What Mean These Stones

-Today’s ‘Pastor’-

A Corruption of a

Biblical Shepherd

“For we are not as the many, corrupting [peddling] the word of God; but as of sincerity, but as of God, in the sight of God, speak we in Christ” (2 Corinthians 2:17, ASV 1917; emphasis added).

In the above verse, Paul defends that the apostles were true to the word of God. These men, as genuine, committed followers of Christ, did not, nor would they, incorporate secularism or worldliness into their preaching and teaching. He was making it clear that they would not blend offense with the gospel of Christ, nor blaspheme their God through corrupting His truth. Paul is drawing a distinct line of demarcation between what he and Timothy were bringing to the Corinthian church, and that which was offered by profiteering charlatans. In reference to the above verse, John MacArthur writes, the “Greek verb [kapeleuo, the act of corrupting; from kapelōs, a huckster or peddler], means ‘to corrupt,’ this word came to refer to corrupt hucksters, or con men who by their cleverness and deception were able to sell as genuine an inferior product that was only a cheap imitation. The false teachers in the church were coming with clever, deceptive rhetoric to offer a degraded, adulterated message that mixed paganism and Jewish tradition. They were dishonest men seeking personal profit [Matthew 23:14; Acts 8:13-24; 1 Timothy 3:8; Titus 1:7, 11; 1 Peter 5:2] and prestige [Matthew 23:5-7, 8-10, 25, 27; Luke 14:7; Acts 8:9-11; Galatians 1:10; 3 John 1:9] at the expense of gospel truth [Galatians 1:6-9] and people’s souls” (commentary on 2 Corinthians 2:17; The MacArthur Study Bible, NKJV).

The natural bent of men allows what is false to be believed—as if falsehood was legitimate truth—as he seeks to satisfy his natural propensity to indulge his own appetite and self-pleasure, and to obtain the approval and accolades of men. These three lusts are the only bait that Satan and the world have to entice man to turn his eyes from God (1 John 2:16). Such salacity was birthed by man in the garden of Eden; this through the vitiation of the word of God as man fell victim to the clever salesmanship of Satan. “Then the Lord God took the man and put him into the garden of Eden to cultivate it and keep it. The Lord God commanded the man, saying, ‘From any tree of the garden you may eat freely; but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die’ . . . Now the serpent was more crafty than any beast of the field which the Lord God had made. And he said to the woman, ‘Indeed, has God said, “You shall not eat from any tree of the garden”?’ . . . The serpent said to the woman, ‘You surely will not die! For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil.’ When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate,” (Genesis 2:15-17, 3:1, 4-7; emphasis added). As did Satan deceive Eve with “the lust of the flesh and the lust of the eyes and the boastful pride of life” (1 John 2:16), and with Eve then drawing Adam into participating in this sin, so we also find that truth is readily exchanged for a lie throughout the history of man’s relationship with his Creator, (Romans 1:18-32).

A lack of religion is not the instrument that separates men from God; far to the contrary. The world is full of religion! We love our religion, and we love our religious buildings, participation, and acts. We surround ourselves with religion. In fact, religion provides us with a sense of piety, is a ‘hot,’ money making commodity, and is big business even within what is called Christendom. The overwhelming evidence of the religions that surround us can leave no doubt that the lack of religious activity is not what separates men from God, nor is it a lack of men and women to fill positions as religious leaders. The only container that can hold the abundance of fruit from the ‘tree of religion’ that results from these activities and positions is the basket labeled man’s, where the fruit of righteousness cannot and will not be found.

-History-

Our Example

As followers of Christ we are clearly instructed to learn from man’s history as recorded in the word of God. “Now these things happened as examples for us, so that we would not crave evil things as they also craved . . . [as] these things happened to them as an example, and they were written for our instruction . . .” (1 Corinthians 10:6, 11). We must be students of that history to avoid repeating the error and then being recipients of its consequence. “Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience” (Hebrews 4:11). “And if He condemned the cities of Sodom and Gomorrah to destruction by reducing them to ashes, having made them an example to those who would live ungodly lives thereafter” (2 Peter 2:6). Jude also exhibits “Sodom and Gomorrah . . . as an example in undergoing the punishment of eternal fire” (Jude1:7), for the sinful indulgences to satisfy their fleshly desires. But have we learned from these examples? Is Christianity as a whole avoiding the sins that plagued Israel throughout its history? Let us fully understand that “whatever was written in earlier times was written for our instruction,” (Romans 15:4).

Though there are many examples that are to be reminders for us, let us look at just a few of these that illustrate a ‘cause and effect’ that enable deception and falsehood to creep into the church, and to ultimately abound when godly examples and faithful men (i.e. biblical elders) are either lacking, discounted, ignored or shunned all together.

Godly Leaders Fade Away

Example 1) “Israel served the Lord all the days of Joshua and all the days of the elders who survived Joshua, and had known all the deeds of the Lord which He had done for Israel . . . Then Joshua . . . the servant of the Lord, died . . . [And] all that generation also were gathered to their fathers; and there arose another generation after them who did not know the Lord, nor yet the work which He had done for Israel. Then the sons of Israel did evil in the sight of the Lord and served the Baals, and they forsook the Lord, the God of their fathers . . . and followed other gods from among the gods of the peoples who were around them, and bowed themselves down to them; thus they provoked the Lord to anger.” (Joshua 24:31; Judges 2:8, 10-12). This is a people that: As His chosen nation, Israel (which had a recorded history of God’s miraculous intervention) entered into a covenantal promise to serve Him (Joshua 24:15-16, 21, 24); knew what they must do in moving from their sin and idolatry (Joshua 24:14-15, 23); and knew the consequence of disobedience (Joshua 24:19, 22). However, within the span of three generations they moved into covenantal compromise and idolatry. They did not move from the statutes and commands of God because of their setting aside ‘religion’ as religion abounded; however, none of this generation had matured in the faith to set an example of godly faith, obedience, and fear of the Lord. There were none within their people to guide them in the statutes and commands of God . . . nonetheless, religion and gods flourished. With a lack of qualified elders, Israel, in violation of God’s command, incorporated the religion and gods of other nations with their own.

Men Seek Counselors with Pleasing Words

Example 2) “But he [king Rehoboam] forsook the [godly] counsel of the elders [whom served his father Solomon] which they had given him, and consulted with the young men who grew up with him and served him” (1 Kings 12:8). In seeking counsel concerning a response to a petition carried by Jeroboam for Israel, king Rehoboam first sought out the elders who had served his father Solomon. “But he forsook the counsel of the elders which they had given him, and consulted with the young men who grew up with him and served him,” (v 8). He sought not the counsel of wisdom found within the elders, but words that fit neatly into his own desires, his own wants, from peers that did not have a mature or righteous heart (faith) for God or Israel . . . why? . . . Rehoboam’s sought counsel gave the appearance of seeking a right course to follow, which would then validate and ‘authorize’ his own defining of right and just.

Avoiding

‘Unloving’ Truth

Example 3) Likewise, “. . . Jehoshaphat said to the king of Israel, ‘Please inquire first for the word of the Lord [about going up together against the king of Aram]. Then the king of Israel gathered the prophets together, about four hundred men . . . But Jehoshaphat said, ‘Is there not yet a prophet of the Lord here that we may inquire of him?’ . . . The king of Israel said . . . ‘There is yet one man by whom we may inquire of the Lord, but I hate him because he does not prophesy good concerning me, but evil. He is Micaiah . . . Then the messenger who went to summon Micaiah spoke to him saying, ‘Behold now, the words of the prophets are uniformly favorable to the king. Please let your word be like the word of one of them, and speak favorably.’ But Micaiah said, ‘As the Lord lives, what the Lord says to me, that I shall speak . . . Then the king of Israel said to Jehoshaphat, ‘Did I not tell you that he would not prophesy good concerning me, but evil?’” (1 Kings 22:5-8, 13-14, 18). King Ahab avoided those that would speak words to or about him other than what he desired to hear. Such words, he claims, were evil, and not the affirmation of his actions that he sought. Error and non-truth could alone take place outside of the king’s desires; or so he believed. He exchanged the truth for a lie as he surrounded himself with those that spoke words to please and sooth his ears.

The Church of . . . of Man

Accounts such as these are far too common. Throughout our history, the wickedness of false religions (including much of what is called Christianity), and the proliferation of false teachers runs unabated through the hearts of men and in the body of Christ. It is not a matter of misunderstanding or a misapplication of the counsel of God, but it is a willful act of repeated disobedience to the commands, doctrines and precepts of God. We just naturally think too highly of ourselves and of our wants, to completely subjugate ourselves to the forsaking of all things for Christ (2 Peter 2:15) . . . ultimately, denial and blindness to this very sin leaves us convinced that we are pleasing in His eyes. Yet, our immolation, our offering is nothing but defiled service which the Lord has rejected.

To justify our course, to give some form of credibility to our self-designed religion, we surround ourselves with those that affirm us. “But the Spirit explicitly says that in later times [the period of time from Christ’s first coming to His return] some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron,” (1 Timothy 4:1-2). “For there are many rebellious men, empty talkers and deceivers, especially those of the circumcision [or religious class] . . . teaching things they should not teach for the sake of sordid gain . . . They profess to know God, but by their deeds they deny Him,” (Titus 1:10, 11, 16).

Paul solemnly warns the church through his second letter to Timothy, saying, “For a time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth and will turn aside to myths,” (2 Timothy 4:3-4). We have designed our ‘altars’ with cut stone (work of men), built our tower of Babel (religion), and placed a god into our sacred place of worship (sanctuaries) within the multitudes of structures called the ‘house(s) of God’ (church building). We then select, through the process of hiring or ordaining religious men and women as our priests (pastors) that will speak words appealing to self as they serve and represent our surrogated faith. If any one of these should ever fall out of favor with us, we discard it like a worn out old shirt. We then search for another that appears to have the correct fit, style of the day, and color . . . then we try it on to make a final determination if it does indeed conform to our sensory expectations. If we are satisfied with it meeting our requirements, we take it home as ours until once again, it either wears out or loses its appeal as it no longer conforms to our wants; we then cycle through the same process again.

It is rare indeed to find godly men, spiritually mature men, men that contend to please their God, men that “love the Lord [their] God with all [their] heart, and with all [their] soul, and with all [their] mind, and with all [their] strength,” (Mark 12:30). Men that love enough to bring the unadulterated, non-ecumenicalized, non-conciliatory truth of God’s word to His people. Men that shepherd within the body of Christ not because ‘they will’, but as “thy [God’s] will” be done (Psalm 40:8; 143:10; Matthew 6:10; 26:42; Hebrews 10:7, 9). Men, that “have renounced the things hidden because of shame, not walking in craftiness or adulterating the word of God, but by the manifestation of truth commending [themselves] to every man’s conscience in the sight of God . . . For [these men] do not preach themselves but Christ Jesus as Lord, and themselves as your bond-servants for Jesus’ sake,” (2 Corinthians 4:2, 5; emphasis added). Spiritual gifts and service are never for self, but are always and only for serving God to His glory and purpose through the edification of the body. Such are the men the Lord places within the body of Christ; His shepherds, His gift to His church.

-God’s Shepherds-

By His Standards

In contrast to the single recognition of ‘pastors’ in his letter to the Ephesians, Paul gives significant attention to attributes that qualify a man to provide legitimate oversight within the church as a recognized elder/pastor. It is critical for the health and life of the church to also be familiar with, distinguish, and then act upon these qualifications and their purpose. The Lord has provided a discernable screen to filter this servant of God from those not yet qualified because of immaturity, or, to distinguish them from what is nothing more than religious chaff, thus buffering the church from error, Christian charlatanism, and the abscising of God’s truth. These are not only evidences for the church to know such a man was adequately equipped to shepherd, but they are also for the man himself, providing a means and giving evidence that his service is qualified (at least in this area) in the sight of God.

To introduce the qualifications of an elder, Paul uses the Greek participle, dei, translated as ‘must’ (“the overseer must [dei] be. . . .”), which is found in his letters to both Timothy and Titus where these specific qualifications are listed. Using dei, Paul emphatically stresses the absolute necessity of living a life that is above reproach, being blameless. Dei is a form of the Greek primary verb deō, which is ‘to tie’ or ‘bind,’ accentuating the inseparability, a binding if you will, between these qualities and the man himself.

Where dei is used elsewhere in Scripture, a great emphasis is placed on the absolute necessity of the event occurring as given, leaving no alternative in reaching the desired end result. Such absoluteness is expressed in the fulfillment of Christ’s prophecy that “The Son of Man must [dei] suffer many things and be rejected . . . killed and be raised up on the third day” (Luke 9:22), providing the only course which salvation can be extended unto man. And His words, “do not be amazed that I said to you, ‘You must [dei] be born again’” (John 3:7), to enter His eternal kingdom, avoiding the wrath of God. “He must [dei] reign until He has put all His enemies under His feet” with the last enemy being death (1 Corinthians 15:25, 26), or eternal life cannot be eternal. Ultimately, every believer will be fully accountable to God, “For we must [dei] all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done whether good or bad,” (2 Corinthians 5:10). Nothing in the usage of the word dei, allows for augmentation, abbreviation, alteration, removal, concession, or ecumenicalization in what follows in its usage. The action following the directive dei is an absolute with no recourse outside of obedience, other than its outright rejection and denial.

There is no place in the church for Rehoboamic deceptions in seeking qualified elders; nor is the church to be an abode for men and women that are professional ‘ear ticklers’ (2 Timothy 4:3) as desired by Ahab. When the design of the church is given over to the devises of men, when His truth is compromised, the “pillar and support of the truth” (1 Timothy 3:15) will crumble around its people. Yet, in ignorance, or through apathy, the compromised flock continues to lift their hands in praise and worship to the God who has long ago turned His back to them and does not hear (Isaiah 1:10-15; 59:2-3; Amos 5:21-23). Paul recognizes this fact as he gives this admonishment; “Let no one deceive you with empty words . . . do not be partakers with them . . . do not participate in the unfruitful deeds of darkness, but instead even expose them” (Ephesians 5:6, 7, 11).

Character qualities of an elder: As you move through this list of qualities of an elder, remember that the person that you may call ‘pastor’ will also be qualified, or disqualified, through these same attributes . . . there are no exceptions. Remember, these are not mere suggestions, but are a must (dei), already being lived and portrayed by such men.

Such a man must be:

Above reproach (blameless, not discredited) – 1 Timothy 3:2; Titus 1:6

Husband of one wife – 1 Timothy 3:2; Titus 1:6

Temperate (moderate, controlled, disciplined, self-restrained) – 1 Timothy 3:2

Prudent (careful, cautious, sensible) – 1 Timothy 3:2; Titus 1:8

Respectable (Men of dignity; serious in mind and character concerning issues of importance) – 1 Timothy 3:2

Hospitable – 1 Timothy 3:2; Titus 1:8

Able to teach (able to exhort in sound doctrine and to refute those who contradict.) – 1 Timothy 3:2; 5:17; Titus 1:9

Not addicted to wine (not given to drunkenness) – 1 Timothy 3:3; Titus 1:7

Not violent or a bully, but gentle – 1 Timothy 3:3; Titus 1:7

Not quarrelsome (not pugnacious or contentious, but peaceable), 1 Timothy 3:3

Free from the love of money (not avaricious or covetous) – 1 Timothy 3:3

Manages his own household well – 1 Timothy 3:4

Sees that his children are in subjection to him and with all dignity – 1 Timothy 3:4-5

Not a recent convert – 1 Timothy 3:6

Good reputation with those outside the church – 1 Timothy 3:7

That his children are faithful (believers) – Titus 1:6

Not self-willed (self-pleasing, arrogant) – Titus 1:7

Not quick-tempered (inclined to anger, irascible) – Titus 1:7

Does not pursue dishonest gain – Titus 1:7

Loves what is good – Titus 1:8

Just (righteous) – Titus 1:8

Devout (Upright, holy) – Titus 1:8

Keeps hold of the deep truths according to the doctrine of Scripture – Titus 1:9

There are a number of important observations that surface in examining this list.

The first, what is absent?

1. Absent are any prerequisite standards of education, Bible college, or seminary training.

2. Absent are any suggestions of a search committee, or of hiring the most ‘qualified.’

3. Absent are any considerations for eloquence, charisma, or oratory skills.

4. Absent is the necessity of submitting to, and acceptance by, any form of religious hierarchy or denomination.

5. Absent are specific levels of Bible knowledge.

6. Absent is thought given to a résumé of self-selling features.

7. Absent is anything that suggests a form of an allowance or license for sowing of the flesh or worldliness.

Secondly, what is present?

1. Only men are referred to.

2. All are related to the nature or character already present within the man.

3. All are external evidences of the internal nature or character, recognizable to the local body that he is a member of.

4. His personal life is lived openly, freely available for investigation and examination.

5. Present is the sowing to the Spirit, which is spiritual fruit (Galatians 6:8).

6. Present is living in and declaring the whole counsel of God (Acts 20:20, 27).

7. He will have been married but once, unless widowed.

8. He will have adult children who believe as evidence to his ability to be able to manage the church of God.

We will not review each of the qualifications of an elder here. However, there are several that need to be briefly touched on as they are seldom addressed, but yet are consistently and openly violated within the church. These are easily observed and discernable as to whether there is adherence to Paul’s instruction, that is, if one possesses ‘ears that hear and eyes that see.’

Women as elder/pastors: When reference to elders is given where gender can be determined, all references are of men. Scripturally, women are completely absent in eldership consideration, hence, are disqualified to function as a shepherd within Christ’s church simply by the nature of their gender. Women, as members of Christ’s body, are clearly instructed in their awesome, vital, and beautiful purpose and means of service to Christ and His church—it just is not in this specific service. It is not demeaning, nor is it devaluing a woman for her to be a woman that loves the Lord as she functions within His designed purpose for her . . . this is obedience to Him (1 John 2:3-5). In contrast, any attempt to serve outside of what Christ has given (for if she is unable to hold to the simple truths of Scripture, how would she then be ably equipped to ‘keep hold to the deep truths according to the doctrine of Scripture’ [Titus 1:9]) is disobedience . . . and is denying Him.

Scripture is quite clear, that a woman in the body of Christ serves in a different role and capacity than a man. It is a contortion of Scripture, as many claim, that to adhere to such doctrine is legalistic, chauvinistic, forces defining where meaning is not clear, and implements a body neutralizing caste structure reminiscent of old covenant law. Such accusations are scripturally untenable, being motivated largely by emotion, bias, self-designed piety, or ignorance to the portrayal of the varied roles and gifts as they function for the edification of the church and to the benefit of mankind. When the word of God is taken in its plain context, without ornamentation of what we believe Scripture should say and mean, the beauty, will, and purpose of the Lord begins to open in purity. Let us allow Scripture to speak for itself, and not weigh down His church with encumbrances of men.

The role of shepherd within the church is given to men alone . . . not just too any man, but a specific, select group of men. Paul says, “A woman must quietly receive instruction with entire submissiveness. But I do not allow a woman to teach or exercise authority over a man, but to remain quiet” (1 Timothy 2:11-12). To assist in keeping what Paul writes in context, let us remove the chapter and verse reference numbers . . . as these were added many centuries later (13^th and 16^th centuries). In doing so, we find the instructions given to Timothy pertaining to women (2:9-15) flows directly into the qualifications of an elder and deacon (3:1-13). There is not the disunity that chapter and verse divisions suggest. In his first letter to the Corinthians, Paul writes “The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church,” (1 Corinthians 14:34-35). These verses are from two different letters (one written to the Corinthian church about A.D. 55; and the second written almost ten years later to Timothy addressing his care for the church at Ephesus), written to two different churches, during two different time periods, but the same message.

Christians are often very antagonistic and spiteful towards those who profess 1 Timothy 2:11-12, 1 Corinthians 14:34-35, as well as Ephesians 5:22-33, as applicable for the church today, and as instruction to be adhered to for righteous and holy living. The ‘liberated’ mind just cannot accept such loutish ‘prejudice and hatefulness,’ as such plain biblical interpretation is often labeled. The American social structure has done an admirable work in redefining and misapplying the concept of equality of men and women, leaving masculinized women and feminized men in a wake of sexual liberation . . . to the point of asexual, gender neutralization. The man/woman role redefining has not gone unnoticed within Christendom, as the church is ever increasingly accepting and inculcating the cultural defining of gender roles as biblical doctrine.

Paul introduces a key doctrinal statement and admonition for the church, “I want you to understand . . . ,” he says. But do we understand? Great is the contention and the reasoning behind the seldom taught (or at the very most, very shallow in teaching), “. . . that Christ is the head of every man, and the man is the head of woman” (1 Corinthians 11:3). “For indeed man was not created for woman’s sake, but woman for the man’s sake,” (1 Corinthians 11:9). When a man fills the role entrusted to him, he is the “glory of God”; and a woman in obedience to Christ, is the “glory of man” (1 Corinthians 11:7). It is impossible for a woman to strive for or to be placed in the function of ‘pastor’ without compromising the truth in God’s written word to “be submissive to your own husbands . . . with an imperishable quality of a gentle and quiet spirit, which is precious in the sight of God,” (1 Peter 3:1, 4).

The word head (Greek-kephalē) in 1 Corinthians 11:3 is used “metaphorically of the authority or direction of God in relation to Christ; of Christ in relation to believing men; [and a] husband in relation to [his] wife” (E. W. Vine). This progressive tiering of headship or authority, beginning at the apex with God as supreme, indicates the non-dilutabilty of these relationships. We cannot water down the wording to placate our tastes, nor are we to redefine its meaning to fit our cultural or fleshly desires, for God’s word is immutable. But we are given the will, or choice, to ignore or violate the commands of God . . . for which we will be held accountable.

Paul does not leave us room to challenge, question, or cast doubt upon his directive of 1 Corinthians 14:34-35. What he then states should extinguish any confusion in understanding of what he is writing as he himself takes away any opposing argument. “If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment,” (1 Corinthians 14:37). These are the Lord’s commands! Not mans’! This is the inspired word of God! Division is not found within the Spirit of Christ; Christ does not contradict Himself. If what is taught or practiced today is not in agreement with the revelations given by Paul to the Corinthian church, which are also given to “all the churches” (1 Corinthians 4:17; 7:17; 14:33), they are not of the same Spirit. One or the other must be that of false teachers or prophets. A hedge of defense is then erected; in Paul’s own words, “But if anyone does not recognize this, he is not recognized,” (1 Corinthians 14:38). Paul labels those that do not adhere to this command as being ignorant (from the Greek verb ‘agnoeō’ translated as being ignorant or unlearned) of the commands, and they are to be ignored (from the Greek agnoeitai). The Lord has not nullified, placed cultural limitations upon, nor has He made void these commands; the command abrogation has come through the traditions of men.

Paul gives a similar admonishment in his first letter to Timothy. Immediately after giving instructions to women and the qualifications of an elder and deacon, Paul writes, “I write so that you will know how one ought to conduct himself in the household of God” (1 Timothy 3:15). These instructions are not for a specific local church. This becomes clear as Paul states this conduct is to be practiced in the “household of God.” There is but one household of God, not a multitude; just as there is but one church that is “the church of the living God, the pillar and support of truth” (1 Timothy 3:15). Let us not place division were Scripture is clear that unity is to be the practice of His church.

With these significant truths alone—though there are others—any woman desiring to be placed or who is already placed as an elder (i.e. pastor) is in violation to the Scripture given qualifications, and is in essence, disqualified in the very defining and adherence to those qualifications, by “not holding fast the faithful word which is in accordance with the teaching” (Titus 1:9). Disobedience at this level would indicate horrible immaturity in the understanding and application of scriptural doctrine; or, worse yet, indicating that the person is not of Christ (Luke 12:26; 16:10; 19:17). This goes for both the woman in such a role, as well as for those that would impute such a charge to one that is clearly not scripturally considered for eldering.

To any woman in such a position within her local church, I appeal to you to prayerfully examine the word of God to see if what is stated is true. In contrast to what may be believed, God will not call anyone into a service that is in violation to His written word. Then, if such a call cannot be of God, there is but one option to the call’s origin . . . the fleshly nature of self, it is of the devil.

Likewise, any member of the body of Christ guided and taught by a woman posing as an elder/pastor/shepherd to His church is also in sin. Following such a person not placed by Christ is not following Christ, and is not being guided by the Holy Spirit. The Holy Spirit does not abide in the work of such a person! This bears repeating . . . the Holy Spirit does not abide in the work of such a person! Examine Scripture for the truth . . . it is clearly taught.

The household: While Paul gives no attention to what would be equivalent to college or seminary degrees of our day, or to accumulated knowledge, speaking eloquence, stage presence, etc., there is an overwhelming emphasis placed upon the personal life of the man. When a man functions as a biblical elder, there is no public façade, no duplicity in, and no closed doors to the life he lives . . . he is in full view for public scrutiny as his résumé is written upon his heart, then read and validated through the transparency of his day to day life.

This examination of a man, which is befitting for all men of Christ, enters through the open doors of his household. In fact, four of the given requisites for church body recognition of an elder directly place the scope of scrutiny clearly upon the management and leading of his family. This should be a clear signal to the church of the importance and relevance of household management when but one qualification is directly related to the handling of the Scriptures. This single reference of this qualification is given by Paul to Titus (Titus 1:9); that the overseer must be “holding fast to the faithful word which is in accordance with the teaching . . . .” All of the qualifications given to Timothy encompass the character of the man, with non in direct reference to the word of God.

First, he manages his household well: For “if a man does not know how to manage his own household, how will he take care of the church of God?” (1 Timothy 3:5). Literally, he is to “stand before,” as “to lead” with vigilant care, and persistent and persevering attention. As does a godly shepherd “tend” and “feed” the flock entrusted to him, so is a husband and father to tend and feed his family. He is a guide, leading, training, and instructing in and of Christ. Always discerning, vigilant, watchful for the wolf that seeks to devour, closing opportunities to the satanic attack he knows will come. Sowing of the flesh (Galatians 6:8) and love of the world will not be a part of his household, as mirroring Christ is antagonistic to the fleshly desires of the world. He is to “walk in the same manner as [Christ] walked” (1 John 2:6). What was the manner of Christ’s walk? Christ Himself says, “I do nothing on My own initiative, but I speak these things as the Father taught Me . . . for I always do the things that are pleasing to the Him” (John 8:28-29). Only through the written word of God, and the guidance and instruction of the Holy Spirit validated through the written word, are we able to know and confirm the manner that Christ walked and what is pleasing to God.

As a man is the head of his household (Exodus 6:14), it is ultimately upon his shoulders where the developed nature of his family rests. The spiritual health of his household is the necessary starting point that provides validation . . . or invalidation . . . for tending and feeding the church which is the household of God. His family is to be an example of goodness to all those they may interact with. It is in the environment of his home where he matures in faith, being refined through obedience to the Lord he loves. The home is the training ground and witness of any who seeks eldership within the “household of God.” It is in the home of a man where he is initially tested, evaluated, and where maturity of faith is revealed for shepherding within Christ’s church. This maturity is a mandate, obligated to be in place prior to the recognition of any man as an elder, not after. This to protect the very truth of God from adulteration and His church from the corrupting influences that will always infiltrate where discernment is lacking because of the absence of mature, qualified, godly men! Let Paul’s words sound again in their warning, “If a man does not know how to manage his own household, how will he take care of the church of God?” (1 Timothy 3:5).

Second, he is to be a husband of one wife: This qualifier Paul states in his letters to both Timothy and Titus. It must be taken within the intent and context given. An elder is the “husband of one wife,” or as in the original Greek, a ‘of one woman man.’ This qualification is introduced with Paul writing to Timothy saying, “It is necessary for the overseer to be . . . .” And to Titus he writes, “If anyone is . . . .” His words are simply but clearly stated, with no room to circumvent or bypass this admonition. There is no suggestion that an unmarried (i.e. never married, divorced, or one in adultery) or polygamous man is considered. Such an application of elder qualifications draws strong opposition, as it would disqualify a great many seeking to be, or positioned as, a pastor. “But Paul did not have a wife and he was an elder!” many will argue in protest. This is indeed true. Paul was not married during his ministry (1 Corinthians 7:7-8), and Scripture does not suggest that he was a widower—contrary to the qualifications, he was an unmarried elder. With Paul unmarried, is it possible that today’s elders are being held to a differing standard than was Paul? The answer lies in the calling to his ministry.

Christ uniquely called and gifted twelve from among His disciples “whom He also named as apostles,” (Luke 6:13). After His resurrection, the Lord also uniquely called and gifted Paul (Acts 9:1-18) as an apostle (Romans 1:1; 1 Corinthians 15:8-9). The calling of these men was for a very specific purpose and time in history, having no like or equal (John 14:16-17, 26; John 16:7, 13-15; Ephesians 3:4-5). This was a particular, special call and gifting immediately prior to and at the birth of Christ’s church. Their purpose was to lay down the foundation blueprinted for His church in the design and purpose of Christ. No man has, since the advent of His church, been called and served as these particular men had.

In calling and setting apart these men as true apostles, being recognized by their performing “signs and wonders and miracles” (2 Corinthians 12:12), for specific service (Matthew 10:1, 8; Acts 2:43; Romans 1:5; Ephesians 3:5-7), preaching of the gospel (Matthew 28:19-20), and establishing His church (Ephesians 2:20), Christ was not limited to an external expression to discern their faith as men are; for Christ “. . . sees not as man sees, for man looks at the outward appearance, but the Lord looks at the heart,” (1 Samuel 16:7). Christ “knew all men . . . He did not need anyone to testify concerning man, for He himself knew what was in man,” (John 2:24-25). It is in His knowing of man, that through Paul, Christ gave His church a tangible means that would provide discernable evidences of the very inner workings of a man’s heart for the generations to come. It is spiritual deception, corruption, or a lack of biblical understanding to assume men are able to see as Christ sees the heart of another. So are today’s elders held to a differing standard than was Paul? The answer is clearly “yes”! The qualifications of an elder are in large measure, externally observable as evidential fruit; “for man looks at the outward appearance.”

Some contend that if marriage was a qualifier, that Paul would have found it necessary to disqualify himself as he says “to the unmarried and to widows that it is good for them if they remain even as [he]” (1 Corinthians 7:8). Taking this verse in context, to function as an elder was not in consideration here, but was instruction on marriage specifically (1 Corinthians 7:1-16). “Each man has his own gift from God” v 7 tells us. The gifts of God are various and diverse in their distribution upon and amongst all believers. Biblical marriage therefore, being a good thing, is a gift from God (1 Corinthians 7:7, 17); likewise, as has been earlier shown, qualified shepherds are also gifts, but to His church.

Third, he will see that his children are in subjection to their father and with all dignity: The KJV and the ASB render 1 Timothy 3:4 nearest to the intended meaning; “having [his] children in subjection with all gravity” (ASB 1917). Scripture leaves no question that the ultimate responsibility for the development of his children’s character and heart is placed unconditionally into the hands of the father (Genesis 18:19; Psalm 78:4; Ephesians 6:4; Colossians 3:21). In today’s American and European culture (heavily influenced by the industrial revolution of the late nineteenth and early twentieth centuries), men are deflecting the greatest responsibility entrusted to them; leaving their wife (or worse yet, babysitters, daycare centers or the public school system) to fill a role a mother is ill-equipped to perform. It is self-evident that early child training (Deuteronomy 4:9; 6:7; 2 Timothy 3:15), secures life long habits (Proverbs 22:6b) making it essential that a child be trained-up in and held accountable to (Proverbs 22:15; 23:13-14) God’s word through the loving discipline of both parents; which is evidence of godly love for the child (Proverbs 13:24). For “those who have been trained by [discipline], afterwards yields the peaceful fruit of righteousness,” (Hebrews 12:11). However, the responsibility of consistent, unfaltering “training up a child” (Proverbs 22:6a) rests squarely upon the fathers—and it is the fathers who are ultimately accountable to God in the manner, type, and content of the training his children receive and its result. Remember, he is the manager, as well as the head of his household. Wherever lack occurs because of his negligence in fulfilling his God ordained responsibilities, he is accountable and liable.

Let us probe into this qualification, “having [his] children in subjection with all gravity,” exegetically, to examine it a little closer.

“Children” (teknon) is gender neutral, being inclusive of both male and female children. Its usage here would imply younger children, children that are in the training years of “discipline and instruction of the Lord,” (Ephesians 6:4). Whereas in Titus 1:6, which will be addressed shortly, teknon implies older children; where physical growth and mental maturity leaves childishness behind, with genuine saving faith or belief being apparent through their conduct. The children of one functioning as a biblical elder “are in” a present and persistent state of “subjection to him.”

“Subjection” (hupotagē-noun, from the verb hupotassō) indicates one of lower rank; owing allegiance to the one they are under control, authority, rule or influence of. It is the act of subjecting or the state of being subjected. The noun form occurs but four times in the New Testament: 2 Corinthians 9:13—believers are to be in subjection [translated as obedience in the NASB], to their confession of the gospel of Christ; Galatians 2:5—followers of Christ are not to yield in subjection to false brethren; 1 Timothy 2:11— “a woman must quietly receive instruction with entire submissiveness”; and here in 1 Timothy 3:4. The verb form, hupotassō, provides an understanding of completeness or fullness in the subjecting. It is to place under obedience, submitting self unto. The “church is subject to Christ” (Ephesians 5:24); all things are subject to Christ (Philippians 3:21; 1 Corinthians 15:27-28); “the Son Himself also will be subjected to the One . . .” (1 Corinthians 15:28); and, “creation was subjected to futility, not willingly, but because of Him who subjected it” (Romans 8:20). In His word, God has placed children in subjection to their fathers; wives in subjection to their husbands; man, creation, and all things in subjection to Christ; with Christ then, being in subjection to God the Father. This is an unalterable rule of God and cannot be amended by man.

Subjection provides a more comprehensive picture of headship. There is completeness in the subjection, not in partiality or in some degree of semi-inclusiveness. Outside of subjection are disrespect, disobedience and defiance. Subjection permits order where disorder would otherwise rule. It brings about a course to a desired result.

A man portraying the function of an elder will have children known as ones possessing a submissive character through obedience to their father’s instruction and discipline. Their hearts of childishness may yet be in rebellion, but their actions will show a willful mind to an external conformity of godliness. There is no allowance for disrespect, expressed anger, selfishness, deceit, lying, or dishonesty; there is no “Oh, she is just a child” or “Boys will be boys,” to excuse poor behavior. They will not be as of the world. There is an expected standard of compliance. At this stage, training in proper external conduct will ultimately lead to conduct governed by a conditioned heart that desires to please not only his earthly father, but also his heavenly Father.

Gravity (KJV) is translated from the Greek noun ‘semnotēs,’ with semnotēs used but three times in the New Testament, and is used only by Paul: 1 Timothy 2:2—the believers life is to be portrayed and lived in moral dignity and holy conduct; Titus 2:7—young men are to be an example of dignity, of seriousness; and here in 1 Timothy 3:4. (‘Semnos,’ an adjective, is use four times in the New Testament, translated as, grave, honest, honorable, dignity, etc. As it was for ‘semnotēs,’ semnos is used only by Paul; in these two books and a single usage in Philippians.)

Children of godly men will be trained in, and will be progressively growing to possess a quiet, solemn, sedate demeanor, appropriate to the environment or surroundings the child is in. As the child matures physically and mentally, there will be an increase of seriousness in the deportment of his character. Foolishness, triviality, disrespect and irreverence to others, particularly to his father, are an affront and insult to the godly qualities of his father, and to God.

External obedience must begin to be trained into a child while he is yet an infant. As the child develops from infancy into the toddler years, when understanding and the concept of otherness begins to develop, it is time to begin the cultivation of the soil of his heart. Discipline begins to move from simple chastening (corrective and/or punitive) to instructive teaching (conscience/spiritual). Such a process begins with including “the moral reason why” such behavior is intolerable. With the soil of the child’s heart properly tended to and his faith nurtured according to the word of God, towards the late teen years, a father and mother have moved from aspects of discipline to coaching their children in proper conduct and godly living.

Fourth, his children are faithful (Titus 1:6): In the New Testament where the word faithful (Greek-pistos; also translated as believe, believer, etc.) is used of man, it is always used of believers and never for unbelievers. Such a characteristic will not only be the identity of a man functioning as an elder, but it will also be the identity of his children.

Whereas children are to be in submission to their father in 1 Timothy 3:8, implying younger children in the home and being under his direct authority; here in Titus, older or adult children are referred to where physical growth and mental maturation leaves childishness behind. An elder, being gifted for such labor by Christ, will have believing children where their personal faith is evident, and not merely mimicking the faith of their father. Each of his older children, whether living in or outside of his home are considered here. They will possess a genuine saving faith or belief that will be apparent as it is expressed through their conduct, exhibiting the godly character of their father. They will not be of the world (1 John 2:15-17), striving to satisfy the appetite of self, following after the fads, fashions, behaviors, and doctrines of the culture that surrounds them (Ephesians 4:14)—however, they will be overcomers of both the physical and spiritual worldliness (1 John 2:13; 5:4) that relentlessly attempts to seduce. All men of God are to guide their children to salvation and sanctification, which is an essential prerequisite for the ‘act of’ shepherding (poimainō) His church. Likewise, a man is proved inadequate to shepherd the people of God if he has been unable to lead or draw his children to a saving knowledge of Christ, or, shepherd (i.e. guide) his own; for “if a man does not know how to manage his own household, how will he take care of the church of God?” (1 Timothy 3:5). By what standards are we to use to determine the faith of his children? . . . “you will know them by their fruit” (Matthew 7:16, 20) when it is held to the light of Scripture.

Yes, their fruit is recognizable. Many of the qualities that qualify a man as an elder will be represented as maturing and mature fruit in the properly prepared and seeded soil of his children’s heart. They will be recognized for their own obedience in faith as they serve Christ. The remainder of verse six of Titus chapter one, likewise informs us what the fruit—the bad fruit—may be that accompanies the man’s child that lacks saving faith. These two disqualifying attributes in this verse would also lend to the understanding that, again, these are grown or adult children. The man will have “children who believe, not accused of dissipation or rebellion” (NASB).

It is of first importance to recognize that the accusations levied against a man’s children, as it is for anyone, must be validated as true. Hearsay, rumors, and innuendo are not legitimate means to tend charges. There must be significant caution when receiving accusations against anyone within the body of Christ. (Scripture provides the proper course to follow when a member of the His church is participating in sin, vices, or destructive behavior, in essence, when the truth of God’s word is violated by brethren, or, so-called brethren. To examine these measures, here, is beyond the scope of this article.) Scripture is clear that true followers of Christ will have false witnesses testify against them, they will be hated, and they will be persecuted, as was Christ. “The servants of Christ must be silenced!” is the fiendish, seditious desire of those opposed to Christ. Investigative inquiry must proceed cautiously and with biblical discernment, to avoid being drawn into the deceptive schemes of the workers of Satan in attempts to discredit or silence the godly.

What is most troubling in such charges is that we are repeatedly warned that false accusations will largely come from the religious, the pious, the ones that on the outside “appear as servants of righteousness” (2 Corinthians 11:15). These deceitful workers disguise their true identity and conceal the deadness within them as they strive to bring disruption and destruction within the church. As it was for Jeremiah, so shall it be for the righteous man striving in His word, “For me the word of the Lord has resulted in reproach and derision all day long” (Jeremiah 20:8). So, when accusations are rendered, receive them, and then proceed cautiously while investigating, carefully examining the evidence in truthfulness. If, and only if, the charges are confirmed, take the necessary and appropriate actions as instructed by the word of God.

Dissipation: The children of a man that desires to be an elder are not to be “accused of dissipation.” The Greek word for dissipation, ‘asōtias,’ is used but three times in the New Testament; twice by Paul (including its usage here in Titus1:6) and once by Peter. It is translated as dissipation in the NASB and NKJV; as riot and excess in the KJV; as dissipation and debauchery in the NRSV; and as debauchery, wild, and profligacy in the NIV. Literally, ‘asōtias’ is a condition of unsavedness; with ‘a’ being a negative prefix meaning not, with the root of asōtias, ‘sōzō,’ translated primarily as save or saved. ‘Sōzō’ is used almost exclusively in the context of keeping one from perishing, or to rescue from destruction; whether it be physical impairment or ruin, sin, or deliverance from Messianic judgment and the wrath of God. Conversely, when used in a positive sense, it is bringing one to salvation in Christ, and, is used in reference to the time when one, in faith, turns to Christ. In joining the prefix ‘a,’ meaning not, with ‘soto,’ meaning save or saved, the result is ‘asotia,’ which is literally not saved. Thayer’s Greek-English Lexicon of the New Testament gives; “άσωτία [English rendering-asōtia], -ας, ή, (The character of an asōtōs, i.e. of an abandoned man, one that cannot be saved . . . hence . . . incorrigibleness), an abandoned, dissolute, life; profligacy, prodigality . . . .”

In the other two usages where ‘asōtia’ is found in the New Testament, Paul (Ephesians 5:18) and Peter (1 Peter 4:4) associate it’s usage with “walking in the unfruitful deeds of darkness (Ephesians 5:11), and the carnal “lusts of men . . . pursuing a course of sensuality, lusts, drunkenness, carousing, drinking parties and abominable idolatries” (1 Peter 4:2-3). These verses reveal the visual profligacy of the one with the “character of an asōtōs,” ones that live in varying degrees of wastefullness of life, ones that are in the realm of the unsaved . . . i.e. darkness and separation from Christ. The adverb ‘asōtōs’ is used but once in the New Testament, being in the parable of the prodigal son (Luke 15:13). This young man forsook all, and living dissolutely, he was without moral restraint. This parable, again, supports that the children being referred to in Titus 1:6, are older children, capable of ‘independent’ practices and living.

Children raised (read instructed, and guided) with loose, inconsistent, non-accountable biblical training and practice, largely mature with a heart that has rejected, if it was present at all, the godly instruction of his parents. Sadly, it is rare indeed to find children that hold to godly conduct when physical age causes separation from the guidance of their father. Parents and their children often consider such as independence and a natural part of maturation, which is nothing but a world view premise. But we fail to recognize that such a release from godly influence in matters of opinion and conduct are nothing more than the fruit of worldly acculturation ripening on the thorns and thistles of untilled soil that has failed to receive the seed of truth, and are prognosticators of unsavedness, or asotίas.

Unless there is a concerted effort to conceal such a life, such practices should stand out for the blight that they are . . . the feeding of the insatiable appetite upon carnality and self. Will such acts of godlessness of the unsaved always be visually and obviously flaunted? . . . obviously not, for counterfeit workers are proficient in their masquerading that has, does, and will indeed deceive many within the undiscerning church as Scripture consistently and repetitively warns. When unsavedness or wastefullness of life are evident, or if accusations of these are investigatively supported as being present in the life of any of the grown or adult children of one seeking to be an elder . . . according to the word of God, he is not qualified and is to be removed from consideration or recognition as an elder (i.e. pastor).

Rebellion: Also, the children of a man that desires to be an elder are not to be “accused of . . . rebellion [Greek-anupotaktos].” Rebellion is the antithesis to the nature of child that has been raised, instructed, and guided by his father in godliness, having placed in his heart subjection to his father. Subjection, or obedience if you will, at an early age to the parents (Ephesians 6:1-3; Colossians 3:20) lends naturally to future subordinating of self in familial relationships, to civil authorities, in the work environment, to the gifted men given by Christ to the church, and as servants to the members of His body. Willing obedience, a result of a heart given unto the Lord, leads to the equipping of Christ’s church (Romans, chapters 12-14; 1 Corinthians, chapters 11-14).

Rebellion, (Greek-anupotaktos) is used but four times in the New Testament (1 Timothy 1:9; Titus 1:6, 10; Hebrews 2:8), being translated in the various versions as rebellion, unruly, disobedient, not put under, not subject to, etc. Anupotaktos, as it is for asōtias examined earlier, has the negative prefix ‘a,’ translated as not, and is from the Greek verb ‘hupotasso.’ ‘Hupotasso,’ from ‘hupo’ meaning under, and ‘tasso’ meaning arrange or place in order, is “to place under, to subject, to obey,” and is almost exclusively translated as submit, subject, subjection, etc., in the more commonly used Bible versions. Hence, ‘anupotaktos’ is to ‘not subject oneself’, or simply, ‘to be disobedient.’

Whereas the subjection for younger children, as discussed earlier, is known as possessing a submissive character through obedience to their father’s instruction and discipline, the obedience and submission portrayed here have a much broader expression for the older child. To whom or to what are the children to be in obedience; not a mere external compliance, but an internal obedience that originates within the heart?

First and foremost, the grown or adult child would be obedient to the gospel of Christ (Mark 1:15; John 3:36; Hebrews 3:18) and be in subjection to it (2 Corinthians 9:13). Obedience to the gospel (not of works but believing in Christ as He states one must believe) is necessary for salvation and is eternal life (Romans 1:16-17; Ephesians 1:13; 2 Thessalonians 2:14; 2 Timothy 1:10; Hebrews 5:9; etc). Secondly, conjoined with obedience to the gospel, he will strive in obedience to Christ (John 14:23; 1 John 2:3-6). This striving, which supplies evidences as indicated by John in his first epistle, allows that one “may know that [he has] eternal life (1 John 5:13). Obedience to Christ is submitting to Christ, “in a manner worthy of the gospel” (Philippians 1:27). Such a person will “contend earnestly for the faith” (Jude 1:3), “standing firm” (1 Corinthians 16:13). But to do so, one’s faith must mature (Hebrews 5:11-6:3), “for we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; but speaking the truth in love, we are to grow up in all aspects into Him who is the head, even Christ” (Ephesians 4:14-15).

Certainly, this does not infer that the older children of a man gifted by Christ to serve as an elder in the local body of which he is a member, are mandated, or should even be expected to be flawless, or remain unblemished in their nature. Such are unrealistic expectations for anyone possessing genuine saving faith, and are outside of biblical teaching. As discussed earlier in this article, all men are still influenced by the nature of their flesh; however, ones in Christ are not shackled to this fleshly nature of the natural man. They will no longer . . . no, they cannot be practitioners of sin, but practitioners of righteousness (1 John 3:3-10), having been freed from the bondage of, and servitude to, sin

But what of the self-evident indifference, a choosing if you will, to not turn from or to even minimally investigate for truth that which is considered as contrary to accepted Christian logic? Is this not also renunciation, or passive disobedience? Is it not . . . rebellion? Have we indeed lost comprehension of the magnitude, magnificence, and non-malleable absoluteness of the inspired, written word of God . . . His word which has been given to men that they may know the truth and will of God?

A great deal as been shared in this article, but we cannot conclude here. There is yet another type of rebellion, a rebellion of deadly consequence. It is a rebellion that goes largely unnoticed by church attendees. It is a virulent pathogen that has widely infected the children of the men and women that are being placed as elders, pastors, clergy, and ministers—but has escape the accusations of rebellion from the body as these children are in fact, practicing the faith of their fathers. It is incomprehensible and unconscionable that the members of most local church bodies have become so blinded to or accepting of the biblically identifiable acts of rebellion as if they were genuine portrayals of godliness. That is right, what is considered as unholy and unrighteous in the eyes of God and is repeatedly taught in Scripture has become not only acceptable, but is practiced as if it were of God. An insipient debasement has silently seeped under the mantel of what is called ‘the church,’ birthing an illicit church vulgar to the word of God. Christendom has birthed a new religion that is not new at all, but is a return to worldly practices, vain piety and vacuous faith.

Do we see men filling the biblical function of an elder/pastor in the churches of Christendom that are biblically qualified? Are they the husband of but one wife? Are his younger children, if any have not yet grown to physical and mental maturity, under control with all dignity? Does he have grown or adult children, and are these children genuine believers as is evidenced by the form, function and practice of genuine saving faith? It is obvious to even the most casual of observers, that such children of faith—true genuine saving faith that is externally represented as God has indeed given in His written word—stand as a testament to their father’s faith. These few characteristics of Christ qualified man would be an exception, and a rather rare exception at that, than what is in fact portrayed in our churches. Christian churches are filled with biblically unqualified elder/pastors. Churches have given the title of elder/pastor to women, and to men that have never married, have been divorced, or have been in adulterous relationships. Many are childless or are too young for older children (1 Timothy 3:6; 1 Peter 5:5). We see their children in consistent, non-submissiveness portrayed in both active and passive disobedience to their father and mother. Or, if he has older children that possess the physical and/or mental maturity or faculties to discern faithfulness or savedness, his children lack.

However, we must also not forget that Scripture clearly teaches that all men sin (1 Kings 8:46; 2 Chronicles 6:36; Proverbs 20:9; Romans 3:23), this includes anyone already functioning as an elder as well as his children. John, speaking to first-century believers, warns, “If we say [which is inclusive of John himself, the apostle that Jesus loved] that we have no sin, we are deceiving ourselves and the truth is not in us” (1 John 1:8). Through the assurances provided in and by the written word of God, we know that true followers of Christ, who “by the blood of Christ” are cleansed “from dead works to serve the living God” (Hebrews 10:14). And, in opposition to “dissipation” and “rebellion,” true followers will be in a ‘continual’ process of sanctification through the Holy Spirit (2 Thessalonians 2:13; 1 Peter 1:2)—this as they “work out [their] salvation” (Philippians 2:12).

To work out ones’ salvation does not infer a work-based salvation, nor is it a level of necessary goodness to remain saved. Working out ones salvation indicates the believers’ inherent responsibility as a child of God to be engaged in and actively striving for obedience in the process of his sanctification (Philippians 3:13-14; Romans 6:1-22; Colossians 3:1-17; 2 Peter 1:5-11), resulting in an ever-increasing victory over, and separation from, sin, and the unfruitful deeds of darkness (Galatians 5:16-26; 1 John 5:4; Matthew 25:32; 2 Corinthians 6:14-17; Ephesians 4:17-19, 25, 29-32, 5:11). Working out our salvation is to “cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1). This call is for all genuine followers of Christ.

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