The objective of this lesson: to focus Christians on the fact that an elder is also a disciple. He does not abandon discipleship to lead. Leading is one way he expresses his discipleship.
Because a man becomes an elder does not mean that man ceases to be a disciple. His being an elder does not mean he stops learning or stops thinking. In fact, because of an elder's "exposures" in his work as an elder, as a disciple he may increase studying and thinking. In this is revealed one of the great ironies in many congregations.
(a) The congregation by choice makes a man an elder because of his Christian maturity. (Carefully considered, that means he likely has reached understandings from scripture that are not held in common with the congregation's majority. However, the congregation likes the influence of those understandings on him. The congregation likes who he is so much they want his leadership. To the majority, he symbolizes spiritual maturity. He demonstrates values consistent with Jesus Christ's focus.)
Emphasize that the qualities that caused a mature spiritual man to be considered for leadership will continue as he serves as an elder. (a) Do not try to change the man after he becomes an elder; as a congregation select him because you respect who he is; (b) encourage him to be a spiritual leader, not a person directed by "political" considerations.
They want his leadership in what? In buying land? In caring for a building? In allocating funds? In holding positions consistent with the views of less spiritually mature people? Or, leadership in guiding people to a more mature relationship with Jesus Christ?
Discuss the fact that Christians (especially in twentieth and twenty-first century America) have focused the interest and work of elders on American concerns in these centuries--the focus is on "what are our physical needs" instead of "what are God's purposes in Christ." The shift much of the time is subtle and happens as congregations have increased economic ability. Too often congregations want to be led in ways that help them achieve physical goals.
(b) What too commonly happens: a man becomes an elder because the congregation finds his spiritual maturity encouraging, and (once he is appointed an elder) the same congregation censors the same man because his spiritual maturity does not champion (1) the views of the majority or (2) the views of a vocal group.
Leadership can become so drained in emotional and physical energy by directing their energy to "putting out fires" within the congregation or responding to "political" pressures within the congregation that they have little or no energies to devote to the spiritual development of the congregation as a group or of individuals within the congregation. It is easy for leadership to become consumed in reacting to demands instead of guiding to spiritual maturity. That involves a shift in biblical focus.
That situation produces fascinating questions. Is twenty-first century congregational leadership about leading people (through scriptural understanding) to a closer relationship with Jesus Christ and others in Christ, or is twenty-first century congregational leadership about church politics and learning to be adept at "playing the political game"? Is it about pursuing the fullness of life in Jesus Christ or about defending the views of generations before us? If a study of scripture requires "me" to abandon a view held by my grandfather and father, should "I" champion the scriptural view or my heritage? Should I force scripture to contort to my inherited view, or should I let scripture speak for itself?
Is the focus of congregational leadership determined by the demands of Christians or God's purposes? By the expectations of Christians or Jesus' objectives? By human priorities or by divine values? Effective leadership is the result of a congregation and its leaders having the same goals and purposes as defined by God's perspective. There must be a "togetherness" founded on God's purposes in Christ that directs a congregation and its leaders.
Commonly, these questions reflect the dilemma of the elder devoted to scripture. As he continues to learn as a disciple, he often understands (a) we do not ask the right questions, (b) we do not know all the questions that should be asked, (c) and we often assume Jesus' focus, and thereby justify imposing our views on Jesus. Thus an elder devoted to learning wants to lead the congregation to a better understanding of Jesus without choking people by demanding they understand Jesus' values that they do not yet understand (by reason of immaturity).
As congregational leadership becomes increasingly focused on God's purposes, it often generates a gap between itself and Christians who hold different perspectives of what a congregation's purposes should be. To the degree that the congregation's focus is not on God's purposes in Christ, the gap will increase as congregational leadership becomes more focused on God's purposes. It is in this situation that leadership often sees that proper questions are not being asked or answered. It is in this situation that congregational reactions can come more from fear than a focus on God. This situation is ONE (not all) of the significant reasons for "congregational fires" and "political" pressures. There is an enormous desire on the part of many in the congregation to maintain a comfortable status quo relationship with their past. The things that address needs before situations become crises are: (a) good communication, (b) a respectful understanding of people, and (c) a developing focus on God's purposes in Christ.
This frustrating dilemma is not a twenty-first century problem. It existed in the first century (and likely every century since). Read of Peter's struggle in grasping something from Jesus that Peter never considered by reading Acts 10. Then read Galatians 2:11-14 to note how NOT to deal with the dilemma. Read of Paul's struggle with a similar dilemma in 1 Corinthians 9. Read Romans 14 to see the impact of the dilemma on Paul's work. The Christian who is devoted to spiritual growth and development always assumes the risk of being misunderstood. Who are prominent among those who are misunderstood? These often are Christians who determine faithfulness by discipleship, not by customs or habits.
If a Christian is a disciple, he (or she) will grow. Actual growth always requires change. Maturing involves leaving immaturity. Growth always involves difficulty. It is hard to leave the "comfortable for me" to an understanding embrace of the "new to me." This difficulty is not "new" to us! In Acts 10 it was hard for Peter to understand that God was as concerned for the salvation of gentiles as He was for the salvation of Jews. Paul struggled with the double standard of human expectations in 1 Corinthians 9. Paul adapted to the thinking of others (not surrendered to their pressure) so others would see what God did and continued to do in Jesus Christ (consider 1 Corinthians 9:19-23).
Every person who is in Christ has a right to personal views. Consider scriptures such as Romans 12:21, 14:10-13, 14:16, 14:20, 14:22, 1 Timothy 1:18-19, Titus 1:15, and 1 Peter 3:13-16. However, when should personal views become public demands?
Every Christian has the right to the understandings produced by personal views. That is a significant point in Romans 14. We individually are answerable to God for our personal views, but we should not let those views separate us from others in Christ.
The challenge: determining when a personal view should become a public demand.
Every Christian faces the troubling decision that asks: "When should I demand that others conform to my study and understanding? With what attitude should such matters be approached? Should 'faithfulness' be attached to agreement with my conclusions?" As a Christian, you must understand those are NOT easy questions with easy answers.
Demanding that our personal views be imposed on others in Christ is a challenging decision that involves many considerations--not merely, "Should I do this to satisfy my own conscience?"
As an example, think about your general response when approaching unknown, never met people ("be direct and tell them what they need to hear"). Compare that general response with the approach you want to be taken with a person you love ("be careful and do not unnecessarily offend them"). As one who has spent a lifetime working with people, I assure you there are striking differences in our impersonal "desire" when approaching unknown people and our personal "desire" when approaching a person we know and love. Commonly, the comparison is between "directness" and "loving understanding."
Give thoughtful consideration of how direct we are with unknown people and how considerate we are in what is said to someone we love. We give consideration to "all that is involved" when discussing views with someone we love.
Suggestion to congregations: appoint men as elders whose spiritual maturity you respect--even in difficult situations. If the congregation cannot respect the man in difficult situations, do not appoint him. Do not appoint him because he is a good, mature disciple before becoming an elder, and then expect him to suspend study and thinking when he serves as an elder.
It is unfair and unwise to pressure a man who is not spiritually mature to be a leader for a congregation.
Suggestion to Christian men: if you are approached to be an elder, and (a) you do not sense such respect for you exists, and (b) you easily are offended if your motives are questioned, do not assume the work of an appointed elder.
It is foolish to be a recognized congregational leader when you know things that would disqualify you or know situations that would later produce congregational problems because of you.
Respect for the person and respect for his motives are critical to congregational leadership.
Respect plays a critical role in being able to be a recognized congregational leader.
For Thought and Discussion
It does not mean he stops being Jesus' disciple.
As he studies and learns, he must ask:
The illustrations should include Acts 10 and 1 Corinthians 9.
Every Christian has a right to his (or her) personal views.
Appoint men as elders who are spiritually mature, whom you can respect even in difficult situations.
If you do not sense congregational respect exists for you, or if you would be easily offended by your motives being questioned, do not accept the congregation's appointment to the eldership.
Respect of the person and his motives are critical.
Link to Student Guide
Lesson 10