VI. Directives for Carrying Out the Task of Evangelism
A. The biblical mandate for the task of evangelism
1. Mt. 28:16-20
a. To whom were the words spoken?
b. The essence of the passage
(1) Context- the Exalted Christ, and the ever present Christ
(2) The assumed activity- Going
(3) The clearly commanded primary activity- Make disciples
(4) The specific attendant activities- Baptizing and teaching(
5) His promised presence in the endeavor
c. Its great importance in the pastoral instruction of our people
(1) Its Christ-centered nature is vital.
(2) Its comprehensiveness is balanced.
(3) Its compelling nature is inescapable.
James I. Packer, Evangelism and the Sovereignty of God, (Downers Grove, IL: InterVarsity Press, 2008), p. 74 & 75.
2. Acts 1:8
a. The significance of the setting
b. The essence of the task
c. Its great importance in pastoral teaching
a. The significance of the setting
b. The essence of the text
Robert Johnstone, Lectures Exegetical and Practical on the Epistle of Paul to the Philippians, (Edinburgh: William Oliphant and Co., 1875), pp. 181-184.
c. The importance of this text from a pastoral perspective
4. The example of the Lord in His compassion for sinners. 1 Jn. 2:6; Mt. 9:36; Lk. 15:1-2
5. The example of the Apostle Paul in his sense of indebtedness. Rom. 1:14; 1 Cor. 9:22-23; Rom. 9:1; 10:1; 1 Cor. 11:1
6. The necessity of hearing the Gospel if men are to be saved. Rom. 10:9ff
7. The necessity of public confession of Christ as a badge of discipleship. Mt. 10:32ff
SUMMARY AND APPLICATION:
C. Some major biblical data underscoring our duty to cultivate interchurch communion
1. In the Book of Acts
Acts 9:26-31; 11:19-26; 15:1-35; 18:22
2. In the Epistles
Rom. 15:25-28; 16:1-4; 1 Cor. 1:1-2; 16:1ff, 19-22
2 Cor. 3:1; 8; 9; (esp. 8:19); 13:13; Gal. 6:10; Eph. 6:21-22; Phil. 4:15-16, 21-22; Col. 1:6-8; 4:7-9, 15-16; 1 Thes. 1:7; 4:9-10; 2 Thes. 1:4; 2 Tim. 4:19-21; Heb. 13:3; 2 Jn. 7-11; 3 Jn. 5-7
John Owen, The Works of John Owen, vol. 16, (London: Banner of Truth Trust, 1968), p. 183.John Owen, The Works of John Owen, vol. 16, (London: Banner of Truth Trust, 1968), p. 196.John Murray, Collected Writings of John Murray, vol. 2, (Edinburgh: Banner of Truth Trust, 1977), p. 335.
D. Some practical perspectives and guidelines with respect to the performance of this duty
1. Some of the ways in which we can nurture and express our oneness with the body of Christ and foster real and productive interchurch communion
a. By our acquisition, assimilation, and communication of information. It is impossible to read the Book of Acts, and the New Testament Epistles, and not perceive this principle emerging times without number.
At the conclusion of the main issues to be covered this lecture, I will address the subject of “Interchurch Communication – Practical Counsels for Its Implementation” b. By the communication of concern and good will among the churches through the leaders
c. By the communion of goods and material necessities. 2 Cor. 8, 9; 1 Jn. 3:16-19; Phil. 4:15
d. By cooperation in Scriptural causes. 2 Cor. 8, 9
e. By the sharing of ministerial gifts. Eph. 4:11; Acts 11:22-26; Rom. 16:1-2
f. By the recognition of the validity of oversight and discipline of other churches. 2 Cor. 3:1; 1 Tim. 1:20
g. By the seeking of counsel and offering of counsel when requested. Acts 15; Philemon
h. By the periodic public recognition of other proven servants of Christ. 2 Cor. 8:18
i. By the public intercession for other churches and servants of Christ. Eph. 6:18-19; Col. 4:12-13
John Owen, The Works of John Owen, vol. 16, (London: Banner of Truth Trust, 1968), pp. 192-193.
2. The extent or degree to which we can nurture and express our oneness with the body of Christ.
a. To the extent that there is no erosion, compromise, or contradiction of our clearly defined doctrinal convictions, publicly defined mission, and present condition as a local church
John Owen, The Works of John Owen, vol. 16, (London: Banner of Truth Trust, 1968), p. 190.
b. In proportion to our unity of faith and life
c. In consideration of our providentially arranged relationships in the body of Christ. Col. 4:12-13
John Owen, The Works of John Owen, vol. 16, (London: Banner of Truth Trust, 1968), p. 185.
1689 Baptist Confession of Faith, Chapter 26 paragraph 14-15
14. As each church, and all the members of it, are bound to pray continually for the good and prosperity of all the churches of Christ, in all places, and upon all occasions to further every one within the bounds of their places and callings, in the exercise of their gifts and graces, so the churches, when planted by the providence of God, so as they may enjoy opportunity and advantage for it, ought to hold communion among themselves, for their peace, increase of love, and mutual edification. (Ephesians 6:18; Psalms 122:6; Romans 16:1, 2; 3 John 8-10)
V. Directives for the Cultivation of Interchurch Communion
Introduction
A. The foundational Biblical presuppositions of our study
B. Some important introductory qualifications in handling the relevant materials of the New Testament
1. We must have a conviction concerning the existence of the one body of Christ,
the Church UniversalEph. 1:22-23; 5:22-33Col. 1:18-19Eph. 4:41 Cor. 12:13Heb. 12:23Jn. 17:20-21Acts 9:31John Murray, The Collected Writings of John Murray, vol. 2,
(Edinburgh: Banner of Truth Trust, 1977), pp. 332-333.John Murray, The Collected Writings of John Murray, vol. 2,
(Edinburgh: Banner of Truth Trust, 1977), pp. 334-335.John Owen, The Works of John Owen, vol. 16, (London: Banner
of Truth Trust, 1968), p. 192.2. We must have a conviction concerning the independence and interdependence
of each local expression of the body of Christ.1 Cor. 12:27
Mt. 18:15-20
Acts 9:31; 16:4-5
Rom. 16:4,16
1 Cor. 7:17; 11:16; 14:33b
Rev. 1:41. The apostles had a unique authority and function in nurturing interchurch
communion in their day.Acts 15:2, 4, 6, 22-231 Tim. 1:3 Titus 1:51 Cor. 7:172 Cor. 8-92 Cor. 11:281 Cor. 1:10Eph. 2:20John Owen, The Works of John Owen, vol. 16, (Edinburgh:
Banner of Truth Trust, 1968), pp. 184-185..
2. Nearly 2000 years of church history have greatly complicated the problems
connected with nurturing interchurch communion in our day.1 Cor. 1:11-13Rom. 14:1-15:81 Cor. 8-10Gal. 1:8-93 Jn. 9-103. The vast expansion of the church numerically, geographically and culturally
has complicated the task of nurturing interchurch communion in our day.
4. The advances in technology have greatly increased our available tools for
nurturing and hindering interchurch communion in our day.
The Priority of Decency, Order and Visible Integrity in the outward Affairs of the Church
Practical Directives for Securing the Efficient Functioning of a Biblical Eldership
Practical Issues Relation to the Formation & Functioning of A Biblically Established Eldership
1. Practical directives for establishing a Biblical eldership
2. Practical directives for the efficient functioning of a Biblical eldership
3. The evidence for a parity of authority among the overseers
John Murray, Collected Writings of John Murray, vol. 2, (Edinburgh: Banner of Truth Trust, 1977), pp. 346-347.
a. The requirements for the one office are uniform. 1 Tim. 3:1-7; Titus 1:5-9
b. The responsibilities of this office are laid upon all the elders as a body. Acts 20:17, 28; 1 Pet. 5:1-4; Heb. 13:7, 17
c. The submission enjoined upon church members applies to all the elders individually and as a body. Heb. 13:7, 17; 1 Thess. 5:12-13
4. The evidence for realistic and harmonious functional diversity1 Tim. 5:17; Rom. 12:6-8; 1 Cor. 12:4-5
Douglas Bannerman, Scripture Doctrine of the Church, (Edinburgh: T. & T. Clark, 1887), p. 546. Gal. 2:11-12
Douglas Bannerman, Scripture Doctrine of the Church, (Edinburgh: T. & T. Clark, 1887), pp. 548-550.
FINAL COMMENTS CONCERNING PARITY ISSUE:
3. Some necessary admonitions
1. Beware of an irresponsible, unrealistic, and simplistic literalism in applying the biblical standard for the office.
2. Beware of a precipitous pragmatism in seeking to attain the norm of plurality. Eph. 4:11
3. Beware of an incipient brethrenism in attempting to express parity of office.
John Murray, Collected Writings of John Murray, vol. 2, (Edinburgh: Banner of Truth Trust, 1977), p. 347.
4. Beware of a hierarchal clericalism in the actual functions of the eldership.
Westminster Larger Catechism #131 & 132:
Q 131 – What are the duties of equals? A. The duties of equals are, to regard the dignity and worth of each other, in giving honour to go one before another; and to rejoice in each others gifts and advancement, as their own.
Q 132 – What are the sins of equals? A. The sins of equals are, besides the neglect of the duties required, the undervaluing of the worth, envying the gifts, grieving at the advancement of prosperity one of another; and usurping pre-eminence one over another.
Summary and conclusion:
Bibliography:
1. John Owen, vol. 15, pp. 502- 506
2. Dabney, vol. 2, pp. 119-157
3. Thornwell, vol. 4, pp. 43- 142 (Give a sampling of the debate-page 121- 58 A)
4. Murray, vol. 2, pp. 345-365
5. Douglas Bannerman, pp. 530-553
6. Alexander Strauch, Biblical Eldership ( In my judgment, this is the finest one volume book setting forth a Biblical view of the eldership- a must read if you are serious about this matter )
7. Lawrence Eyres, The Elders of the Church, P. & R.
8. Witmer, Tim, The Shepherd Leader
The Biblical, Normal, or Ideal Framework of the Task of Shepherding and Oversight
INTRODUCTION
I. Presuppositions
1. The biblical terms used for the office and task of oversight are synonymous and interchangeable.
2. The presence and function of biblically qualified overseers is a matter essential to the well-being of the church.
II. The major thesis – The normal biblical framework for the administration of the task of oversight is that of a plurality of scripturally qualified overseers, functioning with genuine parity but with realistic, harmonious, functional diversity.
1. The evidence for a plurality of overseers as the norm
a. The record of apostolic practice
b. The description of Apostolic churches
c. The assumption of apostolic injunctions
2. The evidence for a biblical standard of qualification
The major forms of corrective church discipline
1. The verbal - Mt. 18:15-17a; Gal. 6:1; Titus 1:13; 3:10a; 1 Tim. 5:20
2. The social - 2 Thes. 3:6, 14-15; Rom. 16:17; 1 Cor. 5:9-13; Mt. 18:15ff; Titus 3:10c
Cotton Mather, Magnalia Christi Americana, vol. 2, (Hartford: Silas Andrus & Son, 1858), p.229.
Griffith, Benjamin. (1743). A Short Treatise Concerning a True and Orderly Gospel Church. Word doc or here.
“(2.) Suspension is rather to be looked upon to be, when a church doth debar a member from communion for some irregularity that he may be guilty of, which yet doth not amount so high as to be ripe for the great sentence of excommunication; but that the person, for such irregularity, ought to be debarred of the privilege of special communion and exercise of office, in order to his humiliation, 2 Thes. 3:6-7, 2 Thes. 3:10-11, 2 Thes. 3:14, 15. Such is not to be accounted as an enemy, but to be exhorted as a brother in union, though not in communion: but if such a one remain impenitent and incorrigible, the church, after due waiting for his reformation, is to proceed to excommunication, Matt. 18:17 for that would be a not hearing the church in the highest degree.” (Griffith, 1743)
4. Some necessary warnings with respect to the proper understanding and wise administration of corrective discipline
1. Beware of the natural desire to have a detailed manual of corrective discipline.
James Bannerman, The Church of Christ, vol. 2, (Edinburgh: T & T Clark, 1868), pp. 198-199. M7.L9.P2.IV.D.1
Consult Owen, vol. 16, pages 151-183 for excellent practical counsel on these issues.
2. Beware of the carnal tendency to unbiblical extremes in the administration of corrective discipline.
a. Carnal laxity
Alexander B. Bruce, The Training of the Twelve, (New York: A.C. Armstrong & Son, 1889), p. 211. M7.L9.P2.IV.2a
b. Carnal severity
Cotton Mather, Magnalia Christi Americana, (Hartford: Silas Andrus & Sons, 1858), p. 230. Q.1 M7.L9.P2.IV.2b
c. Aim at expressing a godly balance which reflects the character of the God who deals with men in his “goodness and severity.”
Cotton Mather, Magnalia Christi Americana, (Hartford: Silas Andrus & Sons, 1858), p. 230. again, Q. 2 M7.L9.P2.IV.2c
3. Beware of the tendency to make artificial and arbitrary categories of sins with respect to corrective discipline. 1 Cor. 5:9-13; Gal. 5:19-21; Mt. 18:15ff.
Rienk B. Kuiper, Glorious Body of Christ,(Edinburgh: Banner of Truth Trust, 2006), pp. 311-312. M7.L9.P2.IV.3
4. Beware of the tendency to insulate the issues of corrective discipline from their corporate context.
5. Beware of administering corrective discipline apart from the required attendant attitudes and activities.
John Owen, The Works of John Owen, vol. 16, (London: Banner of Truth Trust, 1968), pp. 169-170 M7.L9.P2.IV.5
Summary and Conclusion:
A bibliography of helpful materials on this subject
The purposes of corrective discipline
1. The maintaining of the honor of God in His church; 1 Pet. 2:9-12; Rom. 2:22-24; Titus 2:5
Jonathan Edwards, The Works of Jonathan Edwards, vol. 2, (Edinburgh: Banner of Truth Trust, 1976), p. 121.
John Owen, The Works of John Owen, vol. 16, (London: Banner of Truth Trust,1968), p. 159.
2. The restoration and salvation of the members of the church; Mt. 22:14; Heb. 10:38-39; Mt. 18:15; 1 Cor. 5:5; Gal. 6:1; 2 Thes. 3:14-15; Rev. 3:19
Jeschke, Marlin (1973). Discipling the Brother. (p. 105). “There has, unfortunately, been bad excommunication practice, and this has conditioned the thinking of many people to the point where they can see nothing redemptive in the dismissal of a member from the church. Therefore it is essential to see that excommunication does not represent a breakdown of grace or a departure from the gospel. Excommunication is a renewed presentation of the gospel message to an impenitent brother in that it confronts him with the truth Paul states in 1 Corinthians 6:9, ‘The unrighteous will not inherit the kingdom of God.’ To utter this truth in warning to those who have apostatized is just as consistent with the nature of the gospel as informing men in evangelism that unless they repent and believe the gospel they will not enter the kingdom of God. Thus excommunication, rightly practiced, never cuts men off from grace. On the contrary, its function is to prevent persons from anesthetizing themselves against grace. Excommunication is the form under which the church continues to make grace available to the impenitent. Excommunication is not, then, merely loveless condemnation. It is as necessary in spiritual life as candid diagnosis is in medical practice. Without facing the truth persons cannot find spiritual healing. Far from being unloving, evangelical excommunication is the only loving and redeeming course of action possible in given circumstance.”
Jonathan Edwards, The Works of Jonathan Edwards, vol. 2 (Edinburgh: Banner of Truth Trust, 1976), p. 121.
3. The advancement of the purity and health of the church itself; Rom. 16:17; 1 Cor. 5:6; Eph. 4:30
Jonathan Edwards, The Works of Jonathan Edwards, vol. 2, (Edinburgh: Banner of Truth Trust, 1976), p. 121.
4. The deterring of others from sin; 1 Tim. 5:19-20; Acts 5:11-13; Deut. 17:12-13; 13:11; 19:2
Jonathan Edwards, The Works of Jonathan Edwards, vol. 2, (Edinburgh: Banner of Truth Trust, 1976), p. 121.
5. The prevention of a judicial judgment of Christ upon the congregation; Rev. 2:5, 14-16, 22; Joshua 7; 1 Cor. 11:30
6. The effectiveness of our witness to the world often demands it. Mt. 5:16; Phil. 2:14-15
Jonathan Edwards, The Works of Jonathan Edwards, vol. 2, (Edinburgh: Banner of Truth Trust, 1976), p. 121. Application 3.
NOTE: Jonathan Edwards has an excellent list of the purposes of corrective discipline in vol. 2, pp. 118-121 in his Complete Works, from which I have quoted repeatedly. Also, there is an excellent summary statement of the purposes of God and church discipline found in vol. 16 of John Owen.
As an example of how one church to has attempted to spell out the application of these Biblical principles in its church constitution, consult Appendix# 6 which contains a copy of the section on “Church Discipline” from the Constitution of Trinity Baptist Church of Montville, New Jersey.
V. Directives for Corrective Church Discipline
Introduction
Nature of “formative” or “ordinary” discipline.
Everett F. Harrison, Baker’s Dictionary of Theology, (Grand Rapids, MI: Baker Book House, 1973), p. 167.
The issue before us is “corrective” or “radical” discipline.
1. The necessity for corrective discipline
1. The clear teaching of our Lord
a. Mt. 18:15-20
1) The setting is most significant.
Rev. D. Douglas Bannerman, Scripture Doctrine of the Church, (Edinburgh: T. & T. Clark, 1887), p. 178.
2) The primary concern is abundantly clear.
Alexander B. Bruce, The Training of the Twelve, (New York: A.C. Armstrong & Son, 1889), pp. 207 – 208.
3) The assumed framework is clear. Mt. 18:15 ff.2 Cor. 2:9
4) The urgency is clear.
All the verbs are imperatives.Mt. 28:19Jn. 15:142 Cor. 2:9
b. Our Lord’s words to the seven churches of Asia Minor
Rev. 2:2; Rev. 2:14-15, Rev. 2:20
1) He commends discipline. Rev. 2:2
2) He reproves the lack of discipline. Rev. 2:14-15, Rev. 2:20
Jonathan Edwards, The Works of Jonathan Edwards, vol. 2, (Edinburgh: Banner of Truth Trust, 1976), p. 121.
2. The manifold apostolic injunctions; Rom. 16:17-181 Cor. 5:1-132 Cor. 2:5-112 Thes. 3:6, 2 Thes. 3:14
Gene L. Green, The Letters to The Thessalonians, (Grand Rapids, MI: William B. Eerdmans Publishing Co., 2002), pp. 354-355.
John Calvin, Calvin’s New Testament Commentaties: The Epistles of Paul to the Romans and Thessalonians, (Grand Rapids, MI: Willam B. Eerdmans Publishing Company, 1976), p. 421.
Richard C. H. Lenski, The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus, and to Philemon, (Minneapolis, MN: Augsburg Publishing House, 1964), pp. 467 & 468.
John R. W. Stott, The Message of 1 & 2 Thessalonians, (Downers Grove, IL: InterVarsity Press, 1991), p. 193.
Gal. 6:1; 1 Thes. 5:14; 1 Tim. 5:20; Titus 1:10-13; 3:10-11; 1 Tim. 1:19-20
Andrew A. Bonar, Memoirs and Remains of the Rev. Robert Murray M’Cheyne, (Dundee: William Middleton, 1855), p. 73.
James Bannerman, The Church of Christ, vol. 2, (Edinburgh: T & T Clark, 1868), p. 187.
Directives for Cultivating the Corporate Ministry of the Body to Itself
1. The Scriptural mandate for this duty
Geoffrey B. Wilson, New Testament Commentaries, vol. 1, (Edinburgh: Banner of Truth Trust, 2005), pp. 636 & 637.
Geoffrey B. Wilson, New Testament Commentaries, vol. 1, (Edinburgh: Banner of Truth Trust, 2005), pp. 639 & 640.
Heb. 6:10; 1 Pet. 4:10-11; Gal. 5:13-14
2. Some guidelines for the implementation of this duty
1. By constantly inculcating the Scriptural concepts of the church which undergird this duty; Col. 3:8-10; Rom. 6:1ff; 1 Cor. 8:11-12; Eph. 4:25
a. We are brethren in the same family. Philemon 15-16; 2 Thes. 3:14-15; Mt. 25:40, 45; 1 Thes. 4:9-10; 1 Pet. 2:17
b. We are members of the same body. Eph. 4:3-4, 12, 25; 1 Cor. 12:12; Rom. 12:3-8; Eph. 4:11-16; Acts 9:1, 4
c. We are living stones in the same spiritual temple. 1 Cor. 3:16-17; Eph. 2:21-22; 1 Pet. 2:4ff
d. We are all Spirit endowed and “gifted” members of the New Covenant community. Acts 2:14-18; 1 Cor. 12:12-13; Eph. 4:7; 1 Pet. 4:10
See Appendix #5: D. Macleod’s The Spirit of Promise, pp. 39-48, Christian Focus
2. By constantly encouraging the Scriptural attitudes essential to the performance of this duty. Mt. 20:27-28; Jn. 13:34-35; Rom. 12:10, 13:8-10; 1 Cor. 13; Eph. 4:1-2, 32; Phil. 2:2-4; Col. 3:12-14; 1 Pet. 3:8-9, 5:8; 1 Jn. 4:7-8; Mt. 18:21-22; 1 Thes. 4:9-10
3. By constantly directing the members of the church to the Scriptural activities by which they perform this duty.
a. Spiritual
1) Prayer for one anotherEph. 6:18; 1 Jn. 2:6; Heb. 7:25; Rom. 1:9; Phil. 1:3; 2 Tim. 1:3; Mt. 5:44; Jas. 5:16
See D. Carson’s A Call to Spiritual Reformation, Pub. InterVarsity Press
2) Mutual encouragement and exhortation; 1 Thes. 4:18, 5:11, 14; Col. 3:16, 17; Eph. 4:29; Heb. 3:13, 10:24
3) Mutual reproof and admonition; Rom. 15:14; Gal. 6:1; Mt. 18:15; Lk. 17:3
4) Mutual forgiveness and forbearance; 1 Pet. 5:8; Eph. 4:1-2, 31-32; Mt. 6:14-15; Lk. 17:3-4
5) Mutual instruction and teaching; Heb. 5:12-14; Titus 2:3-5; Col. 3:16
b. Social
1) Verbal and physical confirmation of their mutual love and goodwill1 Jn. 3:18 (an absolute for the relative)
- Jesus as our pattern; Jn. 13:34, 15:9,12; 16:27
-The Apostle Paul is our pattern; 1 Cor 16:24; 2 Cor. 2:4, 8; 12:15; Col. 1:7-8
-The repeated command to greet on another with expressions of affection; Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:11-12; 1 Thes. 5:26; 1 Pet. 5:14
Demonstrate how obedience to this directive touches both the inward and the outward life of the believer.
2) Aggressiveness in hospitality; 1 Pet. 4:8-9; Heb. 13:2; Rom. 12:13; Acts 2:46; 1 Tim. 3:2
3) Sympathetic identity with each others joys and sorrows; Rom. 12:15; Job 30:25; Heb. 13:3
c. Physical and material; Prov. 3:27-28; Mt. 25:34-40; Rom. 12:13; 2 Cor. 8:9; 1 Jn. 3:16-9; Acts 4:32-5
3. Some Concluding Warnings and Cautions in the Light of Our Current Situation
1. Do not fall into the notion that the Biblical doctrine of the primacy of preaching equals an unbiblical doctrine of the exclusiveness of preaching as God’s appointed means of edification.Eph. 4:11-16
2. Do not be bullied into an unbiblical and unrealistic notion that your Biblical body life must be immediately visible in your stated meetings. 1 Cor. 14:25; Acts 2:42 with Acts 2:46; Mt. 18:15; Gal. 6:1; Mt. 6:1ff
3. Do not weary of reminding your people again and again of their duties in this area of Christian experience. Jn. 13:35
John’s constant emphasis in I, II, III John2 Pet. 1:12-13; Phil. 3:1
Major principles conditioning and regulating corporate prayer
NOTE: It is assumed that you, as a leader of the people of God, will be serious about planning the prayer meeting, and having your own heart in a prayerful frame.
Thomas Murphy, Pastoral Theology, (Willow Street, PA: Old Paths Publications, 2001), pp. 302-303.
James M. Hoppin, Pastoral Theology, (New York: Funk & Wagnalls, 1884), p. 348.
1. The vital concerns of the Kingdom of God should be the predominant focus of the ordinary corporate prayer.
2. The peculiar circumstances of each congregation should regulate the specifics of corporate prayer.
a. Ordinary or standing concerns
1) Its stated services
2) Its regular ministries of outreach and evangelism
3) Its missionary commitments
4) Its special ministries
5) Its spiritual growth and health
6) The unconverted
7) The intensely afflicted
8) Sister churches
b. Extraordinary or crisis concerns
1) Crises in leadership
2) Crises in standing concerns
3. The God-ordained structures of leadership should be evident in the seasons of corporate prayer
a. The male/female distinction
1 Tim. 2:1, 1 Tim. 2:81 Cor. 11:5
See the booklet by Peter Masters entitled The Power of Prayer Meetings, p. 24-26 for another perspective on this issue.
b. The old men/young men distinction and relationship
c. The mature/immature relationship
d. The measure of gift relationship
4. The unanimity of corporate prayer must be carefully fostered and preserved.
Mt. 18:19 (See Mt. 20:2, Mt. 20:13 and Acts 5:9); Mt. 20:2, Mt. 20:13; Acts 1:14; Acts 4:23-24; 1 Cor. 1:10
– You may foster unanimity by:
1) Constantly reminding your people of the nature of corporate prayer
2) Instructing them in the use of the corporate and audible Amen 1 Cor. 14:16 (Audio recording: Martin, Albert, “Use of the Amen”, Trinity Pulpit — TP-D-1 & 2)
3) Refusing to break up the congregation as a general rule
5. The sense of God’s presence in the midst of His praying people should be made the constant focus of expectancy and supplication.
Thomas Murphy, Pastoral Theology, (Willow Street, PA: Old Paths Publications, 2001), pp. 314-316.
Practical Guidelines for Maximum Edification in Corporate Prayer
1. Establish the fact that edification is the goal and that structure is not an enemy to that end.
1 Cor. 14:12, 1 Cor. 14:15-7; 1 Tim. 2:1-4
2. Specifically encourage among those who lead in prayer:
a. Audibility1 Cor. 14:9
b. Brevity
John Angell James, “Prayer Meetings” in Banner of Truth, pp. 16-17.
John Angell James, “Prayer Meetings” in Banner of Truth, pp. 16.
c. Selective focus
d. Flexibility of format
e. Rational initiative
3. Discourage idiosyncracies.
Practical guidelines for the effective reformation of an existing unbiblical pattern of corporate prayer
1. Reformation in corporate prayer cannot be effected in isolation.James M. Hoppin, Pastoral Theology, (New York: Funk & Wagnalls, 1884), pp. 344-347.
2. Reformation in corporate prayer must be based upon the renewed understanding of your people.
3. Reformation in corporate prayer ought to be initiated by the majority of the church leadership.
4. Reformation in corporate prayer ought patiently to follow a pattern of wisely chosen priorities.
Summary and Conclusion:
Consult Appendix 2, Appendix 3, and Appendix 4 for some excellent articles on the subject of prayer meetings.
Directives for Leading Corporate Meetings for Prayer
Introduction
– Definition Acts 12:5
– Justification Phil 2:12-13
1. A broad overview of the central place of corporate prayer in the life of the New Testament Church.
1. In the teaching of our Lord
Matthew 16:13-20; Matthew 18:15-20
2. In the life and experience of the apostolic Church
Acts 1:4-5; Acts 1:12-14; Acts 1:24; Acts 2:42; Acts 4:23-31; Acts 12:5
Rev. D. Douglas Bannerman, Scripture Doctrine of the Church, (Edinburgh: T. & T. Clark, 1887), p. 354.
3. In the directives of the apostolic letters to the churches
Rom. 12:12; Eph. 6:18; Phil. 1:19; Phil. 4:6; Col. 4:2-31; Thes. 5:17; 2 Thes. 3:11; Tim. 2:1ff; Heb. 13:18; Jas. 5:16; 1 Pet. 4:7-8; Jude 20; Lk. 18:1 (Most references used are in the 2nd person plural)
Funerals From the Minister’s Manual, published by Christian Publications, Harrisburg, PA.
“No demand upon a pastor is as urgent as the call of sorrow in the hour of bereavement and death. Never do his people need him as greatly or lean upon him so heavily. Nor does the door ever swing so widely to admit him into their hearts’ affection and lasting memory as when he comes to bear them up in love and comfort. Most pastors know when their members may be sick unto death, and generally are near to comfort those to whom the shock is greatest. But should he, for one reason or another, not be present at the moment, he will go to the sorrowing ones as quickly as possible after the word reaches him, and he will minister to them all that his human abilities and Divine enabling will permit.”
1) Immediate ministry to the bereaved
a) Show yourself a true Christian friend, fulfilling the mandates of
Rom.12:10, Rom.12:15 and Jn. 11:3, Jn. 11:35-36.
b) Show yourself a man of God, by being prepared to bring an appropriate word from God to the situation.
2 Tim. 2:15; 2 Tim. 3:16, 2 Tim. 3:17; 2 Tim. 4:2; Ps. 23, 46, 90; 2 Cor. 1:3-4; Job 1; Eccl. 3:1-8
c) Show yourself a responsible man, in giving practical counsel concerning funeral and burial arrangements.
2) Planning the funeral service
a) Consult the loved ones directly responsible for the funeral arrangements seeking to discern any desires they may have concerning what should be included in the funeral service.
b) If the loved ones are not believers, you must exercise great tact making it plain to them that you cannot “preach a nonbeliever into heaven.” Apprise them of the general contents of the funeral service which you plan to lead.
c) After receiving input from the loved ones, put together a tentative order of service and go over that material with the relatives. Remember, in this situation, you are “their servant for Christ’s sake.”
d) Then, if the funeral service is to be held at a funeral home it is generally wise to visit the funeral home during the normal visiting hours, and that for several reasons:
i) It will give you an opportunity to minister comfort and encouragement to the loved ones and also afford an opportunity for them to introduce you to some of their friends who may then be in attendance at the actual funeral service. As you show Christian grace and genuine interest in those friends or relatives you will have in measure secured their ears to hear you at the funeral service.
ii) It will give you an opportunity to meet the funeral director and to make sure that you and he are on the same page with respect to the details of the funeral service.
3) Preparing the sermon and prayers
a) The sermon
i) Instruction
ii) Comfort
(a) In the case of believers who have lost a believing loved one.
1 Thess. 4:13-18; Phil. 1:21-23; 2 Cor. 5:1-8; Rom. 8:31-39; Ps. 23
(b) In the case of believers who have lost an unbelieving loved one or friend.
Rom. 8:28; Gen. 18:25; Is. 41:10; 2 Cor. 1:3-4
(c) In the case of unbelievers who have lost a believing spouse or relative.
(d) In the case of unbelievers in face of an unbeliever’s death.
Eccl. 7:1-4; Acts 17:24-25; Ps. 90; 2 Pet. 3:8
iii) Exhortation and warning
(a) It is appropriate to urge people to seek the Lord while he may be found.
(b) In all these matters do not play God.
b) The prayers
i) The opening prayer should focus on the inescapability of death, thanksgiving for the Word of God, and supplication for attention and illumination.
ii) The prayer after the sermon should focus on the living and their present needs.
4) Conducting the funeral service itself
a) As with the wedding service, let it be evident that you are not there simply to mumble through a well rehearsed clerical ritual.
b) The minute you step behind the podium, lectern, or pulpit where the service is being conducted, look directly at the people, engaging their eyes, and begin to speak as a man “sent from God.”
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Specific guidelines for planning and conducting weddings and funerals
a. Weddings
1) Planning the contents of the wedding service
a) The service should reflect the Christian convictions of the couple. See the booklet entitled The Christian Wedding in a Changing World – A Challenge to Validate and Illustrate the Gospel in Our Wedding Practices by Albert N. Martin.
b) The service should manifest a sense of propriety and dignity.
c) You should show a sensitivity to variable factors relative to the complexion of the congregation.
d) You should urge the couple to exercise fiscal restraint with respect to their wedding ceremony.
e) You should make sure the couple comes to the wedding rehearsal with a printed order of service that includes everything they desire to be included in the actual wedding ceremony. Urge them to bring enough copies of this to the rehearsal to be distributed to the entire wedding party.
f) You should ask the couple if they have any preference relative to what your scriptural meditation might be.
g) Finally, you must remind the bride and groom to make sure that they bring their wedding license with them, preferably to the rehearsal, and give it to you at that time.
2) Preparing the wedding prayers and meditation.
a) Prayers
– Some of the directives included in the lecture on our pulpit prayers will have applications to the prayers we prepare for wedding services.
– Suffice it to say that your prayers should be clearly thought out, and a basic outline of those prayers committed to memory or included in whatever written material you have with you as you lead the wedding ceremony.
b) Meditation or brief sermon
i) As a general rule, select a passage or theme that is patently related to the subject of marriage, such asGen. 2; Mt. 19,
Mt. 22:1-4 or Eph. 5:22ff.
ii) Do not attempt to handle a passage which demands close reasoning or lengthy periods of intense mental concentration.
iii) Remember that those who have come to a wedding come with a general attitude of joy and excitement. Do not let your good be evil spoken of.Rom. 14:161 Cor. 9:22
iv) You must not seek to give a full orbed version of a sound and biblical theology of marriage!
v) Seek to limit your meditation to 15-20 minutes.
vi) Whatever you say make some clear statements as to:
– The origin of marriage: Gen. 2:18-25
– The divine order for roles in marriage: Eph. 5:22-33
–The permanence of marriage: Mt. 19:3-9
– The relevance of the Gospel in connection with marriage: Eph. 5:32
3) Conducting the rehearsal
a) When all are present gather them together, speak a few words of greeting, and explain why it is essential that all be done decently and in order and that all is planned by the bride and groom.
b) Lead in prayer with thanksgiving and entreaty for help.
c) Distribute the outline or order of service.
d) Direct each person to the exact places where they should be five minutes before the wedding begins.
e) Go through the entire ceremony two times.
i) Skip the details.
ii) Emphasize the transitions.
iii) Work on parts where glitches would most likely occur.
f) Gather them all together again.
i) Make sure each is clear in his mind what to do.
ii) Urge to think a half hour ahead of schedule on the wedding day.
iii) Close with prayer.
4) Conducting the actual wedding
a) Aim to arrive at least one-half-hour before the scheduled beginning of the wedding. You should use this time to make sure that all of the physical items are in their proper place. If you are planning to deliver your meditation from the pulpit, make sure that your Bible and your notes are in place. If hymn books are to be used by the wedding party, make sure that they are in their proper place. If you need water, make sure some is accessible to you.
b) When the groom and best man are in place seek to create a relaxed climate and pray with them
c) About ten minutes before the scheduled beginning check to see that the bridal party is ready and pray with them.
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The Work of Shepherding, Overseeing, Leading and Governing by the Man of God in the Pastoral Office
A BRIEF REVIEW OF THE PREVIOUS MODULES:
Module 1 – The Call of the Man of God to the Pastoral Office
Module 2 – The Life of the Man of God in the Pastoral Office
Modules 3-5 – The Preaching Ministry Of the Man of God in the Pastoral Office
Module 6 – The Work of Shepherding and Overseeing the Flock of God (Part 1)
A BRIEF GENERAL INTRODUCTION TO THIS UNIT
a. In Module #6, I gave the first part of our study on this vast and vital theme of “The work of shepherding and overseeing the flock of God.”
b. In that unit, I first of all sought to address two very vital aspects of this second great area of the responsibilities of those recognized as gifts of Christ to serve within that church as “pastors and teachers.” The things I addressed were:
The task in its ESSENCE
The task in its PREVAILING DISPOSITION
c. The first category of concern which we addressed with you was that of our responsibilities in conjunction with the planning and leading of those public gatherings of the church for worship and ministry.
d. In beginning to address this subject, I stated that those services can be divided into two basic categories – (1) services clearly mandated by the Word of God, and (2) services precipitated by ecclesiastical and cultural traditions.
e. We had time only to address directives touching that first category – namely, services mandated by the Word of God. This included the ordinary services of the gathered church for worship, for baptisms, and for engaging in the Lord’s supper.
f. My first task in this module is to set before you guidelines relative to that second category of gatherings of the people of God – namely, those services precipitated by ecclesiastical and cultural expectations.
THE BIBLICAL CATEGORIES OF THE TASK
Section 1: The Biblical Tasks Pertaining to the Life and Activity of the Church
I. Directives for ordering the Corporate Worship of God
1. Introductory Perspectives
2. General Directives for the Ordinary Service of Worship
3. Directives for Special Gatherings for Worship Mandated by the Word of God
4. Guidelines for Cultivating the Gift of Public Prayer
5. Directives for Cultivating the Skill of the Public Reading of the Scriptures
6. Directives for Services Precipitated by Ecclesiastical and Cultural Traditions
Introduction: Their legitimacy
John Eadie, Commentary on the Epistle of Paul to the Galatians, (Minneapolis: James and Klock Christian Publishing Co., 1977), p. 452.
1 Cor. 9:19-23; Jn. 2:1-11; Jn. 11:17-44
1. General principles which apply to such services
a. Never relinquish your position and identity as a man of God who is subject to the Word of God in all things.
b. Never compromise truth and righteousness in order to get an opportunity to speak truth or to win a future hearing for the truth.
c. Do not assume that to be a man of God you must of necessity cause offense and make enemies.
Mk. 6:20; Rom. 12:18; Heb. 12:14; Lk. 5:29-32; Mt. 10:16
d. Do not assume that to be a man of God you must convert every culturally precipitated ministry into an extended and pointed evangelistic meeting.
e. You must give careful and detailed planning and direction to such gatherings.
f. You must reflect in your person, dress and demeanor the climate you wish to be evident or which you believe ought to exist at such gatherings.
Eccl. 7:2-3; Rom. 12:15; 1 Cor. 13:5
g. You must cry to God that you may be clothed in the power of the Spirit in the discharge of these ministerial functions.
d. Guidelines with respect to the vocal patterns of our public prayers
1) Avoid assuming a praying voice which is qualitatively different from your normal speaking voice.
John Newton, “Public Prayer” Banner of Truth Article
2) Avoid monotone.
3) Avoid overly sustained intensity.
4) Avoid indistinctness and insufficient volume.
5) Avoid praying with your face down towards the pulpit.
e. Guidelines with respect to the length of our public prayers
1) Avoid being too long.
Charles H. Spurgeon, “Our Public Prayer” in Lectures to My Students, (Edinburgh: Banner of Truth Trust, 2008), pp. 64-65.
William Blaikie, For the Work of the Ministry, (Birmingham, AL: Solid Ground Christian Books, 2005), p. 178.
2) Avoid a consistently predictable length to your public prayers.
Charles H. Spurgeon, “Our Public Prayer” in Lectures to My Students, (Edinburgh: Banner of Truth Trust, 2008), pp. 72-73.
f. General guidelines with respect to the spiritual life and energy in your public prayers
1) Be convinced of the necessity and availability of the Spirit’s aid in public prayer.
Eph. 6:19
Rom. 8:26
Jude 20
Zech. 12:10
2) Cry to God for that special aid.
3) Cultivate an attitude of conscious, prayerful dependence on the Spirit prior to and in the midst of public prayers.
Practical suggestions with respect to cultivating the gift of public prayer
a. Establish the habit of “praying in” the Scriptures.
Robert L. Dabney, Lectures on Sacred Rhetoric, (Edinburgh: Banner of Truth Trust, 1979), pp. 358-359.
b. Establish the practice of preparing the framework or outline of public prayers.
William G. T. Shedd, Homiletics and Pastoral Theology, (London: Banner of Truth Trust, 1965), p. 271.
c. Establish the general practice of joining your own public prayers with your preaching.
Charles H. Spurgeon, “Our Public Prayer” in Lectures to My Students, (Edinburgh: Banner of Truth Trust, 2008), pp. 61-62.
d. Establish a framework for constructive criticism of your public prayers, ideally, your fellow elders.
CONCLUSION:
I can think of no better way to conclude this lecture than to read the brief paragraph with which Spurgeon concluded his treatment of this subject in his “Our Public Prayer” in Lectures to My Students. He said to the young men under his instruction,
“Let your prayers be earnest, full of fire, vehemence, prevalence. I pray the Holy Ghost to instruct every student of this college so to offer public prayer, that God shall always be served of his best. Let your petitions be plain and heart-felt; and while your people may sometimes feel that the sermon was below the mark, may they also feel that the prayer compensated for all.” Charles H. Spurgeon, “Our Public Prayer” in Lectures to My Students, (Edinburgh: Banner of Truth Trust, 2008), p. 75.
BIBLIOGRAPHY:
Miller, Samuel. Thoughts on Public Prayer
Dabney, Robert L. On Preaching. pp. 345-361
Spurgeon, Lectures to My Students. Chapter 4
Taylor, William. Ministry of the Word. pp. 240-255
Shedd, W.G.T. Homiletics and Pastoral Theology. Chapter 22: “Liturgical Cultivation of the Preacher”
Porter. Lectures on Homiletics and Public Prayer.
Blaikie. The Work of the Ministry. Chapter on “Devotional Services.” pp. 165-180
Fairbairn, Patrick. Pastoral Theology. Chapter 7.
Olyott, Stuart. Reading the Bible and Praying in Public.
Guidelines with respect to the essential contents of public prayer
1) They should be comprehensive, with invocation, adoration, thanksgiving, confession, intercession, supplication.
1 Tim. 2:1
Ezra 9
Neh. 9
Dan 9
Matt. 6:9-13
Remember the helpful little acronym: A.C.T.S.
A-doration
C-onfession
T-hanksgiving
S-upplication
2) They should be definite.
Robert L. Dabney, Lectures on Sacred Rhetoric, Edinburgh: Banner of Truth Trust, 1979), p. 356.
3) They should be appropriate.
a) The content should be appropriate in terms of the most pressing concerns of the congregation in its internal life.
b) The content should be appropriate in terms of the pressing concerns of the congregation in its external life, contact with the world, and its testimony.
c) The content should be appropriate in terms of the standing responsibilities and ministries of the church.
Robert L. Dabney, Lectures on Sacred Rhetoric, (Edinburgh: Banner of Truth Trust, 1979), p. 357.
d) They should be varied
William G. T. Shedd, Homiletics and Pastoral Theology, (London: Banner of Truth Trust, 1965), p. 272.
e) They should be eminently and pervasively scriptural.
Rev. H. Humphrey, “Public Prayer” in The Pulpit Cyclopaedia and Christian Minister’s Companion, (New York: S. Appleton & Company, 1851), p. 492.
William Blaikie, For the Work of the Ministry, (Birmingham, AL: Solid Ground Christian Books, 2005), pp. 176-177.
f) They should be unmistakably Trinitarian.
Eph. 1:3-14
Eph. 2: 17-18
2 Cor. 13:14
Guidelines with respect to the linguistic substance of our public prayers
1 Cor. 2:11-13
1 Cor. 14:9, 1Cor. 14:16
1) Avoid all thoughtless and excessive, irreverent repetition of any of the divine names and titles
Robert L. Dabney, Lectures on Sacred Rhetoric, (Edinburgh: Banner of Truth Trust, 1979), pp. 347-348.
Charles H. Spurgeon, “Our Public Prayer” in Lectures to My Students, (Edinburgh: Banner of Truth Trust, 2008), pp. 59-60.
2) Avoid all meaningless phrases and repetition of pet terms.
3) Avoid all the language of indecent and irreverant familiarity with God
Robert L. Dabney, Lectures on Sacred Rhetoric, (Edinburgh: Banner of Truth Trust, 1979), pp. 349-350.
4) Avoid all glaring grammatical mistakes and vulgarisms.
5) Avoid all suggestions of personal devotions in the company of the gathered Church
6) Avoid run-on thoughts devoid of pauses.
Guidelines for cultivating the gift of public prayer
Explanation of Terminology
Cultivating the measure of gift given
A man called to give primary leadership in the public gathering of people of God will have some measure of a divinely imparted gift of utterance in prayer.1 Tim. 2:8
1 Cor. 14:26b2 Tim. 1:6
1 Tim 4:14
Phil. 2:12-13
General introduction to cultivating the gift of public prayer
a. The importance of cultivating the gift of public prayerRev. H. Humphrey, “Public Prayer” in The Pulpit Cyclopaedia and Christian Minister’s Companion, (New York: S. Appleton & Company, 1851), pp. 491-493.
Robert L. Dabney, Lectures on Sacred Rhetoric, (Edinburgh: Banner of Truth Trust, 1979), p. 347.
b. The necessity for conscious effort in the cultivation of our abilities in public prayer
Robert L. Dabney, Lectures on Sacred Rhetoric, (Edinburgh: Banner of Truth Trust, 1979), pp. 346-347.
Samuel Miller, Thoughts on Public Prayer, (Philadelphia: Presbyterian Board of Publication, 1849), pp. 16-19.
Samuel Miller, Thoughts on Public Prayer, (Philadelphia: Presbyterian Board of Publication, 1849), p. 25.
Luke 11:1-4c. The intimate relationship which exists between the state of our hearts and our public prayersMt. 12:34
Charles H. Spurgeon, “Our Public Prayer” in Lectures to My Students, (Edinburgh: Banner of Truth Trust, 2008), p. 57.
Ebenezer Porter, Lectures on Homiletics and Preaching and on Pulpit Prayer Together with Sermons and Letters, (Andover: Flagg, Gould & Newman, 1834), p. 301, 303.
Robert L. Dabney, Lectures on Sacred Rhetoric, (Edinburgh: Banner of Truth Trust, 1979), p. 347.
Remember 1 Timothy 4:15-16.
General guidelines for cultivating the gift of public prayer.
a. Guidelines with respect to the fundamental intention of our public prayers1) We must seek to be the mouthpiece of the entire congregation in the diversified needs and desires of its approach to God.Charles H. Spurgeon, “Our Public Prayer” in Lectures to My Students, (Edinburgh: Banner of Truth Trust, 2008), p. 64.
Robert L. Dabney, Lectures on Sacred Rhetoric, (Edinburgh: Banner of Truth Trust, 1979), p. 353.
William Blaikie, For the Work of the Ministry, (Birmingham, AL: Solid Ground Christian Books, 2005), p. 174.
2) We must avoid these major faults:
b) Consciously teaching in your prayers
c) Attempts to impress people in your prayers
a) Preaching or exhorting in your prayersWilliam Blaikie, For the Work of the Ministry, (Birmingham, AL: Solid Ground Christian Books, 2005), pp. 173-174.Ebenezer Porter, Lectures on Homiletics and Preaching and on Pulpit Prayer Together with Sermons and Letters, (Andover: Flagg, Gould & Newman, 1834), p. 307.
Robert L. Dabney, Lectures on Sacred Rhetoric, (Edinburgh: Banner of Truth Trust, 1979), pp. 355-356.Charles H. Spurgeon, “Our Public Prayer” in Lectures to My Students, (Edinburgh: Banner of Truth Trust, 2008), p. 58.
Samuel Miller, Thoughts on Public Prayer, (Philadelphia: Presbyterian Board of Publication, 1849), pp. 36-37.
