who work there and the overall culture. When it is determined that the organization will support leadership development, the next step is to identify potential leaders for development.  

Chapter 3: Develop a Pipeline of Potential Leaders[27]

In organizations, people will always come and go. Therefore, to remain viable, an organization must develop a pipeline of potential leaders. John Maxwell describes the importance of looking for potential leaders when he writes, “There is something much more important and scarce than ability: It is the ability to recognize ability. One of the primary responsibilities of a successful leader is to identify potential leaders. It’s not always an easy job, but it is critical.”[28]  To develop this pipeline, one must identify potential leaders with both prerequisite qualities and prerequisite skills.

I. PREREQUISITE QUALITIES

Some people are happy with their current job responsibilities and do not want to stretch into new roles. This means that some people will not want to be developed into leaders. Maxwell’s summary is relevant: “Nurture all of your people, equip many. But develop only a few—the few who are ready and willing.”[29] Below are descriptions of the prerequisite qualities for potential leaders that should not just be nurtured or equipped, but also developed.

A. Good Character

Good character means potential leaders have a good reputation in their community as responsible citizens. This means potential leaders can pass simple background checks, are not being investigated by law enforcement for prior crimes, etc. Potential leaders are people of good integrity and are trustworthy.

B. Positive Attitude

While potential leaders need not be the most positive person in a room, they do need to have a positive outlook on situations. One of the main responsibilities of a leader is to solve problems and having a positive outlook on people and problems is required for potential leaders.

C. Servanthood

Servanthood should be seen in potential leaders’ willingness to submit, play as a team, and follow the leader. Part of servanthood is also seeing the big picture of an organization and focusing on contributing to fulfilling the organization’s vision. Potential leaders must show signs they will work hard, make tough decisions, and put the needs of the organization above their own. 

D. Teachable

Potential leaders must show a desire for professional growth and be open to coaching from other people. A desire to do their work well and improve means potential leaders accept constructive criticism and use it to improve their work and skills.

E. Follow-Through

The quality often overlooked in potential leaders is follow-through. American culture loves visionary leaders who are charismatic and likable. Yet, often visionary leaders are terrible at getting work done and seeing projects through completion. Follow-through is a must for potential leaders without a large staff working beneath them to catch all the loose ends that fall through the cracks. For potential leaders to succeed they should be known for saying what they will do and following through on those commitments.[30]

II. PREREQUISITE SKILLS

When creating an ongoing leadership development plan, leaders must clarify what competencies are needed for potential leaders.[31] Senior leadership at an organization must look at what leadership capacities they will need to fulfill their mission in the next three to five years and based on that, create a list of competencies and skills that leaders need to have.[32] While that list will be different for each organization, the development areas below should be a starting point for Christian and secular organizations. Most potential leaders will not have a high level of competency in each area, but current leaders need to believe potential leaders can learn and grow in these areas.

A. Ability

Ability is more than the desire or aspiration to be a leader. It is the innate characteristics and learned skills needed to carry out day-to-day work. These are things such as cognitive abilities, emotional intelligence, and technical skills. These are the leader’s actions and behavior in what is called hard or task skills and soft or relational skills. Hard or task skills are how to cast vision, develop core values, manage a budget, and teach. Soft or relational skills are how to listen to others, provide encouragement, mentor others, and resolve conflict.

B. Engagement

Engagement includes four elements. The first is emotional commitment, which is how the employee values, believes in, and enjoys the organization where he works. The second is relational commitment in which an employee believes that staying with the organization serves his best interest. Third is a discretionary commitment, which is the employee’s willingness to go the extra mile. Fourth is intent to stay as an employee desires to continue with that organization.

C. Feeling

Often this is described as the Personal Awareness and Management quadrant of “Emotional Intelligence” in which a person recognizes her emotions, identifies them as good or bad, manages that emotion, and explores why that emotion has arisen.[33]

D. Applied Researcher

Personal and professional growth are not enough for a potential leader. And a potential leader must anchor innovation and strategy in data and evidence. This data and evidence can be acquired through various means. Academic journals, books, magazines, and podcasts are all ways that potential leaders can acquire data and evidence for improved work.

E. Savvy Networker

A potential leader builds relationships with colleagues and taps into the resources he rarely has access to but which can be reached through others.[34]

III. CONCLUSION

The natural inclination is for current leaders to seek potential leaders like themselves. This list of qualities and skills should serve as a safe boundary that current leaders can use to identify potential leaders. With this list in place, current leaders can find potential leaders and implement the 70-20-10 principle for their development, which is the topic of the next chapter.  

Chapter 4: Implement the 70-20-10 Strategy

The 70-20-10 strategy was created by the Center for Creative Leadership based on thirty years of Lessons of Experience research.[35] The 70-20-10 rule for leader development follows this breakdown: 70 percent challenging assignments, 20 percent developmental relationships, and 10 percent coursework and training.[36] In nonprofit organizations, these three components reinforce each other and add up to a whole that is greater than the sum of its parts.[37] Before examining the 70-20-10 strategy closer, it is important to describe what it is not. Robin Hoyle mentions he has seen the 70-20-10 approach misrepresented in these statements: 90 percent of learning is done on the job, it is how people naturally learn, the numbers do not matter, the 20 percent is done most effectively through Twitter and LinkedIn, and since most learning is done on the job there is no need for training courses.[38] However, let’s look at the correct understanding of the 70-20-10 principle.

I. THE 70-20-10 STRATEGY FOR LEADER DEVELOPMENT

A. 70 Percent Challenging Assignments

The on-the-job element of the 70-20-10 strategy is not simply doing one’s usual work but instead is “stretching” tasks and projects that provide the learner with new challenges and situations. But, why does this on-the-job element need to be the majority of potential leaders’ training? This is because “human beings retain information most effectively when they gain it in a practical context.”[39] Or, as Andy Stanley has stated, “People learn on a need-to-know basis.”[40] Malphurs and Mancini inadvertently agree with the 70 percent principle advocating that “you can’t learn leadership by simply being in a classroom or a seminar. It’s best learned while you are involved ‘up to your elbows’ in ministry in which you can apply and evaluate classroom or seminary instruction.”[41] One testimony from a lead pastor supports the 70 percent idea, “I made some huge mistakes as a young leader, but at the same time, it’s how I learned – through trying, failing and trying again.”[42]

B. 20 Percent Developmental Relationships

The 20 percent element of the 70-20-10 approach consists of conversations with coaches, peers, managers, role models, or experts. Kramer and Nayak believe, “Learning is even more powerful when the lessons of experience are reinforced through informal discussion with people who have performed similar work.”[43] One benefit of 20 percent conversations is that the conversations do not always have to be with a superior. Hoyle states that the 20 percent time can best be spent with coaches “who are specially trained to assist individuals to look at their own goals, assess the landscape and the challenges and opportunities they face and then plan action.”[44] The most important part of the 20 percent is that the learners are discussing their learning needs and are planning how to adapt what they are learning to their work. This also includes honest conversations with the potential leaders about themselves, their strengths, and their weaknesses.

C. 10 Percent Coursework and Training

The 10 percent element of the 70-20-10 model is formal training. These are workshops, eLearning modules, and even training simulations. While only 10 percent is formal learning in the Center for Creative Leadership’s model, it does not devalue formal classroom learning. Instead, it sees formal learning as most valuable when it “supplies technical skills, theories, and explanations that apply directly to what is learned through experience—and when it is both valued and quickly integrated within the work environment.”[45] The key here is that what is learned in the coursework and training is quickly integrated into potential leaders’ daily work. There must be a close connection between what is being learned and how it helps potential leaders do their work better and faster.

D. 20 and 10 Work Together

The 20 percent and 10 percent categories can take place in a variety of areas and often complement each other.[46] For example, the Center for Creative Leadership has been exploring four distinct areas where these two can occur. The first is feedback. This is honest feedback that a potential leader receives that helps improve performance. The second is social media. This is a way that potential leaders can get connected with other leaders to gain expertise, build community, and function as a virtual water cooler. The third is apps and mobile learning. These are performance support tools, job aids, learning “nuggets,” and effective examples. The key here is that an app can quickly pull up learning material when needed (instead of being buried in a workbook on a shelf). The fourth is massive open online courses (MOOCs). In this format thousands of people can explore ideas and solutions together.[47]

While two of these methods are digital, Ron Rabin at the Center for Creative Leadership admits, “Blended learning for leadership isn’t just about technology or mixing classroom with online experiences. It’s not about social media or the latest trends that promise to transform learning forever. It’s about building, in a thoughtful, systematic way, a structure to enable and support how leaders learn best.”[48]

II. IMPLEMENTING THE 70-20-10 STRATEGY

According to Kramer and Nayak, there are four steps to implement the 70-20-10 approach effectively in nonprofit organizations.

A. Cultivate Talent Champions

These are the managers who recognize the importance of developing up-and-coming leaders. Talent champions take responsibility for preparing potential leaders for leadership positions.

B. Identify the Organization’s Needs and Craft Development Opportunities

The next step is to identify ongoing activities that potential leaders can engage in to develop new and needed competencies. These opportunities should involve four areas. First is discomfort. Assignments should take potential leaders outside of their comfort zone and use skills they have not yet perfected. Second is accountability. Potential leaders should take responsibility for their assignments and take ownership of the results regardless of the positive or negative outcome. Third is clarity. There should be a lesson that can be learned, and that lesson should be clear to the potential leader. Fourth is relevance. Projects should teach potential leaders’ skills they need in their current roles.

C. Co-Create Individualized Development Plans

Managers must provide support and guidance for development plans, but potential leaders must take the initiative to create and execute the plan. Kramer and Nayak suggest that the potential leader and manager meet twice a year to follow up on development plans.

D. Follow Through on Development Plans

What gets managed gets done. Therefore, senior-level managers must ensure that managers are checking in and encouraging potential leaders to fulfill their development plans. [49]

III. CONCLUSION

This is a simple and short chapter on the 70-20-10 strategy. Many books and articles have been written about the strategy and can be explored for further assistance.[50] There are many ways to implement the 70-20-10 strategy so try some ideas out and see how it works best for your organization.

Chapter 5: Give Potential Leaders
New Projects and Tasks

In his book, Developing the Leaders Around You, John Maxwell writes, “Varied experiences add incredibly to people’s development. It keeps them growing, stretching, and learning. The broader people’s base of experience, the better they will be at handling new challenges, solving problems, and overcoming difficult situations.”[51] Providing potential leaders with new projects and tasks gives them the skills they need to develop into leaders. Thankfully, this idea helps current leaders because they can get rid of projects they are working on which can easily be delegated to potential leaders. However, this is not an opportunity for leaders to dump tasks that leaders do not want to do onto potential leaders.

I. LEADERS DELEGATE PROJECTS AND TASKS

Leaders must be intentional about what they delegate. Three criteria are important to follow when leaders look for projects to delegate to potential leaders.

• First, the project must be something that leaders regularly do.
• Second, the project must be something that will develop the qualities and skills of potential leaders.
• Third, the project must be something that potential leaders have both the capability and potential to do. 

With those three criteria in mind, current leaders can delegate a new project they have wanted to start but have not had the time. Or, current leaders can delegate some of their recurring work so they have time to start a new project.

II. FOCUS ON MEASURABLE OUTCOMES FOR LEADERSHIP DEVELOPMENT

Every CEO, board member, and senior-level manager wants to see results. However, developing leaders is difficult to measure. One way that leaders can show they are developing leaders is through the results of potential leaders’ work. Current leaders can show upper-level management that new projects have been started or old ones have been improved because of the work that current leaders delegated to potential leaders. If leaders can show they have been more productive because they delegated work to potential leaders, then current leaders can show the results of leadership development in potential leaders. 

III. CONCLUSION

I cannot stress enough that giving potential leaders new projects and tasks is not an excuse to dump unwanted work. Busy leaders must think strategically about what projects and tasks they can give to potential leaders for leadership development.

Chapter 6: Potential Leaders Design and Implement a Professional Growth Plan

Professional growth is a requirement for potential leaders. While people might have potential for leadership, active professional growth removes the gap between potential leaders’ current skills and the skills they need to lead. Professional growth must be customized to the learning of the individual and it must occur regularly. Individuals learn in many ways; therefore, a one-size-fits-all approach is not appropriate for professional growth plans. An organization should require professional growth of potential leaders, but it should not require the specific details of how that growth occurs.

I. THE DIFFERENT TRAINING TYPES

A. The Four Training Types

Aubrey Malphurs and Will Mancini comprehensively explain the different training types in their book, Building Leaders. While they describe eight training venues and eight event venues, the four training types are most relevant to this chapter.

1. Learner-Driven

The first training type is learner-driventraining. In this type, potential leaders take responsibility for their own growth for self-development of character, knowledge, skills, and emotions. Ways this training can occur are reading books, listening to conferences on CD, interviewing successful leaders over lunch or coffee, or attending classes and seminars.

2. Content-Driven

The second training type iscontent-driven training. In this training type, there is a clear transfer of knowledge where a body of information is the basis for the learning. This type of training can be formal or informal. Usually, content-driven training focuses on specific and technical knowledge such as human resource (HR) laws in the workplace, or in a church content-driven training would focus on systematic theology topics.

3. Mentor-Driven

The third training type is mentor-driven training. Potential leaders are matched with a mentor who provides help by giving instruction, being a model, providing observations on the strengths and weaknesses of the mentee, as well as evaluating the progress of the mentee.

4. Experience-Driven

The fourth training type is experience-driven training. In this training type, potential leaders grow by practicing the skills and knowledge they need while doing the work.[52]

B. Potential Leaders Chose and Design the Training Type

1. Choose the Training Type

Each potential leader should choose the training type (or types) that best first his or her personality and learning style. Because potential leaders have different ways of learning it is important that the organization and current leader do not set a “one size fits all” approach for leadership development. Potential leaders should be able to evaluate the different training types and chose the one that fits their personality best.

2. Design the Training

After the current leader has expressed that potential leaders must have a growth plan and the potential leaders have identified which method they best learn in, it is then time for the potential leaders to design their growth plan. I suggest that current leaders create a meeting with potential leaders to explain the need for leadership development, explain the four training types, then put the responsibility on potential leaders to create their own professional growth plan. Once that professional growth plan has been created by potential leaders, the current leader should meet with each of the potential leaders to briefly review the plan and agree to follow up every month for a brief coaching session (as will be discussed in chapter seven of this book).

III. REFLECTION AS THE MOST POWERFUL GROWTH TOOL

The most effective and cost-efficient way for potential leaders to grow is through daily reflection. Regarding reflection John Maxwell comments, “There are many different ways of growing and an infinite number of lessons to be learned in life. But there are some kinds of growth that come to us only if we are willing to stop, pause, and allow the lesson to catch up with us.”[53] Therefore, potential leaders must take a moment every day to pause and reflect about the projects they are working on, the experiences they have had, and the things they have learned. This may be thirty seconds to five minutes.

A. Questions for Reflection

There are some basic questions that potential leaders can ask when they take time to reflect. What did I do well today? What can I improve on? What did I learn today from the tasks and projects I worked on? What did I learn today from the people I met with? What did I learn today from the things I heard? What did I learn today from what I read?

B. Record the Reflections

Reflection is useless unless potential leaders record their learnings and review them regularly. Potential leaders must find a place to record the things they have learned. For example, potential leaders should write their reflections in a small journal, record them into an audio file, write them on a legal pad, put them in the “notes” feature in a phone, or organize the reflections into an Excel spreadsheet. The place and method of recording the reflections is not as important as the necessity of doing the reflection daily.

IV. HOW TO IMPLEMENT A PROFESSIONAL GROWTH PLAN

A. Steps for Implementation

To implement a professional growth plan several things must be in place. First, this plan must be agreed upon by the leader and potential leader. Second, it must be put into writing. Third, the leader must follow up with the potential leader regularly to assess progress with the plan. Fourth, potential leaders must show growth through their recorded reflections.

B. Time for Implementation

The goal of implementing a growth plan is not to provide potential leaders with one more thing to do. Once potential leaders have assessed the best ways they learn, they should seek ways they can implement their growth plan with minimal time and effort.

1. Growth at Work

There are numerous times throughout the day that potential leaders can seize extra time to complete their growth plan. For example, if a potential leader finds himself at a meeting waiting for it to start, he can grow from his peers by asking different questions about their work and what they are learning about leadership. Another idea is to have a book or some type of reading related to leadership that potential leaders can read while they wait for their computer to boot up every morning.

2. Growth outside of Work

While a leader cannot require potential leaders to carry out their growth plan outside of work, here are some ideas for potential leaders who want to utilize extra time outside of work hours for their growth plan. For example, when a potential leader waits in line at Starbucks every morning he can pull out his phone and read a blog post or two related to leadership growth he has put into his RSS feed. Instead of listening to the same news headlines told repeatedly on the radio during a potential leader’s drive to work, he can be intentional about leadership growth by listening to podcasts or books on tape. If a potential leader has to go to a doctor’s appointment, he can be intentional about growth by bringing a book or magazine related to leadership that he can read while he waits for his appointment. The goal is to find methods that are effective and require minimal time.

V. CONCLUSION

There are different training types and different ways that people learn. Yet, reflection can often be one of the most powerful growth tools. The key idea is that growth needs to occur even if it is in small increments every day through various means.

Chapter 7: Give Potential Leaders Thirty Minutes of Coaching a Month

Coaching is an essential element to groom potential leaders. Even if potential leaders do new projects and actively pursue professional growth, they still need a little bit of coaching every month from their direct supervisor. What is coaching? According to Clinton and Stanley, “The Coach’s central thrust is to provide motivation and impart skills and application to meet a task or challenge.”[54] Let’s look at how to do that.

I. THIRTY MINUTES A MONTH

In this model, it is proposed that potential leaders receive thirty minutes of coaching per month. Thirty minutes might sound like a lot, but if the typical nonprofit leader or pastor works fifty hours a week and provides thirty minutes of coaching a month to a potential leader, that is only one quarter of one percent (.0025%) of the leader’s time every month. Any leader can carve out one-quarter of one percent of her time every month to coach a potential leader.

II. FOUR BASIC COACHING STRATEGIES

When conducting coaching sessions with potential leaders four basic elements should be present.

A. Be a Good Listener

First, leaders must be good listeners. They must listen to what potential leaders are going through and, if necessary, ask questions of the potential leaders. How have things been going? Do you feel you have succeeded? What are you struggling with?

B. Provide Resources and Ideas

Second, leaders must provide resources and ideas to potential leaders. If potential leaders are struggling in an area and appear to be stuck, leaders should step in to provide resources or ideas that will help potential leaders solve the problem.

C. Give Encouragement

Third, leaders must offer encouragement to potential leaders. People experimenting and trying new things will have limited success. Therefore, offer encouragement to potential leaders because they must know that their leaders still believe in them.

D. Restate the Vision

Fourth, leaders must restate the vision for the organization or program that potential leaders are working in. Potential leaders can become consumed with the details and forget about the larger picture. Every coaching meeting should end with the leader restating the vision of the nonprofit organization or church. This reminds potential leaders that what they are working towards is bigger and more important than themselves.

III. CONCLUSION

Any leader who carves out thirty minutes a month for leadership coaching and who follows the four basic coaching strategies can have confidence that leadership development will occur.

How Busy Leaders
Develop Potential Leaders

Although busy nonprofit leaders struggle to find time to develop potential leaders, there are several ways that leaders can overcome this hurdle. Leaders can get the support of the organizational culture, identify the qualities to be developed, and implement the 70-20-10 principle for leadership development. Busy leaders can develop potential leaders by providing new projects to work on, having potential leaders create and follow a customized professional growth plan, and by participating in coaching. These solutions may not completely solve the problem of nonprofit leaders and church pastors having limited time to develop potential leaders, but they can significantly improve this common problem.

Bibliography

Adams, Tom. The Nonprofit Leadership Transition and Development Guide: Proven Paths for Leaders and Organizations. San Francisco, CA: Jossey-Bass, 2010.

Bell, Skip. “Learning, Changing, and Doing: A Model for Transformational Leadership Development in Religious and Non-Profit Organizations.” Journal of Religious Leadership 9, no. 1 (Spring 2010): 93-111.

Callanan, Laura. “Under-Investing in Social Sector Leadership.” Philanthropy News Digest, February 11, 2014. http://pndblog.typepad.com/pndblog/2014/02/underinvesting-in-social-sector-leadership.html. Accessed July 9, 2015.

Edmondson, Ron. Ron Edmondson: The Blog of a Leader, Pastor, and Church Planter. www.ronedmondson.com. Accessed July 14, 2016.

Goleman, Daniel, Richard Boyatzis, and Annie McKee. Primal Leadership: Learning to Lead with Emotional Intelligence. Boston, MA: Harvard Business School Press, 2002.

Goleman, Daniel. Emotional Intelligence: Why It Can Matter More than IQ. New York, NY: Bantam Books, 1995.

Hoyle, Robin. Informal Learning in Organizations: How to Create a Continuous Learning Culture. Philadelphia, PA: Kogan Page, 2015.

Jones, Karen. “Preparing an Organization to Sustain Capable Leadership.” Nonprofit Quarterly, June 21, 2008. https://nonprofitquarterly.org/management/1022-preparing-an-organization-to-sustain-capable-leadership-html. Accessed May 28, 2015.

Kramer, Kirk and Preeta Nayak, “A 5-Point Plan for Grooming Future Leaders.” Chronicle of Philanthropy 24, no. 14, June 28, 2012. Accessed May 14, 2015.

Kramer, Kirk and Preeta Nayak. Nonprofit Leadership Development: What’s Your “Plan A” for Growing Future Leaders? Boston, MA: The Bridgespan Group, 2013.

Kramer, Kirk. “Solving the Time and Money Puzzle in Leadership Development.” Nonprofit Quarterly, December 11, 2012. https://nonprofitquarterly.org/management/21481-solving-the-time-and-money-puzzle-in-leadership-development.html. Accessed May 28, 2015.

Malphurs, Aubrey and Will Mancini. Building Leaders: Blueprints for Developing Leadership at Every Level of Your Church. Grand Rapids, MI: Baker, 2004.

Maxwell, John. Developing the Leaders Around You: How to Help Others Reach Their Full Potential. Nashville, TN: Thomas Nelson, 1995.

Maxwell, John. The 15 Invaluable Laws of Growth: Live Them and Reach Your Potential. New York, NY: Center Street, 2012.

Rabin, Ron. Blended Learning for Leadership: The CCL Approach. Greensboro, NC: Center for Creative Leadership, 2014.

Stanley, Andy Deep and Wide: Creating Churches Unchurched People Love to Attend. Grand Rapids, MI: Zondervan, 2012.

Stanley, Paul and J. Robert Clinton. Connecting: The Mentoring Relationships You Need to Succeed in Life. Colorado Springs, CO: NavPress, 1992.

The Bridgespan Group. “The Challenge of Developing Future Leaders: Survey Results Say…” The Bridgespan Group. Boston, MA: 2012.  http://www.bridgespan.org/Publications-and-Tools/Career-Professional-Development/Develop-My-Staff/The-Challenge-of-Developing-Future-Leaders-Survey.aspx#.VaewaPlVikp. Accessed May 15, 2015.

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[1] Kirk Kramer and Preeta Nayak, “A 5-Point Plan for Grooming Future Leaders,” Chronicle of Philanthropy 24, no. 14, June 28, 2012. Accessed May 14, 2015.

[2] Kirk Kramer, “Solving the Time and Money Puzzle in Leadership Development,” Nonprofit Quarterly, December 11, 2012. https://nonprofitquarterly.org/management/21481-solving-the-time-and-money-puzzle-in-leadership-development.html. Accessed May 28, 2015.

[3] Karen Jones, “Preparing an Organization to Sustain Capable Leadership,” Nonprofit Quarterly, June 21, 2008. https://nonprofitquarterly.org/management/1022-preparing-an-organization-to-sustain-capable-leadership-html. Accessed May 28, 2015.

[4] Laura Callanan, “Under-Investing in Social Sector Leadership,” Philanthropy News Digest, February 11, 2014. http://pndblog.typepad.com/pndblog/2014/02/underinvesting-in-social-sector-leadership.html. Accessed July 9, 2015.

[5] Karen Jones, “Sustain Capable Leadership.”

[6] Kirk Kramer, “Solving the Time and Money Puzzle.”

[7] The Bridgespan Group, “The Challenge of Developing Future Leaders: Survey Results Say…” (Boston, MA: The Bridgespan Group, 2012), http://www.bridgespan.org/Publications-and-Tools/Career-Professional-Development/Develop-My-Staff/The-Challenge-of-Developing-Future-Leaders-Survey.aspx#.VaewaPlVikp. Accessed May 15, 2015.

[8] Tom Adams, The Nonprofit Leadership Transition and Development Guide (San Francisco, CA: Jossey-Bass, 2010), 230.

[9] To learn more about elders in the Bible read 1 Timothy 3:1-7; Titus 1:5-9; 1 Peter 5:1-3.

[10] Aubrey Malphurs and Will Mancini, Building Leaders: Blueprints for Developing Leadership at Every Level of Your Church (Grand Rapids, MI: Baker Books, 2003), 108.

[11] While I do not have the space to explain my position, I see “pastor” and “elder” as two terms used to describe the same person doing the same ministry in the New Testament.

[12] Kirk Kramer and Preeta Nayak, Nonprofit Leadership Development: What’s Your “Plan A” for Growing Future Leaders? (Boston, MA: Bridgespan Group, 2013), 48.

[13] Malphurs and Mancini, Building Leaders, 107.

[14] Kramer and Nayak, Nonprofit Leadership Development, 39.

[15] Ibid.

[16] Malphurs and Mancini, Building Leaders, 108.

[17] Adams, Nonprofit Leadership Transition and Development, 256 (emphasis added).

[18] Malphurs and Mancini, Building Leaders, 110.

[19] Robin Hoyle, Informal Learning in Organizations: How to Create a Continuous Learning Culture (Philadelphia, PA: Kogan Page Limited, 2015), 68.

[20] Ibid., 68 (emphasis added).

[21] Bell, “Learning, Changing, and Doing,” 107.

[22] Ibid.

[23] Hoyle, Informal Learning in Organizations, 38.

[24] Ibid., 44.

[25] Adams, Nonprofit Leadership Transition and Development, 230.

[26] Malphurs and Mancini, Building Leaders, 110-111.

[27] This terminology is adopted from Dr. Aubrey Malphurs.

[28] John Maxwell, Developing the Leaders Around You: How to Help Others Reach Their Full Potential (Nashville, TN: Thomas Nelson, 1995), 37. 

[29] Ibid., 109.

[30] Malphurs and Mancini, Building Leaders, 136-137; Maxwell, Developing Leaders, 23.

[31] Adams, Nonprofit Leadership Transition and Development, 256.

[32] Kramer and Nayak, Nonprofit Leadership Development, 54.

[33] See Daniel Goleman, Emotional Intelligence: Why It Can Matter More than IQ (New York, NY: Bantam Books, 1995), 43, 48; Daniel Goleman, Richard Boyatzis, and Annie McKee, Primal Leadership: Learning to Lead with Emotional Intelligence (Boston, MA: Harvard Business School Press, 2002), 39-50, 253-256.

[34] Callanan. “Under-Investing in Leadership.” Kramer and Nayak, Nonprofit Leadership Development, 64-65. Malphurs and Mancini, Building Leaders, 147-151.

[35] Ron Rabin, Blended Learning for Leadership: The CCL Approach (Greensboro, NC: Center for Creative Leadership, 2014). The 70-20-10 principle is also described by Kramer and Nayak, Nonprofit Leadership Development, 82-101; Kramer, “Solving the Time and Money Puzzle”; and Hoyle, Informal Learning in Organizations, 168-177.

[36] Rabin, Blended Learning for Leadership, 2.

[37] Kramer and Nayak, Nonprofit Leadership Development, 83.

[38] Hoyle, Informal Learning in Organizations, 169.

[39] Kramer and Nayak, Nonprofit Leadership Development, 83.

[40] Andy Stanley, Deep and Wide: Creating Churches Unchurched People Love to Attend (Grand Rapids, MI: Zondervan, 2012), 69-85.

[41] Malphurs and Mancini, Building Leaders, 156.

[42] Ron Edmondson, “7 Ways to Raise up Young Leaders,” Ron Edmondson: The Blog of a Leader, Pastor, and Church Planter, July 14, 2015, at www.ronedmondson.com/2015/07/7-ways-to-raise-up-young-leaders.html. Accessed July 14, 2015.

[43] Kramer and Nayak, Nonprofit Leadership Development, 83.

[44] Hoyle, Informal Learning in Organizations, 168.

[45] Kramer and Nayak, Nonprofit Leadership Development, 83.

[46] Rabin, Blended Learning for Leadership, 6.

[47] For more on MOOCs see Hoyle, Informal Learning in Organizations, 137-157.

[48] Rabin, Blended Learning for Leadership, 7.

[49] Kramer and Nayak, Nonprofit Leadership Development, 85-101.

[50] Ron Rabin, Blended Learning for Leadership: The CCL Approach (Greensboro, NC: Center for Creative Leadership, 2014). The 70-20-10 principle is also described by Kramer and Nayak, Nonprofit Leadership Development, 82-101; Kramer, “Solving the Time and Money Puzzle”; and Hoyle, Informal Learning in Organizations, 168-177.

[51] Maxwell, Developing Leaders, 118.

[52] Malphurs and Mancini, Building Leaders, 152-156.

[53] John Maxwell, The 15 Invaluable Laws of Growth: Live Them and Reach Your Potential (New York, NY: Center Street, 2012), 51.

[54] Paul Stanley and J. Robert Clinton, Connecting: The Mentoring Relationships You Need to Succeed in Life (Colorado Springs, CO: NavPress, 1992), 73.

What does the Bible say about leadership? The Bible can be used as a textbook for leadership because it can be seen as a history of God raising those who led his people according to his will.[1] This paper will explain the biblical history of three leaders and their unique characteristics that reflect a biblical philosophy of leadership.

I. JOSHUA’S EXAMPLE OF GROWTH IN GOD’S WORD

The example of Joshua displays the growth of a leader in God’s Word. That growth started in the book of Deuteronomy. Addressing the nation of Israel Moses declared,

“Listen, O Israel! The Lord is our God, the Lord alone. And you must love the Lord your God with all your heart, all your soul, and all your strength. And you must commit yourselves wholeheartedly to these commands that I am giving you today. Repeat them again and again to your children. Talk about them when you are at home and when you are on the road, when you are going to bed and when you are getting up. Tie them to your hands and wear them on your forehead as reminders. Write them on the doorposts of your house and on your gates” (Deuteronomy 6:4–9, New Living Translation).

The book of Deuteronomy is characterized by this statement by Moses known as the “Shema” which is named after the Hebrew word שָׁמַע for “hear” in verse 4. In addition to the Shema there are eight other passages in Deuteronomy affirming a similar message of whole hearted devotion to grow in God’s Word.[2] The Shema is seen as the fundamental dogma of the Old Testament and was identified by Christ in Mark 12:29-30 as the most important of all of the commandments.[3] The importance of the Shema for the Israelites was that they were to love their God with their whole being (intellect, emotions, will, etc.).

Joshua, as Moses’ assistant (Joshua 1:1) and servant of the Lord (24:29) was given the task of leading the Israelites into the Promised Land and was entrusted to lead Israel in obedience and growth in God’s Word.[4] Joshua, as Israel’s new leader, highlighted God’s call for Israel to be God’s holy Word.[5] Joshua emphasized and encouraged the people of Israel to keep growing in the Word of God in several ways. Among his first words to Israel as its new leader Joshua said, “Be careful to obey all the instructions Moses gave you. Do not deviate from them, turning either to the right or to the left” (Joshua 1:7). He continued, “Study this book of instruction continually. Meditate on it day and night so you will be sure to obey everything written in it” (Joshua 1:8). These introductory remarks from Joshua are the first of what he would restate three more times throughout his time as Israel’s leader (12:32; 22:5; 23:6). In this way, Joshua was commanding the people of Israel to grow in the Word of God and to become more and more holy to God.

With Joshua’s example of a Godly leader growing in God’s word and encouraging others to grow it is clear that a requirement for a leader is a passion for God and his Word. In his book, Spiritual Leadership, J. Oswald Sanders states, “Spiritual leaders of every generation will have a consuming passion to know the Word of God through diligent study and the illumination of the Holy Spirit.”[6] Sanders continues, “The leader who intends to grow spiritually and intellectually will be reading constantly.”[7] Just as Joshua encouraged the people he led to “be very careful to follow everything Moses wrote in the Book of Instruction” (Joshua 23:6) so also must God’s leaders of today. Living out Joshua’s statement means that reading is required of the leaders God choses. Reading the Scriptures in order to grow is what Paul encouraged Timothy to do when he wrote, “Until I get there, focus on reading the Scriptures to the church, encouraging the believers, and teaching them” (1 Timothy 4:13). This reading of the Scriptures refers to the public reading of the Old Testament.[8] The same Book of Instruction introduced by Moses and implemented by Joshua was still being read and followed more than 1,400 years later. The concept of daily devotion to the Word of God as a way to mold and grow a leader is essential. With technology the method of growth can look very different for each leader based on his preference, but the thing that must not be different in a leader’s devotion to God’s Word.

II. NEHEMIAH’S EXAMPLE OF PERSISTENCE IN THE DIRECTION OF GOD’S GOALS

Nehemiah, a leader living in the fourth and fifth centuries B.C., received a vision from God but also encountered opposition when attempting to implement that vision. In his time the walls and gates of Jerusalem needed to be rebuilt because the people of the city needed security against their enemies[9] as well as a method to keep the Jews as a separate and holy people from foreigners. Both of these were critical problems to the Jewish population,[10] and Nehemiah needed to be persistent to overcome them.

The first sign of Nehemiah’s persistence was that he was prepared. When the king asked Nehemiah why he looked sad and what was wrong with him, Nehemiah was prepared for the opportunity to do something. He replied, “How can I not be sad? For the city where my ancestors are buried is in ruins, and the gates have been destroyed by fire” (Neh 2:3). When the king offered to help, Nehemiah was prepared with his proposition about what he could do to help his ancestors saying, “If it please the king, and if you are pleased with me, your servant, send me to Judah to rebuild the city where my ancestors are buried” (Neh 2:5). Based on Nehemiah’s responses to the king it is clear that Nehemiah had prepared himself well. He asked for a specific amount of time to complete the project (Neh 2:7), authorization for passage to Judah (Neh 2:7), and for the materials he needed (Neh 2:8).[11]

After Nehemiah had completed half of the walls’ height all the way around the city of Jerusalem, Nehemiah 4:7-8 tells of how Sanballat, Tobiah, the Arabs, Ammonites, and Ashdoites all made plans to fight Nehemiah and his people. Nehemiah showed persistence toward the vision God gave him by praying: “But we prayed to our God and he guarded the city day and night to protect ourselves” (4:9). As if this was not enough trouble for Nehemiah, opposition to God’s work arose from within the people Nehemiah was working with (Neh 4:10), his enemies continued to plot against him (Neh 4:11), and as a result the Jews working on the wall became greatly afraid (Neh 4:12). However, Nehemiah responded in a way that showed how persistent he was in attempting to complete the work God led him to do. He acted by placing guards to protect the people (Neh 4:13), and he spoke with conviction about continuing the work (Neh 4:14). In light of these events in Nehemiah’s story it is clear that he squarely faced opposition regardless of it was from the people working with him or from an outside enemy.[12]

Yet again, opposition occurred from the local people who were loaning money to the Jews working with Nehemiah (Neh 5:1-5). What was being done to people rebuilding the walls was a violation of the Law of Moses in Deuteronomy 15:1-18; 24:10-13 (the same law Joshua worked so hard to implement and regularly encouraged the Israelites to obey). Nehemiah stood strong against the people taking advantage of his workers. He stated that what they were doing was not right and that they should stop (Neh 5:7-11). In this circumstance Nehemiah displayed courage which is a requirement for a leader who has persistence. Courage is defined as “that quality of mind that enables people to encounter danger or difficulty firmly, without fear of discouragement.”[13] Tremendous courage was required by Nehemiah to stand in opposition to his enemies in order to persist toward God’s goal. When persisting towards a goal a courageous leader must face unpleasant and difficult situations with composure. Then, he must act decisively even if the action is unpopular.[14] A leader must rest assured that his work is to and for God, for he is working toward the goal God has given him.

The strongest opposition against Nehemiah and his work involved threats to his life. Nehemiah’s enemies, Sanballat and Geshem, found out Nehemiah’s work was almost complete, so they sent threatening letters to him. Nehemiah resolutely replied, “I am engaged in a great work, so I can’t come. Why should I stop working to come and meet with you?” (Neh 6:3) as well as “There is no truth in any part of your story. You are making up the whole thing” (Neh 6:8). Nehemiah finally concluded that, “I continued to work with even greater determination” (Neh 6:9). Nothing could stop him from doing the work God had directed him to do.

Only a short time later Nehemiah encountered opposition that would test his persistence in reaching the goal God had given him. Someone falsely claimed to have received a word from God and told Nehemiah he should hide in the temple. Nehemiah’s response shows his persistence toward the goal when he said, “Should someone in my position run from dangers? Should someone in my position enter the temple to save his life? No, I won’t do it! (Neh 6:11). Nehemiah knew that hiding in the temple would greatly discredit him (Neh 6:13), so he stayed outside knowing the he must ensure that the work continued.

With the walls and gates of the city of Jerusalem finished, Nehemiah again encountered opposition to his overall mission of keeping the people of Jerusalem as a holy and separate people. Because Nehemiah was focused on restoring religious practices and a holy  community of people, he continued to persist towards God’s goal, even after the walls and gates were rebuilt. However, Nehemiah learned about four evils (Neh 13:4-5, 10-11, 15, 23-24) that were preventing the Jews from remaining a separate and holy people. These evils led Nehemiah to purify and reform what the people were doing. More than 12 years had passed since Nehemiah’s work to rebuild the walls and gates (Neh 2:1 and 13:6), yet he was still persisting toward God’s goal of having the people be a holy community distinct from foreigners and devoted to God (Neh 13:30-31). This segment of Nehemiah’s leadership shows the patience he had. How does a leader display patience with the people he leads? He does this by not getting too far ahead of the people he leads because it discourages them. He must stay close enough to them that they can see him and hear his call forward.[15] Leadership requires patient persistence because it is the process of guiding people through challenges, transition, recovery, and new beginnings.[16]

Nehemiah has shown the requirement that a biblical leader be persistent. Similarly, Howard Hendricks described leaders as being focused like a laser beam, obsessed in their work, and having meaning with mission.[17] This was Nehemiah. He was focused like a laser beam, obsessed with getting the walls and gates rebuilt, and had meaning in his mission which God had led him to do.

III. JESUS’ EXAMPLE OF SERVANT LEADERSHIP

Among the many examples of servant leadership in the Bible Jesus provided the most vivid picture of what servant leadership should look like. Within the framework of Luke’s gospel the message of servant leadership is provided. Luke’s thinking in his Gospel is very God-centered[18] with a strong theological emphasis on the poor, tax collectors, sinners, Samaritans, Gentiles, women, and outcasts.[19]

When some of the disciples had been arguing about which of them was the greatest (Luke 22:24) Jesus decided that it was time to teach one more lesson to he beloved disciples. He told them,

“In this world the kings and great men lord it over their people, yet they are called ‘friends of the people.’ But among you it will be different. Those who are the greatest among you should take the lowest rank, and the leader should be like a servant. Who is more important, the one who sits at the table or the one who serves? The one who sits at the table, of course. But not here! For I am among you as one who serves” (Luke 22:25–27).

In this passage Jesus provided a description of what worldly leadership, is and what godly leadership is. In order to appropriately understand godly leadership, worldly leadership must be defined because they are sharply contrasted.

The New Living Translation uses the words “kings” and “great men” in verse 25 to describe the worldly leadership of Jesus’ culture. In this way Jesus reminded his disciples of two objectionable characteristics of the secular rules of his time: 1) lording power over others and 2) receiving the title of “benefactor.”[20] Jesus had to combat the aggressive and competitive nature of the disciples which showed them to be very selfish. When describing modern day leadership in his book, LeadershipNext, Eddie Gibbs writes, “Some individuals aspire to leadership out of a sense of adventure, while others do so for the satisfaction of being recognized and followed. For still others, being a leader strokes their ego. They imagine the power and privilege that a position of leadership brings.”[21] Like Jesus, Gibbs describes the same type of worldly leadership style that seeks self-preservation and self-escalation of power. When looking at Jesus’ description of servant leadership a very different picture emerges because he saw leadership as service and sacrifice.[22]

Jesus stated that, “Those who are the greatest among you should take the lowest rank, and the leader should be like a servant” (Luke 22:26). This verse shows that greatness in God’s kingdom is contrary to the world’s values because it involves serving rather than being served.[23] Self-serving action has no place in Jesus’ kingdom[24] because according to Jesus, the one who is truly the greatest is the one who serves.[25] Why? Jesus came to serve others by pouring out his blood as a sacrifice for those he loved. When pointing to this passage as the ideal passage for servant leadership, Andrew Seidel states that servant leadership is not motivated by personal power or gain but by the fulfillment of God’s purpose for both the organization and people in that organization.[26]

With his statement, “For I am among you as the one who serves” (Luke 22:27), Jesus wanted to place a spirit of servanthood on his disciples.[27] In that spirit of servanthood J. Oswald Sanders lists several qualities of our Lord that should also be embodied in servant leaders today:

1. Dependence: Just as Jesus surrendered everything for his people a current leader also should “empty” himself;
2. Modesty: A servant of God conducts a ministry that might appear self-effacing;
3. Empathy: Jesus was sympathetic with the weak and merciful to those who err;
4. Optimism: An essential quality for a leader in order to battle darkness; and
5. Anointing: As the Holy Spirit came and rested on Jesus he will also rest on his leader.[28]

What does servant leadership look like in the 21^st century? First, a servant leader is to be self-sacrificing rather than self-seeking, active and not passive. Second, he leads with the influence of example and relationship, not from position and pressure. Third, he exercises authority when necessary for progress toward the mission and not for personal gain. Fourth, he leads by personally being involved in caring for people and their needs, not demanding that his own needs are met. Finally, a servant leader gives direction, equips others for work, and uses his character and gifts for God’s Kingdom.[29]

IV. MY PLAN TO BE A BIBLICAL LEADER

A biblical philosophy of leadership consists of (but is not limited to) growth in God’s Word, persistence in the direction of God’s goals, and servant leadership. Thankfully, through the examples of Joshua, Nehemiah, and Jesus, there are patterns and paths I can follow to become a godly leader. I plan to continue reading four chapters of God’s Word every day, persisting towards God’s goal of a Master of Arts in Christian Leadership degree, and serving others for their benefit as a leader. With these three practices I hope that like Joshua, Nehemiah, and Jesus, I too can become a godly leader.

Bibliography

Arnold, Bill and H. G. M. Williamson. Dictionary of the Old Testament: Historical Books. Downers Grove, IL: InterVarsity Press, 2005.

Coleson, Joseph. “Joshua,” in Cornerstone Biblical Commentary. Vol. 3, ed. Philip Comfort .Carol Stream, IL: Tyndale, 2012.

Gibbs, Eddie. LeadershipNext: Changing Leaders in a Changing Culture. Downers Grove, IL: InterVarsity Press, 2005.

Hendricks, Howard. “Ten Common Factors in Leadership.” Unpublished class notes for SL305. Dallas Theological Seminary, Spring Semester, 2014.

Howard, David. An Introduction to the Old Testament Historical Books. Chicago, IL: Moody Publishers, 1993.

Kouzes, James and Barry Posner. The Truth About Leadership: The No-Fads, Heart-of-the-Matter Facts You Need to Know. San Francisco, CA: Jossey-Bass, 2010.

Longman, Tremper, III, and David E. Garland, eds. The Expositor’s Bible Commentary: Luke–Acts (Revised Edition). Vol. 10. Grand Rapids, MI: Zondervan, 2007.

Sanders, J. Oswald. Spiritual Leadership: Principles of Excellence for Every Believer. Chicago, IL: Moody Publishers, 2007.

Seidel, Andrew. “Identity and Leadership.” Unpublished class notes for SL305. Dallas Theological Seminary, Spring Semester, 2014.

Seidel, Andrew. Charting a Bold Course: Training Leaders for the 21^st Century. Chicago, IL: Moody Publishers, 2003.

Smith, Gary. “Ezra-Nehemiah, Esther,” in Cornerstone Biblical Commentary, ed. Philip Comfort. Vol. 5b. Carole Stream, IL: Tyndale House Publishers, 2010.

Stein, Robert H. “Luke,” Vol. 24 in The New American Commentary. Nashville, TN: Broadman & Holman Publishers, 1992.

Trites, Allison. “The Gospel of Luke, Acts,” in Cornerstone Biblical Commentary, ed. Philip Comfort. Vol. 12. Carole Stream, IL: Tyndale House Publishers, 2006.

Wolf, Herbert An Introduction to the Old Testament: Pentateuch. Chicago, IL: Moody Publishers, 1991.

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[1] Andrew Seidel, Charting a Bold Course: Training Leaders for the 21^st Century (Chicago, IL: Moody Publishers, 2003), 25.

[2] See Deuteronomy 4:29; 10:12; 11:13; 13:3; 26:16; 30:2, 6, 10. Herbert Wolf, An Introduction to the Old Testament: Pentateuch (Chicago, IL: Moody Publishers, 1991), 256.

[3] Wolf, Introduction to the Old Testament: Pentateuch, 256.

[4] David Howard, An Introduction to the Old Testament Historical Books, (Chicago, IL: Moody Publishers, 1993), 67.

[5] Joseph Coleson, “Joshua,” in Cornerstone Biblical Commentary, vol. 3, ed. Philip Comfort (Carol Stream, IL: Tyndale, 2012), 18.

[6] J. Oswald Sanders, Spiritual Leadership: Principles of Excellence for Every Believer (Chicago, IL: Moody Publishers, 2007), 102.

[7] Ibid.

[8] Ibid., 101.

[9] Howard, Intro to Historical Books, 332.

[10] Gary Smith, “Ezra-Nehemiah, Esther,” in Cornerstone Biblical Commentary, ed. Philip Comfort, vol. 5b, (Carole Stream, IL: Tyndale House Publishers, 2010), 9.

[11] Howard,  Intro to Historical Books, 340.

[12] Bill Arnold and H. G. M. Williamson, Dictionary of the Old Testament: Historical Books (Downers Grove, IL: InterVarsity Press, 2005), 722.

[13] Sanders, Spiritual Leadership, 60.

[14] Ibid., 62.

[15] Sanders, Spiritual Leadership, 69.

[16] James Kouzes and Barry Posner, The Truth About Leadership: The No-Fads, Heart-of-the-Matter Facts You Need to Know (San Francisco, CA: Jossey-Bass, 2010), 93.

[17] Howard Hendricks, “Ten Common Factors in Leadership,” unpublished class notes for SL305 (Dallas Theological Seminary, Spring Semester, 2014).

[18] Allison Trites, “The Gospel of Luke, Acts,” in Cornerstone Biblical Commentary, ed. Philip Comfort, vol. 12, (Carole Stream, IL: Tyndale House Publishers, 2006), 14.

[19] Stein, Robert H. “Luke,” vol. 24 in The New American Commentary (Nashville, TN: Broadman & Holman Publishers, 1992), 49-50.

[20] Longman, Tremper, III, and David E. Garland, eds. The Expositor’s Bible Commentary: Luke–Acts (Revised Edition). Vol. 10. Grand Rapids, MI: Zondervan, 2007, 316.

[21] Eddie Gibbs, LeadershipNext: Changing Leaders in a Changing Culture, Downers Grove, IL: InterVarsity Press, 2005), 179.

[22] Ibid., 179.

[23] Stein, Luke, 550.

[24] Trites, “The Gospel of Luke,” 290.

[25] Longman and Garland, Expositor’s Bible Commentary: Luke-Acts, 316.

[26] Andrew Seidel, “Identity and Leadership,” unpublished class notes for SL305 (Dallas Theological Seminary, Spring Semester, 2014).

[27] Sanders, Spiritual Leadership, 24.

[28] Ibid., 24-25.

[29] Seidel, Charting a Bold Course, 34.

The book of Nehemiah is about the restoration of the physical and spiritual life of the nation of Judah in Jerusalem. In recent years many books have been written about leadership using the book of Nehemiah as a source to develop leadership principles. This paper will explain the primary message of the book of Nehemiah and then use that primary message to evaluate leadership principles written by others.

The book of Nehemiah tells the story of restoration of the city of Jerusalem.[1] When examining the book of Nehemiah as a single unit of material one will notice that it is a book which focuses on “lists.” Fifty-three percent (214 verses) of the material in Nehemiah are lists, 25 percent (146 verses) is historical narrative, and 11 percent (46 verses) are recorded prayers.[2] The book of Nehemiah has 13 chapters and six of those chapters tell about the rebuilding of the walls of Judah. In addition to those six chapters, seven chapters are dedicated to tell about life after the walls had been rebuilt. Nehemiah was concerned about the spiritual health and welfare of the Jews in Jerusalem. Spiritual repair was his main focus and rebuilding the walls of the city was how he accomplished that spiritual repair. That is why seven chapters of the thirteen are dedicated to telling about the social and religious reforms Nehemiah organized, participated in, or directly administered after the walls of Jerusalem had been rebuilt.

I. FIVE THEMES THAT SUPPORT THE PRIMARY MESSAGE OF NEHEMIAH

A. Restoration for the City of Jerusalem

Ezra 6:14b-15 tells the story of the completion of the Temple in Jerusalem, “The Temple was finally finished, as had been commanded by the God of Israel and decreed by Cyrus, Darius, and Artaxerxes, the kings of Persia. The Temple was completed on March 12, during the sixth year of King Darius’s reign” (Ezra 6:14b-15).[3] The temple being completed did not mean that the reforms and rebuilding within the city of Jerusalem were complete. Having a temple to worship at was significant and an important element, but the people also needed walls and gates to complete their restoration of Judah was a province under the Persian Empire. Evidence of this is seen in how Nehemiah reacted when he heard that the city walls had been torn down and that the gates had been burnt with fire. Nehemiah responded with mourning, fasting, and prayer (1:4). Even though the people living in Jerusalem had been allowed to return to their city and managed to rebuild a temple, they had now been there for 80 years and still had not rebuilt the walls around the city.[4]

For Jews living in Jerusalem purity and dedication to worshipping God was important because they had just spent 70 years in exile becoming mixed with the people of Babylon and Persia. After 70 years of exile in Babylon and Persia, they were able to worship God again. Yet this return to Judah and Jerusalem was certainly not a return to “what once was.” The people returning to Judah in the books of Ezra and Nehemiah arrived to a “province” of Persia, not their own country. But because of this they had the opportunity to set up the altar, rebuild the Temple, restore proper worship of God, and be able to present themselves as holy to God.[5] Restoration for the entire city of Jerusalem was necessary for this to happen. This is why Nehemiah “after inspecting the walls upon his arrival, he [Nehemiah] realized that their repair was to be his prime task. This repair would guarantee the security of the city and could provide a focal point for the Jewish community scattered throughout Judah.”[6] Nehemiah was focused on restoration for the entire city of Jerusalem so that the people could focus on their worship to God and maintain the spiritual standards He desired for them.

B. Prayer

Eleven different prayers are mentioned in the book of Nehemiah. However, these are not all prayers spoken by Nehemiah. Four times Nehemiah prayed to God when the people of Israel were being mocked or opposed in their work (4:4,9; 5:19; 6:14). Four times Nehemiah prayed when seeking to restore the spiritual health and practices of the people of Israel (13:14, 22, 29, 31). Two times Nehemiah prayed for the nation of Judah while he was still in Persia (1:4; 2:4). Nehemiah’s prayers show that his heart was attuned to God.[7]

One of these prayers is a prayer by the people of Judah in chapter nine when they prayed to God about their past history of unfaithfulness and about the mighty things God had done for them. It is important to note that throughout their prayers, Nehemiah and the people of Judah “recognize the sovereign power of God to control their lives and the lives of those around them.” [8] In these prayers Nehemiah shared his burden and responsibility with God, and God answered in the end. Therefore “these prayers are an encouragement to all readers to follow the example of Nehemiah, for prayer brings God’s power to bear on the difficult situations in life.”[9] This theme of prayer is woven throughout the book.

C. Reverence for Scripture

The reverence the people of Judah had for God and His Scripture is also a theme in Nehemiah. Nehemiah 8:1-12 tells of Ezra (Ezra was “a Scribe ‘well versed’ in the Law of Moses”[10]) opening the book of the law, the people rising to their feet, and listening to him and the Levites explain what the law meant. Two things are worth noting. The first was the length of time. The text tells that Ezra read “from early morning till noon” (8:3). This would have been a maximum of six hours during that time of year[11] which was a long time to stand and listen to the book of the Law of Moses. The second thing worth noting was that the people wanted to hear the book read. “They asked Ezra the scribe to bring out the Book of the Law of Moses, which the LORD had given to Israel to obey” (8:1). This was something that the people wanted. It was customary for people of Israel to gather together to celebrate the new year, but asking to hear the law was something they decided to do on their own initiative.[12] Because of this many parts of “Nehemiah suggest a strong concern to do things in accordance with the Mosaic Law. Since the exile had befallen the nation because of its unfaithfulness to God, strict obedience to the law now was a visible demonstration of the people’s faithfulness.”[13] This strong focus on the Law of Moses shows the people of Judah’s desire to “get it right this time.” They appear to want to live according to God’s will, and the Law of Moses was God’s will.

D. Physical Protection

The importance of physical protection before religious reform is shown when Nehemiah wrote, “After the wall was finished and I had set up the doors in the gates, the gatekeepers, singers, and Levites were appointed” (7:1). It was when the wall was finished and the doors of the gates were completed that Nehemiah started to appoint servants for the temple and religious services. The overall goal of Nehemiah was to establish religious reform in Judah, but that could not be done until the walls were rebuilt and the city was safe. Therefore, Nehemiah’s first order of business, his number one priority, was to get the wall rebuilt so that other activities could occur within in the walls of the city.

Why was a wall around the city so important? It was important because Nehemiah knew that the religious reforms he and Ezra wanted for the nation of Judah could only be maintained by a wall. He wanted to keep the people of Jerusalem and Judah separate from the foreigners living nearby.[14] In Nehemiah’s time, it was important to ensure that Judah and its people remained distinct and “uncontaminated” from their neighbors,[15] because contact with neighboring nations in the pre-exilic community had caused past generations to enter into sin and eventually be exiled because of it. Nehemiah was determined to ensure that did not happen again. Therefore, the city of Jerusalem needed a wall not just only to protect the people against enemies (a common reason for a wall) but also to maintain separation from foreigners.

E. Spiritual Protection

The fifth and final theme that supports the primary message of Nehemiah (i.e. that the book of Nehemiah is about the restoration of the physical and spiritual life of the nation of Judah in Jerusalem) is the fact that the wall provided spiritual protection. Not having a wall around the city meant that anyone could enter the city on any day. This was a vital issue that had to be addressed because foreigners entering into the city on the Sabbath to conduct business was a serious violation of the Law of Moses. A wall with gates that could be closed at the beginning of the Sabbath and raised again when the Sabbath ended was an essential element to maintaining the spiritual health of the people of the city of Jerusalem. This is supported by evidence in Nehemiah 13 where Nehemiah declares that the gates of the city were to be shut from the beginning of the Sabbath to the end of the Sabbath in order to keep foreigners out of the city.

In addition to Nehemiah’s concern for the physical protection of the walls of Jerusalem, he was interested in the maintenance of worship at the temple. Nehemiah was involved in producing a document that the Jewish community of Jerusalem pledged to in order to care for and support the temple personnel.[16] However, chapter 13 of the book of Nehemiah tells about the sin of the people when they neglected the temple (vv. 4-14), did not keep the Sabbath (vv. 15-22), and allowed intermarriage (vv. 23-31).  This shows that the spiritual protection the walls provided could not always overcome the sin in the hearts of the people who were supposed to enforce the Law of Moses. 

II. FIVE LEADERSHIP PRINCIPLES EVALUATED IN LIGHT OF THE PRIMARY MESSAGE OF NEHEMIAH

As was shared in the introduction to this paper, many books have been written on the topic of leadership centered on the book of Nehemiah. However, even though leadership is a topic displayed in the book of Nehemiah, leadership is not the main topic nor the main message of the book of Nehemiah.[17] Therefore this author will evaluate leadership principles based on Nehemiah with a strict view that the book of Nehemiah is about the restoration of the physical and spiritual life of the nation of Judah in Jerusalem (not leadership).[18]

A. “Communicate your vision as a solution to a problem that must be addressed immediately.”[19]

The “vision” Andy Stanley refers to is a major purpose of Nehemiah being included in Scripture because Nehemiah had a vision to rebuild the walls of the city of Jerusalem. Today, leaders also have a vision birthed by God. The book of Nehemiah tells of Nehemiah as the leader God used to bring His people to a place of restoration and worship. Andy Stanley is referring to a vision that also seeks to build the kingdom of God.

The “A solution to a problem” Andy Stanley refers to is a major purpose of Nehemiah being included in Scripture because the problem Nehemiah and the fifth century Jews faced was clear (as has already been explainer earlier in this paper). Nehemiah shared the solution to a problem in 2:17, “You know every well what trouble we are in. Jerusalem lies in ruins, and its gates have been destroyed by fire. Let us rebuild the wall of Jerusalem and end this disgrace!” The idea of rebuilding the walls proposed by Nehemiah is a solution to a problem which the people have faced for the past 80 years since they first returned to Jerusalem from exile. Nehemiah shared a vision that was of God and was a solution to a problem. In Andy Stanley’s principle, he encourages godly leaders to state their vision of building God’s kingdom as a solution to a current problem that is preventing God and His mercy from being shared.

The concept of a problem “that must be addressed immediately” as shared by Andy Stanley is a major purpose for Nehemiah being included in Scripture because Jerusalem’s situation required an immediate solution. The walls needed to be rebuilt so that proper temple worship could be adhered to. Stanley believes, leaders too, can present their vision as something that must be addressed immediately if the work pertains to bringing people closer to God.

B. “Protect your organization’s core and culture with a thick wall built by people who want to save their own skin.”[20]

“Protect your organization’s core and culture with a thick wall.” This idea shared by Tom Harper is a major purpose of Nehemiah being included in Scripture because the wall around Jerusalem was destined to preserve and protect the people of Jerusalem physically and spiritually. It was to protect the people of Jerusalem from foreigners, wars, and to keep their Sabbath days sacred from commerce brought in from farms and other cities. Harper argues that businesses need to have a “wall” to project their core and culture from outside negative forces. This was also a goal of Nehemiah and a major purpose that it was included in Scripture.

The idea of a “wall built by people who want to save their own skin” as shared by Tom Harper is not a major purpose for Nehemiah being included in Scripture. The message of Nehemiah is about the restoration of the physical and spiritual life of the nation of Judah in Jerusalem, not selfishly trying to “save your own skin” as a business person might try to do in order to preserve what was created or done regardless of its validity or honor for God. Saving your own skin also implies that you would do what you have to do regardless of principles and values that God might desire. In the book of Nehemiah, the people were not trying to save their own skin. They were trying to rebuild their city and return to faithful worship of God.

C. “The nation that prays together stays together.”[21]

“The nation that prays together stays together.” This idea shared by Donald Campbell is a major purpose for Nehemiah being included in Scripture because of the strong emphasis on the prayers not just of Nehemiah, but particularly of the people in chapter nine. There are a total of 11 prayers in the book of Nehemiah. The longest of these prayers is a prayer by the people in chapter nine. In chapter nine the people prayed to God

• Praising Him and expressing gratitude (vv. 6-15).
• Acknowledging disobedience in the past and praising God’s mercy (vv. 16-21).
• Thanking Him for help to conquer the promised land (vv. 22-25).
• About how they failed to obey in the promised land (vv. 26-31).
• That His punishments were just (vv. 32-35).
• Expressing pleasure to serve other kings while in the land of Judah (vv. 36-37).

This is a prayer the people did together to acknowledge what God had done and what He would be doing in their lives in the future. This prayer leads them into the allegiance they declare in chapter ten. Later in the story of Nehemiah when people rebel and fail to maintain the temple, keep the Sabbath holy, and marry only Jews, this collective prayer could have been referenced as support that what was being done was not right.

D. “The task leader must be able to coordinate the efforts of the group, insure cooperation, commend honest effort, see that each task is completed satisfactorily, and provide for open lines of communication between employee and employer.”[22]

 “The task leader must be able to coordinate the efforts of the group, insure cooperation, commend honest effort, see that each task is completed satisfactorily, and provide for open lines of communication between employee and employer.” This idea shared by Cyril Barber is not a major purpose for Nehemiah being included in Scripture because the book’s emphasis is not on how Nehemiah did the work. The book of Nehemiah is about the physical and spiritual restoration of the nation of Judah in Jerusalem. There are observations which can be made about how to lead people based on Nehemiah’s example, but these observations are not important themes nor necessary elements to the story of Nehemiah rebuilding the walls and religious reform in Jerusalem.

E. “A leader need not do all the planning, yet he must assure that the planning gets done.”[23]

“A leader must assure that the planning gets done.” This idea shared by Donald Jacobs is a major purpose for Nehemiah being included in Scriptures because it shows the intensity and desire that Nehemiah possessed in attempting to restore the physical and spiritual health of the nation of Judah. For 80 years the people had been back in Jerusalem yet they had only been able to barely complete the temple. For years they knew that they needed to get the walls rebuilt around the city. Nehemiah arrived and displayed the extensiveness of effort that it took to rebuild the walls. This account in Scripture stands as witness to early Jews about how hard it was to get the city and temple back to the way that God wanted them to be and shows how far one man had to go to ensure that it was done.

For 80 years people looked at those walls laying flat on the ground and thought that it would need to be fixed. Some people probably had ideas on how to get parts of the wall finished. However, they failed to ensure that the planning was done. Nehemiah showed that even if you are not the one to do all of the work or all of the planning, when God has a plan and a will, it is important to make sure that that His will is executed.

III. THE PRIMARY MESSAGE OF NEHEMIAH AND LEADERSHIP PRINCIPLES

The book of Nehemiah is about the physical and spiritual restoration of the nation of Judah in Jerusalem. Even though the book of Nehemiah is about Judah it does not mean that biblical leadership principles cannot be observed and applied to the life of a believer. The important distinction that readers of the book of Nehemiah need to make is between individual, observable biblical truths and the message from the book of Nehemiah as a whole. The book was given to readers to tell about significant historical events and life in post-exilic Jerusalem. The book was not given to be a prescriptive text for business leaders. It can be used to glean leadership principles, but this should only be done within the view of the book’s primary message about the physical and spiritual restoration of the nation of Judah in Jerusalem.

BIBLIOGRAPHY

Barber, Cyril. Nehemiah: and the dynamics of effective leadership. Neptune, NJ: Loizeaux Brothers, 1976.

Bramer, Stephen. “Old Testament History II and Poetry.” Unpublished class notes for OT103. Dallas Theological Seminary. Winter Term, 2014.

Campbell, Donald. Nehemiah: Man in Charge. How God chooses and develops leaders for His work. Wheaton, IL: Victor Books, 1979.

Comfort, Philip W., and Walter A. Elwell, eds. Tyndale Bible Dictionary: A comprehensive guide to the people, places, and important words of the Bible. Carol Stream, IL: Tyndale House Publishers, 2001.

Harper, Tom. Leading from the Lions’ Den: Leadership Principles from Every Book of the Bible, Nashville, TN: B&H Publishing, 2010.

Howard, David. An Introduction to the Old Testament Historical Books. Chicago, IL: Moody Publishers, 1993.

Jacobs, Donald. From Rubble to Rejoicing: A Study in Effective Christian Leadership Based on Nehemiah. Pasadena, CA: William Carey Library.

Smith, Gary. Ezra-Nehemiah, Esther. Edited by Philip Comfort. Vol. 5b, Cornerstone Biblical Commentary, edited by Philip Comfort. Carol Stream, IL: Tyndale House Publishers, 2010.

Stanley, Andy. Visioneering: God’s Blueprint for Developing and Maintaining Vision. Colorado Springs, CO: Multnomah Publishers, 1999.

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[1] Gary Smith, Ezra-Nehemiah, Esther, ed. Philip Comfort, in Cornerstone Biblical Commentary, ed. Philip Comfort, vol. 5b, (Carole Stream, IL: Tyndale House Publishers, 2010), 6.

[2] Stehpen Bramer, “Nehemiah, ” unpublished class notes for BE103 Old Testament History II and Poetry (Dallas Theological Seminary, Winter Term, 2013), 3. Quoted from Robert Bell, “The Theology of Nehemiah” in Biblical Viewpoint, 56.

[3] All Scripture quotations are form the New Living Translation (2007 revision) unless otherwise noted.

[4] Stephen Bramer, “Nehemiah,” 3.

[5] Gary Smith, Ezra-Nehemiah, Esther, 18.

[6] Philip W. Comfort and Walter A. Elwell, eds., Tyndale Bible Dictionary: A comprehensive guide to the people, places, and important words of the Bible (Carol Stream, IL: Tyndale House Publishers, 2001), 942. Whether this statement, “The wall in Jerusalem has been torn down, and the gates have been destroyed by fire” (Neh. 1:3) refers to Nebuchadnezzar’s conquests in 605, 597, and in 586 or a more recent attack is not clear, but the important element is that Nehemiah is clearly moved and emotional disturbed by this news.

[7] David Howard, An Introduction to the Old Testament Historical Books, (Chicago, IL: Moody Publishers, 1993), 355.

[8] Gary Smith, Ezra-Nehemiah, Esther, 21.

[9] Ibid.

[10] David Howard, Intro to Old Testament, 336.

[11] Gary Smith, Ezra-Nehemiah, Esther, 163.

[12] Gary Smith, Ezra-Nehemiah, Esther, 164.

[13] David Howard, Intro to Old Testament, 349-350.

[14] Bramer, “Nehemiah,” 4.

[15] David Howard, Intro to Old Testament, 351.

[16] Philip W. Comfort and Walter A. Elwell, eds., Tyndale Bible Dictionary, 942.

[17] Stephen Bramer, “Nehemiah” p. 1.

[18] This author wishes to be considerate and respectful in evaluating the ideas of other authors. It is important to remember that this author is only evaluating the ideas of these authors, not criticizing the authors as persons.

[19] Andy Stanley, Visioneering: God’s Blueprint for Developing and Maintaining Vision, (Colorado Springs, CO: Multnomah Publishers, 1999), 86.

[20] Tom Harper, Leading from the Lions’ Den: Leadership Principles from Every Book of the Bible, (Nashville, TN: B&H Publishing, 2010), 52. 

[21] Donald Campbell, Nehemiah: Man in Charge. How God chooses and develops leaders for His work, (Wheaton, IL: Victor Books, 1979), 79.

[22] Cyril Barber, Nehemiah: and the dynamics of effective leadership, (Neptune, NJ: Loizeaux Brothers, 1976), 83.

[23] Donald Jacobs, From Rubble to Rejoicing: A Study in Effective Christian Leadership Based on Nehemiah, (Pasadena, CA: William Carey Library, 1991), 50.

Each and every one of us should and probably will have a ministry to a new Christian. By “new Christian,” I mean someone that is younger than twenty-five years old or has been a believer for ten years or less. If you are active in your faith and active in the church, at some point you will have a ministry to a new believer.
            With that reality, you face important questions: Do you know how to minister to a baby Christian? Do you know what to teach them? Do you know what to say to them, how to disciple them, or how to direct them? These questions matter deeply because the future of someone’s faith may hinge on how you respond.
            It is easy to forget that the apostle Paul spent much of his Christian life ministering to new converts. Almost all of his ministry was to those who were young in the faith. In particular, when he came to the city of Thessalonica, he was with the believers for only three Sabbaths before leaving. About a year later, he wrote 1 Thessalonians to them. Paul did not go to an established church with structures already in place. He went to people who had never heard about Jesus Christ, preached to them, and then discipled them. This letter shows us how he cared for new believers, and from it we can learn how to do the same.

            Paul was deeply concerned for the Thessalonians. After being torn away from them suddenly, he longed to know how they were doing. In verse one he confesses, “when we could endure it no longer,”[1] showing that he desperately wanted to know about their faith. He didn’t want to be ignorant of their condition. Though separated physically, his heart remained tied to them.
            Paul’s concern reveals an important truth for us today: When we minister to new believers, we must be present with them. There is no substitute for physical presence. Much like parents invest large amounts of time with young children, so also mature Christians must invest time with spiritual children. This means doing life together—sharing meals, walking, serving, and creating opportunities for teachable moments. Our presence provides the soil in which their faith can grow.

            Paul also shows his wisdom in sending Timothy. Timothy was Paul’s trusted co-worker and beloved disciple. He had already assisted Paul in planting the Thessalonian church and was uniquely equipped to return. Paul describes him as “our brother and God’s fellow worker in the gospel of Christ” (v. 2). Timothy’s role was to strengthen and encourage the Thessalonians. The Greek word for “strengthen” (stērizō) pictures a buttress added to a building, something that gives stability.[2] Timothy’s teaching would help stabilize the young believers in their doctrine. The word “encourage” (parakaleō) conveys the idea of coming alongside to comfort and cheer. Together, strengthening and encouraging prepared these young Christians to endure trials.

            And trials did come. Paul reminds them that afflictions are part of the Christian life. The word he uses, thlipsis, often describes severe pressure, like grapes being crushed for wine.[3] Paul himself had endured beatings, imprisonments, and accusations in Philippi and Thessalonica (Acts 16–17). He taught the Thessalonians that such sufferings were appointed by God. As he wrote, “we have been destined for this” (v. 3). This was not accidental, but part of God’s design. Paul continually prepared them by reminding them that suffering is part of following Christ.

            This leads to a second truth: When we minister to new believers, we must prepare them. Preparation means teaching sound doctrine and giving realistic expectations about trials. As Warren Wiersbe wisely observed, “The trials and testings that come to our lives as Christians are not accidents—they are appointments.”[4] New believers need to know that difficulty does not mean they are outside of God’s will. Instead, those trials can advance God’s purposes (Rom 5:3; 2 Cor 1:4). As Charles Ryrie put it, “Sufferings are by divine appointment and the remembrance of this along with steadfastness is what is needed in the time of stress.”[5]

            Finally, Paul feared that the tempter might lure them away (v. 5). Satan is relentless in trying to draw new believers away from the faith. Paul knew that young Christians are especially vulnerable. This reminds us of a third truth: When we minister to new believers, we must protect them. Satan blinds unbelievers and seeks to devour believers (2 Cor 4:3–4; 1 Pet 5:8). Protecting new Christians means warning them of temptation, helping them guard against their past sins, and encouraging them to remain vigilant. Like a military commander, Paul took spiritual protection seriously, and we must do the same.

            After sending Timothy, Paul eagerly awaited news. Timothy’s report brought immense relief. He shared that the Thessalonians had remained firm in their faith and continued in love for Paul. The word Paul uses for “good news” is normally reserved for proclaiming the gospel. That is how good Timothy’s report was—it was gospel-like in its encouragement.

            Paul explains that this news comforted him in his own affliction. He had faced hardships in Philippi, Thessalonica, Berea, and Athens. Ministry had been discouraging and difficult. Yet hearing of the Thessalonians’ steadfast faith reinvigorated him. The very ones he had worried over now became a source of strength to him. Their obedience refreshed his spirit.

            This highlights a final truth: Young Christians minister to mature Christians through their obedient faith. When new believers remain faithful, they encourage those who invested in them. Just as soldiers standing firm on the frontline encourage their commander, so faithful young Christians give life to mature believers. Paul concludes, “For now we live, if you are standing fast in the Lord” (v. 8). Their endurance was his joy.

            In the same way, we honor those who invested in us by living faithful lives. When spiritual mentors see us walk with God, their own faith is strengthened. The Christian life is not lived in isolation; it is a cycle of encouragement. Mature believers pour into the young, and the young build up the mature by their faithfulness. This is how the church grows strong together.

            Ministry to new believers is both challenging and rewarding. It requires time, intentional instruction, and much grace. New Christians will stumble and struggle. They will wrestle with temptation and hardship. But when we are present with them, prepare them with sound teaching, and protect them from the enemy, they will grow strong in their faith. And when they do, their faith will encourage us in return.
            The stories of changed lives—those who have been delivered from addictions, broken relationships, and hopelessness—are reminders that investing in new believers is worth it. Just as Paul found joy in the Thessalonians, we too will find joy in seeing God’s work in new Christians. Ministry to new members of God’s family is demanding, but it is also one of the greatest privileges we have as followers of Christ.

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[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] Leon Morris, The First and Second Epistles to the Thessalonians, New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1959). 100-101,158; Lockman Foundation, NASB Study Bible (Grand Rapids, MI: Zondervan, 1999), 1749.

[3] Leon Morris, The First and Second Epistles to the Thessalonians, New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1959). 58.

[4] Warren W. Wiersbe, Be Ready (Wheaton, IL: Victor Books, 1979), 69.

[5] Charles C. Ryrie, First and Second Thessalonians (Chicago: Moody Press, 1959), 46.

We all know Scripture tells us to be hospitable. Paul tells us that we all should be “practicing hospitality” (Romans 12:13).[1] The author of Hebrews warns us, “Do not neglect to show hospitality to strangers” (Hebrews 13:2). Peter instructs his readers, “be hospitable to one another without complaint” (1 Peter 4:9).

            But how do we do this? Furthermore, how do we teach and train others in our churches to do this? In this article I share a few dos and don’ts I’ve learned to teach our church in order to become a friendlier and more welcoming church.

DOS

Smile. A warm smile goes a long way. Nothing says “Hello” or “You are welcome here” more than a smile. As Mark Twain once said, “Wrinkles should merely indicate where smiles have been.”[2]

Make eye contact. People visiting a church are often self-conscious about what they are wearing and how they look. We can help remove some of their anxiety about looks by looking at their eyes and not at their clothes. Looking at their clothes tells them we are judging them by what they wear; looking at their eyes tells them we appreciate who they are.

Ask if they know people part of the church. If visitors came to church because of a neighbor, coworker, or family member that invited them, then say it’s great to have them visit. If we know the visitor’s neighbor, coworker, or family member, we can start a conversation about the person that we each know.

Ask what it is that they like about the church. This question shows we are interested in learning more about the visitor. Instead of us trying to “sell” our church to the visitor, this allows the visitor to tell us why the church is important to them.

Display good signs. Be sure your signs are clear from the outside of the building. Make it clear which doors are entrances. Our church has a door often used as an entrance, but we lock it when the service begins for safety reasons. We have a sign on the door that says, “This door is locked at 10:30 AM when the service begins.” Make it clear where someone is supposed to walk after he parks his car.

Provide a paper bulletin. Do not expect visitors to download an app or follow your service on their phone when they intentionally came to church to be around people. You place a barrier between the church and the visitor when the visitor is required to download an app or scan a QR code in order to access information about your church. If we are serious about kindly welcoming new people to our church, then we will spend the time and money to provide the information we want them to have in a way that we can hand to them.

Place greeters near doors. I know it’s easy to overlook, but be sure you have a few people near each door so they can greet new people as soon as they arrive. Strategically ask people you have seen regularly arrive at church early to be greeters. Don’t make an announcement that you are looking for greeters because the notoriously late person might volunteer to greet people.

Encourage after church fellowship. A simple phrase spoken near the end of the service like, “Please don’t rush out today” or “We encourage you to linger after the service and enjoy time together” communicates to new people that your church wants to get to know them.

DON’TS

Don’t use your phone or tablet. People come to church to be with people. Nothing says, “we don’t care about you” more than someone who looks at her phone instead of greeting new visitors. When we look at our phone instead of engaging with people, it tells them that what is on our phone is more important than the person in front of us.

Don’t ask if someone is new. I was an associate pastor for six months at a church of about 200 people when I saw a 35-year-old man come to church alone. I had never seen him before—especially since there aren’t many 35-year-old men that come to church alone—so I walked up and said, “You look new to our church. Welcome!” He looked at me, clearly frustrated, and said he’d been going to that church for three years. Clearly he had not been at church for the six months that I’d been working there. A better way to have greeted him would have been, “I don’t believe we’ve met. I’m Christopher. How are you doing?”

Don’t point out visitors to the entire church in the service. Never ask your guests to stand so that everyone can see they are new. Most people visiting a church want to sit in the back and observe the service. Do not ask visitors to participate in the service on their first Sunday.

Don’t play music after the service. When we play background music after church it discourages people from talking among themselves and subtly tells them it’s time to leave. Instead, let there be silence in the church after the service. You’ll be surprised how the awkward silence is quickly filled with conversations among people.

Don’t use insider language. While we might think the language we use is easy to follow and clear, others may not understand what we say. One church advertised their ministry groups as “Six Eight Group” and “Nine Twelve Group.” A visitor might think the first group was for kids ages “6–8” and the second for kids ages “9–12.” But those numbers were meant to describe the grades, not age. The “Six Eight Group” was for kids in grades sixth to eighth grade. And the “Nine Twelve Group” was for kids in ninth through twelfth grade. The group names might appear simple to the ministry leaders, but are confusing to new visitors.

BECOMING MORE WELCOMING

None of these “dos” and “don’ts” are hard and fast rules for becoming a welcoming church. The most important element of becoming a welcoming church is cultivating an atmosphere that values new visitors.

Sometimes simple phrases in the welcome, announcements, or sermons make a big difference. Phrases such as, “If you are visiting with us for the first time” or “We are glad you decided to try out our church today” subtly shows you are open to new people at church and that they were welcome to be there.

             Finding ways to incorporate stories into sermons about the experience of new people at your church is important as well. These stories show you value visitors and displays to your members the importance of visitors having a good experience at your church.

            Most of all, show you love visitors because of God’s love. “Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God” (1 John 4:7). We should communicate to visitors that we are glad they are with us, that we care for them, and that God loves them. This will help them feel valued and appreciated, which is the best and most effective way to be a welcoming church.

CONGREGATIONAL STUDY GUIDE

1. How do we think visitors feel when they attend our church?
2. What are we currently doing to make visitors feel welcome?
3. What “dos” rom this article should we begin?
4. What “donts” From this article Should we stop?
5. How are we going to implement these changes?

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[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] The New Dictionary of Thoughts (Standard Book Company, 1961), 625.

If there’s one thing I know about you and me it’s this: each of us can improve in our sexual purity. How do I know that? We live in a culture that bombards us with videos, newspaper ads, music, social media pictures, TV commercials, billboards, and beer commercials that use sex to get and keep our attention.

            While we can talk about how to grow the number of people attending a church, I believe it’s also important we talk about how to grow the people already attending a church. If there is one area that every person in every church can grow in, it’s sexual purity. But, for the people to grow in their sexual purity we as Christian leaders first must grow in our own sexual purity.

            In 1 Thessalonians 4:1–8 Paul teaches us that God’s will for Christians is to abstain from sexual immorality, to control their lusts and passions, and to not violate their fellow humans in sexual sin.

            Let’s examine Paul’s exhortation to the Thessalonians about how purity is the passion Christians pursue, especially for leaders.

TRADITION[1]

Instruction

Paul begins a transition in this letter from doctrine (1 Thessalonians 1–3) to duty (1 Thessalonians 4–5) with instruction, “Finally then, brethren, we request and exhort you in the Lord Jesus, that as you received from us instruction as to how you ought to walk and please God (just as you actually do walk), that you excel still more” (1 Thess 4:1).[2] The phrase “Finally then” signifies a shift into a new section.

            In this verse there is a request. Paul writes, “we request and exhort you.” Here he uses two words that often have separate meanings but are synonymous. Using “request” and “exhort” shows that there is importance by saying the same thing twice.

            In this verse there is a reception. Paul writes, “as you received from us instruction.” The Greek word for “received” is paralabete and is used for accepting instructions that are passed on as tradition from a teacher to a follower. Paul often used this word regarding the doctrinal traditions and ethical instructions he passed on to his followers which he expected them to keep.[3]

            In this verse there is a direction. Paul writes, “how you ought to walk and please God.” The word “walk” is a metaphor New Testament writers often used to describe a person’s lifestyle.[4] Walking is a step-by-step process in which you make progress towards a goal or destination. While Paul was tender and affectionate, he never lost sight of the high demands Christ makes on his followers. Here that demand is to “please God.” In order to please God we need to walk in a way and in a direction that honors him. And we should “excel still more.” Paul is saying there is no such thing as static holiness. Sanctification is a dynamic and progressive walk with God. Everyone lives to please someone: a parent, boss, spouse, child, or just himself. But the Christian lives to please God.

Commandments

Paul continues this transition from doctrine to duty with commandments, “For you know what commandments we gave you by the authority of the Lord Jesus” (1 Thess 4:2). Here we are told the reason, “For you know.” This is not something they’re told for the first time. Essentially, Paul is saying the Thessalonians need to continue down the ways he had already showed them.

            Again, for a second time we see the phrase “of the Lord Jesus.” This is a reminder that what Paul taught and how Christians live is not based on the standards or practices from society, instead there are instructions and commands given to Christians from God himself. That word for “commandments” is parangelia. It was a military term. Xenophon (430–355 BC)[5] and Polybius (200–118 BC)[6] each use the word parangelia for commands given by the officer to his men. It was a word that has a connotation of authority.

            Next Paul transitions from instruction in 1 Thessalonians 4:1–2 to implementation in 1 Thessalonians 4:3–6a. He’s shifting from the tradition which he taught the Thessalonians to the task he has for them.

TASK

First Thessalonians 4:3a is one of my favorite verses of Scripture because it’s so clear: “this is the will of God, your sanctification.”Paul writes that declarative statement then proceeds to list three elements of our sanctification as it relates to sexual purity.[7] Let’s explore the first “will of God” as it relates to participation in sexual sin.

Participation

The first application of our sanctification focuses on how Christians should have no participation with sexual immorality. Paul writes, “that you abstain from sexual immorality” (1 Thess 4:3b). The phrase “sexual immorality” is translated from the Greek word porneia. What is sexual immorality? John Walvoord and Mark Hitchcock write, “Sexual immorality (porneia) is a broad, all–inclusive term that refers to all sexual relations outside monogamous, heterosexual marriage (fornication, adultery, homosexuality, and pornography). God’s standard for sexual ethics is very simple: the only one-flesh, sexual relationship God sanctions is between a man and a woman after marriage and within marriage.”[8]

            Demosthenes (384–322 BC) was a Greek statesman and speaker in Athens who said this about the home life of a man in Greek culture, “Mistresses we keep for the sake of pleasure, concubines for the daily care of our persons, but wives to bear us legitimate children and to be faithful guardians of our households.”^[9] In the Thessalonian culture it was expected and accepted that men seek satisfaction for their sexual desires outside of marriage. The church probably had received pressure to accommodate this.

            According to 1 Thessalonians 4:3b God’s will for us is to stay away from sexual sin.This has to do with participation. When it says abstain “from” sexual sin that’s the Greek preposition ek. Prepositions describe the relationship or location between objects. Imagine a circle. The preposition ek in Greek describes something that starts on the outside edge of a circle and moves away from the circle.[10] In other words, when Paul says to “abstain from sexual immorality” he’s saying we must run from sexual sin and refuse to participate in it.  

            However, current statistics on the sexual sin of Christians shows we are failing. According to Focus on the Family president Jim Daly, 68 percent of men in the church look at porn once a month.[11] According to a Promise Keepers survey, half of the men at one of their conferences said they had viewed pornography the previous week.[12] According to Covenant Eyes, 64 percent of Christian men and 15 percent of Christian women view porn at least once a month.[13]

            If those statistics are true, then we’re not doing very good at staying away from sexual sin. So how do we define “sexual purity?” Here’s my simple formula. If you’re married then the only person you should ever see or think about as naked is your spouse. If you’re single then you should never see or think about anyone as naked.

Prevention

The second application of our sanctification focuses on how Christians should prevent themselves from engaging in sexual immorality. Paul writes, “that each of you know how to possess his own vessel in sanctification and honor, not in lustful passion, like the Gentiles who do not know God” (1 Thess 4:4–5). Just as we have a desire for food or for sleep and we learn to control those desires, we also have sexual desires we need to learn to control.

            Paul tells us that the believer controls his or her body (v. 4). That word for “vessel” likely references the body of a believer. Paul is emphasizing the same truth here in 1 Thessalonians 4:4–5 as 4:3, but in a positive way. Just as we stay away from sin, we also learn to control our bodies. There are certain fleshly passions we have which we need to control.

            Paul tells us that the believer is contrary to unbelievers (v. 5). The phrase “lustful passion” is translated from the word pathei “passion” and epithimias “lustful.” If there’s one thing that should make Christians stand out, it should be our sexual purity.

            The God empowered man rules his body; his body does not rule him. It’s hard and difficult, but with the right adjustments to what we see and think, we can control our bodies. The late New Testament scholar F.F. Bruce once wrote, “The body must be treated as the Lord’s property and not used as a means of wanton self-indulgence.”[14]

            According to 1 Thessalonians 4:4–5 God’s will for us is to stop our bodies from sexual sin. This has to do with prevention. If there are sexual sins we struggle with then we need to find out what fuels that struggle and stop it. This means we have to know our own bodies. What weakens our self–control? What trips us up? Do we feel certain temptations when we are lonely? Do we notice our thoughts are not as pure after watching an R–rated movies? About ten years ago I stopped watching football because the TV showed the cheerleaders when returning from commercials. Seeing those women jumping up and down and kicking their legs in the air caused struggles in my purity. So I stopped watching football.

            The key for your sexual purity might not be football, but you need to find out what causes you to stumble and struggle. Lock it away and throw away the key. Block it out. Find the fuel and cut it.

Protection

The third application of our sanctification focuses on how Christians should protect others from our sexual immorality. Paul writes, “and that no man transgress and defraud his brother in the matter” (1 Thess 4:6a). The word “matter” there of course is sexual sin (see verses 3–5). That word for “transgress” is the Greek word hyperbainen and means to cross a boundary or to overstep. It’s like displaying a “Don’t trespass sign” on a piece of property. That word “defraud” is the word pleonektein and can be translated as “exploit.” It often means “to overreach, to take advantage of, to take more.”[15] Here’s the point. Sexual purity is not just about you. Your sexual sin directly hurts others.

            According to 1 Thessalonians 4:6a God’s will for us is to safeguard others from our sexual sin. This has to do with protection. Our sexual sin hurts others. Research shows adult entertainment actors have higher rates of suicide, are more likely to use illicit drugs (cocaine, heroine, etc.), more often suffer from depression, and are at greater risk to develop alcohol dependency.

            Our sin of watching porn hurts others directly. Let me prove it. Does a man’s adultery hurt his wife and kids? How does a wife respond to her husband watching porn? When an attractive person walks by and you undress that person with your eyes in front of your spouse, how does that make your spouse feel?

TENSION

Halfway through 1 Thessalonians 4:6 there’s a shift from Paul saying what we do to why. Here he gives three reasons for what he has just shared.

            First, Paul says sexual purity prevents God’s punishment,“because the Lord is the avenger in all these things, just as we also told you before” (1 Thess 4:6b).God says that He will take action against these sins. God will allow the consequences of our sin to discipline us. Pastor Tony Evans writes, “One of the most attractive lies about sexual immorality is that we can get away with the thrill and not experience negative consequences.”[16] God ultimately works out the payment for such sins.

            Second, Paul says sexual purityreflects God’s call, “For God has not called us for the purpose of impurity, but in sanctification”(1 Thess 4:7).Our lifestyle regarding sexuality reflects who we are. Are we still sinners that are slaves to sin? Or have we been called by God out of darkness and into the light? If we are called by God it means we are set apart for Him. Paul writes in Ephesians 1:4, “just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him.” Peter writes, “but like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, ‘You shall be holy, for I am holy’” (1 Peter 1:15–16).

            Third, Paul says sexual purity shows we accept God,“So, he who rejects this is not rejecting man but the God who gives His Holy Spirit to you” (1 Thess 4:8).In order to abide by God’s sexual ethic we must be empowered by the Holy Spirit. Sexual purity is not just about man-made “dos and don’ts” but instead is about failing God and rejecting God. God’s Holy Spirit—the third member of the Godhead—is a gift given to those who believe in Jesus Christ.[17] The Holy Spirit purifies us and sets us apart as God’s people.

CONCLUSION

As we conclude this article I don’t want to condemn people or make them feel guilty for past sins. Maybe someone had sexual activity in their past while not a Christian, or didn’t know any better, or simply just did what family or friends all did. Everything in our culture tells us that sexuality should be enjoyed by everyone everywhere whenever they want. I don’t want you to feel guilty or discouraged by those past behaviors. Instead, let’s start today. From this day forward commit to sexual purity.

            Paul tells the church in 1 Thessalonians 4:1–8 it’s God’s will to stay away from sexual sin (v. 3b), to stop our bodies from sexual sin (vv. 4–5), and to safeguard others from sexual sin (v. 6a).

            God’s will for Christian leaders is that we abstain from sexual immorality, learn to control our lusts and passions, and not violate our fellow humans in sexual sin. This is because purity is the passion pastors must have.

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[1] You can find an outline of 1 Thessalonians as well as many other free resources at christopherlynnscott.com/free–resources/

[2] Unless otherwise noted, all Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[3] NET Bible (Biblical Studies Press, 2005), 2262. Cf. 1 Cor 11:2, 23; 15:1–3; Gal 1:9; Phil 4:9; 2 Thess 2:15; 3:6.

[4] See the metaphor in Rom 6:4; 2 Cor 5:7; Eph 4:1; 5:15; Col 1:10; 2:6; 4:5. Perhaps the “walk” metaphor builds on the first descriptions of Christians as followers of the “Way” (Acts 9:2; 19:23; 24:22).

[5] A Greek military leader, philosopher, and historian from Athens and Greece.

[6] A Greek historian based in Rome.

[7] The word sanctification is “God setting the believer apart for Himself” (Charles Ryrie, Basic Theology [Chicago: Moody, 1996], 630).

[8] John Walvoord and Mark Hitchcock, 1 & 2 Thessalonians, Walvoord Commentary Series, (Chicago: Moody, 2012), 59.

^[9] Demosthenes, Against Neaera, 59.122.

[10] William Mounce, Basics of Biblical Greek (Grand Rapids: Zondervan, 2009), 61.

[11] “How to Guard Your Marriage from Temptation” Focus on the Family. https://www.focusonthefamily.com/episodes/broadcast/how–to–guard–your–marriage–from–temptation/. Accessed October 6, 2024.

[12] Randy Alcorn, The Purity Principle (Multnomah, 2003),10–11.

[13] Barna Group, 2014 Pornography Survey and Statistics, cited in Covenant Eyes’ Porn Stats: 250+ facts, quotes, and statistics about pornography use (2018 Edition), p. 22.

[14] F.F. Bruce, 1 & 2 Thessalonians, World Biblical Commentary vol. 45 (Grand Rapids: Zondervan, 2015), 84.

[15] A.T. Robertson, Word Pictures in the New Testament (Nashville: Broadman Press, 1933), no page number.

[16] Tony Evans Bible Commentary (Nashville: Holman Bible, 2019), 1265.

[17] Rom 8:9; 1 Cor 3:16; 12:13; 2 Cor 6:16.

There are plenty of resources that teach church leaders how to “do” church. I’m sure you are aware of—and have probably benefited from—conferences, coaches, books, and consultants that taught you about how to do church better. While those are helpful resources, I believe it’s healthy to regularly read Scripture to see what it teaches us about how to lead and manage a church.

            Last year I preached verse-by-verse through 1 Thessalonians and was surprised at how much of the book was relevant to the local church. In this article I want to examine 1 Thessalonians 2:1-8. When reading these verses in their context we will see what our role is as leaders of a church, we’ll learn about the manner in which we proclaim the Gospel, we’ll see what we should expect when we proclaim that gospel, we’ll be taught what motives we should have, and we’ll learn what is required of us as we share the gospel.

COMING

In 1 Thessalonians 2:1-2 Paul references the visit that he, Silas, and Timothy made to the Thessalonians. “For you yourselves know, brethren, that our coming to you was not in vain, but after we had already suffered and been mistreated in Philippi, as you know, we had the boldness in our God to speak to you the gospel of God amid much opposition” (1 Thessalonians 2:1-2).[1] At this point we must remember that when we read New Testament letters we are reading one side of the conversation. Paul appears to defend himself against an accusation that he lacked sincerity and concern for the Thessalonians. Perhaps someone accused him of preaching only for his own personal enrichment. With that framework in place let’s look at two aspects of Paul’s preaching.

Preaching Is Not Pointless

 The word “For” (v. 1) refers back to thought 1 Thessalonians 1:9 where Paul references the positive reception the Thessalonians gave to Paul, Silas, and Timothy in Thessalonica. The word “You” (v. 1) there is in the emphatic position[2] addressing the believers in the city of Thessalonica. This was Paul’s way of appealing to what they already know.

            If a person or group had said Paul had impure motives, then the Thessalonians would know the accusation was false. Perhaps someone had accused Paul of preaching for personal gain, so he’s calling on the Thessalonians to remember his visit to them from their personal experience saying “you yourselves know, brethren” (v. 1).

            Paul’s phrase “our coming to you was not in vain” (v. 1) could be translated “that it has not become empty.” That word for “vain” there is the Greek word kenos which means “empty, empty-handed, without content, without result, hollow.” And the phrase, “not in vain” is what’s called a “litotes” which is a figure of speech. A litotes is “understatement in which an affirmative is expressed by the negative of the contrary.”[3] It’s states something negatively to say a positive such as, “That MacDonald’s hamburger wasn’t bad” is saying, “it was pretty good.” Paul is saying that his time with the Thessalonians was fruitful.

Preaching In Persecution

Paul reminds the Thessalonians that “we had already suffered and been mistreated in Philippi” (v. 2) The “we” likely includes Silvanus and Timothy with Paul. In Philippi Paul and Silas were falsely accused (Acts 16:20-21), mistreated (Acts 16:20-21), beaten (Acts 16:22-23), incarcerated (Acts 16:24), and illegally punished in spite of their Roman citizenship (Acts 16:37). In Thessalonica Paul and Silas suffered physical intimidation (Acts 17:5-6) and were falsely accused of civil treason (Acts 17:7).

            Yet through those experiences God was their strength for preaching. The phrase,“we had the boldness in our God” (v. 2) describes “the divine source of their courage and strength.”[4] Paul refers to the same strength when writing, “And He has said to me, ‘My grace is sufficient for you, for power is perfected in weakness.’ Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me” (2 Cor 12:9). The phrase in 1 Thessalonians 2:2 “we had the boldness” is a participle from the verb parresiazomai which comes from two words meaning literally “all speech.” That verb denotes someone’s state of mind when words flow freely and is the attitude of feeling comfortable and at home with no sense of strain and no stress.[5] In other words, the suffering didn’t slow him down, cause him to stumble, or stutter.

            Through these experiences God was their strength in opposition. Paul writes, “amid much opposition” (v. 2). That word for opposition means conflict, contest, fight, or struggle. It was a word used in athletic events where there was a contest or race. It’s the Greek word agoni and we get our word “agony” from it. This was not a light oppression or inconvenience, it was a real battle.[6]

            What we learn from Paul’s example is ministry to others requires we be bold in our proclamation and suffer in our lives. This is not “boldness” by standing on a street corner yelling at people or offending people purposefully. But “boldness” as confronting people about their sin nature. It takes courage to tell people they are sinful, in need of God, and fall short of the glory of God. A correct presentation of the gospel starts with, “You’re a sinner in need of a Savior.” But this is hard because we live in a culture where everyone gets a trophy for participation and where we tell each other, “I’m OK and you’re OK.” This “boldness” is preaching the gospel knowing opposition, suffering, and affliction will come when we proclaim the Gospel and live out the Christian faith.

            When I was a pastor in the Evangelical Free Church of America I served on a team that evaluated potential church planters. We had a specific set of questions in ten categories we asked men who wanted to plant a church through our denomination. Those questions were all “behavior interview” questions. Meaning, they were questions designed to find out what past behaviors someone had that reflected the future things he would need to do as a church planting pastor. The idea was this: the best way to predict future behavior is with past behavior. Since we were looking for pastors with a specific set of behaviors they would need to successfully plant a church, we knew the best way to find that person was to look for someone that had already shown those behaviors.

            If we apply that principle to the example we see in the Scriptures of Paul, Stephen, James, and Peter who experienced opposition and persecution because of their faith, should we expect the same?

            There comes a point in time when we need to be bold in our faith and share the Gospel with others. As Mark Hitchcock and John Walvoord write, “Secret believers do not lead others to Christ. The way to lead people to Christ is to be bold, to proclaim the Gospel unashamedly.”[7] One of my professors used to say, “If you do lots of good works but never share the Gospel with others, then you are nothing more than a nice person.” That was his way of reminding us students that you have to—at some point in time—tell others about your faith. And Paul teaches us we must be bold in that proclamation while preparing to suffer in our lives.

CONTENT

In 1 Thessalonians 2:3-4 Paul reveals what his message was to the Thessalonians when he came to them.

Paul’s Attack on the Attacks

Paul writes, “For our exhortation does not come from error or impurity or by way of deceit” (1 Thess 2:3). In this verse Paul might be refuting three of the claims against him. The first was “error,” the second was “impurity,” and the third was “deceit.”In verse three we learn Paul’s message was true, his methods were straightforward, and he did not try to mislead or deceive.

Paul’s Motivation and Desire

Paul continues, “but just as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God who examines our hearts” (1 Thess 2:4). 

            In verse four we seePaul’s approval by God. Paul states that he, Silas, and Timothy “have been approved by God to be entrusted with the gospel.” The word “approved” is dedokimasmetha and is in the perfect tense saying not only an approval in the past but one that continues. It’s like saying, “we stand approved.”[8] Daniel Wallace labels this as an “intensive perfect” that “emphasizes the results or present state produced by a past action.[9] At this point in time Paul was a veteran of the Christian faith, a veteran in local church ministry (Acts 11:25-26), was well traveled through his first missionary trip (Acts 13-14), endured an explosive church-wide debate when he went to Jerusalem (Acts 15), and now he’s on his second missionary journey (Acts 15:36-18:22).

            In verse four we also see Paul’s ambitions for God, “not as pleasing men, but God who examines our hearts.”Notice the “hearts” there. In the twenty-first century we think of heart as the place of emotions or affections. But in first century emotions and affections were thought of as in the intestines. For example, they thought of the “bowels of compassion” which doesn’t sound very romantic. In the first century the heart “stood for the whole of the inner life, comprising thought and will as well as emotions.”[10] The idea Paul conveys here is that God searches out the whole of our inner life. In other words, “nothing is hidden from him.”[11] Paul might have served men, but his goal was to please God.

            What exactly was going on in Thessalonica? Perhaps some false teachers had tried to discredit Paul and his ministry? Perhaps that is why he emphasizes his appointment, authority, and approval in 1 Thessalonians 2:1-12?

            What we learn from Paul’s example is ministry to others requires we have the right motives. It’s important people know when we as Christians do nice things that it’s not because we’re trying to earn our way into heaven, or to score points with God, or to check off a list of good deeds we’re supposed to do as Christians. It’s important people know we do it because we care for them and because we are showing God’s love for them through us. Pastor Steven J. Cole has said, “When people feel the love of Christ through us, they will more likely listen to the gospel that we present”[12] A great example of this was when a couple from our church was moving to a different state. Two people from our church showed up and helped them pack up their things and load them in a trailer. There was no benefit to our church by doing that, yet we did it because we loved that family and wanted to help them when they needed help.

            Having the right motives means we seek to please God, not man. Having the right motives means we seek God’s glory, not our own. Having the right motives means we seek God’s approval, not others. Yet this is difficult for many of us because we want to please people, and we want people to like us.

            In the early 1990s John Sununu was the chief of staff for George Bush. Sununu was known to be direct and sometimes curt with reporters. In one press conference Sununu was asked if his job was hard. He responded, “no” and then moved on to the next reporter asking a question. The original reporter thought Sununu had misunderstood his question so he asked again if Sununu thought his job was hard. Sununu replied, “My job is easy. I only have one constituent.”[13] Sununu had one constituent he needed to please (the president) and we as Christians have one constituent we need to please: God in heaven. Paul told the believers in Corinth, “Whether, then, you eat or drink or whatever you do, do all to the glory of God” (1 Cor 10:31). When we as church pastors and leaders do ministry, it’s important that we have the right motives.

CONDUCT

Thus far Paul had addressed his manner and method of ministry when with the Thessalonians, next he shares his motives in ministry.

Preaching with Practical Words

Paul first denies that they did certain things, “For we never came with flattering speech, as you know, nor with a pretext for greed—God is witness— “ (1 Thess 2:5). When he references “flattering speech” he means insincere speech people say in order to impress others as a way to get what they want from them. Flattery is when you say something to gain an advantage for yourself. I like how John Walvoord and Mark Hitchcock summarize flattery. “It has been well said that gossip is saying something behind someone’s back that you would never say to his face, while flattery is saying something to someone’s face that you would never say behind his back.”[14] Paul’s lack of flattering speech matches what he’s said previously that he’s been “bold” and in “much opposition” (1 Thess 2:2).

            Paul also makes it clear his preaching was not “with pretext for greed” (v. 5). Personal profit was never his aim. That word “pretext” is the Greek word prophasis which describes a “cloak” as something that conceals real motive. It’s like saying, “I do this, but it’s not for the reason I say I do it.” That word “greed” is the Greek word pleonexia that means “to have” or “more” or “covetousness.” Paul is denying that he does evangelism as a “cover” for covetousness or money or fame.

            Paul continues, “nor did we seek glory from men, either from you or from others, even though as apostles of Christ we might have asserted our authority” (1 Thess 2:6). The Bible Knowledge Commentary explains the significance of this verse this way, “The missionaries were not seeking the praise of any man, but the praise of God. Travelling philosophers and orators were common in the Roman Empire. They itinerated from place to place, entertaining and seeking a personal following for fame and fortune. Paul and his companions had nothing in common with such men! Rather than seeking something for themselves. They delighted in giving to others freely.”[15] Contrary to common itinerant preachers in the Roman empire, the apostles were tasked with preaching the gospel and performing miracles (Mark 3:14) which rarely led to fame and fortune. In fact, all the apostles except John would be martyred for their faith.

Preaching in Tenderness and Compassion

Next Paul shares the motivations in his preaching by using a metaphor of a nursing mother to describe Paul’s love and care for the Thessalonians, “But we proved to be gentle among you, as a nursing mother tenderly cares for her own children” (1 Thess 2:7). Paul is saying that just as a mother has to eat good food and get rest for the nourishment of her child, so he was basing his message on the Word of God which he then passed along to them. Paul was there caring for them and giving to them. Just as a mother cares for her child and gives to her child through her milk and touch, he too was there giving, not taking.

            The parental metaphor of verse seven continues in verse eight about provision. “Having so fond an affection for you, we were well-pleased to impart to you not only the gospel of God but also our own lives, because you had become very dear to us” (1 Thess 2:8). As a caring loving mother gives all of her life to a child, so did the apostles. They gave of their time, energy, and focus. Their focus was on imparting the gospel to them. A good mother is not just concerned with feeding her child, but making sure the child has a place to sleep and is protected from harm while traveling on the road. And that’s Paul’s care here.

            What we learn from Paul’s example is ministry to others requires we give our lives. To do ministry to other people takes time, energy, and effort. To teach a Sunday school class takes an hour or two to prepare the lesson, it takes focused energy to teach it, and it requires attention to redirect the kids as they go through it. To disciple someone means we regularly have coffee with them, enjoy lunches, do Bible study, and do life together. To raise kids that love God and are committed to Him requires we daily pray with them, read Scripture to them, and look for teachable moments.

            Recently my son and I rode our bikes to a feed-supply store near our home. While they sell animal food and agricultural supplies, we go there because there is a freezer that has ice cream! After we had ridden our bikes there, purchased our ice cream, and were sitting in the parking lot eating I thought I would ask my son about a girl he often talks about. I asked him if she was a Christian. He responded, “Oh I know she’s a Christian.” Then when I asked him how he knew she was a Christian he replied, “Because of her funniness, Dad. She always laughs at what I say.” While that might be an interesting way to gauge whether or not someone is a Christian, I need to tell you my son is only six. That’s a cute story but the point is this: to talk to my son about spiritual things I had to invest my time and my money with him so that I could disciple him. And doing ministry to others requires we give our lives.

CONCLUSION

Ray Stedman was pastor of Peninsula Bible Church in Palo Alto, California for forty years (1950-1990). As his church grew he was invited to participate in gatherings with other large church pastors. In one of those meetings one pastor much younger than Ray noted, “Jesus was so human nobody would believe He was God, but we pastors are so godlike nobody thinks we’re human!”[16] That statement showed remarkable maturity from that young pastor. And it’s true not only for pastors, but regular Christians as well.

            Every believer has a ministry. Paul wrote to the believers in Ephesus, “And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ” (Ephesians 4:11–12). When writing a letter to the Thessalonians Paul was equipping them for ministry. And when we read that letter Paul is equipping us for ministry too.

            Your ministry in church might be as a pastor, counselor, children’s ministry director, small groups leader, administrator, or worship leader. Whatever your ministry remember that your manners in ministry matter.

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[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] See Thomas L. Constable, “1 Thessalonians” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. by J. F. Walvoord and R. B. Zuck (Wheaton, IL: Victor Books, 1985), 693; Leon Morris, The First and Second Epistles to the Thessalonians, New International Commentary on the New Testament (Grand Rapids, MI: Eerdmans, 1991) 67; Charles Ryrie, 1 and 2 Thessalonians (Chicago, IL: Moody, 1959), 31.

[3] Merriam-Webster’s Collegiate Dictionary, 11^th ed.(Springfield, MA: Merriam-Webster, Inc., 2003), 727.

[4] F.F. Bruce, 1 & 2 Thessalonians, World Biblical Commentary, vol. 45 (Grand Rapids, MI: Zondervan, 2015), 25.

[5] Morris, 1 & 2 Thessalonians, NICNT, 69.

[6] Ibid., 70.

[7] John Walvoord and Mark Hitchcock, 1 & 2 Thessalonians, The John Walvoord Prophecy Commentaries (Chicago, IL: Moody, 2012), 32.

[8] Morris, 1 & 2 Thessalonians, NICNT, 72.

[9] Daniel B. Wallace, Greek Grammar Beyond the Basics (Grand Rapids, MI: Zondervan, 1996), 574.

[10] Morris, 1 & 2 Thessalonians, NICNT, 72-73.

[11] Ibid., 73.

[12] Steven J Cole, “Effective Discipleship (1 Thessalonians 2:1-8)”, https://bible.org/seriespage/lesson-5-effective-discipleship-1-thessalonians-21-8. Accessed Sept 26, 2024.

[13] Knute Larson. I & II Thessalonians, I & II Timothy, Titus, Philemon, vol. 9 of Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 2000), 22-23.

[14] Walvoord and Hitchcock, 1 & 2 Thessalonians, 35.

[15] Thomas L. Constable “1 Thessalonians” in The Bible Knowledge Commentary: An Exposition of the Scriptures, edited by J. F. Walvoord and R. B. Zuck (Wheaton, IL: Victor Books, 1985), 694.

[16] Ray Stedman, Waiting for the Second Coming (Grand Rapids, MI: Discovery House Publishers, 1990), 24-25.

Pastors and church staff are busy and overworked. In the midst of worship services, staff meetings, and hospital visits, it can be easy to forget about some of the free marketing tools available to churches. So here is a list of a few free marketing tools that you can use for your church. You might have heard of these before—maybe you have used them in the past—but have forgotten amidst a busy schedule that you endure like I do.

            1. Write for the opinion section of your local newspaper. Most newspaper editors are always looking for fresh material to put on their pages. They usually have a certain amount of words they have to print every print cycle, and contributions from members of their community are great material for them to publish. Search your local newspaper for the opinion section and there usually will be an e-mail address for how you can write a letter to the editor. Follow their word count and write about politics, a topic important to your community, or a relevant news item as it relates to your church or Christian faith. Make sure you keep a kind and positive tone in your writing and most editors are glad to publish it for their readers to enjoy. Normally, editors are required to list your name and affiliation with the community (which is your church).

            2. Post your events and ministries on Facebook. In the past four years we learned to live stream our worship services on Facebook and to podcast our sermons to Facebook. But among those different ministries, it’s easy to forget that we should simply post our events to Facebook. Are you giving away backpacks to kids in your community? Then post it to Facebook. Are you teaching a membership class? Post it to Facebook. Are you collecting coats for the homeless? Post it on Facebook. Post simple updates and reminders. Perhaps a good way to do this is to copy and paste the announcements from your bulletin onto Facebook each week.

            3. Purchase an A-frame sign and put it out front of your church during the week. For a hundred dollars you can purchase a basic a-frame sign, have an insert made for it, and put that in front of your church on the street every day for people to see when they drive by. Are you doing a harvest party for kids? Put that on the a-frame sign. Are you doing a special service for Christmas Eve? Put that on the sign too. While it might cost a hundred dollars for the sign and insert, you can reuse those year after year if you’re careful about what information is placed on the insert.

            4. Keep your website updated. I am surprised how many churches spend hundreds of dollars a year to have a website, yet they failed to keep the information on it updated. If people see that old outdated information on your website they might wonder if your church closed. So make sure you’re keeping the most updated information on your website. A website is still the first place people will likely go to learn about your church before visiting.

            5. Contribute basic devotionals or articles for local magazines in your region. Most cities or counties have regional magazines that are published once or twice a year, and they’re always looking for content for their magazine. Consider writing some encouraging devotionals and send them to the editor for consideration. This would be great exposure for you as a pastor or for your church. Most magazines will include a byline with your name and say which church you represent.

            I know these might not be new ideas for you, but they are some free marketing for your church. I hope you can evaluate these and maybe consider one or two as a free way to promote your church in your city.

Let’s be honest: managing money is hard. Most of us were not taught by our parents how to manage money. Often we end up adults having to figure it out on our own.    

            When it comes to money our culture tells us you never have enough of it, when you get it to spend as much of it as you have, and if you want more stuff than you have money then borrow so you can get it (TVs, vacations, phones, fancy vehicles).

            But Scripture tells us (as Christians) how to manage money. Jesus mentioned money regularly and the apostle Paul devoted two entire chapters of 2 Corinthians about money.

            2 Corinthians was Paul’s fourth letter sent to the believers in the city of Corinth.[1] It also was Paul’s most personal and intimate letter.   TheCorinthian believers had made a pledge of giving in 1 Corinthians 16:1-2 to help the poor Christians in Jerusalem. Paul begins chapters eight and nine of 2 Corinthians with the example of another church’s giving.

THE MACEDONIAN EXAMPLE OF GIVING

            Their circumstances are described first, “Now, brethren, we wish to make known to you the grace of God which has been given in the churches of Macedonia, that in a great ordeal of affliction their abundance of joy and their deep poverty overflowed in the wealth of their liberality” (2 Corinthians 8:1–2).^[2]

            Their contribution is described next, “For I testify that according to their ability, and beyond their ability, they gave of their own accord, begging us with much urging for the favor of participation in the support of the saints, and this, not as we had expected, but they first gave themselves to the Lord and to us by the will of God” (2 Corinthians 8:3–5). There are few important giving principles we should note from these verses.

            First, they gave more than necessary (v. 3a). These people were generous.  

            Second, they gave without anyone asking them (v. 3b). That word “accord” is the Greek Word is αὐθαίρετος and is used two times in the New Testament (here and in 8:14). This word “pertains to being self-chosen.”[3] It describes a voluntary free will decision to commit to an action. In other words, the Macedonians gave without prompting, without pressure, and without guilt trips.

            Third, they gave and wanted to continue giving (v. 4). Apparently, they asked to participate and wanted to give. In fact, they saw it as an honor to give. In spite of their poorness they saw giving as a privilege. Have you ever heard someone beg for an opportunity to give? That’s what the Macedonian churches did!

            Fourth, they gave more money than expected and more than just financial aid (vv. 4-5). According to verses four and five they gave both their possessions and their personal help.

            Reading about the Macedonians’ example of giving teaches us that giving is something we do even when we don’t have much. Paul is using an argument style that was common in Jewish and Greco-Roman life that we now call “from the lesser to the greater.”[4] The message was this: if the poor destitute churches of Macedonia can give so much from their so little, how much more should you give from your position of wealth!

            This encourages us to give no matter how much we have. And in light of the surprising generosity of the Macedonian churches, Paul now turns to the Corinthians.

THE APOSTLE’S EXHORTATION OF GIVING

Paul reveals the beginning of the giving, “So we urged Titus that as he had previously made a beginning, so he would also complete in you this gracious work as well” (2 Corinthians 8:6). The “so” tells us the results. It was the unexpected and enthusiastic involvement of the Macedonians that led Paul to ask Titus to visit Corinth and ask for their help too!

            Paul reveals the resumption of the giving, “But just as you abound in everything, in faith and utterance and knowledge and in all earnestness and in the love we inspired in you, see that you abound in this gracious work also” (2 Corinthians 8:7).

            Notice five things they have abundantly: “faith” “utterance” “knowledge” “earnestness” and “love”. Based on these five things Paul launches into the reason for giving. The Corinthians had experienced God’s grace (just like the Macedonians) and they should dispense God’s grace in the form of giving (just like the Macedonians). The Corinthians had made a pledge for giving (1 Cor 16:1-2), so Paul held them to that pledge.

            Paul reveals the motivation for giving,“I am not speaking this as a command, but as proving through the earnestness of others the sincerity of your love also” (2 Corinthians 8:8). Paul did not bark orders at them. He didn’t command. He didn’t shame. He offers opportunity not obligation.

            The Macedonians’ giving is a benchmark that the Corinthians can use as a way to show Paul, the believers in Jerusalem, and all believers everywhere how genuine their love is. This was not a contest among rivals; but an imitation among equals.

            Reading about the apostle’s exhortation of giving teaches us that generosity is required of all believers everywhere. The Corinthians were giving to people they had never met. When we give to church we give to people and help people that we have never met and will never meet such as online listeners, missionary ministry, or benevolence help to strangers of the church.

THE MESSIAH’S EXAMPLE OF GIVING

Paul concludes the beginning section this way, “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich” (2 Corinthians 8:9). The word “For” at the beginning of this verse describes why the Corinthians should excel in the grace of giving. Because of what Jesus did we respond and worship. Paul’s theology starts with the one who gave up everything to help someone else. He died in our place so that we might have life (2 Cor 5:21).

            Notice that everything which comes after “grace of our Lord Jesus Christ” defines the nature of Christ’s grace. What is Christ’s grace? “that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich.” Here “rich” describes His glory in heavenly existence. “poor” describes His lowliness and destitution when He lived on earth. Jesus Christ decided to exchange His royal status as an eternal resident of heaven for a slave’s status as a temporary resident on earth.

            There’s a focus of what He’s doing. It’s “for your sake.” That phrase is in the emphatic position in Greek and could be translated as “all for your sake . . . you, yes you.”[5] The “rich” that He promises here is a spiritual richness; not economic wealth. It describes the Corinthians richness of salvation secured by Christ both now and in the future. The giving here is not supposed to be so great that they become poor while the Jerusalem believers become rich.[6]

            The Macedonians gave when they were extremely poor, the Messiah gave when He was incredibly rich. These Corinthians are somewhere in between and should give sacrificially.

            Paul wants the Corinthians to do the right thing, but he wants them to do it because they were taking initiative to do it. He wants them to give in love, not obligation. He wants them to give because of their caring not coercion. 

            Reading about the Messiah’s example of giving teaches us that God’s gift of salvation requires we give Him everything.And that requirement that we give Him everything is something we should do on our own initiative, not because we are coerced or forced to do so. Just as Paul wanted the Corinthians because of their own desire, God wants us to give because it’s what we want to do. Not coercion. Not competition.

CONCLUSION

So what do we know about the response of the Corinthians? Did they give? Did they ignore Paul’s warnings? Did they give somewhere or to someone else besides Paul?

            Five months after Paul wrote 2 Corinthians he wrote to the Christians in Rome while visiting the believers in Corinth. (Paul said his plan was to travel to Corinth in 2 Corinthians 12:14 and 13:1-2 which is verified in Acts 20:2-3 and Romans 16:23.) In Paul’s third and final visit to Corinth he wrote to the believers in Rome, “For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem. Yes, they were pleased to do so, and they are indebted to them. For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things” (Romans 15:26–27). The term “Achaia” describes the region in which Corinth was located! This means the Corinthian believers heeded Paul’s exhortation! They gave because of the grace they received.

            I pray and hope that we can exhort our people to give and that they will be faithful to give just as the Corinthians were.

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[1] The first letter we don’t have (1 Cor 5:9). The second letter was 1 Corinthians and was written from Ephesus (1 Cor 16:8). The third letter was a “sharp letter” Paul wrote and was carried by Titus (2 Cor 7:8-12). The fourth letter was 2 Corinthians and was written seven months after 1 Corinthians.

[2] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[3] William Arndt, Frederick W. Danker, Walter Bauer, and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature, (Chicago: University of Chicago Press, 2000), 150.

[4] In Hebrew it’s known asqal wahomer and in Latin it’s known as a minore ad maius.

[5] Murray Harris, The Second Epistle to the Corinthians, New International Greek Testament Commentary (Grand Rapids, MI: Eerdmans, 2013), 578.

[6] Verses 13-15 clarify that this is not a call to give everything away so that they can’t provide for themselves.

While attending Seminary I lived in the Dallas area and worked at a golf course as a caddie. One day when talking with some of the caddies the name of a prominent pastor in Dallas was mentioned in our conversation (which usually revolved around sports and movies, not politics). One of the caddies spoke up and said, “I have zero interest in what that pastor has to say.” It was a presidential election year and political dissension was at a climax. That pastor had publicly announced in his sermons who should be the next president of the United States. And that pastor’s stance was polarizing. His sermons were broadcast via many radio stations and on TV and he was well known as the “voice of Christians” for the Dallas area.

            However, this pastor’s political stance had blocked the gospel from being received by my caddie friend. My caddie friend was an atheist and clarified that he was not going to listen to anything that pastor said. Because the pastor was a bad person? Because the pastor had misused money given to him and his church? Because the pastor had been unfaithful to his wife? No, because of the pastor’s political stance on who should be the next president, my caddie friend didn’t want to hear anything that pastor said.

            The gospel should be the primary message we share with others. Furthermore, the gospel should be what we build our church’s reputation on. The apostle Paul wrote, “For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved” (Romans 10:10, NIV).[1] When doing that “anyone who believes in him will never be put to shame. . . everyone who calls on the name of the Lord will be saved” (Romans 10:11, 13). That is the primary task of church leaders and every Christian. We are supposed to know God and make Him known. Paul raises these questions as he expands his thoughts on the Gospel, “How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them?” (Romans 10:14). The gospel is supposed to be primary so people can be saved and not go to hell. If another message becomes primary, then unbelievers cannot “call on” God, “believe in him,” or “hear.” If the gospel is not the primary message, then people won’t come to a saving faith in Jesus. This is why our church’s reputation should be based on the gospel.

            The book of Acts gives us a picture of how the gospel was the primary message proclaimed by each of the disciples in every city they went. Here are some examples.

            Philip “traveled about, preaching the gospel in all the towns” (Acts 8:40). After traveling, Peter and John “returned to Jerusalem, preaching the gospel in many Samaritan villages” (Acts 8:25). Paul and Barnabas went to Lystra and Derbe and “continued to preach the gospel” (Acts 14:7, 21). At the Jerusalem Council, Peter told the people gathered there that “God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe” (Acts 15:7). Then later, Luke—the author of Acts—wrote that “We got ready at once to leave for Macedonia, concluding that God had called us to preach the gospel to them” (Acts 16:10).  

            The gospel was the message of these men traveling to new places. It wasn’t about tax reform, who to vote for, or how to maintain the politics in their region or country. (They didn’t even address slavery as many people today thought they should have.) The focus was on presenting the gospel so people could hear about God and believe in Him.

            If things inhibit people from hearing the gospel, then those inhibitors must be removed. The gospel must be primary, and anything that prevents it from having its rightful place must be removed.

            I am afraid my caddie friend might not hear the gospel. The political focus of one pastor pushed him further away from a potentially inquiring faith in Jesus Christ. Hopefully in the future, a strong Christian can befriend him and help him draw close to God. But for now, the gospel is not something he’s interested in hearing, at least from that Dallas pastor. I learned that day—and I hope you have learned too—that our church’s reputation should be based on the gospel and nothing else.

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[1] Unless otherwise noted, all translations are from the New International Version, 2011 revision.

The words “I’m sorry” are always hard to say, but perhaps words harder to say are “I forgive you.” Whether we are five years old or fifty years old, it’s always hard to say “I forgive you” especially when that same person has hurt us, cost us money, or wasted our time.

In this article we’re looking at a forgiveness story. A slave has ran away from his master, he became a Christian, then was sent back to his master, saying “I’m sorry” and hoping the slave owner says “I forgive you.”

The letter we know as “Philemon” was written to a man named Philemon who was a wealthy member of the Colossian church which met in his house (Philemon 2). Paul calls Philemon a “beloved brother” and “fellow worker” (Philemon 1).Philemon was likely a prominent member of the church of Colossae (Philemon 1, 2; cf. Col 4:2) and likely had been saved under Paul’s ministry several years earlier in Ephesus (Philemon 19).

APPLAUSE

Paul begins his letter commending Philemon this way, “because I hear of your love and of the faith which you have toward the Lord Jesus and toward all the saints” (Philemon 5).

            The effects of Philemon’s faith in Jesus and love for all the saints is explained in the following verses, “and I pray that the fellowship of your faith may become effective through the knowledge of every good thing which is in you for Christ’s sake. For I have come to have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.” (Philemon 6–7) The “fellowship” (v. 6) here means much more than just enjoying someone else’s company. It refers to the mutual sharing of all of life because of the mutual bond and faith they have in Christ. The word “effective” (v. 6) here describes Paul’s desire for Philemon’s actions to send a powerful message to others about forgiveness.

You might have noticed that Paul gives Philemon a reputation to live up too. I don’t think he’s buttering him up or trying to manipulate him. But I do believe he’s reminding Philemon of the godly character that Philemon has.

APPEAL

In the middle of this letter Paul makes his request based on two situations.

The Earthly Problem

Paul’s request involves a person named “Onesimus.” Paul writes, “I appeal to you for my child Onesimus, whom I have begotten in my imprisonment” (Philemon 10). Onesimus was a common name for slaves that meant, “useful.”

            Onesimus was not a believer when he ran away from Philemon, but Onesimus apparently had met Paul while Paul was in house arrest in Rome and Onesimus became a Christian. The trip from Colossae to Rome would have been a 1,000 mile trip by land and water. Many slaves would flee to Rome when they ran away from their masters because the city of Rome had 1,000,000 people living there and was an easy place to get lost among all the people.[1] The problem was that Onesimus had broken the Roman law (running away) and Onesimus had probably also defrauded his master (stealing).

            Paul knew this had to be dealt with so he sent Onesimus back to Philemon. Onesimus was traveling to Colossae with Tychicus, who was returning to Colossae with the letter to the Colossians (Colossians 4:7-9). But, there had been a change in Onesimus, “who formerly was useless to you, but now is useful both to you and to me.” (Philemon 11). Onesimus is described by Paul as a “child”[2] in the faith to Paul (v. 10) and a “brother” (v. 16).

            Paul does a play on words here in Greek that comes through in English as well. Onesimus in Greek means “useful.” In the past Onesimus “was useless.” In other words, Useful was useless. It’s like calling a woman Grace who always holds grudges or a man Earnest that never tells truth. In the past Onesimus had forsaken his name, but Paul says Onesimus “now is useful.”Useful was formerly useless, but now Useful is useful.   Onesimus had been worthless until God got a hold of him and radically transformed him by God’s grace.

            This is what Paul wants Philemon to consider. “I have sent him [Onesimus] back to you in person, that is, sending my very heart, whom I wished to keep with me, so that on your behalf he might minister to me in my imprisonment for the gospel; but without your consent I did not want to do anything, so that your goodness would not be, in effect, by compulsion but of your own free will” (Philemon 12–14).Paul wants Onesimus for ministry, but only wants to do it if Philemon allows.

            From Paul we learn that we value relationships more than requests. In this context Paul values his relationship with Philemon more than his request of Philemon. Effectually, “This is a request that I have, but I don’t want my request to effect our friendship.” As Christians we need to value our relationships more than requests.

The Heavenly Provision

Paul writes, “For perhaps he was for this reason separated from you for a while, that you would have him back forever, no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord” (Philemon 15–16).

            Here we see God’s plan. The word “Perhaps” indicates Paul believes God has had a part in all of this. Paul knows wrong occurred as Onesimus was a runaway slave, now God is using it for good. As one commentator stated on this passage, “God’s sovereign grace works in all human affairs.”[3] Paul suggests there has been a deeper significance and purpose of Onesimus’s running away.

            The great reformer John Calvin wrote, “If we are angry on account of offences committed by men, our minds ought to be soothed, when we perceive that those things which were done through malice have been turned to a different end by the purpose of God.”[4] I think that’s what Paul’s telling Philemon, Your experience was bad, but maybe God is using it for good.

            From Paul we learn that we value heavenly providence more than luck. Someone asked one of the members of our church if she believed in luck as a Christian woman. What a great question! As Christians we don’t necessarily believe in earthly luck, but we do believe in divine providence.

            With God there are no accidents and I think we can say there is no luck. Imagine the conversation occurring between Paul and Onesimus the first time they met in Rome:

Onesimus: “I’m from Colossae.”

Paul: “Wow, I’ve never been there, but when I was in Ephesus I met a guy from Colossae. Perhaps you know him.”

Onesimus: “Maybe I do. What’s the guy’s name?”

Paul: “His name is Philemon. Do you know him?”

Onesimus: “Yes, I do, in fact.”

Paul: “How do you know him?”

Onesimus: “I used to be his slave.”

Paul: “Wow, you must have earned your freedom or he let you go?”

Onesimus: “No, I am here because I ran away from him and I am here hiding from him.”

Paul: “Well, let me ask if you know someone else I’ve met. He’s not from Colossae. He’s from Judea, and his name is Jesus. . .”

            In one of my favorite books pastor Warren Wiersbe writes, “If you are yielded to Christ, your life is not a series of accidents; it is a series of appointments.”[5] God is in everything we do. When we run, He allows us to run because He knows where He wants us to end up. I believe that’s Paul’s message to Philemon here: Philemon, what are the odds that your runaway slave ends up in the house that I’m in, and that I got to share the Gospel w/him and that I am able to send him back to you. Philemon, God is in this. Because of this we need to allow the unique way that God orchestrates things to influence what He might want us to do.

ACCOUNT

But what about the cost of this? Philemon might be wondering: I have been hurt, shamed, and been stolen from. Paul addresses that next.

Here we read about Paul’s offer. “But if he [Onesimus] has wronged you [Philemon] in any way or owes you anything, charge that to my account;” (Philemon 18).When Onesimus left, he likely stole money or goods (or both) in order to travel 1,000 miles to Rome. Philemon had a right to be upset his slave left, especially if Onesimus stole from Philemon.

            Paul proposes a solution, “charge that to my account”(v. 18).He essentially says, “charge that to me” or “I will stand in his place” or “Put what he owes on my account.”

            Paul then signs his pledge, “I, Paul, am writing this with my own hand, I will repay it (not to mention to you that you owe to me even your own self as well)” (Philemon 19). It takes more than love to solve a problem and here Paul says he’ll help pay it with money.

            It was common in the first century to have an “amanuensis” who would write a letter while someone dictated it to someone else. Yet here Paul wants to emphasize his promise so he grabs the pen and writes himself.

            Paul then describes his hope “Yes, brother, let me benefit from you in the Lord; refresh my heart in Christ. Having confidence in your obedience, I write to you, since I know that you will do even more than what I say” (Philemon 20–21). Paul wants to have Onesimus welcomed back gracefully, to have Onesimus minister to others in a significant way, and to have Onesimus be forgiven.

            From this we learn from Paul that we value reconciliation more than money. Money almost always complicates situations. Money creates conflict in families, churches, business, schools, and many other areas of life. Yet Paul values reconciliation between these two people more than money. And that’s an important lesson for us to apply as well. We need to value reconciliation with others more than the money that might have caused problems.

So what happened as a result of this letter sent in AD 63? In AD 110 we possibly learn about what happened.

CONCLUSION[6]

In AD 110 Ignatius of Antioch—previous Christian bishop of Antioch and personal associate of the apostle John—was a prisoner being taken to Rome. He was transported by ten Roman soldiers to be fed to the lions because he refused to renounce his faith in Jesus Christ as Savior and Lord and God and King. Ignatius and the Roman soldiers stopped in Smyrna for a short period of rest which gave Ignatius an opportunity to have visitors. Three prominent Christian leaders came to visit Ignatius from three different cities. These three men were Polybius who was the bishop of Tralles, Damas who was the bishop of Magnesia, and a guy named Onesimus who was the bishop of Ephesus.  

We don’t know from Scripture what the result was from this letter that Paul sent to Philemon, but a period of time later, just 100 miles away from Philemon’s home in Colossae a man named Onesimus shows up as bishop in the nearby church in Ephesus.  Many scholars believe this Onesimus is the same man Paul wrote about in his letter to Philemon. Apparently Onesimus was forgiven by his slave owner, became a prominent spiritual leader in Ephesus, and with this we conclude that an old friend gave Onesimus a fresh start.

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[1] M. Reasoner, “Rome and Roman Christianity” (pp. 850-855) in Dictionary of Paul and His Letters (Downers Grove, IL: IVP Academic, 1993),p. 851.

[2] περὶ τοῦ ἐμοῦ τέκνου / “for my child” is a term of endearment which Paul has used elsewhere to refer to Timothy (1 Tim 1:2; 2 Tim 1:2) and to refer to Titus (Tit 1:4). AT Robertson says this is a “tender and affectionate” reference to Onesimus (A.T. Robertson, Word Pictures in the New Testament [Nashville, TN: Broadman Press, 1933]).

[3] Larson, Knute Larson, I & II Thessalonians, I & II Timothy, Titus, Philemon, vol. 9, Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 2000) p. 407.

[4] John Calvin, Commentaries on the Epistles to Timothy, Titus, and Philemon (Bellingham, WA: Logos Bible Software, 2010) p. 356.

[5] Warren Wiersbe, The Bumps Are What You Climb On (Grand Rapids, MI: Baker Books, 2016),48.

[6] This conclusion is adapted from Charles Swindoll, Swindoll’s Living Insights: Philippians, Colossians, Philemon, vol. 9 (Carol Stream, IL: Tyndale, 2017), pp. 199, 202.

Conflict is a part of every ministry. It’s common to think certain sizes of churches or specific denominations might have more or less conflict. The reality is not whether or not you have conflict in ministry, what is important is how you navigate the conflict in your ministry.

            Paul, Barnabas, and Titus left their brief meeting with Peter, James, and the other leaders in Jerusalem (Acts 15:30) and returned 300 miles north to Antioch. In Galatians 2:11-21 Peter comes to Antioch, sins publicly in front of others, so Paul reproves Peter.

            In this article I would like to show you the context of what’s occurring (Galatians 2:12-13), highlight parts of the correction Paul gives to Peter (Galatians 2:14b-21), then look at the way that Paul confronts Peter (Galatians 2:11, 14a) and see what we can learn about how to handle conflict in our churches and ministries.

CONTEXT

The problem is described in Galatians 2:12, “For prior to the coming of certain men from James, he [Peter] used to eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, fearing the party of the circumcision.”[1] Peter had been enjoying meals with Gentile believers, but when James and other prominent Jewish leaders arrived from Jerusalem, Peter withdrew himself from the Gentiles and only ate with the Jews.

            Why was this a problem? We learn about that in Galatians 2:13, “The rest of the Jews joined him [Peter] in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy.” Peter was not just sinning by showing favor to race, but Peter was also leading others into sin.

CORRECTION

Now that we have the context, let’s look at the correction that Paul gives to Peter. Paul gives a speech that states all Christians are equal in Christ for two reasons.

            First, we are saved through faith, not through works, “nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Galatians 2:16). Second, we are saved through Christ, not through the Law. “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me” (Galatians 2:20).

            These three statements show there was no biblical reason to treat someone different because of race (like Peter was doing). Paul makes it clear in his letter to the Galatians that Peter has sinned.

CONFRONTATION

I want to share with you four tips to follow whenyou need to confront others and correct behavior based on how Paul handled the situation described in Galatians 2:11, 14a.

1. Get the Facts

Notice Paul says, “But when I saw that they were not straightforward about the truth of the gospel” (Galatians 2:14a). Paul saw with his own eyes what occurred and he knew from first-hand experience.

            When confronting someone we need to get the facts straight and make sure we have the right information. In this case, Paul saw it. (Paul probably also knew about Peter’s tendency to say one thing in passion, but that Peter didn’t always follow through on what he said in practice.)

            In our lives we might not always see something that is done wrong, but we often hear about it. So the first step is to verify. And you verify in an informal and non-threatening way. Don’t approach someone saying, “I heard that. . . .” Instead what you say is, “I wanted to talk to you because someone told me something, and what they said doesn’t sound like you. So I wanted to share with you what I heard and see what you have to say. . .”

2. Know the Truth

To confront someone you have to know what Godly behavior should look like. How should that person have acted? What would the appropriate thing to say have been?

            The proper behavior in this context is described as “the truth of the gospel” (Galatians 2:14) which is the same phrase used in Galatians 2:5 when Paul said he didn’t yield to those False Brethren who snuck into his meeting with Peter about the need for Titus to be circumcised. The doctrine Paul has laid out in Galatians 2:14-21 states that we all are sinners, we have been saved through faith, and we have been saved because of Christ. Thus, there is no reason to act differently around people of different races.

3. Act Quickly

When Paul “saw that they weren’t straightforward about the truth of the gospel” (Galatians 2:14a) it says “I [Paul] said to Cephas [Peter] in the presence of all” (Galatians 2:14b). Paul acted quickly. He didn’t wait. He didn’t procrastinate. There’s no gap between the sin and correction. He knew that the behavior he saw did not match the Bible’s teaching on that situation.

            However, there are two times you don’t want to act quickly. Don’t act when emotional (whether angry or sad). You’ve got to be levelheaded. You must be cool, calm, and collected, because the other person isn’t always going to be. So you have to be centered and at peace. Be Confident and firm, but loving and gracious. Don’t act without prayer. Pray before, during, and after the confrontation. Pray and look up Scripture. Pray and ask God for help.

4. Talk Directly

The most important principle for handling conflict and confrontation is this one: Do it face-to-face. Don’t text, don’t email, don’t call, don’t fax. Again, don’t text about conflict! Remember, don’t text when in conflict! As a pastor I have counseled many people engaged in conflict with family members through harsh exchanges of text messages. I can honestly say that when we replace a face with a screen in conflict, the results are bad.

            Here it says that Paul, “opposed him [Peter] to his face” (Galatians 2:11). This was a direct confrontation. Paul did not talk about Peter behind his back. He didn’t put it on Facebook. He didn’t send him a text. Paul approached Peter and talked to him directly. 

CONCLUSION

Don’t you wish we knew what Peter’s response was? We don’t know what he did. But most commentaries on this passage state that he likely admitted he was wrong and brought the two groups together (based on the book of Acts and what he wrote in 1 & 2 Peter later). I pray and hope that you too can get past conflict just like Peter and Paul, by using Paul’s example as a model for your ministry.

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[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

Start a Bible study . . . they said. It will be easy . . . they said. Anyone can do it . . . they said. Well, facilitating a small group discussion as part of a Bible study is not as easy as one thinks. For four years I served as a small groups pastor at a church and it was always a challenge to help our small group facilitators—new and veterans—to feel equipped to lead a small group discussion. In this article I will give you twenty-five tips that will help you become a better small group facilitator.

PREPARE WELL

Don’t just show up and wing it. Pray, read the passage several times, and write out your answers to the questions. A great small group discussion doesn’t just happen. It takes preparation and hard work. Write out your notes by hand or type them up if that’s easier for you to read. But have them printed out so you don’t have to be using your phone or tablet in the meeting.

READ THE QUESTIONS ALOUD BEFORE THE MEETING

Just because you can read a word and know what it means doesn’t mean you can properly pronounce it verbally during the small group. Be sure to read the questions aloud before the group meets.

TURN YOUR PHONE OFF

Your focus needs to be on your group and guiding their discussion, so turn the phone off so you can concentrate. Furthermore, encourage others to turn theirs off too.

UTILIZE AN ASSISTANT OR COFACILITATOR

Try to find someone willing to be your “backup” to facilitate the group if you can’t be there. This assistant can also help you to facilitate healthy conversations in the group. Sometimes people make statements or ask questions and it can be hard to discern what exactly they are saying or asking. A good assistant will be assertive to step in and say, “I think what you are asking is actually _____” or “I think what she is trying to say is ____.”

ALWAYS HAVE A BIBLE WITHIN REACH

Your small group discussions should always interact with the Bible. Be sure to have a paper Bible (not digital on a phone or iPad) within reach while you facilitate your small group.

KEEP A GOOD STUDY BIBLE NEARBY

When you come to a difficult passage or someone has a question that you can’t answer, pull out a study Bible. The NIV Study Bible and NASB Study Bible are great resources to use (both have the same study notes). I use the Ryrie Study Bible (NASB), but the ESV Study Bible and MacArthur Study Bible are great too.

AFFIRM WHAT PEOPLE SAY

Let people know what they say makes sense and is a good contribution by thanking them for sharing. Statements like, “I like how you phrased that” or “Thank you for sharing” go a long way to encourage people to share their thoughts and answer the questions you ask the group.

TALK LESS THAN 25 PERCENT OF THE TIME

Your job is to facilitate a discussion, not to preach or teach. Make sure that you talk less than 25 percent of the time in your group. Your goal is to get other people to discuss the passage of Scripture or topic.

READ THE NOTES IN THE BACK OF YOUR DISCUSSION GUIDE

Most Bible study guides will have some “leader notes” in the back of the guide to help the facilitator know what to expect during the discussion each week and how to prepare for the discussion. Be sure to read those notes during your preparation time for your small group.

WATCH THE LEADER COACHING VIDEOS

If your group is using a DVD study, often there are some coaching videos on the DVDs (or available online). In your preparation time for your small group be sure to watch those videos because they will help you be ready to facilitate a discussion.

ASK FOR ADVICE FROM YOUR CHURCH OR PASTOR

Your church staff should be equipping you and encouraging you. Don’t be afraid to ask for help when you need it.

PUT THE CHAIRS AND COUCHES IN A CIRCLE

Nothing says “let’s talk” like a bunch of people in a circle looking at each other. A circle fosters a discussion environment. If your group watches a DVD as part of your study, you will want to start out with your group chairs facing the TV. Then after the DVD is finished, have a few people move their chairs so that you can all sit in a circle facing each other.

ENCOURAGE THE GROUP TO WORK THROUGH THE LESSON BEFORE COMING TO MEETING

Your group will have a better discussion if they take time to work through the lesson before coming to their group meeting. Encourage them to read the passage a few times, answer the questions in the study guide, and bring their own questions to the group.

DELEGATE YOUR BUSY WEEKS OR SEASONS

If you know that you are going to be busy for a particular week or season, ask your assistant or someone else in your group if he or she might like to facilitate the discussion for you. This is one of the reasons you must always have an assistant in your group!

SILENCE IS OKAY

In a new group or at the beginning of your meeting there probably will be some silence. Sometimes it just takes a couple of people to start talking and then the rest of the group will start to contribute. If there is silence, that’s okay.

DON’T ANSWER YOUR OWN QUESTIONS

If you read a question and no one answers, then read the question again. If still no one answers, then ask if the question makes sense or is confusing. If needed, slightly alter the question so people understand it, or just skip the question. But as the facilitator, do not answer your own questions unless someone else has already shared any answer. If you as the facilitator ask a question, then jump in and answer it before others talk, it discourages the group for sharing their thoughts. You only want to share your answer to a question after others have already had a chance to share.

BEGIN AND END ON TIME

Success in a small group requires consistent start and end times. Make a plan for your group and keep the discussion going. There might be times that your group needs to deviate from the curriculum to focus on a need someone has. If that’s the case then put the material aside and focus on the person. But be sure that the group ends on time.

REVIEW A COVENANT OR AGREEMENT YEARLY

Most churches have a small group “covenant” or “commitment” or “agreement” form. This agreement guides the group and helps ensure a healthy atmosphere for discussion and spiritual growth. Be sure to review it yearly and give it to the new people that join your group. Doing this will prevent problems and headaches for you in the future.

ENSURE EVERYONE UNDERSTANDS THE PURPOSE OF THE GROUP FROM DAY ONE

Each small group has a slightly different flavor, but the purpose should always be the same: learn God’s Word, connect new people to church, enjoy fellowship with each other, and serve others. So make sure that everyone understands that this is why your group exists.

INVOLVE EVERYONE

Everyone should participate in your discussion. When people attend church on Sunday they passively sit and listen to a sermon. When they attend your small group during the week they need to actively participate in a discussion.

APPLICATION IS MORE IMPORTANT THAN COMPLETION

Take your time working through the curriculum for your group. If you need two or three weeks to cover one lesson that’s okay as long as people are staying on topic and are applying the material to their lives.

SOAK YOUR GROUP MEMBERS AND CURRICULUM IN PRAYER

Pray for the members of your group everyday. And pray that the curriculum you will be using will speak to your group, and help them transform their lives so that they look more like Christ.

HOLD THE SNACKS

Nothing is more distracting (and irritating) than someone getting up to grab a snack, dropping some of the floor, munching, and talking with a mouthful during the small group discussion time. If your group has snacks try to limit those snacks to only before the group begins or after the discussion has ended.

DIVIDE AND CONQUER

When it is time for your group to discuss more personal and sensitive issues, divide up your group. You will need to divide if you have ten or more people in your group. Pair up the men with men and women with women, or young folks together, or just pair people based on where they are sitting.

VISIT OTHER GROUPS TO SEE HOW OTHER FACILITATORS FACILITE

Different facilitators have different styles and methods of facilitating their groups. Visit a couple other groups to see what you can learn from others and how you can improve the way you facilitate your group.

REMIND THE GROUP THAT IT IS OKAY TO DISAGREE

Sometimes Christians think they have to agree with everyone in their small group. Part of the growth that people experience in a small group is enjoying fellowship with people that believe and act differently than they do. Learning to love those people and get along with them is a sign of spiritual maturity. From time to time, remind your group that it is okay to disagree.

When I was an associate pastor I preached every four months. The benefit of only preaching every four months was that I had four months of material to use for that sermon. I had four months of principles to share, stories to tell, fresh ideas to bring to our congregation, and four months to study a passage or topic for the message.

            But now that I serve as a senior pastor the experience is different. Instead of four months of preparation I get about four days! (I work on my sermons Monday through Thursday and I try to take Fridays and Saturdays off to spend with my family.) In my experience as a senior pastor that preaches fifty sermons a year I’ve come to rely on some great tools to help me in my weekly sermon preparation, and I believe they can help you too.

A STUDY BIBLE

The best resource you need to have if you preach each week is a good study Bible. The study Bible I’ve used for years is the NASB Ryrie Study Bible. I prefer this study Bible because of the succinct doctrinal summaries, outlines of each book of the Bible, as well as the brief footnotes on each page of Scripture. In my opinion, the ESV Study Bible is the most comprehensive and best resource if you are looking for a study Bible. But I prefer my Ryrie Study Bible because I was privileged to have lunch with Charles Ryrie in 2015 and his notes reflect the theology of the Seminary I attended.

            There are two primary benefits you will find from utilizing a study Bible as you prepare to preach each week. First, it provides a solid foundation to begin your study. In a study Bible you won’t get bogged down with exegesis or textual criticism. Instead, it will orient you to the issues of the text that are important for an everyday layperson, not a scholar or a pastor. Years ago I was trying to describe how we arrive at the dates we often list for Old Testament events such as the fall of Jerusalem (586 BC) or return from exile (536 BC). I couldn’t find a clear answer when I looked through several of my commentaries and Bible dictionaries. But I found the best description of Old Testament dating from the NLT Study Bible. It described “Regnal Year” dating and “Ascension Year” dating in a simple way that no one else had covered.  A second benefit of a study Bible is that whether you find yourself at home, out for coffee, or on an airplane, if you have a study Bible and a pad of paper you can make the most of your time no matter where you find yourself.

A BIBLE DICTIONARY

The second essential tool you need for weekly sermon preparation is a good Bible dictionary. There are lots of these available from different Christian publishers. I use Unger’s Bible Dictionary. A good Bible dictionary will provide you an article on subjects in the Bible that will help you a little dig deeper than a study Bible. For example, this week I was preparing a message on Zacharias from Luke 1. I was curious for extra material about Zacharias in Scripture. I learned that there are 29 different men in the Bible named Zachariah (the Hebrew name) and that my NASB translation refers to him as “Zacharias” following the Greek form of the Hebrew name. This provided me with good expositional material for my sermon.

A THOROUGH EXEGETICAL COMMENTARY

Just as a Study Bible can help you make a lot of progress in your study toward a prepared sermon, an good exegetical commentary can get you almost to the end of your preparation. When I preached through Galatians I used the Baker Exegetical Commentary on the New Testament (Baker, 2013)by Douglas Moo, when I preached through Malachi I used Malachi Then and Now: An Expository Commentary Based on Detailed Exegetical Analysis (Lexham Press, 2016) by Allen Ross, when I preached advent sermons in Luke I used the Baker Exegetical Commentary on the New Testament (Baker, 1994) by Darrel Bock. An exegetical commentary will cover textual criticism notes that are relevant to your passage, incorporate relevant Hebrew or Greek grammar, help you discern your exegetical idea and homiletical idea for the message, and point out any significant doctrines relevant to the passage. Exegetical commentaries can be very technical, so if you have not attended Seminary I do not recommend an exegetical commentary.

A MONTHLY CHRISTIAN PERIODICAL

When you preach to the same people each week they expect you to stay updated on the state of Christianity both locally and internationally. You need to be in touch not just with your people you are speaking to, but with Christians and issues around the world. Because of this, you need to regularly read a Christian periodical. I have my church purchase me a subscription to Christianity Today. It provides relevant news articles related to the Christian church in America and also summarizes some of the significant things occurring in the Christian church around the world. You’d be surprised how many great sermon illustrations or current statistics I utilize in my sermons from simply reading one Christian periodical a month. For you, perhaps your Christian periodical might be your denominational magazine (Light and Life for Free Methodists, Christian Standard for restoration movement churches, Lutheran Witness, Presbyterians Today, etc.)

A SYSTEMATIC THEOLOGY

I hope that teaching Christian doctrine is a regular part of your weekly sermons. A book that covers systematic theology will help you dig deep when needed. Whether you are Calvinist or Wesleyan, get a resource that will help you expand on the theological topics that are briefly touched on in a passage, but require a more in depth examination. As Jesus closes the upper room discourse (John 13-17) Jesus prays to God the Father about his disciples, “I do not ask on behalf of these alone, but for those also who believe in Me through their word; that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me” (John 17:29-21, NASB). These verses describe the perichoresis of the Father and the Son and how that relationship between the Trinity should be a model for the people of the church too. A good systematic theology book will help you succinctly teach that vital (and complex) doctrine to your church.

A THESAURUS

When you preach to the same people each week you must bring fresh words and phrases to them. If you are not careful you will find yourself falling back into your same “go to” words, phrases, or quotes. A thesaurus will expand your vocabulary and help you find just the right word when needed. When I was preaching about how Jesus told his disciples to “go into the world” in John 17, I wanted a more vivid word to describe our “going into the world” and “being sent out.” A quick look at my thesaurus led me to the synonym “infiltrate” which was a great word that was clear and direct.

There are two thesaurus you should consider. I primarily use Merriam-Wester’s Thesaurus, but I keep a copy of Roget’s International Thesaurus at home. Each works differently. With Merriam-Webster you go to it with a word and it gives you different words to consider. With Roget’s you go to it with an idea and it gives you words to consider.

WHAT’S NOT ON MY LIST

As we wrap up our time together in this article you might be saying, “But what about. . . ?” Here are a few things I intentionally left off the list and why.

            Sermon Illustration Books. Preacher, you have lived a life full of experiences and you don’t need a book of illustrations. Furthermore, your people don’t want to hear you tell them the same story they’ve heard from their previous two pastors as well as Chuck Swindoll on the radio. Find your own illustrations. Get fresh material for your people. Don’t rely on others that have been retelling the same stories for a century.

            Logos, Accordance, or Other Bible Software. While these can be helpful, they get expensive quickly. You will pay more for those books to have them digitally than you would if you bought them in print. (If you don’t believe me, then check out Daniel Wallace’s Greek Grammar Beyond the Basics for sale on Amazon compared to Logos.) If you need to parse a Hebrew or Greek word, or want to quickly reference BDAG, then Bible software like Logos might be helpful. Otherwise invest your hard earned money in a print library.

            Someone Else’s Sermon Outline or Manuscript. Preacher, I pray you don’t copy a sermon from Rick Warren, use an outline from Warren Wiersbe, or preach from a manuscript from David Jeremiah. God has placed you in a church with His people and you should dig into God’s Word, allow His Spirit to speak to you, and bring a message that is relevant to your people.

            I preach fifty times a year at our church. While it is difficult and puts a lot of pressure on me, I know God has placed me where He wants me. These are essential tools I keep on my desk at all times to help me feed our church each week. I pray you will find them helpful too.

On my first day of high school I was six feet tall. When I went to my physical education class the teacher, Mr. Koepp, approached me and introduced himself as the freshman basketball coach. He asked if I had ever played basketball and told me to try out for the team.

            Mr. Koepp took attendance, explained the course expectations, then let us play basketball until the class was over. I grabbed a basketball and played with the other kids, but I was absolutely terrible. While I was taller than everyone else, I lacked many basic skills required for the game.

            Mr. Koepp never asked me about playing basketball again. He had a picture of what he wanted in a basketball player. A boy that was tall was only one piece of the picture. He also wanted someone who could dribble, shoot, and play defense.

            In the Great Commission, Jesus commands us to make disciples. The New Testament then paints a picture of what a disciple of Jesus Christ looks like. And as pastors we must, like Mr. Koepp, know what he picture looks like. Jesus and His apostles describe four qualities of a true disciple.

THEY EMBRACE GOD’S WORD

The book of Acts reveals the earliest events of the church. The first Christians “devoted themselves to the apostles’ teaching” (Acts 2:42, ESV). Several years later, while the church in Corinth had many problems, Paul praised them for studying what he gave them. “I commend you because you remember me in everything and maintain the traditions even as I delivered them to you” (1 Cor. 11:2, ESV).

            Embracing God’s word means applying what a disciple learns to his or her life. Peter gave us an example of applying what he learned. In 2 Peter he acknowledges Paul’s letters (2 Peter 3:15–17) and how we are supposed to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18, ESV). Peter and others had been reading Paul’s letters, interpreting their meanings, and applying them to their lives.

THEY EMBODY GOD’S KINGDOM

In addition to embracing God’s word, disciples embody God’s kingdom on earth. The dictionary defines embody as “to make concrete and perceptible” or to “give a tangible or visible form to an idea or quality.” Christ’s disciples are tangible expressions of Christ on earth.

            Paul tells us that “we are citizens of Heaven” (Philippians 3:20, NLT) and we “must live as citizens of Heaven, conducting yourselves in a manner worthy of the Good News about Christ” (Philippians 1:27, NLT). We are supposed to look different than the rest of the world.

            There are many ways we should look different. We don’t participate in the evil things that unbelievers do (1 Thessalonians 4:3–7). We should be attractive based on our deeds, not our looks (1 Timothy 2:9–15). We don’t allow our bodies to be used for lustful sin (Romans 6:13).

THEY ENCOURAGE ONE ANOTHER

A best-selling self-help book of the 1980s started with three words: “Life is difficult.” But the Christian life is even more difficult, so it requires us to encourage one another.

            You can’t encourage fellow believers if you are absent from them. We are told to participate in community together in Hebrews 10:24–25, “Let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another” (ESV). By meeting together we are able to “encourage one another and build one another up” (1 Thessalonians 5:11, ESV). And that only happens when we see one another in fellowship.

            We also need to be there for people who need someone. Widows (Acts 6:1–7; 1 Timothy 5:3), orphans (James 1:27), and the poor (Galatians 2:10; Romans 12:13) all need us. Christians sometimes resist the fact that we need other people involved in our lives. We want to be independent. But in the life of a disciple, dependence on others is essential.

THEY EVANGELIZE OTHERS

            The New Testament says some people have the “gift” of evangelism and this tempts us to leave it for others gifted in that area. But every disciple is called to evangelize others.

A disciple of Jesus Christ shares the gospel regularly. Peter tells us to always be “prepared to make a defense to anyone who asks you for a reason for the hope that is in you” (1 Peter 3:15, ESV).

While we might not travel thousands of miles to preach the gospel like Paul or write a letter to many people while exiled on an island like John, we must be ready to share the gospel in every situation.

            This “picture” of a disciple is what I discerned from study the New Testament. I encourage you to pray and study the New Testament to discern what the picture looks like for you and your church.

            With that I said, I have not always been a good disciple. For a period of my life I engaged in deep study of Scripture while not encouraging others who needed it. At another time I was so focused on being a good Christian that I neglected to tell others about Jesus. But the New Testament paints a complete picture of what it means to be a disciple of Jesus. Like Mr. Koepp, my PE teacher, our Lord wants people playing for His team who are well-rounded. Disciples should pursue all of these qualities: embracing His word, embodying His kingdom, encouraging one another, and evangelizing others. I pray you and me can pastor churches that develop God’s “picture” of a disciple.

We all have people in our lives that don’t know Christ. And these people often—even if they don’t admit it—have questions about God and life.

            I’m sure some of the people in your life have asked some of these questions:

• Does God exist?
• How do you know he is real?
• Why is there suffering and evil in the world if God is in control?
• If God created the world why do so many people believe in evolution?

You probably have heard those questions from time to time. Maybe privately while you were having coffee or a meal with that person. Or maybe they took the opportunity to lob those questions to you in front of a captive audience to try to embarrass you.

            And these questions are important because we want these people to know God and Jesus Christ. We want them to love God and follow him like we do. When we get to heaven these are the people that we hope are there when we get there and that we spend eternity with in heaven. And that’s why for us as believers, we need to be ready and prepared to talk with them and discuss their questions.

            In the book of John there’s a passage I like to call “Q & A Time with John the Baptist.” In this passage John the Baptist has two groups approach him and ask him questions, and we get to see the variety of answers he gives them. And as we go through this passage together I think you will notice that there are similarities between what John the Baptist was doing and what we do to engage the unchurched in our culture today.

THE QUESTIONS PEOPLE ASK

John’s Context

            There were priests and Levites that ask, “John, who are you?” These “priests” and “Levites” from Jerusalem were the guards at the temple that served as temple police. They also provided music for the temple services. They ask, “John, who are you?”  

This is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, “Who are you?” And he confessed and did not deny, but confessed, “I am not the Christ.” They asked him, “What then? Are you Elijah?” And he said, “I am not.” “Are you the Prophet?” And he answered, “No.” Then they said to him, “Who are you, so that we may give an answer to those who sent us? What do you say about yourself?” He said, “I am A VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE STRAIGHT THE WAY OF THE LORD,’ as Isaiah the prophet said.” (John 1:19-23)

            There were also Pharisees that ask, “John, what are you doing?”The Pharisees were a group of religious leaders that lived during Jesus’s time who took a strong study of the Law and made additional interpretations of it. They essentially ask, “John, what are you doing?

Now they had been sent from the Pharisees. They asked him, and said to him, “Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?” John answered them saying, “I baptize in water, but among you stands One whom you do not know. It is He who comes after me, the thong of whose sandal I am not worthy to untie.” These things took place in Bethany beyond the Jordan, where John was baptizing. (John 1:24–28)

Our Context

You and I have more in common with John the Baptist than you think. While John was pointing to Christ and he had groups of people approach him asking questions, we too have groups of people coming to us asking questions about us and our God.

            First, there are atheists that say There is nothing!” An atheist is someone that believes there is no god. He or she says, “There is nothing and I know there is nothing.” They often say “I only need science and reason, I don’t need a God or higher power. There’s no such thing as coincidence or Karma.” While their war cry is “There is nothing” the questions they often ask us are not usually questions, but are declarations: “How can you prove God exists?” “Faith is for weak people, why are you weak and need faith?” Why would you submit to a god?” Atheists often are on a mission to disprove religion and Christianity.

            Second, there are agnostics that ask, “Is there something?”             An agnostic is someone that believes there might be something. He or she says, “There is something but I don’t know what it is and I don’t think there is a way to know what it is.” For the agnostic there’s no way of knowing if there is a God or who he is.

            Third, there are apathetics that ponder, “Do I care?” These people don’t want to talk about God. They don’t really have questions except, “Why does God matter?” They don’t really care. These are some of the hardest people to talk to because you don’t have much to work with. You can’t get any traction. I remember once giving a gospel of John booklet to a friend who I regularly played golf with. I told him I thought he might like to read it and learn about Christianity. A month later I asked him if he had read it and he simply said, “no.” Then didn’t say anything else.

THE ANSWERS WE GIVE

So with a thorough examination of the people asking questions in John’s context and what three groups of people we often interact with in our context, let’s look at how we should answer people’s questions that we interact with.

Our Answers Should Be Correct

This is important because the church is becoming less and less biblically literate. We must encourage our church people to read their Bible every day, join a Bible study during the week, listen to podcasts of sermons or radio broadcasts of Bible teaching, and read good Christian books.

            If an atheist, agnostic, or apathetic person comes to us we should know enough about the Bible and God to be able to talk to them and have a conversation with them. And when Atheists, agnostics, or apathetics come to us, they want an experienced Christian that knows his or her Bible.

Our Answers Should Be Appropriate

If someone loses a child she needs love and encouragement, not a theological lesson about the age of accountability. If someone’s spouse has asked for a divorce he doesn’t need to hear a verse from Proverbs that says you reap what you sow. He needs to hear a verse about God’s longsuffering unconditional lovingkindness to his people.

            Our answers need to be short and direct (not long). They need to be reflective of what the Bible says (not just based on our personal experiences). They need to be simple (not filled with Christian jargon or words they don’t understand). Our answers should be appropriate to the person and his or her needs.

Our Answers Should Be Gentle

We need to be conversational, not confrontational. We need to be humble, not prideful. Because it is possible to win the argument but lose the person. If we are prideful, arrogant, rude, interrupt someone, and yell, but we “win” the argument we can actually lose the person.

            When they ask questions we can’t answer, instead trying to make something up, we should be able to graciously say, “That’s a good question, I’m not sure what the answer is.”

            Part of the way we give gentle answers is to describe ourselves as Christians that have faith seeking understanding. In other words, we don’t reason our way into a belief about God. But instead, it is through our faith in Christ that we learn and grow and seek a deeper understanding of God. 

CONCLUSION

People are asking questions. And we have answers that we can share with them. And when we share those answers we are like John the Baptist. We are not Elijah, we are not a prophet, and we definitely are not the Messiah. But we are a voice like John the Baptist that shares how we believe in Jesus Christ and that we know him. And as God’s voice we share with people answers to their questions that are correct, appropriate, and gentle. 

Everyone wants to be part of a friendly church. But what if there was a way you could be a welcoming church before anyone ever talks to your guests that visit your church? Here are three ways to graciously welcome guests before anyone ever talks to them.

PRINT A BULLETIN FOR THEM

 I’m a millennial but call me old fashioned for saying you should print a bulletin. Things are much easier to read on paper rather than a phone. And the bulletin printed on paper is larger than a phone as well.

            To graciously welcome your guests be sure to print a bulletin for them. Make sure the text is large enough that it can easily be read (at least 12-point font) and use a basic straightforward legible font (Times New Roman, Arial, etc.).

            List your church’s contact information, what people can expect when they visit your church, as well as your church’s mission statement and core values. This is your first chance to welcome people to your church and tell them about your church. Don’t miss this opportunity!

            At our church we print our bulletin on an 8.5×11 sheet of paper and fold it in half. The front cover of the bulletin changes each week based on the season of year of special occasion of the Sunday (Easter, Veteran’s Day, Lent, etc.). A half-sized sermon outline is printed and inserted into our bulletin each week too.           

MAINTAIN YOUR CHURCH BUILDING

Just as a bulletin helps the visitor navigate the church service, a well-maintained facility helps the visitor navigate the church building. Are the rooms well lit so that people can see where they are walking? Is the auditorium where the service is held bright enough that people can find a place to sit both before and when the service begins?

            To graciously welcome your visitors make sure the church building is clean. Is there trash in the parking lot or in the grass of the church? Did you check to make sure no neighborhood dogs have pooped in your grass in front of the church? Are the carpets cleaned? Do the bathrooms smell clean? (As a former janitor I learned that bathrooms shouldn’t just look clean, but they should smell clean too.)

            And one more thing. No one likes to ask for directions. So make sure your restrooms, nursery, kids program, and other vital areas are clearly labeled so people don’t have to ask where they are. Use big print in block letters (no fancy cursive or pretty letters) so people can easily read them from a distance.

DIRECT THEM THROUGH THE SERVICE

If you notice a few new people at church don’t be afraid to describe the order of service at the beginning of the service. As you move through the different elements of the service you might also tell them what is occurring and what will happen next. Say things like, “Welcome, Lakeview Missionary Church, at this point in our worship service we are going to ________.” Or, “Now that we have worshipped God together with music, at this point in our service we are going to ______________.” Or, “I’d like to invite Carolyn to come to the stage and read Scripture for us as we normally do before the sermon.”

            Simple ques like those give your guests signs of where the service is going and helps them know what to expect next. You can also direct people through the church service by printing the order of service in your bulletin if you prefer. That’s a little more work each week, but is helpful for guests to know what to expect as they experience your worship service.

I hope you can see that being a friendly church that welcomes visitors involves more than just talking with people. If you are intentional you can kindly welcome guests with your bulletins, church facility, and direction through the church service.

As church leaders we often we say we want to reach people with the gospel where they are, but then we tell them they can meet God at 11am on Sundays. Instead, we need to take God to them.

            A consistent online ministry is one way to “take God to people on a weekly basis. But amongst board meetings, community ministerial groups, denominational conferences, sermon preparation, and hospital visits, how do you find time to maintain an online ministry presence? As a solo pastor with no paid support staff, I have three ways that I have created and maintained an online ministry.

WEEKLY EMAIL UPDATE

Never underestimate the power of your written words to feed and nourish people’s souls. Why? Because when people read what you have written they often are inviting you into their most private moments. They read while in bed before going to sleep, they read when they are alone at lunch with a little free time, they might read your words during their devotion times in the morning.

            When people show up to church on a Sunday they have their best on display. They are dressed nicely, they have a smile on, and they want to look good for others. A wall naturally goes up when people attend church in person.

            But when people read your words at home, in their pajamas, with no makeup on, after a fight with a spouse, or a failed attempt at being a good parent, people have a guard that is down. They are willing to accept what you are saying and allow it to speak to them in a way that does not occur at an in person church service.

                        In our church I send a weekly email update to our church with an encouraging article written by me (usually 400-600 words), a list of our announcements from church on Sunday, and a list of the prayer requests.

            You might ask, “How in the world do I find time to write?” Here’s the thing. You already do a lot of writing. If you preach each Sunday you are writing every week. Almost all the articles I send to my church each week first appeared as parts of my sermon. One year after I preach a sermon I pull out my manuscript and I look for a part of that sermon that I can put into an article. I look for a good story, a significant quote, or a joke, then I tie that to the Scripture and place it in the article. Because most of my articles are taken from my sermon manuscript, most of the work is already done for me.

            I am often surprised not just that people read my articles, but also that they remember what I have written. But a weekly update with an article is one of three tools for an online ministry.

PODCAST

I hope you have someone posting your sermons as a podcast. With one upload to a podcast distributor (we use Anchor.fm) your podcast gets syndicated to as many as seven different platforms. Right now our church podcast is distributed to Amazon Music, Apple Podcasts, Castbox, Google Podcasts, Pocket Casts, Spotify, and Stitcher.

            While people might go to your website to listen to your sermon, they are more likely to listen if it is automatically distributed to one of these services. And if you preach on a topic that someone happens to search in those different platforms (“How do we know Jesus was God?” or “Steps to Peace with God”) they might find your sermon and listen.

            An additional benefit of podcast is that people can listen while doing other things. While driving in the car, cleaning the house, or even working at their desk. A podcast allows them to listen to your sermon online when they might not have time to sit and read an article or watch a video.

YOUTUBE

For more than a decade YouTube has been the second largest search engine in the world. Second, of course, to Google.

            While it is helpful to read an article, or listen to a podcast, video has a powerful visual element that helps you connect with your audience. When they can see your smile, hand gestures, and movements around a pulpit, it helps them connect with you and better understand your message.

            Our church posts a video of the sermon each week on our YouTube channel. Sometimes we have half as many people watch the sermon on YouTube as people that sit in the pew!

            One cool thing about YouTube is the way it’s algorithms work. When someone watches your video, then when you post a new video next week, the YouTube algorithms likely will suggest your new video for the person to watch.

            Taking advantage of the search engine reach of YouTube along with the increased capacity to convey information in visual form is something you can’t miss. And it’s simple to do. An iPhone on a tripod with a wireless microphone receiver works just fine for us.

YOUR TURN

To maintain an online ministry you need to give people something to read (an emailed article), something to listen to (podcast), and something to watch (YouTube). If a solo pastor such as myself can start and maintain these three items, I’m confident you can too!

Judah was strong, mighty, and blessed by God. But the people began to wander from God and sin. They worshipped false gods, sacrificed their children to those gods, married pagan Gentiles, and participated in prostitution. As a result God allowed king Nebuchadnezzar of Babylon to conquer the city of Jerusalem in 586 BC. The temple, gates of the city, and walls were burnt down. The nation known as God’s chosen people (Exod 19:3-6), the one he had led, guided, and been with for centuries had been conquered and taken away from God’s city, country, and promised land.

Fast forward 140 years and we meet Nehemiah. While the temple had been rebuilt by Zerubbabel, the city walls were still burnt to the ground and the gates were still destroyed. So Nehemiah gets permission from the king of Persia to travel to Jerusalem to rebuild the walls and gates of the city. He arrives in Jerusalem with the materials he needs.

Nehemiah surveys the city for three days then he decides to share his mission with the people of Jerusalem (Neh 2:1). Nehemiah had not told anyone about his plans for the city. Not even the priests, nobles, or officials of the city knew why he was there (Neh 2:12-16).

Nehemiah says to them: “You see the bad situation we are in, that Jerusalem is desolate and its gates burned by fire. Come, let us rebuild the wall of Jerusalem so that we will no longer be a reproach. . . Let us arise and build” (Neh 2:17-18, NASB).[1]

And as you may know, they did rebuild the gates and walls of the city in only 52 days (Neh 6:15).

THREE OBSERVATIONS OF NEHEMIAH’S PROCESS

1. He took initiative.

Nehemiah was heartbroken when he heard how poor the situation was in Jerusalem (Neh 1:1-4). So he took initiative to fix the problem. He asked the king if he could go to Jerusalem. He asked the king for the materials he needed to rebuild the walls and gates. He asked the king to provide protection for the travel. He went to the city. He showed the people living there what was possible. He told them how God had been so gracious to him in the presence of the king. Then he led them in rebuilding the wall.

2. He said “let’s.”

Nehemiah knew he could not rebuild the wall alone. He was going to rebuild the wall with the people. He knew that city transformation had to be done together. He invited them to join him saying “let us rebuild the wall of Jerusalem so that we will no longer be a reproach. . . Let us arise and build” (Neh 2:17-18, emphasis mine). Nehemiah would work alongside them the entire time with his time and with his money. This was a cooperative effort.

3. He prayed.

Nehemiah was fervent in prayer for his mission. He prayed when hearing the news about the desperate situation in Jerusalem (Neh 1:3-4), when sharing his desire with the King of Persia (Neh 2:4), during the work in Jerusalem (Neh 4:9), and when the work was done (Neh 9:5-38).

TWO ESSENTIALS FOR YOUR MISSION

There are lots of great resources that can help you create a mission statement for your church or ministry. The Effective Church Group has two digital resources that can help you: “Developing your Church’s Mission”[2] and “Discovering Your Church’s Mission.”[3] While these are two great comprehensive resources, there are two essentials you need to have part of your mission that most people forget to include.

1. You Need to Make Your Mission Statement Short.

Nehemiah’s inspiring mission statement was short: “let us rebuild the wall of Jerusalem so that we will no longer be a reproach” (Neh 3:17b). You too, need to keep your mission statement short so that the people you lead can memorize it and apply it. If you ask someone what your mission statement is and if can’t remember it, then it’s probably too long.

Here’s a great example of a short and memorable mission statement: “Our MISSION: Reaching Seekers and Building Believers.”[4]

2. You Need to Make Your Mission Statement Exciting

Show how you want to change lives and transform others in Jesus’s name. Nehemiah shared a mission that grabbed the excitement the people had for their city. And he worded it in a way that they believed they could do it

Because the people were motivated to end the disgrace they found themselves in, this mission was exciting for them. The people wanted the city back to the way it had been in years past.

YOUR TURN

I hope you can take some time to reflect on your mission statement that you have now. Is it something that excites your people? Is it short enough that they can memorize it and share it with others? Do you remember what the mission statement is for your church or ministry?

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[1] Unless otherwise noted all Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] https://effectivechurch.net/store/developing-your-churchs-mission/

[3] https://effectivechurch.net/store/discovering-your-churchs-mission/

[4] Moses Lake Presbyterian: A Community Basin Church, https://www.moseslakepres.org/ Accessed February 22, 2022

Many people say Abraham Lincoln was the greatest leader the United States of America has ever had. There are four distinct leadership lessons Abraham Lincoln shows that can be directly applied to my own work in Christian ministry and leadership. The first of the four is about the necessity of reading the Bible and using it as a guide.

Keep a Bible Nearby and Read It Often

One of the three books which Mr. Lincoln often read and memorized sections of during his youth was the Bible.[1]

Later on as Lincoln became President many people witnessed that he always kept a Bible on his desk and read it often.[2] In fact, as the Civil War began and caused increased stress and tribulations he often read it more and focused on specific stories that would encourage him and help with the situations he was in. ³ In Lincoln’s Philadelphia Speech at Independence Hall in 1861 he showed what a solid biblical foundation does for a leader when he needs to stand up on an issue. Lincoln made a speech about how the “weights [of slavery] should be lifted from the shoulders of all men, and that all should have an equal chance.”[3] In the speech Lincoln also explained that the only way there would be bloodshed and war was if it was forced upon the government. Then Lincoln boldly declared his commitment, “I have said nothing but what I am willing to live by, and, in the pleasure of Almighty God, die by.”[4] One of the important things for Christian leaders is to have conviction for what they are doing that is founded in biblical principles.

Additionally, a careful reading of Lincoln’s speeches reveals that he used Bible based scripture imagery and literal quoting on a regular basis when appropriate such as “let us judge not, that we be not judged” and “the Almighty has His own purposes. Woe unto the world because of offenses; for it must needs be that offenses come, but woe to that man by whom the offense cometh.”[5]

As a Christian leader I too must read the Bible often and memorize chunks of it. To lead people in an authentic way I must know what God’s word says and use it to guide others that way. Knowing God’s verses and stories allows me to pull those out when I need them as I interact with people who are going through difficult circumstances and or I myself am going through difficult circumstances. And perhaps the greatest way to be a well formed Christian leader is allowing God’s word to marinate in my life in a way that molds and forms me into a great leader.

As a pastor I bring my Bible to the church with me each day and then take it home with me in the evenings. The Bible sits on my desk while I work throughout the day, I take it on my pastor care visits, and when I sleep at night I keep it on my nightstand near me.

As Lincoln was witnessed to always keep a Bible on his desk and to read it often, it is a leadership example that if it helped to end slavery and gave him the strength to stand up against it, then I too should do the same. Perhaps some of Lincoln’s relationship to the Bible helped him develop another leadership quality worth noting which will be discussed next: his ability to stand firm.

Stand Firm

Lincoln stood firm on many issues while president against opposition from others both within his own Presidential Cabinet and outsiders too.[6]

No greater quote can illustrate his ability to stand firm on an issue than this quote he made in 1939: “Broken by it, I, too may be; bow to it I never will. The probability that we may fall in the struggle ought not deter us from the support of a cause we believe to be just; it shall not deter me.”[7] Historians disagree about whether Lincoln’s quote is about banking or slavery. Early historians (including the pastor who read this quote at his funeral) believe Lincoln was talking about slavery, while historians as of late claim Lincoln was speaking on the topic of banking. A careful study of Lincoln will reveal that as a member of the Whig Party early in his political career (which was at the time he made this speech) meant he was in strong favor of a US bank and it is well known his stance on slavery. Whichever topic he was discussing does not matter because his steadfast commitment to both issues was the same. The only difference was the strength of opinion and belief of the American people when sought to change each issue as he rose in his political career.

Another example of Lincoln standing firm came in the context of Mr. Lincoln standing up for his wife, Mary Lincoln, when others accused her of inviting unworthy guests to the White House. Mr. Lincoln calmly responded to the criticizer that he and his wife will invite whom they please to have as company in their home and that they do not need any outside help in selecting their guests to entertain.[8]

One more great example of Lincoln standing firm was when he talked about the necessity of all men being equal when he commented, “there is no need of bloodshed and war. . . . there will be no bloodshed unless it be forced upon the government. The government will not use force unless force is used against it.”[9] But, Lincoln makes it very clear that he is the one in charge and that there will be use of force if the Confederate States decide to start a war and have a war. There are many more instances where Lincoln stood firm on issues. The most common issue which Lincoln stood firm on for many years was the topic of slavery. Lincoln believed that if it was not abolished, it should at least not be allowed to spread.

In my life there are instances where I need to stand firm, and this probably is an area where I need to have more confidence. When instances come up and situations arise that I have a strong feeling on, I need to take a position and stand firm on what I believe in. But this is sometimes difficult because I am at times scared to anger others. Learning about this quality Lincoln had helps me to realize that some topics are so important that it is okay to anger others when it leads to standing firm for what is right.

Self-Led Growth

Lincoln was a self-grower: meaning he worked hard to grow personally and professionally so that he could read, write, speak well, and lead.

In this way, he pushed himself to do what was needed to be done and he grew along the way.

The level of Lincoln’s accomplishment is amazing when considering his limited formal schooling. Several sources show that Lincoln probably only had as much as a year of formal schooling. One biographer comments on his ability to learn and grow: “He developed a confidence that he could dig into books for what he wanted, and would so repeatedly in the years ahead. And that confidence in his powers of understanding what was written on the page seems to have encouraged a broader self-confidence, in his judgment and his critical powers-let us call it a moral self-confidence.”[10]

Later when the Civil War started Lincoln himself admitted he knew nothing about military strategy, tactics, or how to win a war. Concurrent with his past history of digging into books to find the answer he needed, Lincoln began studying war tactics, maps of the South, and actively working with his military generals to the point that he was a well versed military man by the end of the Civil War.

In the context of Christian Ministry and Leadership I too must have self-led growth. Eighteen months of education in Christian Ministry and Leadership is not going to teach me all the things I must know to effectively serve and lead others. To be as great of a leader as Lincoln was, I will need to practice self-led growth by regularly reading books, attending conferences, and spending time with others who will stretch me to grow and develop.

As we will see next, Lincoln’s self-led growth will be the most important aspect that allows him to actively lead.

Actively Lead

Perhaps one of the Lincoln’s greatest assets was during the Civil War when Lincoln actively led.

Early in his presidency he said he never wanted to dabble in the military, but when the Confederates (in the South) decided they wanted to start a war in order to separate themselves from the Union (in the North), Lincoln had to lead the war.[11] He had to allow his military officers to lead but he also monitored them, which is how he was able to know when to fire them and when to promote them. Because Lincoln had to actively lead both in and out of the Civil War he was quoted saying, “As commander-in-chief of the army and navy, in time of war, I suppose I have a right to take any measure which may best subdue the enemy.”[12] And that is what Lincoln did during the military. He made trips to visit his troops, he regularly communicated with his military generals, he nervously anticipated war reports as they came in over the telegraph machine, and he fired and promoted generals based on their performance and willingness to carry out his orders. Lincoln’s habit of actively leading helped him know when he had a military general who needed to be fired and when he needed to promote someone else. Because he was actively engaged in the war studying strategy and reviewing reports on a daily basis he was better equipped to lead his nation. He so closely monitored what was going on, he knew what results to expect in the war.

The greatest description of how Lincoln actively led while President and during the Civil War is described in “Lincoln’s Personal Motives and Capacities for Reconciliation:”[13]

• Self-control and Forgiveness: His emotional balance in difficult situations was attributable to “acute self-awareness and an enormous capacity to dispel anxiety in constructive ways.”[14]
• Empathy and Cognitive Complexity: His ability to show empathy helped his political efforts and ability to forgive others.[15]
• Optimism About Others’ Potential to Change: His own ability for intellectual growth helped him be optimistic for positive change in others.[16]
• Intellectual Formation and Reconciliation Policy: His habit of reading history and biography reinforced his tendency for precedent.[17]

With these qualities, Lincoln was successful in actively leading. His self-control and forgiveness was necessary during difficult times working with military generals who would not follow orders. His empathy and cognitive complexity helped him to create a proper so called “punishment” for the Confederates (South) after the Civil War ended because he said they would not necessarily be punished, but the result of the Union (North) ending the war over the Confederates would be that they would no longer be able to have slavery.

Lincoln’s optimism for others to change is probably best shown in his original plan that showed the war ending in 90 days. One of the saddest parts of Lincoln’s assassination only one week after the end of the Civil War was that many of his reformation and reconstruction ideas and policies were not implemented. In his mind he already had many great ideas to put our nation back together after the Civil War which were not carried out to their fullest capacities. Actively leading is something I do well. I am good at casting vision and actively plotting us to get there and making progress along the way. Due to the demand to be highly organized and administratively savvy at my current job, it has helped me to develop this quality of learning to actively lead (some would call this “project management”) which I am grateful to have learned about.

Conclusion

When studying the life of a great man and leader such as Abraham Lincoln, there are many things that can be learned about leadership.

These four aspects of keeping a Bible nearby and reading it often, standing firm, self-led growth, and actively leading are great principles that can and should be applied to the life of a Christian leader such as myself.

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[1] Ronald D. Rietveld, “Was Abraham Lincoln a Christian?” Bibliotheca Sacra (January 1960): 59. 

[2] David Grubin, Abraham and Mary Lincoln: A House Divided, DVD (American Experience and PBS, 2005). 

[3] Abraham Lincoln, “Philadelphia Speech” (speech, Independence Hall, 1861). 

[4] Ibid.

[5] Ibid.

[6] The concept of Lincoln developing a Presidential Cabinet of men who often strongly opposed him on many issues is a topic so amazing that Doris Kearns Goodwin wrote a book about this topic titled, Team of Rivals: The Practical Genius of Abraham Lincoln (Simon & Schuster, 2005). In the book she specifically describes how Lincoln mastered the art of leading other men so well that he was able to assemble a Presidential Cabinet of men who mostly opposed many of his beliefs, but how in the end Lincoln was able to masterfully employ them to help keep the Union together and end slavery.

[7] William Lee Miller, Lincoln’s Virtues: An Ethical Biography (New York, NY: Vintage Books, 2002), 144.

[8] Grubin, Abraham and Mary Lincoln.

[9] Abraham Lincoln, “Philadelphia Speech” (speech, Independence Hall, 1861).

[10] Miller, Lincoln’s Virtues: An Ethical Biography, 53.

[11] Grubin, Abraham and Mary Lincoln.

[12] Thomas E. Schneider, “Lincoln and Leadership,” Perspectives on Political Science (Spring 2007), 71.

[13] Daniel Lieberfeld, “Lincoln, Mandela, and Qualities of Reconciliation-oriented Leadership,” Peace and Conflict 15 (2009): 34-44.

[14] Goodwin, Team of Rivals, 607.

[15] Lieberfeld, “Lincoln, Mandela, and Qualities of Reconciliation-oriented Leadership,” Peace and Conflict 15 (2009): 38.

[16] Ibid., 40-41.

[17] Ibid., 42.

The poor character of church leaders is killing our churches.  While in seminary I worked as a caddie at a private golf club for three years. That job provided lots of time to talk with my coworkers. Time after time they shared stories of disappointment and disgust about the church and Christians.

            They talked about TV pastors getting rich from the pennies of poor elderly women. They talked about local pastors caught having affairs with women in the church. They talked about so-called internet pastors who fancied themselves as “apologists” that could disprove evolution when the pastor had no training or knowledge of basic science.

            The poor character of the church leaders they knew about repulsed them from ever wanting to visit a church or become a Christian. We can talk about marketing tactics all we want, but until we fix the character issues within our church, no marketing efforts will work. Thankfully, the Bible gives us plenty of examples of how to be Christian leaders of good character. Some are examples to follow. Some are examples to avoid. Let’s look at one of those from the Old Testament.

Character in Genesis
Judah was outraged when he heard Tamar, the widow of his deceased son, had become pregnant because of prostitution. He demanded, “Bring her out, and let her be burned!” (Gen. 38:24, NLT).[1] What a shame to their family name! What an embarrassment for her! But this story exposes Judah’s poor character and his poor decisions, not Tamar’s.

            Judah’s firstborn son was Er who married Tamar, but Er died. So Judah had his second-born son, Onan, marry Tamar, as was customary to continue the family name and keep their land secure. But Onan died too (Gen. 38:3-10). Judah’s only living son was too young to marry Tamar, so Judah told Tamar to go live with her parents and remain a widow until his youngest son, Shelah, could marry Tamar. Although “Judah didn’t really intend to do this because he was afraid Shelah would also die, like his two brothers” (Gen. 38:11).

            When Shelah was old enough to marry, Tamar realized no arrangements had been made for them to wed (Gen. 38:14). So Tamar devised a plan. She put on a veil to disguise herself, sat beside the road, and waited for Judah. Judah thought that Tamar was a prostitute and told her he would pay her with a goat from his flock if she had sex with him (Gen. 38:14-17).

            Tamar was smart. She asked Judah to leave his identification seal, cord, and his walking stick as a guarantee that he would bring the goat (Gen. 38:18). After their night together when Judah sent the goat to the woman he thought was a prostitute, she was gone (Gen. 38:20). 

            Three months later Judah heard that Tamar had “acted like a prostitute” and had become pregnant. In response Judah demanded, “Bring her out, and let her be burned!” (Gen. 38:24). But before anyone could kill Tamar she sent the seal, cord, and walking stick to Judah saying, “The man who owns these things made me pregnant. Look closely. Whose seal and cord and walking stick are these?” (Gen. 38:25).

            Judah recognized his items and admitted, “She is more righteous than I am, because I didn’t arrange for her to marry my son Shelah” (Gen. 38:26[1] ). Judah’s poor character caused him A Godly character[2]  would have eliminated a lot of pain, shame, and heartache for Judah[3] .

Judah’s Failure

There were three significant failures of Judah’s character. First, Judah never intended to do what he said he would do. His two older sons had died. He told his daughter-in-law, Tamar, that when his youngest son was old enough for marriage, he would allow them to get married. However, the text in parenthesis provides an insight into what Judah was truly thinking, “But Judah didn’t really intend to do this because he was afraid Shelah would also die, like his two brothers” (Gen. 38:11b).

            Second, Judah didn’t maintain sexual purity. He had gone to the city of Timnah to supervise the shearing of his sheep (Gen. 38:12). While on that business trip he must have had time to spare and decided to pay for sex (Gen. 38:15-16). Without knowing it he paid for sex from his daughter-in-law!

            Third, In addition to deceit, Judah did not follow Israel’s customs to protect property ownership and family lineage. When a married man died his brother was supposed to marry the widow and have children through her (Deut. 25:5-10). Judah was scared to do this because he thought his youngest son would die like his other two sons had died..

Defining Character

In a postmodern culture sometimes we are confused about what “character” is. Lets define it. The Dictionary of Bible Themes defines character, “The moral and mental features that define a person, whether good or evil. The term also means moral strength, which Scripture regards as something to be highly valued.”[2] The Concise Oxford English Dictionary defines character as “the mental and moral qualities distinctive to an individual.”[3]

            As you can see from those two definitions, character is the reputation someone has based on her actions. As Christians we want to cultivate a righteous[4]  character. Righteous character is good and ethical character that shows our love for people, as well as our love for God. One way we cultivate this type of character is by doing what we say we will do.—one that shows our love for people—as well as our love for God.[5]  We cultivate that good ethical character by doing what we say we will do. Judah failed to do this .[6] 

A Contrast in Character: Joseph

Joseph was the half-brother of Judah. As a teenager he didn’t always exhibit the best judgment. In one situation he gave a bad report to his father about his brothers pasturing a flock (Gen. 37:2). He told his brothers about a dream in which they bowed down before him (Gen. 37:5-8). (This meant Joseph would reign over his brothers.) And he also told his brothers and father about another dream he had in which the sun, moon, and stars were all bowing down before him (Gen. 37:9-11). One person told me Joseph in his younger years was “a little bit haughty,” and I agree.

            But as Joseph grew older his character got better. His brothers, in their hate for Joseph, sold him to some Ishmaelite travelers, who eventually sold him as a slave to Potiphar in Egypt.

            Joseph grew into a smart and handsome man. Joseph “succeeded in everything he did” while serving Potiphar (Gen. 39:2). Everything that Joseph did prospered (Gen. 39:3). Joseph soon found favor in Potiphar’s mind (Gen. 39:4) and he put Joseph in charge of everything that Potiphar owned. Joseph was so competent that Potiphar only decided what he was going to eat because Joseph took care of everything else (Gen. 39:6).

            When Potiphar’s wife expressed her desire to have sex with Joseph (Gen. 39:7) he refused and tried to avoid her (Gen. 39:8-10). When Potiphar’s wife was alone with Joseph she grabbed him and demanded he have sex with her. But Joseph ran away from her (Gen. 39:12)! Potiphar’s wife lied and said that Joseph had tried to rape her, so Joseph was placed in jail (Gen. 39:13-20).

            While in jail soon Joseph proved himself a faithful servant and good manager in jail, just as he had been under Potiphar. Soon the chief jailer put Joseph in charge of all the prisoners (Gen. 39:21-23). Later Joseph was released from jail and given responsibility by the Pharaoh of Egypt.

            In Pharaoh’s service, Pharaoh put Joseph in charge of his court and all the people of Egypt took orders from him (Gen. 41:40). Joseph gathered food during the seven years of good crops in Egypt (Gen. 41:47-49). And when the crops stopped producing food and the people were hungry, they all came to Joseph because he had stored the extra food from the seven good years of harvests. When famine came, people from all over the earth came to Joseph and he sold food to them (Gen. 41:56-57).

            During the severe famine Joseph’s brothers, which had sold him into slavery 13 years earlier, came to him asking him for food. Joseph told them to bring their families to live in Egypt so that Joseph could provide for them (Gen. 49:9-11). Which he did until his father died. DECISIONS THAT CAUSED JUDAH SHAME

Judah never intended to do what he said he would do. His two older sons had died. He told his daughter-in-law, Tamar, that when his youngest son was old enough for marriage, he would allow them to get married. However, the text in parenthesis provides an insight into what Judah was truly thinking, “But Judah didn’t really intend to do this because he was afraid Shelah would also die, like his two brothers” (Gen. 38:11b).

            Judah didn’t maintain sexual purity. He had gone to the city of Timnah to supervise the shearing of his sheep (Gen. 38:12). While on that business trip he must have had time to spare and decided to pay for sex (Gen. 38:15-16). Without knowing it he paid for sex from his daughter-in-law!

            In addition to deceit, Judah did not follow Israel’s customs to protect property ownership and family lineage. When a married man died his brother was supposed to marry the widow and have children through her (Deut. 25:5-10). Judah was scared to do this because he thought his youngest son would die like his other two sons had died.

DECISIONS THAT DEVELOP A BETTER CHARACTER

We need to do what we say we will do. Judah could have avoided a lot of embarrassment and shame if he would have simply done what he told Tamar he was going to do. Or if he would have been honest and told her he had no intention of marrying Shelah to her, she could have found another person to marry (see Ruth 4 for an example). But he did not. He said one thing knowing he intended to do something different. For us to be people of good character, we need to do what we say we will do.

            We need to maintain sexual purity for a godly character. Sexual purity (especially among men) is an area most of us need to guard. In their book, Every Man’s Battle: Winning the War on Sexual Temptation One Victory at a Time, the authors say, “Sexual sins are the termites in the walls and foundations of today’s marriages.” Sexual sin might be found in novels, movies, magazines, our thoughts, or how our eyes wander to places they shouldn’t. Sexual sin is difficult for everyone: men, women, marrieds, singles, young, and elderly. We must clasp Scripture to help us fight sexual sin and maintain a godly character.[7]  We can memorize these verses to help us with sexual sin in our lives: Job 31:1; 1 Cor. 6:18-20; and 1 Thess. 4:3-7.[8] 

            We need to follow God’s commands for our character[9] . As Christians in a non-Christian world people should look at us and see that something is different. Paul told the believers in Philippi that even though they lived in the city of Philippi (which was part of the Roman Empire) they were “citizens of heaven” (Phil. 1:27; 3:20). Regardless of where we physically find ourselves, living as citizens of heaven should make us look different. Pastor and author Chuck Swindoll writes, “Professors, as well as pastors, corporate leaders, and those who engage in sales, need character.[10] [CS11] ” People should see a difference in us when they look at our lives and our character.[12] 

DECISIONS DETERMINE OUR CHARACTER

Character counts. It effects our lives in more ways than we realize.[13]  If we want to develop our character we should keep Warren Wiersbe’s words close at heart, “Life is built on character, but character is built on decisions. The decisions you make, small and great, do to your life what the sculptors chisel does to the block of marble.” A good character can save us from pain, embarrassment, heartache, and shame. We saw this in Judah’s story above. Good character is built on daily decisions[14] .

Cultivating Good Character for Christian Leaders

How can we cultivate a good character for our lives?

            First, we need to do what we say we will do. Judah said one thing but planned to do something different. Judah could have avoided a lot of embarrassment and shame if he would have simply done what he told Tamar he was going to do. Or if he would have been honest and told her he had no intention of marrying Shelah to her, she could have found another person to marry (see Ruth 4 for an example). But he did not. He said one thing knowing he intended to do something different. But Joseph said he would help his brothers and he did help them multiple times (even when he didn’t have to, and when know one would blame him for not helping them). For us to be people of good character, we need to do what we say we will do.

            Second, we need to stay away from sin. Sin can be blatant gossip about others, uncontrollable anger, drunkenness, or envy of others. Judah sought sex with a prostitute while traveling. Joseph fled the sexual advances of his boss’ wife. There are several things we can do to stay away from sin. The place to start is to not put ourselves in front of temptations. If we struggle with eating a healthy diet we shouldn’t go to the grocery store while hungry. Or a better idea is to only shop at a health food store. Doing everything possible to remove temptations is the best way to start. Another way we can stay away from sin is to pick specific verses of Scripture to memorize that will help us stay away from sin. When we feel tempted we should quote that verse in memory to help us combat the temptation. Another way we can stay away from sin is to surround ourselves with healthy people that are good influences in our lives.

            Third, we need to look different. Judah was “one of the guys.” He had a business and enjoyed the luxuries of travels. Joseph stood out among everyone he was around. Potiphar, the jail warden, and Pharaoh all recognized that something was different about Joseph. As Christians in a non-Christian world people should look at us and see that something is different. Paul told the believers in Philippi that even though they lived in the city of Philippi (which was part of the Roman Empire) they were “citizens of heaven” (Phil. 1:27; 3:20). To live as a citizen of heaven while on earth means we should pray unceasingly, participate in a faith community, and provide for our family and church. Regardless of where we physically find ourselves, living as citizens of heaven should make us look different.

            Character counts for church leaders. It effects our lives in more ways than we realize.[15]  We saw this in Judah’s story above. Hopefully we can cultivate a good character and be like Joseph.

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[1] Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers. All rights reserved.

[2] Martin H. Manser, Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies, (London: Martin Manser, 2009).

[3] Catherine Soanes and Angus Stevenson, eds., Concise Oxford English Dictionary (Oxford: Oxford University Press, 2004).

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You did a wonderful job retelling the story in a concise and easy to follow way, well done!

What is “godly” character?

It might be nice to contrast Judah with someone else in the Bible who had good character (even if it wasn’t consistent). Maybe Abraham agreeing to sacrifice Isaac and following through up until the last minute when God told him to stop. What did this obedience produce in him? And how does growing our good character and obedience to God relate? You can add something like this further down in the article where you’re talking about decisions that develop better character.

Christian jargon – please expand in laymens terms, or in a fresh way?

Great!

Excellent!

There may be other things too. Like surrounding ourselves with healthy people that are good influences, not putting ourselves in front of temptations (perhaps Judah could have brought a friend/servant along to keep him accountable or not have such idle time on his hands, or avoided the main entrance where all the prostitutes hang out.

Your first and third points under this section are more general, and this one is very specific. Consider generalizing this section to be how we need to not be sinning to create godly character. You can still keep the content about Judah’s specific sexual sin, but can round out the section to cover more than just that, so it resonate with more readers.

What are these commands?

I’m not sure this quite flows. Why only professors, leaders, and sales people? Shouldn’t everyone? And “character” is not what we need, but specifically “good character”. 🙂

 [CS11]I deleted it. 😊

Totally agree!

I wonder if there is a way to make this more practical for our readers. How are they to develop character?

I’m not sure the “daily decisions” angle is that clear. It seems like earlier you argue that building good character is all about follow-through and doing what you say you will do. This isn’t usually a daily act that begins and ends in 24-hrs, but something that may resurface days, weeks, or months later. When Romans 5:4 says “We also glory in our sufferings, because we know that suffering produces perseverance;  perseverance, character; and character, hope.” So is good character built on perseverance? And how does this relate to your description of following-through and it’s link to perseverance?

I wonder if there is a way to make this more practical for our readers. How are they to develop character?

“Our church is not for sale to the highest bidder” my senior pastor once told me. We were talking about budgeting methods and why our church used a unified budget.

He then told me a story about how he was serving in another church which had a choir. Someone in the church desperately wanted the choir to wear formal choir robes. However, my senior pastor wanted a comfortable and contemporary feel to the church and didn’t want to spend several thousand dollars on choir robes. He also wanted the choir to be able to sit with their family after the music worship time had ended (something a robe prevented), because they would have to change clothes.

When he told the woman who wanted the choir to wear robes that the church did not have money in the budget for that item she purchased the choir robes on her own initiative. She donated them to the church, then expected the church to give her a tax deduction for her “donation.”

My senior pastor, with a smile, then told me about how the Presbyterian Church a few miles away received a bunch of new choir robes. And his church choir continued to wear normal clothes. To that he told me, “We have a unified budget and our church is not for sale to the highest bidder.”

Having a culture of designated giving creates many problems for church leaders. An occasional missional fund or building campaign fund is okay. But I’ve heard of some churches having as many as 27 different designated fund accounts.[1]

Thom Reiner lists five reasons designated funds can be dangerous.

1. They circumvent the will and plan of the church.
2. They create division among the church members and leaders.
3. They create an environment where advocates of a particular ministry solicit designated funds.
4. They often come with stipulations which cannot always be followed.
5. They often hurt the budget giving of the church.[2]

In my past role as an associate pastor and now a senior pastor I believe there are six benefits for a church using a unified budget to fund ministries and priorities through the church’s regular giving.

1. It encourages people to tithe.

Any pastor knows that it is difficult to talk about giving. When you allow designated funds to be a part of your church or you allow lots of fundraisers to occur to support ministries, it discourages people to tithe to the church. Instead people learn to give to whatever they want to support within the church.

But when you promote a unified budget that means you fund ministries from people’s tithes, which encourages people to tithe. People that regularly give to the church get to see what their support makes happen and that’s encouraging to them.

2. It encourages people to trust the church and leadership.

Our culture resists following leaders. People don’t want to be told what to do and they definitely don’t want to allow other people to determine how their money is spent.

Discouraging designated giving in a church and using a unified budget helps people practice Hebrews 13:17, “Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you.”[3]

Leading a church that has a unified budget gives them a chance to practice this verse.

3. It keeps everyone moving in the same direction.

Designated funds create a church where everyone decides what the priorities of the church should be. Paul battled this and addressed it in one of his letters written to the believers in Corinth, “Now I mean this, that each one of you is saying, ‘I am of Paul,’ and ‘I of Apollos,’ and ‘I of Cephas,’ and ‘I of Christ’” (1 Cor 1:12).

In our churches today we could have people insisting they be in a “camp” and donate their money there. Examples could be: I’m with the group that believes in having Sunday School. I’m in the group that believes in having small groups. I’m in the group that believes in having discipleship groups.

How about we say, “I’m in the group that loves this church and trusts our leaders to know the best path for us to take. I’ll faithfully tithe each week and follow the direction my leaders believe our church should take.”

4. It prevents the loudest ministry leaders from getting the most support.

In an environment where people raise their own support through fundraising or designated giving, the most outgoing, charismatic, and loudest ministry leaders will get the most support. That’s a problem because they might lead a ministry that is least important to the church leadership. Or even worse, sometimes the loudest person is the most spiritually immature.

A unified budget puts the focus on ministries that the church leaders believe are important and aligns with the mission of the church.

5. It is less work over the year.

A unified budget requires less work from the church staff throughout the year.

There are less announcements to give at church because of less fundraising events. The weekly giving is easier to reconcile and process because there are no (or very few) designated donations. The church facilities are used less because you don’t have to use them for fundraising. The church members do not have to work at fundraising to support their ministries and can instead focus on doing ministry.

With a unified budget the church board works hard to plan a budget that aligns with the church’s mission and priorities. Then the church staff and volunteers simply execute that mission with the money allocated to them.

6. It is easier to write in pencil.

Everyone knows that budgets must be written in pencil. Change happens and requires us to revisit the budget we worked so hard on to prepare for the year. When the church activities are on one unified budget, it is easier to make adjustments because everything is in one place. A unified budget provides a snapshot of everything, therefore it is easier to adjust.

Unify the Budget and Unify the Church

I have heard of a few churches that use designated giving effectively. But most often, a unified budget is the simplest and most effective budgeting method for churches. Is your church for sale to the highest bidder?

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[1] Robert Dial Jr., “Transitioning to a Unified Budget – A Story,” September 14, 2016, https://www.robertddial.com/transitioning-to-a-unified-budget-a-story/#comment-2750. Accessed June 17, 2021.

[2] Thom Rainer, “Five Dangers of Church Designated Funds,” Church Answers, February 19, 2018, https://churchanswers.com/blog/five-dangers-church-designated-funds/. Accessed June 17, 2021.

[3] Unless otherwise noted all Scripture taken from the NEW AMERICAN STANDARD BIBLE, © Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1975, 1977, 1995. Used by permission.

My wife was excited to begin volunteering at a local homeless gospel mission near our home. With a bachelor’s degree in Human Development and a master’s degree in Social Work she was eager to use some of her skills to counsel, encourage, and support clients of the gospel mission. However, after my wife had explained her professional experience and ideal area for volunteering to the volunteer coordinator, she was placed in the waiting room of the gospel mission where she was supposed to “hang out” with clients and talk to them. Every time she showed up she was expected to randomly walk up to clients who were waiting to receive services and talk to them.

Do you think my wife volunteered for a long time? Of course not! She left two weeks after she realized this gospel mission was not using her skills or experience in a way to help clients.

Most of the time people are willing to jump in and help a good cause even if the work is something that is uninteresting to them. However, if you want to have volunteers stay and serve for a long period of time you have to put them in areas they are passionate and skilled.

Passions: What Volunteers Want to Do

You can find volunteers passion either by the ministries in which the volunteers serve or the task which the volunteers do.

My guess is that your church has many ministries that potential volunteers are passionate about.

For example, as an associate pastor I oversaw many ministry areas. I was in charge of small group ministries, greeters, communion servers, men’s ministry, money count after Sunday services, facility maintenance, women’s ministries, and janitorial services for our buildings. There were plenty of areas for service based on someone’s area of passion.

In addition to individual ministries which volunteers might be passionate about, you also can find tasks that volunteers are passionate about. For example, some volunteers might be introverted and love to work quietly at a desk. For these people they are happy to work folding bulletins, organizing the church food pantry, collating teaching materials,  organizing clothes for a clothing ministry, etc. Other volunteers might be extroverted and only want to do ministry that has interaction with people. These volunteers want to answer the phone, serve as greeters on Sundays, make care visits to the hospital, and follow up with prayer requests by telephone. In this manner you can match volunteers with tasks they are passionate about.

Research shows that volunteers who serve in roles that match their passion for serving derive more satisfaction and enjoyment from their service. They also are more likely to continue serving.[1]

Skills: What Volunteers Are Good at Doing

In addition to placing volunteers where they are passionate, you also need to discover what they are good at.

There are two ways to discover this. One is the use of formal assessments. There are assessments available such as Maximizing Your Effectiveness by Aubrey Malphurs, Now, Discover Your Strengths, by Marcus Buckingham and Donald Clifton, and Strengths Finder 2.0 by Tom Rath.

Sometimes assessments can be a barrier to getting volunteers involved in ministry.  Several articles in nonprofit management and leadership journals reveal nonprofit organizations have more success by limiting the assessments of their volunteers in the initial offer to volunteer.

For example, parks and recreation organizations along with forestry and wildlife organizations have found that their volunteers are most successful when they simply allow the volunteers to go out and work instead of stopping the volunteers to complete assessments, do trainings, etc.

Don’t let assessments get in the way of your volunteers doing work. Sometimes you don’t need to assess the strengths and passion of your volunteers. Sometimes you just need volunteers to do a task which the volunteers already know how to do.

A second way to assess volunteer strengths is to talk about it. In addition to formal assessments to discover what volunteers are passionate about and good at, you can also talk with volunteers to discover what they are good at.

Help volunteers identify where they might excel. When volunteers come to you they might not know what volunteer job they want to do. Furthermore, the volunteers might not even know what they are good at. Your job as the leader of volunteers is to help those volunteers discover what they are good at.

If possible, finds ways to match volunteers skills with their passions.

Don’t Go Too Far

Like most things in life, too much of a good thing can be bad. This idea of matching volunteers’ passions and skills can cause problems if it is too strict.

Someone has to take out the trash. Someone has to type numbers into an excel spreadsheet. Someone has to unclog the toilet during services on Sundays. Someone has to fold flyers and letters for the mail.

You will not be able to match the passions and skills of every volunteer perfectly. But, your job as the leader of volunteers is to do your best to discover the passions and strengths of your volunteers and to place volunteers in the positions that best matches those passions and strengths.

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[1] See Clary, E. Gil, Mark Snyder, Robert Ridge, John Copeland, Arthur Stukas, Julie Haugen, and Peter Miene. “Understanding and Assessing the Motivations of Volunteers: A Functional Approach.” Journal of Personality and Social Psychology 74, no. 6 (1998): 1516-1530.

Alan came to our office each week to volunteer. I usually brought the work to him at his desk and provided instructions when he arrived. But I was busy and had already left work on his desk for him to start doing when he arrived.

            I did not know a coworker left some donor forms on Alan’s desk. She had spent an entire day carefully sorting the names and information of donor forms into a special order so that the forms could be processed into the computer. When Alan arrived and saw a stack of 200 pieces of paper on his desk (donor forms), he did what he was always instructed to do with paper placed on his desk: separate the pieces of paper that had printing on one side from the pieces of paper that had printing on both sides.

            An hour later I walked over to Alan’s desk to check on him and I noticed that he was sorting out donor forms. Alan had undone a day of work that one of our staff had done. Ouch! All of this headache could have been avoided if I had taken time to walk over to Alan’s desk and provide him clear instructions when he arrived.

            In this article I share with you seven simple steps you can follow to provide clear instructions when leading volunteers at your church.

#1. Prepare for the Volunteer

To communicate clearly with volunteers there is specific information you need to know before the volunteer arrives at your church to help.

Know what needs to be done.

What should be done first? How many things need to get done? If the volunteer finishes early, what do you want her to do next?

Know how it needs to be done.

Is there a specific process that the volunteer needs to follow? What does she do first? What does she do last? Does it matter how the task is done? Where do you want the work placed when completed? Are there any necessary safety procedures she needs to follow?

Know when it needs to be done

Provide a deadline.People like a challenge and want to accomplish something (especially when volunteering their time). Tell the volunteer when you expect the work completed.

Know who can and cannot do the work

Knowing who can and cannot do the work that you have for volunteers is difficult.

            For example, Alan (not his real name) would come to our office twice a week to help with work. He had an intellectual disability that limited the work he could do. Alan was capable of doing most of the work I needed him to do, but there were some times when he was not able to do the work. I found that I could do a “test run” with Alan. If there was a new project I was going to give to him that I wasn’t sure if he could complete, I would provide him a small sample of the work to see how it turned out.

#2. Describe What Must Be Done

Share with the volunteers what needs to be done, how it needs to be performed, and when it needs to be finished. You are conveying all of the information from step one. Tell the volunteer this information several times. You might tell her at the beginning when she arrives, as you do the work to show her, and while she does the work while you watch.

#3. Explain What Why It Must Be Done

Tell the volunteers this:

Reasons this is important.

Why does this project matter? What difference will it make? What does it provide to people in need? How did it help to serve people the last time volunteers did this work?

What will happen once it is done.

When the volunteers complete the project what happens next? Where does the finished project go? How does that finished project help your church?

What will happen if it is not completed.

This is perhaps the strongest motivator for volunteers. Share with them what will happen if the work doesn’t get done. Who will not be served? What services will not occur as a result of this volunteer work not getting done?

Connect this work to the big picture and vision of your church.

How does this small task play a role in the big picture of the entire organization? Show volunteers why this apparently menial task is vitally important to your ministry.

#4. Do a Sample.

It is not enough to simply tell volunteers how to do the work; you must show them how to do it. Here’s a simple process I have followed when instructing volunteers about how to do a task. First, go through each step slowly. Second, explain what I’m doing and why I’m doing it. Third, if the volunteer doesn’t understand, I slow down even more.

            Research shows that we five senses of learning: taste (1 percent of learning is received this way), touch (1.5 percent), smell (3.5 percent), hearing (11 percent), sight (83 percent).[1] Because we learn primarily by sight you must show volunteers what to do.

            It is better to spend extra time up front ensuring the volunteer knows how to do the work than to spend time coming back to redo the work.

#5. Watch a Sample

You are not simply watching. You are instructing, coaching, and encouraging.

            Watch more than just one. Almost anyone can get something right the first time. Watch the volunteer do the task a couple of times to ensure that the volunteer is doing the work correctly and that she doesn’t have any questions.

            Let the other volunteers who will be doing the same work watch as well. One of the best ways to instruct in a group setting is to use someone as an example, a peer that the volunteers can follow and emulate.

            Let the volunteer know that you are watching to make sure you explained everything and that you did not forget something. This is important. Most people will feel nervous to know that you are watching them. Let the volunteers know that you want to make sure that you did everything correctly.

#6. Provide Feedback

Praise the volunteer for good work done.

Find something! Anything!You might have to look hard, but find something positive to say to the volunteer. Even if the volunteer is doing the work wrong but she has a smile on her face, you can compliment her on her good attitude.

            Provide praise quickly. The legendary coach of the UCLA basketball team, John Wooden said, “One of the greatest motivating tools we have is a pat on the back. It doesn’t have to be a physical pat – it could be a smile, a nod. Everyone likes to be complimented in one way or another.”[2] Share praise and encouragement as soon as the task is done.

Accept responsibility if something was done wrong.

You are responsible for the success of your volunteers. If something went wrong it was your fault. You need to convey this when communicating with volunteers. Don’t say “You misunderstood me.” Say “I am sorry. I did not explain correctly.”

#7. Answer Questions

Some volunteers require extra communication. Yes, they will regularly interrupt your busy work day to ask simple questions or talk through a problem for which they already have a solution.

            But remember that they are here to help you. Give them a little extra time for guidance and they will give that time back to you by taking care of tasks you don’t have to do.

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[1] Donald Regeir, “Audiovisual Support for Your Teaching” in The Christian Educator’s Handbook on Teaching, edited by Kenneth Gangel and Howard Hendricks (Victor Books, 1988), 196.

[2] John Wooden, “The Quintessential Coach,” Toastmaster, Oct 2010, p. 23

I’ve been through some unique experiences in ministry. In the first church I was part of, our founding pastor of seven years announced he was resigning to become a missionary to Germany. The church had no official membership and was not ready for the founding pastor to leave. The next church I served at was recovering from a horrific death. Just before I arrived the senior pastor had been murdered inside his office at the church. At my current church, the founding pastor of nine years abruptly left one year earlier than planned. (One day I received a text message saying he was moving up the timeline that had been in place for almost two years).

Those experiences have taught me how to navigate crisis, change, and uncertainty within a church. In their book, Ministering to the Mourning, Warren and David Wiersbe write, “It’s a fundamental law of life that a crisis will bring out either the very best in people or the very worst, depending on their character.”[1] When a crisis happens, you can’t change the staff you have at your church. You’ve got who you’ve got. But, there are four things you can do to help the staff and volunteers thrive through the crisis. I call these four keys that unlock an effective staff as you navigate crisis. Let’s look at the first key, which focuses on the staff’s family.

Family Care Must Come First

Staff members cannot focus on ministry if they are concerned about their family. And by family, it’s not just a spouse and kids that need to be the first priority. It can be parents, grandparents, or grandchildren that staff worry about above the needs of the church. 

Family is a gift

In Psalms, we read that “Children are a heritage from the LORD, offspring a reward from him” (Pss 127:3).[2] There is a natural protective desire we all have. We see that protective desire in Noah’s life who “in holy fear built an ark to save his family” (Hebrews 11:7). We know that children (and family) are a heritage that God has given us.

You might object, “Now is a crisis time. We need our staff and volunteers now more than ever! Especially our elders/pastors. We need them to focus on the church!” Yes, during a crisis, you need your staff and volunteers more than you ever have in the past. But, if those deeply needed staff are worried about their family, they can never focus on the ministry of the church.

Family needs trump church needs

Give staff time off to check on their families. This might be an afternoon to do a few things for their family. Or a day or two to check on parents in a nearby state.

Perhaps the staff member can still work, but those normal hours need to be from home. Or, because of kids, the staff member needs to work early in the morning, late at night, or midday while the kids are napping. Perhaps finances are an issue. Get the staff member a gift card to Wal-Mart or a grocery store so he or she can get the basic family items that are needed. Small gestures like that make a big difference.

Family is more important for good staff

Why such an emphasis on caring for family? When you selected your pastors/elders for ministry in your church, you selected them with the qualifications of 1 Timothy 3:4-5, “He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full respect. (If anyone does not know how to manage his own family, how can he take care of God’s church?)”[3]

If you selected a pastor (or any other staff) correctly, then he will take care of his family before taking care of the church. So, let him care for his family. Once he knows his family is safe, then he can care for the church and staff. And that starts with the mission of the church.

Focus on Your Mission, Not Your Methods

Crisis is when you blow the dust off your church’s mission statement. Remember when you spent days at a retreat with your staff to craft that mission? If not you, then someone before you dripped sweat and tears on that mission statement to create it. Crisis is when you need that mission most because you must focus on what is most important for the church.

What is a mission statement?

Mission statements are “declarations of action”[4] They describe what you are supposed to be doing and should be the marching orders for your church.

What’s the mission of the church?

Bill Tenny-Brittian reminds churches in his consulting that their mission statement is to “make disciples of Jesus Christ.”[5] You already know the mission of the church, but here’s a reminder.

Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age. (Matthew 28:19-20)[6]

Those two verses are the essence of every church’s mission.

Why focus on mission?

Why all this focus on mission of the church and ministry philosophy? “It’s a crisis” you say, “We need to do something!” In Aubrey Malphurs’s book, Advanced Strategic Planning, he outlines nine ways a mission affects the church. A mission:

• dictates the ministry’s direction
• defines the ministry’s function
• focuses the ministry’s future
• provides guidelines for decision making
• inspires ministry unity
• shapes the strategy
• enhances ministry effectiveness
• ensures an enduring organization
• facilitates evaluation[7]

As you can see, your mission affects every aspect of your staff and your ministry. With a crisis pulling everyone in different directions, focusing on a mission statement brings everyone back together.

How to implement the mission

The hot topic among churches now is how to do virtual church. Whether by choice or by force, all churches have faced the issue. YouTube, Facebook, Instagram, Vimeo, etc. are among the many options.

With those options come dissension about which one is the best method. During a crisis, don’t worry about methods, focus on mission. If you think Facebook Live is better than YouTube, then go with it. If your pastor doesn’t want to use Instagram and has never heard of it, then don’t push the method, focus on the technology he will use and use it to accomplish your mission.

During a crisis, anything that helps you deliver your mission is your friend, not your foe. Your mission brings people together and having a close-knit staff/volunteers is the third key you need during a crisis.

Fasten Yourselves Together

During chaotic times you must stick close together. As a staff, this is the time to come together, not distance apart. The most difficult part of the COVID-19 crisis is that it forces everyone to isolate. We cannot meet in the same room, shake hands, pat each other on the back for a job well done, or hug in loving fellowship. If you are not careful, that forced distance can easily creep into relationships.

The Bible’s team

Remember that you are on the same team. God wants us to be unified, but God knows we naturally drift apart through conflict. That’s why he gave so many reminders for us to stick together.

God tells us to have unity.  

• I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought. (1 Cor 1:10)
• Let us therefore make every effort to do what leads to peace and to mutual edification. (Rom 14:19)
• How good and pleasant it is when God’s people live together in unity! (Pss 133:1)

God tells us we have the same Spirit:

• Make every effort to keep the unity of the Spirit through the bond of peace. (Eph 4:3)
• Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in the one Spirit, striving together as one for the faith of the gospel. (Phil 1:27)

God tells us we are supposed to have one mind together:

• Then make my joy complete by being like-minded, having the same love, being one in spirit and of one mind. (Phil 2:2)
• Finally, all of you, be like-minded, be sympathetic, love one another, be compassionate and humble. (1 Peter 3:8)

As Christians, we should be unified because we have the same Spirit and are supposed to have one mind. During a crisis, we must remember that we are on the same team.

Stay close with virtual video meetings

Knowing we need to fasten ourselves as the Christian community is more difficult than doing it. Here are practical tips that can help you.

Require video conferencing together — emphasis on the “video” part. There’s a special dynamic that occurs when you can see each other’s faces and interact. Extensive email and text messages over time cause strife in relationships. It’s easier to be rude in a text message or email because you don’t have to say what you are thinking to a person’s face. It’s also easy for people to misinterpret what is said or to read into what is said when that wasn’t meant.

I had to call my senior pastor once to clarify what was said and meant. The senior pastor, youth pastor, and I were on text messages. The senior pastor misinterpreted what the youth pastor and I were saying and responded, “Well, since you guys have a no-growth mindset, I’m going to go start a different church somewhere else.” Whoa! Hold on boss! Neither of us had indicated we had a no-growth mindset. He was misinterpreting what we were saying about how many services to add to our Easter weekend. All of that because of two text messages.

There is something special about being together that you can’t substitute. The author of Hebrews tells us, “And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching” (Hebrews 10:24-25). Get together even if each person is at home.

Keep your meetings professional even when everyone meets from an informal location such as their home. Remind people to dress professionally, style hair, put on makeup, brush teeth, etc. Lovingly inform them it’s still a professional meeting. (One person told me of a recent video call among a boss and his employees in which one woman was making her bed, another was putting on makeup, and another wore her bathrobe.)

During times of crisis, you need to meet, even if it has to be a virtual video meeting. Use Zoom, Google Hangout, Facetime, or any other app (remember, it’s not the method it is the mission). Don’t hesitate to pay for an app or software that will help you all meet. If you were meeting at your church, there would have been money spent on lights, for a table to sit at, chairs to sit in, custodial workers to clean the room, snacks, drinks, and climate control to keep the room at a comfortable temperature. With those normal expenses to meet together in a room, it’s not a big deal to spend $25 a month on a virtual video conferencing software. It’ll be worth it.

Virtual video conferences won’t prevent conflict among your staff and volunteers. You’ll need another key to unlock that area.

Forgive and Give Grace

Do you remember doing group projects in school? The teacher would put four or five students together in a group, and you all had to work together on a project and received a group grade. There was always one person that didn’t show up for group meetings or do the work you gave him, but he still received the same grade as everyone else.

Doing ministry in a crisis is like that group project. There will be staff that don’t show up to your virtual meetings and aren’t committed to the mission, but they are part of your staff and seen as part of the church.

In normal, everyday ministry, staff must give grace and forgiveness to each other. Times of crisis require your grace muscles to be exercised like never before.

Bible Verses required for doing ministry

There are two verses I have read repeatedly that have helped me give grace to other staff members. They helped me forgive past failures of staff and the hurtful things they have said or done.

• Be completely humble and gentle; be patient, bearing with one another in love. (Ephesians 4:2)
• Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you. (Ephesians 4:32)

For several years I wrote those two verses on the pages of my staff meeting journal. When faced with a struggle I had with another staff member, I would glance down and read those verses quietly to myself. Sometimes I would highlight them when I needed to apply them. And after highlighting them sometimes, I would underline them with a pen, further trying to get myself to apply them.

Grace

One of my favorite passages that explains grace was written by Paul to Titus,

But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs having the hope of eternal life. (Titus 3:4-7)

Paul tells Titus that people are saved not because of any righteous things they have done. Instead, they are saved because of God’s grace.

It is easy to slip into the mindset of “we’re doing ministry, and if you want to work here, you need to do a good job.” While there might be certain expectations that staff must uphold, remember that if our salvation is not based on the things we have done, perhaps our participation on a church staff shouldn’t be either.

I appreciate Warren Wiersbe’s description of grace, “God in His mercy doesn’t give us what we do deserve but in His grace gives us what we don’t deserve”[8] In a crisis you have to give the people you work with what they don’t deserve: grace. They might have wronged you or fumbled a project, but grace is needed during a crisis. 

Forgiveness

Forgiveness isn’t easy, but it’s necessary. Church staff need to learn to forgive each other. And during a crisis, the need for forgiveness increases because everyone is under more pressure and is more stressed. Mistakes get amplified, words can carry more meaning, and we can take things personally that we normally wouldn’t let affect us. In his book, The Making of a Disciple, Keith Phillips writes, “Forgiving others is a hallmark of the Christian faith.”[9] As the hallmark of our faith, church staff need to model and practice forgiveness for others. We are professional forgivers!

Grace is risky

“But Christopher, you don’t know who I work with!” Here’s the important thing about grace: you give it when it’s not deserved. In Seminary, I was taught that grace is “God’s unmerited favor.” Catch that important word in the middle—unmerited—it’s not something that another person deserves. And because of that, Max Lucado says that “grace is risky.”[10] People might abuse grace, but that’s okay because it is still something you give regardless if someone deserves it or not. If you’ve done ministry for any length of time, you learn that grace is required.

Doing Church in Crisis

I’ve been in a few churches navigating crisis and conflict. The churches survived and thrived because we knew that a crisis required change. These four keys unlock an effective staff in crisis: family must be a priority, focus on mission, not methods, fasten the staff together, also forgive and give grace. Those four keys will unlock your church from the damage that a crisis can cause and open the door to strengthen your staff, volunteers, and church during these difficult times.

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[1] Warren and David Wiersbe, Ministering to the Mourning (Chicago, IL: Moody Publishers, 2006), 145.

[2] All Bible translations are the NIV (2011) with italics added by author.

[3] We also see the other end of this qualification later in Paul’s letter to Timothy, “Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever” (1 Timothy 5:8).

[4] Gary Collins, Christian Coaching, 2^nd ed.(Colorado Springs, CO: NavPress, 2009), 173.

[5] Bill Tenny-Brittian, “Why Most Church Mission Statements Aren’t Effective” on The Effective Church Group. https://effectivechurch.com/why-most-church-mission-statements-arent-effective/ Accessed April 9, 20202

[6] Also see Mark 16:15; Luke 24:45-49; and Acts 1:8.

[7] Aubrey Malphurs, Advanced Strategic Planning, 3^rd ed. (Grand Rapids, MI: Baker Books, 2013), 106-109.

[8] Warren Wiersbe, The Delights and Disciplines of Bible Study (Colorado Springs, CO: David C. Cook, 2018), 191.

[9] Keith Phillips, The Making of a Disciple (Old Tappan, NJ: Revell, 1981),  63.

[10] Max Lucado, In the Grip of Grace (Dallas, TX: Word Publishing, 1996), 81.