The Moses Principle of Leadership: Teach, Tell and Train

After 400 years of living in slavery, Moses had just begun leading the Israelites out of Egypt. His task was to take the children of God toward Israel, their promised land. As we read in the Book of Exodus Chapter 18, Moses was laboring in the middle of the Sinai desert from dawn to very late into the day and night as he attempted to resolve the countless conflicts that were coming up among the Children of Israel. Effectively, Moses had unintentionally turned into a workaholic.

Jethro, his father-in-law, a Midian priest, saw that the workload Moses was putting upon himself could not be sustained for long and that he was heading for troubled times ahead. Wisely, he pulled Moses aside, and after commending him for his efforts at doing God's bidding (Exodus 18:9-12), gave him a couple of priceless lessons and counsel regarding the benefits of delegation.
In today's business terminology, Jethro articulated several management principles which were relevant to the situation of Moses then and which can be applied even today.

Admit to yourself that non-stop working is unsustainable

Jethro didn't hold anything back and in a matter-of-fact manner told Moses that what he was doing was certainly not good. It was neither good for Moses nor for the people Moses was leading, as both stood at the risk of wearing themselves out. He told Moses that what he was doing was too much for one person to perform by himself.
Effectively, Jethro was telling Moses that eventually he would break down. We all know that you can't keep working 12-hour days, 6 days in a week, and still expect to come out unscathed. Eventually, something will give: your sanity, your health, your career, your family, or your own promising legacy. Even worse, Moses stood at the risk of wearing out his people. For your own sake-and that of your people, you must appreciate and admit the reality. Your current strategy is simply not working.

Know that yours is a unique calling

Jethro had seen something extremely significant. He saw that while Moses perhaps could do lots of things quite well, he appeared to have a unique calling in which he alone brought more value.
As we see in Chapter 18 verses 19-20 of the Book of Exodus, Jethro exhorted Moses:
"Listen now to my voice; I will give you counsel, and God will be with you: Stand before God for the people, so that you may bring the difficulties to God. And you shall teach them the statutes and the laws, and show them the way in which they must walk and the work they must do"
Precisely what Jethro, his own father -in-law was telling him was that he needed to offload himself of those things which other people could perform, so that he could give his attention those things that which only he could perform or do, namely going before God and teaching the people what to do.
This is a principle that applies to you as a leader. In whatever you are doing, where exactly is it that you bring the most value-that special thing that you are personally, uniquely qualified and called to do? Then how can you go about delegating the rest?

Select several qualified leaders to help you

Here Jethro gets very practical and gently gives Moses a rebuke and admonition telling him he was not the only person who could get the job done. He needed to get some trusted leaders to help in sharing the load as there was no reason why he should bear it alone. We see in verse 21a Jethro telling Moses:
"Moreover you shall select from all the people able men, such as fear God, men of truth, [and] hating covetousness... "
Worth noting here is that Jethro focused is on character. Your chosen people can gain experience and the necessary knowledge, they can master skills and even greatly develop their personal leadership gifts, but the place where you must begin is with a solid foundation of a godly character. With such a character, it becomes much easier for you to delegate effectively and with confidence.

Give your chosen leaders authority and responsibility

Jethro was apparently a very practical man. He clearly understood that a typical leader's span-of-control is around 10 people. He guided Moses in setting up a simplified organizational hierarchy that had different responsibility levels. He gave a clear outline:
"... and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. And let them judge the people at all times" (Ex. 18: 21b).
This is certainly not complex rocket science and neither is it a bureaucratic setup. The various levels of management proposed by Jethro were not designed to hamper or impede the decision-making process but rather to facilitate it and making it more effective. The key lies in giving your chosen leaders real authority. Yes, they are bound to make mistakes, but you must get over that. This is the price that comes with developing leaders.

Only undertake what others can't

Moses was advised by Jethro to manage by exception:
"And let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee." (Ex18:22b)

The Navigators founder Dawson Trotman once observed that a leader should never do anything of great significance that other people in the team can do or will do when so much of important things to be done are there, which others cannot do by themselves or are no going not to do. This is definitely an invaluable piece of advice for every good leader. Identify where you can bring unique added value and let that be your main focus and let everything else go.
How does Jethro conclude his counsel to Moses?

"If you do this thing, and God so commands you, then you will be able to endure, and all this people will also go to their place in peace."(Ex 18:23
It is important to note how Moses is promised two beneficial possible outcomes by the experienced
 priest Jethro:
1. Moses himself will endure (Strategy Sustainability)
2. People will have peace (Fewer Conflicts).

Conclusion

Management ability is not an inborn characteristic, but is something that is learned. Good leaders are made and not born. Moses was called by God to lead the children of Israel, yet even with many years of education acquired in Egypt plus the practical experience, he still had lots to learn. This ought to be an encouraging thing to those who feel that perhaps administration is really not their forte. We can learn from the case of Moses and Jethro that it's possible to learn how to become better administrators, better managers, and ultimately better leaders for today's modern and progressive society.

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Rewards of the Christian Life

The Christian life is portrayed as a race by the writer of Hebrews. "Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross despising the shame, and has sat down at the right hand of the throne of God. Hebrews 12:1,2. Many Bible Scholars feel that the Apostle Paul was probably the writer of Hebrews because verses like these are closely related to many of his other writings. In other cases, Paul compares himself with the racers and competitors in the Isthmian games which were celebrated in the city of Corinth. This comparison made an allusion which was well known to the people of Paul's day and therefore was a great teaching metaphor.

The competitors who ran in these games were duly qualified both by character and ability. The distance and width of the course were clearly marked out. The prize that was to be won was set forth. Judges were chosen and sworn to judge impartially. The starting signal was given and the race was run. The winner was carried to the judge, the prize was given and a crown placed on the winner's head. The name of the winner was proclaimed to the great assembly of people.

The Christian race is so compared. The Christian must be qualified both by character and ability. The Christian must pursue the course with patience and perseverance. After completing the race the successful Christian is brought before the Judge where he/she is rewarded and crowned with glory.
The Christian race is not any race, but a particular race. It is, "The race set before us". The course of the race is the road of life. The length of it is a lifetime. The width of it is the size of the world. This course has many challenges and many temptations to turn the runner aside. The riches and cares, the company and amusements, the pleasures and influence of the world are all dead weights which must be "laid aside" so they don't hinder the Christian runner.

The progress of the Christian in this race depends on several things. The Christian must keep to the course and not turn out of the way. Some run the race well for a while and then turn aside. The Christian must stay on course. The middle of the course is the safest place to run. Constant progress must be made and the runner must continue patiently under all difficulties. The prize must be kept in view.

The nature of the prize in the Christian race is different from worldly races. Scripture represents this prize as rewards under the figure of a trophy or crown. There are various crowns that may be rewarded to Christians when they complete this race of life.

The Incorruptible Crown - I Corinthians 9:24-25. "Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it. And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishible crown. " In the Christian's duty, all run that they might obtain this crown. All that finish get the prize, not just the winner. The Christian runner is described as being "temperate in all things". Much self-denial was practiced by the Olympic runners Paul mentioned. They kept to a strict diet and discipline. Should not the Christian much more curtail themselves of their liberty for the glorious prize set before them? Christians must deny self and keep the body under "bringing it into subjection", (I Corinthians 9:27). The Christian runner faces hardship and is always in close combat just as any competitor. Paul mentions one enemy of the Christian runner (the body) which must be brought under subjection. Paul is referring to those fleshly appetites and inclinations.

Moral Teaching in the Gospels

The Law held for Matthew's ethics of a surpassing righteousness but which finds its fulfillment in Christ. The teachers of the law, according to 23:16, 17, 19, 24, 26 were described as blind guides. They were blind to the real will of God in the law has been made explicit in Jesus' sermon. Through the passages already cited and many others, the ethics of Matthew has been seen as righteousness and not work ethics like the teachers of the law and Pharisees.
The Gospel of Mark
Mark's account of the ministry of Jesus opened with the call of discipleship (1:16-20). Throughout the gospel discipleship stands out as the central theme of his ethics. Howard Marshall, commenting on Mark 1:16-20, affirmed this statement when he said, ' it was no accident that the summary of the gospel message is followed by the story of the call of the first disciple of Jesus. It is thereby made crystal clear that to repent and believe in the gospel is nothing other than to follow Jesus...if he is the preacher of the gospel, he is equally the content of the gospel and one cannot believe in the gospel in any other way than by making a personal commitment of oneself to him'. Mark emphasized the ethics of discipleship throughout his gospel, giving many practical examples of what is required of Christ's disciples. The key verse to his discipleship ethics is 8:34, '...if anyone would come after me, he must deny himself and take up his cross and follow me...' According to Mark, to be Christ's disciple, one must and be ready to suffer and even to die with him (8:35; 10:38-39). For this reason Mark did not fail to present the story of Christ as one who was rejected, betrayed, denied, deserted and mocked - but also chosen and vindicated by God.
Mark's ethics was not just of discipleship in general, but was also made specific in some areas. He talked about watchful discipleship (13:33-37). His ethics of 'watchful discipleship' was applied not just in respect of suffering and the coming Messiah. He points to the fact that discipleship is not just a matter of observance to any law or code; it is a matter of freedom and integrity. Citing, for example fasting (2:18-22) and Sabbath observance (2:234-4:6), he said they do not belong to the community oriented to the coming of the son of man, but the past. He considered the final norm to be the lord and his word rather than the precepts of Moses (8:38).
In Chapter 10:1-5, he addressed the issue of marriage, children, possession and power, but not on the basis of the law. Rather, he dealt with them on the basis of God's intention at creation (10:14-15), the coming kingdom of God (10:14-15), the cost of discipleship (10:21) and the integrity of one's identification with Christ (10:39, 43-45). Mark's ethics was predominantly and ethics of discipleship.
Luke-Acts
David J. Atkinson observed, 'the memory of Jesus nurtured Luke's concern for the poor and oppressed, and that concern shaped the story of Jesus that Luke told.' This can be confirmed by what he included in his account: (a) Mary's song at the beginning of his story celebrated God's action on behalf of the humiliated, hungry and poor (1:46-55); the infant Jesus was visited by shepherds in a manager (2:8-16); he also included the portion Jesus read from the prophet Isaiah at the start of his ministry - 'the spirit of the lord is up me because he has anointed me to preach the good news to the poor.' As John Stott observed, Luke enforces his teachings with unforgettable parables, which illustrated the love of God for sinners (e.g., the prodigal son); the publican); the love which we ought to have for each other (e.g., the Good Samaritan); and the way God's word is received and His kingdom grows (e.g., the Sower and the mustered seed).1
Luke did not legislate any law or gave a social program. He made it clear that to acknowledge Jesus, as the Christ, was to care for the poor and powerless. The story of Zaccaehus also indicates that to welcome Jesus gladly was to do justice and to practice kindness. In the same way, Luke presented the story of the early church as sharing all they had with the needy person among them. By this action Luke's ethics revealed that when community and character fits the good news to the poor, then Christ has been acknowledged as lord. Luke's ethics is that of concern and care.
The Gospel of John
John's gospel differs from the synoptic gospels in a number of ways and his ethics is also distinct. Although Moses was still a guide to the Jewish Christians to whom John wrote, his focus was not the law but life in Christ's name (20:31). Life in Christ's name was a life formed and informed by love. Christ is the great revelation of God's love for the world (3:16). The father loves the son and the son abides in the father's love and does his commandments. Jesus loves his own and instruct them to abide in his love and to keep his commandments. His commandment however is for believers to love one another as he loves them.
The reality of this love as John presents it was secured at the cross. The challenge in John's ethical teaching is that, the mission of God's love seeks a response - an answering love, and where it finds it there is life in Christ's name.
Conclusion
Using the Sermon on the Mount as the basis of gospels ethics, the ethics of the four gospels as presented by the various writers were discussed. Matthew presented a righteous ethics. True righteousness is conformity of character and conduct to the will of God. Mark presented an ethics of discipleship-total commitment of oneself in obedience to the Savior. Luke presented an ethics of concern and care for the poor and destitute. Finally, John presented an ethics of love. God's love for the world was seen in Christ's death on the cross. Responding to that love means life for the individual.

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Mark 10:17 to 22 -- Jesus and the Rich Young Man

The Gospel of Mark is a narrative, in the oral tradition of early Christian teaching. To understand the story of the rich man’s conversation with Jesus, one needs to view the Gospel in total. In this Gospel, Jesus is a mentor and teacher of the people. Jesus is teaching the truths of the Kingdom of Heaven. Moreover, Jesus is leader to the disciples/apostles.

Mark wrote his narrative in active voice telling the events in the discipling of the apostles and ministry to the Chosen People of God. Throughout the Gospel, Jesus talks with people in all walks of Jewish life.

Thimmes (1992) helps explain the constituents of Marks Gospel. For Mark, constituents are groups of people, the twelve (apostles), religious leaders, Jesus’ family, crowds of people, and women. She continues to write that individual characters, like the rich young man, appear at times; however, they appear in justification of Jesus, His actions, His mission.

Inner Texture/Intertexture

The inner texture - repeated patterns of speech and structure (Bekker, 2005) – include the theme of teaching, preaching to the people, offering insight to the apostles, challenging the teachers of religion, and commanding followership. To the people following Jesus, He tells simple stories for their understanding, to the apostles, He explains the parables in depth as to assure their understanding and their ability to spread the truth after the Accession. To the scholars of Jewish religion, Jesus traps them in their own words.

Intertexture – the tapestry woven into modern society (Bekker, 2005): The Church today continues to teach and interpret for the faithful. The Gospel of Mark uses intertexture through social topics common to the time in a manner that reflects culture.

Mark wrote based on oral tradition and oral history (Dewey, 2004). Like organizational leadership today, Mark shared Jesus’ vision through story telling, in Mark’s situation, as suggested by Dewy (2004) and Robbins (2005), Mark wrote as scribe of Peter. Peter’s oral history became written history through Mark.

Oral histories and traditions of a great leader adhere to that leader over time. Like modern organizations, myth and folklore help preserve organizational history. We tell the stories in pieces in a way that people can understand the context, and then weave the stories into a text. More than myth and folklore, Mark’s gospel is a factual accounting resulting in little change over time.

Inner Texture in Mark
 
There are several recurring themes in the Gospel of Mark. We read that Jesus preached, He spoke with authority, He taught. These references tell us Jesus was a teacher. However, teacher has a different meaning today than the time of Jesus. Daily Bible Study (2005) offers a definition of teacher used during the time of Jesus.

Teacher: Rabbi, meaning Teacher, or Master was, and is, a dignified title given by Jews to doctors of the religious law and distinguished teachers. In the New Testament, it was most often recorded when used by His disciples for Jesus Christ.

Therefore, Mark’s use of teacher referring to Jesus is of respect for Jesus’ knowledge of sacred scripture and ability to relate it to disciples and followers.

In the passage, Mark 10:17-22, the word teacher appears twice as spoken by the rich young man, once in the beginning of the story and again in the middle. The rich young man recognizes that Jesus speaks with authority when preaching. This young person did not come upon Jesus; rather he ran to Jesus giving homage by falling to his knees, and addressing Jesus as teacher. Hebrews 7:7 offers some insight to the young man’s behavior, “It is beyond dispute that the inferior is blessed by the superior.” Other accounts suggest the rich young man was a local leader (ruler) to whom others would bow in respect (Luke 18:18).

Recognizing the historical perspective of the teacher and the action of the rich young man to kneel before Jesus, one can understand how this person felt toward Jesus as a leader and teacher of the people. However, did this young man recognize Jesus as the Son of God?

As the story unfolds, the young man also addresses Jesus as good, “good teacher.” Good appears three times in this short passage all in the opening verses. After the young man addresses Jesus as good teacher, Jesus replies by asking the young man to qualify “good,” as “No one is good but God alone.” This line of questioning seems to have a rational logical progression. First Jesus asks why the young man considers Jesus good. Second, Jesus states only God is good. Third, the unanswered question in logical progression is, “you address me as good, I say only God is good. Therefore, if only God is good and you address me as good, do you recognize me as God?” This appears a challenge to the young man to accept Jesus as the human manifestation of God.

What word might the young man have spoken that we translate as good. Searching online sources for “good” in relation to it use in this passage, one Hebrew derivative appeared – tov. In Greek, one finds agathos, meaning that which is good or goodness. Another Greek term is kalodidaskalos, meaning teacher of good things or teaching what is good.

After researching the meanings of the good and teacher used in this passage, one can conclude the rich young man recognized Jesus as a scriptural teacher, with scholarly knowledge, who taught good things. One cannot conclude the young man recognized Jesus as the Son of God.
Stevenson (no date) wrote of the encounter that the rich young man was mistaken that he and Jesus were equally good because of their acts. However, the young man had already stored his good works on earth and related in Matthew 6:16-18.

In the midst of the encounter, Jesus commands the rich young man to obey the commandments. However, Jesus seems to speak to the young man is terms he understands from the Scribes and Pharoses. The pattern Jesus used was unassailable “do not” violate a Commandment. The instruction “do not” repeats five times.

Upon Jesus telling the young man to obey the commandments, the young man replied he obeyed since being a child. He “… felt genuine love for this man as he looked at him” (Mark 10:21).

This story concludes with Jesus final attempt at the young man’s transformation, Jesus tells him to sell all his possessions, give to the poor, and “follow Me.” Jesus asks this young person to give up his earthly treasure for heavenly treasures. Unable to accept this command, he turns and leaves Jesus. “At that saying his countenance fell, and he went away sorrowful; for he had great possessions” (Mark 10:22). Although the passage ends with verse 22, Mark writes of Jesus continuing to instruct the disciples on the value of knowing God rather than trusting riches. The young man was unable to surrender riches, position, and title on earth for heavenly treasure.

Social and Cultural Texture

In the time of Jesus as today, wealth was power and status was important. The case to make is the rich young man wanted a place in heaven; however, on his terms. Jesus spoke of the rule of Jewish law obeying the commandments, give up riches, and follow Him. The result is the young man rejects Jesus’ offer and goes away.

Ideological Texture

Mark’s gospel, unlike the others opens with Jesus as the subject, “Here begins the wonderful story of Jesus the Messiah, the Son of God” (Mark 1:1). Therefore, Mark places Jesus as central in the passage of the rich young man to teach others on the dangers of wealth. Jesus projects himself onto the rich young man drawing him into scene. The disciples traveled with Jesus, yet they are not a part of the story until verse 23 and Jesus begins His instruction.
Sacred Texture

Jesus tells the young man only God is good. He asks why the young man addresses Him as Good Teacher. In this passage, Jesus reinforces the Jewish law as interpreted by Jewish teachers of the law. Jesus offer to follow Him was not the short cut the young man wanted since it meant giving up “worldly goods” for God’s good.

Opening-Middle-Closing Texture

This passage fits the Robbins (1996) texture pattern having an opening, middle, and a closing.
• Opening, Mark 10:17: Jesus was leaving on a trip when a rich young man came running up to Him asking how he could get to heaven.
• Middle, Mark 10:18-21: Jesus had a conversation with the young man telling him to obey the commandments to reach heaven. Jesus loves the man offers the young man a chance to follow Him, and he rejects Jesus offer.
 • Closing, Mark 10:22: As a rich person, he was unable to give up material goods for spiritual goods to attain heaven.

Christian Leadership

How does leadership in the time of Jesus compare to modern leadership? Christian leadership is simple according to Smalling (2005). However simple, he iterates it is not easy. Organizational leaders understand the management paradigm of hierarchical structure; however, fail to recognize the biblical paradigm of servant leadership taught throughout the gospels.

Christian leadership, biblical leadership shared in the New Testament is a gift from God. Mathew 20:20-28 tells of the sons of Zebedee seeking position power in the Kingdom of Heaven. Jesus says in verse 23 that He (Jesus) cannot say who sits where in Heaven, “… Those places are reserved for persons my Father selects.” Zebedee’s sons had ambition which is good in a leader; however, they were self-focused not God focused in the leadership desires. Modern Christian leaders must possess humbleness. Winston (2002) writes of humble and haughty leaders. The former is servant to the goals of the organization and the latter is servant to his/her own goals.

Christian leadership, biblical leadership shared in the New Testament is a gift from God. Mathew 20:20-28 tells of the sons of Zebedee seeking position power in the Kingdom of Heaven. Jesus says in verse 23 that He (Jesus) cannot say who sits where in Heaven, “… Those places are reserved for persons my Father selects.” Zebedee’s sons had ambition which is good in a leader; however, they were self-focused not God focused in the leadership desires. Modern Christian leaders must possess humbleness. Winston (2002) writes of humble and haughty leaders. The former is servant to the goals of the organization and the latter is servant to his/her own goals.

Many texts cite leaders as charismatic, seeking a relationship between the leader and those led. This is probably true of all leadership situations; however, has an “exceptional gift for inspiration and nonrational communication” (DuBrin 2004, pg. 65). Charismatic leaders may be social – doing what is best to benefit others, or personal – doing what is best for self. Christian leaders need to concern themselves for the whole rather than the one.

In organizational change, especially reorganization, and reculturing, leadership is often transformational. A leader may evaluate the organization in terms of forces. There are forces for change and forces against change. The transformational leader must minimize or eliminate the resistance factors so the forward motion of change progresses positively. The rich young man could not rid himself of resistance forces.

A Christian transformational leader needs to know Acts 20:28, to “keep watch over yourself…,” the leaders spiritual welfare. This person must also keep watch over “… all the flock of which the Holy Spirit has made you overseer.” This element of the verse is very similar to agapao love explained by Winston (2002). Finally, Acts 20:28 concludes “Be shepherds of the church….” Church in organizational terms is the population of people making up the organization.

The first inkling of Jesus’ leadership comes in the first chapter of Mark, verses 21-22. In these, we read how Jesus went into the synagogue and “taught them as one that had authority, not as the scribes.” Modern learning organizations teach employees leadership skills through mentoring, preparing the younger employees for the time that they will take over leadership.

Jesus is not a titled leader; yet he has many followers and fierce official resistance to His authority. Sims (1996) refers to Jesus’ leadership in Mark as a call “from power as dominance to power as participation.” Mark 10:44 relates the servant leadership teaching of Jesus, “And, whoever wants to be greatest of all must be slave of all.” DuBrin (2004) acknowledges leadership as a partnership or relationship over the long-term. DuBrin continues by citing Peter Block’s stewardship theory of leadership. As mentioned elsewhere in this paper, the stewardship theory supposes the greater good of the whole rather than the individual. Successful leaders in modern business recognize their strength come form the collective strength of the group.

Pfeffer (1998) writes of the seven practices of successful organizations in chapter three, and similar to Mark 10:44, he says successful organizations “(r)educe status distinctions and barriers….” (pg.65), and be selective in hiring new people. Jesus was selective in hiring his inner circle. He picked fishermen to make them fishers of men (Matthew 4:19, Mark 1:17). He chose a tax collector (Matthew 10:3, Luke 5:27), although  their people considered tax collectors behavior unethical (Mark 2:16, Luke 7:34). The Christian leader, servant/leader selectively gathers others around whom he/she can teach. Then they, in turn, carry the vision and values forward to the next level.

The Christian leadership rests on multiple points. The rich young man passage offers a glimpse of three balance points, God, others and self. Blue (1999) takes leadership in journeys, three separate journeys, yet each dependent on the others. The first journey is upward, having a spiritual relationship with God, integrating God into our lives, being God oriented. The second journey is inward. The inward journey according to Blue is where we “(attend) to our own healing, attending to the stuff that's wrong with us.” Do not deny your feelings, try to interpret them and learn from them. Feelings are the body’s way of giving us information and we often choose to ignore them. The third, final journey is outward. We cultivate relationships with many and intimacies (platonically - agapao) with a few. We find those who are honest with us and us with them.

Conclusion

Mark 10:17-22 is Jesus’ call to action to give up secular gods. In reciting the Commandments in verse 19, several are not included. Notably, Jesus does not include the First Commandment. Jesus is already aware the rich young man has put other gods before God.
Modern leaders need to observe the events of Mark 10:17-22. It is not a social interaction. Jesus asks this young man to accept a new position, a new work ethic in support of Jesus’ mission. Leaders have a call to service, to serve the organization, its constituents, its community, and its human resources. Winston (2002) charges that too often leaders put people into positions because of technical ability without taking into consideration the overall good of the organization.

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What is the Gospel of Jesus Christ?

The most common definition I've heard for the gospel is that it means "good news". Which is true. The logical question to ask though would be, "good news about what? The best way to answer that is to see what the Bible has to say. So here goes ...

A Biblical Definition of the Gospel:

If you wanted to use your Bible to explain to someone what the gospel is - where would you look? Probably the most quoted verse in Scripture is John 3:16, "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have everlasting life."
As beautiful and as full of meaning as that verse is - that's not the Scripture I would turn to. Although a good case can be made that it teaches the gospel. And I'd probably agree with that. In fact, there are many texts which could be used - because the Bible has plenty of good news!. But there's one Scripture which is my favorite when it comes to describing (and understanding) the gospel. And it's one I love to think about. It's Romans 1:16

Romans 1:16 comes right out and says, "this is the gospel" Let's look at it together, and then dissect it. It says, "For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation for everyone who believes ..."

Interesting. In this passage Paul is saying so many things - which we'll break down in a second. For now though notice this text is definitely claiming to define what the gospel is. Would you agree with that? Paul says he's not ashamed of the gospel. And then he tells us what it is. He says, "for it is the power of God unto salvation." Is that how you would explain the gospel? Would you define it as "the power of God"? What is he telling us here?

The Power of God

What is power? What do you think of, when you think of 'power'? Do you think of military might? Do you think of superior strength, or control? A lot of it depends on context, doesn't it? It certainly does in the examples I just gave. Yet in the definition I like there's a common denominator which applies no matter how it's being used, and no matter what the context is. And that's this:

Power is the ability to produce an effect. Think about that for a moment. All power results in being able to produce the outcome you want, regardless of the situation. That is power, isn't it? Having the
ability to acquire or produce what you want means you have power over it.

Now, applying this definition to our text we could paraphrase the text so far to be saying the gospel is "the ability of God to produce an effect". The ability to produce an effect. So what effect is the gospel producing? It says, "unto salvation." Which means so far that the "gospel", is the GOOD NEWS that God has the ability to produce salvation. Our next logical question would be -

What is "Salvation?"

One of the clearest definitions of salvation I've ever heard is "being set free from the power and penalty of sin." What a promise! I like that, don't you? Can you imagine not only being set free from the penalty of sin - but also from it's power over us? Amazing, isn't it?

And for any who might be thinking they can never be free from sins power over them I would remind them of who the verse says has the power ... God! That's the good news. That it's not our power - it's God's!

The difficulty any Christian has in living a victorious Christian life is when they're trying to supply the power through their own efforts. Although there's a lot I could say about that think of it like this - if you did have the ability to produce a sinless life using your own power then you wouldn't need a Saviour. But if you're a Christian it's because you recognized somewhere along the line that you were a sinner who needed saving. And that saving comes to us as a gift. It has to, if we are to have it, because we could never earn it through our own works.

Who does the Bible say is set free from sin's penalty and power? Everyone who believes! Wow. The good news keeps getting better and better.

How to Make the Gospel Real

Would you like to know a way you can experience more of God's power in your life? Let's start by looking at our "gospel text" one more time, completely paraphrased with our new understanding:
Paul says, essentially, "I am not ashamed of the good news of Jesus Christ! For it is the ability of God to set me free from the power and the penalty of sin, if and when I believe."
Faith is like a muscle, the more we use it, the stronger it gets. So if the gospel is God's power put forth to save man, and if it produces freedom in everyone who believes, it stands to reason that the greater faith a person has, the more they will experience the power of the gospel. Isn't that true? That means that one of the keys is to have greater faith.

Faith in the Power of God

As our heavenly Father, nothing pleases God more than to have His children come to Him in faith. Meaning God loves it when we trust Him and believe His Word! Do you realize whenever we doubt Him, we're saying we don't trust Him to do what He says He'll do?

How much would it help if, when we felt weak, we took our focus off ourselves and shifted it onto a new focus - a focus on God's ability to do what He says? Where in all the world do we see the greatest evidence of God's power (i.e., His ability)?

In creation! Psalm 19:1 says "the heavens declare the glory of God, and the firmament shows His handiwork." Who hasn't looked up at a sky full of stars, and marveled at the strength and wisdom of the One who put them there? The text goes on to say, "Day unto day utters speech, And night unto night reveals knowledge. Their is no speech or language where their voice isn't heard!" Ps. 19:2
What David is telling us here is that "day unto day (the heavens) utter speech" - in other words the heavens speak to us - of God's glory, wisdom and power. And "night unto night reveals knowledge" - again of the wisdom and power of a God who could create such an amazing display of glory as that which we see in the heavens. And this is universal speech and knowledge! It says, "There is no speech or language where their voice isn't heard."

Now get this ... using this passage, Paul reasons in Romans 10:14-18 that through the heavens the gospel had been preached to the Jews (connect vs. 15,17 & 18)! And, going right along with my premise that we observe the power of God in His creation, and gain confidence in His ability to save us when we contemplate His great handiwork, Paul says that "faith comes by hearing, and hearing by the word of God" vs. 17. But look what word of God He's talking about - he makes that statement right smack in the middle of his reasoning that the gospel is being preached by the heavens.

Connect Your Need to God's Power

So here is the sum of the matter. If God is faithful and true, that means He will keep His promises to us. In Scripture God has promised to completely save us from the penalty and power of sin - in Christ. That's the gospel, or good news. If we're NOT experiencing victory over sin in our lives it can mean only one of two things. Either God is unfaithful to His word, or we don't have enough trust in His abilities. Remember, the gospel is God's power to save to everyone who believes.

(NOTE: Actually a 3rd option could be that we're often happy to be saved from sins penalty, but not as interested in being saved from it's power over our lives, i.e., we like sinning)

But if we truly desire to live for God, and we want the freedom He promises us from the power of sin, we will behold His great wisdom and power in the things which He has created, and we'll trust Him. That is, once we realize that it's the same power at work in creation, now at work in our redemption (Redemption is our "re-creation", it's the same power that created us - now being put forth to save us!)

So, if anyone ever asks you what the gospel is, you can now answer with confidence that it's "the good news that God has the ability, through Christ, to completely save us from the power and penalty of sin, if we'll believe it through faith!"

Article Source: http://EzineArticles.com/2168517

Do You Know There Are Different Types Of Prayer?

For Christians prayer is simply communication between our Creator God and His created beings, His children. So the question is often asked: What should we pray for? Do we ask to be delivered from our enemies or our short and/or long term trials? Do we pray for our health? Or our wealth? And if we personally believe in miracles should we be praying for one?

Without question, for the sincere Christian, prayer is extremely important as it develops a personal relationship with our Creator God. But, in prayer, can a Christian ask for the wrong things? And just how do we know the correct way to pray? What lessons might Jesus, God's beloved son, teach us where prayer is concerned?

As we read Holy Writ we see that Jesus often prayed that God's perfect will be done in His life. The same should be so with us! With each passing day the need for our Father's guidance, strength and wisdom becomes ever the more important.

I Thess. 5:17 admonishes us to "pray without ceasing." Indeed, prayer can be frustrating if we don't understand God's Word and His ways. Thus the development of a personal relationship is crucial. Let's take a look at the six forms of prayer as set forth in Holy Writ, each with different functions, to hopefully better equip us to be able to pray more effectively by applying the correct spiritual tool to our specific request or need.

1. Prayer of Praise and Worship

Holy Writ instructs us in Psalms 100:4 to enter His gates with thanksgiving and into His courst with praise. In this prayer format, you are not asking God to do or to give you something. This prayer format does not ask God for any kind of direction nor is it dedicating your life to Father God. Instead you are just praising the Lord, thanking Him for His bountiful blessings and mercy that He promises are renewed every day. You are telling Him how much you love Him.

Luke 2:20 is a wonderful example of the shepherds glorifying and praising God for all the things they had heard and seen, and describes their reaction when they saw baby Jesus.

Luke 18:43 gives an example of prayers of thanksgiving in the story of the blind man glorifying God when he was healed. All the people who witnessed the miracle also gave God praises.
In Luke 11:2 Jesus gives specific instruction concerning the infamous Lord's prayer when He told His disciples how to pray by saying, "When you pray, say, 'Our Father in Heaven, hallowed be Your name.'"

John 11:41 Jesus gives yet another wonderful prayer example when He said, "Father, I thank You that You have heard Me," when He referred to His prayer regarding Lazarus.
In Phil. 4:6 we are admonished in a prayer example given by Paul when he wrote to the Philippians, saying, "Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God."

2. Prayer of Agreement

We are introduced to the prayer of agreement in Matt. 18:19 when Jesus said, "Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by my Father in Heaven."

In order for a prayer of agreement to work those involved in the prayer must be in agreement. To effectively use the prayer of agreement one must be sure that all involved with this prayer must be in complete agreement. When anyone asks another to pray in agreement with them concerning a matter it is extremely important that all parties concerned understand the specifics of the prayer request. And if anyone does not feel they cannot honestly join in any kind of prayer of agreement he/she should not allow themselves to become a part of such agreement.

3. Prayer of Faith Or Trust

The question arises here: What is faith? Simply, and powerfully put 'faith' is 'trust.' I, personally, like to use the word 'trust' whenever possible as I simply relate better to it. Oft times I feel people use the word 'faith' in the context of "sounding or being religious" wherein for me, the word "trust" has a stronger connotation of an "intimate relationship."

People often intermix a "prayer of faith" with a "petition prayer." A petition prayer is between you and God. Yes, it is "asking," however, for many it is often actually demanding God for a particular outcome concerning a matter.

Hebrews 11:1 says, "Now faith is the substance of things hoped for, the evidence of things not seen." One's faith is substance: something tangible, it's real and evidence of things one is unable to see. However, trust is too! Again I, personally, relate to "trust" better.

Count the number of times in Holy Writ when Jesus says to someone, "According to your faith." Reference to peoples' faith is constant. Even though it was His power that healed them, He always credited their faith with being the catalyst. In fact, when Jesus went to His hometown, we are told in Matt. 13:58 that He did not do many mighty works there because of their unbelief. Certainly Jesus did not suddenly lose His power on that visit to Nazareth It clearly was contingent upon their belief, the same as it is today!

Mark 11:24 is recognized to be the key verse for the prayer of faith in which Jesus says, "Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them."

Of great importance is the fact that Mark 11:24 does not say when you will actually see the result of your prayer. Nor does it say how long it will take for one's prayer request to become a reality or manifest.

This is where many Christians become discouraged and even distracted in their own prayer beliefs. We must always remember that God lives in one eternal now. There is no past or present for Him. But we are temporal beings who live in the context of time.
So when we pray in faith or trust, God immediately gives us what we have you prayed for. However, He gives it to in the spirit realm. However, in the natural world, due to a number of factors, it may take time for the answer to manifest itself.

We must never forget that God answers prayers, and He will answer each one of our specific prayer request in line with His Word. However, it is our faith, our trust, that brings His answer to us, out of the spiritual world and into our personal physical world. His power never changed. So what changed? It was the people's level of faith, their trust, mixed with His power.
A powerful, yet simple spiritual explanation for this is the fact that God will not do something against your will. God will not, He cannot violate anyone's free will. So if anyone doesn't have faith, or are not able to trust Him to do something, He won't arbitrarily override that lack of faith and/or trust.

4. Prayer of Dedication and Consecration

The prayer of dedication and consecration works when there are at least two godly alternatives available and you may not be getting a clear direction that God wants you to take. When one's direction is unclear, yet all options do appear to be right and legitimate, this would be the perfect time to say, "I am going to go with this option, Lord. I want it to be your perfect (not permissive) will. Show me if I am making a mistake here." Trust me, if you are in error, He will show you!

An outlined prayer of dedication and consecration is found in Luke 22:41-42. Here Jesus withdraws from James, Peter and John and kneels down and prayed, saying, "Father, if it is Your will, take this cup away from Me. Nevertheless not My will, but Yours be done." Jesus was actually saying, "If there is any other way to do this, (then) let's do it that way." The great learning point here for all of us is the fact that Jesus is flexible when He asks the Father to show His (perfect) will by saying, "Nevertheless not My will, but Yours, be done."

Without question when one is not absolutely certain which direction should be taken in any decision it is absolutely correct, even "Godly" to ask for confirmation!

5. Prayer of Intercession

Intercession is simply praying in behalf of someone else. A person may be incapable of praying for himself. Such would be the case if someone is extremely ill, on drugs, demonically possessed or perhaps mentally impaired. Also it may involve praying for such things as the government, the church or specific prayers based on the knowledge of someone's personal needs.

In Ephesians 1:15-18 Paul makes it clear that he is interceding in prayer for the church at Ephesus when he wrote, "Therefore I also, after I heard of your faith in the Lord Jesus and your love for all the saints, do not cease to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints."

It is important to note here that Paul does not set himself in specific agreement with anyone. This makes this particular prayer an excellent example of intercessory prayer.
Another good example of intercessory prayer is found in Paul's greeting to the Philippians that is found in Phil, 1:3-4 when he wrote, "I thank my God upon every remembrance of you, always in every prayer of mine making request for you all with joy."

6. Prayer of Binding and Loosing

Like all things in God's system the prayer of binding and losing only works in line with God's Word and His laws which is clearly set forth in Matt. 18:18-19 when Jesus tells us, "Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by my Father in heaven."

There are two very important points here: (1) We have authority here on this earth by virtue of our "action" of the prayer. Things do not begin in heaven and come to Earth. (2) The "prayer action" starts here on Earth. Notice that it says, "Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."

One is able and has authority to bind foul spirits that are at work in people's lives. Also, one can loose angelic spirits to work on their personal behalf in those areas where God has already promised results. When one prays in this manner, God affirms it, in Heaven, and puts His seal of approval on it. Binding and losing must be based on the authority God has granted His children in Scripture, not on some (whimsical) desire.

God has provided each type of prayer for a specific purpose. Though you may use more than one at any given time, it is important to be clear about which type you are using and why, and to be aware of its limitations. If you follow the examples in the Bible, you'll be sure to use them properly.
Clearly we seen in these examples that "all" of our prayers, whether, as set forth in the above, prayers of supplication, faith or trust, should all be mixed with praise and worship. Remember the "secret ingredient" to answered prayer is found in Psalms 100:4 where we are told to enter His gates with thanksgiving and into His courts with praise!

Article Source: http://EzineArticles.com/9854614

The Misunderstood Bible

The Bible is probably the most misunderstood, misinterpreted, and misrepresented collection of books and letters ever published. The problem is not with the Author, but with the reader. Scripture is interpreted through filters of reason and human manipulation. The Bible is looked at as a treasurer chest of riches that bypass man's spirit to fulfill the desires of the flesh. Isaiah saw the danger of ignoring the intent of the Holy Scrolls by "teaching as doctrines the commandments of men." (Is. 29:13) From generation to generation man has continued to dilute the Word through human interpretations. Jesus rebuked the Pharisees for their manipulations of the Word. These spiritual leaders changed the intent of God's Word to serve their own agendas. Jesus stated that they "made the commandment of God of no effect by your tradition." (Matthew 15:6) Jesus likened His generation to the blind leading the blind. (Matthew 15:14)

Today we continue to distance ourselves from the intent of God's Word. Never have I seen such a manipulation of the written Word. Some of the teachings that have evolved over the years have amounted to nothing more than fake doctrines. Seasonal interpretations are teachings that only last for a certain period of time, and then give way to new doctrines that feed the hopes and expectations of Christians. As the progression of teachings continues to illuminate Believers, uneasiness looms until the doctrines prove to be true. When one experiences a hesitation in expecting the reality of a teaching, it should immediately signal that something is wrong. God's Word will never bring confusion or uncertainty. When one's spirit is restless, something is wrong. Let me give an example; if a teaching urges one to give financially in order to reap monetary benefits, it should cause a caution light to go off in the Believer. The question should be asked as to what Jesus really taught on the subject of money. Did His life promote financial abundance? Instead of listing all the questionable doctrines that have swirled around Christians, let me challenge all Believers to lay aside their preconceived and predetermined teachings and read the Gospels as if for the "first time." The foundation of the Gospels is the Grace of God which is evidenced by the giving of His Son. Through Jesus' substitutionary sacrifice, the "whosoevers" of the world can experience the forgiveness of sin. Through Jesus' death on Calvary, His resurrection, and ascension, every individual who accepts Him becomes part of family of God. There can be no challenge to that doctrine. Every other teaching and instruction must be examined through unbiased study of the Word.

I am sure many teachings that the Believer has received will pass the Biblical test. It is reassuring to know the life we have built through the Word will stand every challenge and test that we will face. But, if we have built our faith on false teachings, there will be evidences to validate our errors. Some may say it is dangerous to examine our faith through reevaluating Scripture. I believe that the real danger is failing to recognize if there are flaws in our accepted teachings. I believe there are some very difficult and challenging times ahead and, if our lives are not in line with the rightful intent of the Word, we will suffer from our instability. Our faith is not measured by our emotional responses, but by our stability. Just because we don't feel God's presence does not mean He is not very close.

It is time to reintroduce ourselves to the Gospels. It is time to once again walk with Jesus through the powerful Gospels, and as we do, we will see things we missed or reaffirm what we have believed.

Article Source: http://EzineArticles.com/9850240

How to Ensure the Most Effective Bible Study on Revelation 17

The seventeenth chapter of the book of Revelations is one of the most straightforward symbolic prophecies in the Bible. If you are being introduced to Bible study on Revelations 17 for the first time you are going to be impressed by its relative simplicity for two reasons:
1. The clear Bible interpretations of symbols in the passage, and
2. The manner in which it simplifies the parallel prophecy of Revelation 13
For any Bible study on Revelation 17 to be fruitful you must accept the fact that you cannot understand any prophecy whatsoever unless the Lord has revealed the interpretation in His word. In this article I deliberately avoid spelling out what the Bible solutions are. I will simply give you the scripture references for you to check out in your Bible. I am doing this because I want to encourage you to study the book of Revelations for yourself, find the biblical solutions, and, hence, arrive at a Bible-based conclusion.
The whore and the waters
Now let us begin. When you look at Revelation 17:1, the first symbol that is introduced is the "great whore that sitteth upon many waters". The interpretation for that symbol is found in verse 18. There is also a Bible solution for the waters where the woman sits; it is found in verse 15.
The seven heads and ten horns
The next symbol to be mentioned is found in verse 8, the beast with seven heads and ten horns. This particular symbol is interesting because the different elements that are connected to it (the seven heads and the ten horns) are actual symbols to be interpreted. The seven heads has dual interpretations, which are found in verses 9 and 10, while the interpretation for the ten horns is found in verse 12.
The beast itself
It must be noted that the beast itself is treated as a symbol to be interpreted. This interpretation was not given in chapter 13. In order to find the biblical solution to this symbol you must consult the seventeenth chapter. The only place where this interpretation is located is verse 11. This is a key interpretation because it leads to other important conclusions which can only be arrived at by an acceptance of the correct interpretation of the beast symbol.
Having identified the solutions to all the symbols in that chapter, you can now apply them according to the narrative development of the passage. That's how easy, but effective, a Bible study on Revelation 17 can be; you can share this with a friend who might have some sort of mental block about the book of Revelation. I am sure he/she would find it interesting.
The easiest Revelations chapter for first-time prophecy students
If you are a not yet a seasoned student of Bible prophecy but hope to conduct either a group or a one-to-one Bible study on a Revelations topic, this might be the place to start. But I would advise you to study other prophecies in connection with this passage. You can go to the book of Daniel, which also covers end-time issue in great detail. Because you may not get a perfect understanding of this passage on first attempt, whatever you can do to improve your knowledge of the seventeenth chapter of the book of Revelation would be worth the effort.

The most important principle in the study of prophecy is to implicitly accept all the biblical interpretation just as they are given to us in the word of God. An advanced Bible study on Revelation that covers this and other critical end-time issues is now available for download. To find out how you can get a handle on the difficult prophecies in the book of Revelation, click here to download a copy of the End-time Prophecy Ecourse

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The 5 Bible Study Basics - Making Your Bible Study Time Bear Good Fruit

Even in the 21st century, sitting down and reading the Word is still one of the most used forms of Bible study. Just pick it up and read it. Sounds simple enough. Right? But, grabbing your Bible ten minutes before you fall asleep and reading a few verses. That does not qualify as fruitful study time. Sure, you'll be able to say you read something. And, if that was all you wanted to accomplish, then you hit your goal.
But, your Heavenly Father does not want your time in His Word to just be another item to check off of your to-do list. He wants it to be a time where He can use His Word to renew your mind. Where He can change you into the person He predestined you to be. So, how do you study the Bible? Under the guidance of the Holy Spirit, that's How!
"But when He, the Spirit of Truth (the Truth-giving Spirit) comes, He will guide you into all the Truth (the whole, full Truth)..." - John 16:13 (Amplified)
So, now you have discovered the first of your Bible Study Basics.
Bible Study Basic #1: Never Study Without The Spirit of The Lord!
But what other techniques can help you make your Bible study time bear good spiritual fruit?
Bible Study Basic #2: Don't be afraid to write in your Bible!
Some people are scared they'll mess up their Bibles. Don't be. Make notes in the margins of your Bible and highlight passages that touch your heart. This makes it easier to sit down from time to time and revisit the things you've learned.
Reading over your notes and revelations regularly is one of the best ways to remind yourself of thing that the Holy Spirit reveals to you as you study.
Bible Study Basic #3: Invest in mini post-it notes and sticky tabs.
Want to leave a larger note right on the page of a specific scripture? Use a mini post-it so that the revelation you received will be there waiting for you next time you flip past. Instead of using bookmarks, use small sticky tabs to indicate verses you want to come back to or meditate on. This way, you can color code your study topics by using different colored tabs, and even keep track of more scriptures.
Bible Study Basic #4: Select A topic or reason for your Bible study.
Focus your study around something you're interested in, and you'll never forget to study your Bible again! Find out what God has to say about developing faith or raising godly children? Hunt for all of the wisdom in the Proverbs or pick apart the story of creation in Genesis? This is the best way to personalize your Bible study experience.
Bible Study Basic #5: Keep a Bible Study notebook.
As you study, write down the things that you learn. You can keep a running list of your favorite scriptures or write down things that God reveals to your heart as you study. Using your notebook to journal is also key. Journal on specific scriptures, what they mean to you, and how you'll incorporate them into everyday life.
Of course, reading the Word is not the only way to study the Bible. Bible study workbooks and classes can be excellent ways to grow closer to God through His Word. You can also do your Bible study online. Free online Bible study lessons make God's Word available wherever you are. While everyone else at work is taking a smoke break, take a Word break and shoot over to your favorite Bible study online website!
No matter how you study God's Word, don't forget your #1 Bible Study Basic. Pray before you begin your Bible study sessions and invite the Holy Spirit in to be your guide. That way, your study time will always bear good fruit!

Ameerah Lewis helps people develop a more intimate relationship with God through free Bible study online courses.
To learn 3 more techniques that will make your Bible study time fruitful for the Lord, enroll in her free Bible Study Basics E-course. You'll learn how to use the Bible to truly connect with the heart of God.

Seed Faith Doctrine - Exposing a False Christian Doctrine

The Seed Faith Doctrine is a common teaching among prosperity gospel preachers and preachers who promote tithing. This doctrines falls under the umbrella of the Prosperity Gospel. The Seed Faith Doctrine is based upon a misinterpretation of the seed parable told by Jesus in Matthew 13:3-9.

"And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among the thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thrirtyfold. Who hath ears to hear, let him hear (KJV)."

According to the Seed Faith Doctrine, the seed is money or so-called tithes, the sower is YOU, the believer, churchgoer, Christian, the ground is their church/ministry and 30, 60, and 100-fold increase refers to financial gain. In other words, when you send money or so-called tithes to their church/ministry, God will give a 30, 60, or 100-fold financial increase - if you exercise your faith.

Is this what Jesus was teaching in his seed parable?

No! Jesus explains the meaning of the parable in Matthew 13:18-23 and Luke 8:11-15. Jesus is talking to his disciples. He tells them what to expect when they preach the gospel. He is preparing them for the realities of his ministry.
Here's how Jesus explains the seed, the sower, the ground and the 30, 60, 100-fold increase:

• The seed is the word of God (gospel)

• The sower are those who spread the word of God (gospel)

• The ground is the heart/mind of people

• The 30,60,100-fold increase refers to the different levels at which people receive the gospel and how much fruit they will bear when they receive the gospel

The lesson of the seed parable is this:

There will be people who reject the gospel, some will receive the gospel up to a point and others will completely embrace it. As a result, the gospel will impact people's lives to varying degrees which will produce varying results in their life.

We see that the Seed Faith Doctrine is a complete misrepresentation of what Jesus was teaching.
Beware of false doctrines! Read the Bible for yourself!

Article Source: http://EzineArticles.com/4350815

Where Do Preacher's Keep Their Sermon Notes?

You want to preach a sermon with limited reliance on notes.  If you need notes, however, you must keep them somewhere.  Where do you keep them?  In this article we will discuss four of these places.
1. In the Pulpit
Here the preacher places the limited notes on the pulpit. When done well, the audience may not even recognize or remember that the notes are up there. However it can be a disaster when done poorly. The other day I saw a preacher who would look at his notes, leave the pulpit say a few words, walk back look at his notes, leave again. It became completely obvious that the preacher either didn't know his manuscript or he does not have the gift to preach with limited notes. Wherever you keep your notes, you must know them well.
2. In your Bible
Here the preacher tapes the notes to the Bible.  Much like the previous approach, if you look too much at your notes or it becomes distracting that you are looking at your notes, it can be worse than simply reading your manuscript.
Some preachers are very good at making you think that they are reading the Bible, but they are glancing at their notes. Some are very poor at it. If you can't pull it off, put your notes in the pulpit.
3. In PowerPoint on Your Screen
A lot of churches have screen's now.  They put up scriptures, hymns, and other things.  You can easily put your main points up there and read very naturally your point.  This is actually a very effective way to "cheat."
4. In Your mind
Here the preacher memorizes the notes.   It is easier to be natural in this approach, but it also requires much more time to become familiar with the material.
Wherever you keep your notes, the best sermons are those that the preacher is very aware and knowledgeable of his/her notes and does not require too much reference to them.  So whether you read, follow an outline, or go up without any notes, it is best to know your notes, wherever you put them.

The Existing Concept of Leadership in the African Church

Ted W. Engstrom and Edward R. Dayton in their book, "The Art of Management for Christian Leaders" said that leadership can be looked at from many different angels. They went on to state three of these angles from which leadership can be looked at. They are: i ) from the viewpoint of position, for e.g., leaders of companies or organizations; ii) from the viewpoint of action: leaders are known by the leadership acts they perform. Regardless of the different viewpoints from which one could examine leadership, it will always fall under three basic concepts.1

The three basic concepts of leadership identified in the contemporary world are as follows: the traditional concept - from one's social or ethnic background, the secular concept-from the view point of modern society in general and the biblical concept - from the teachings of scripture. In some cases, the traditional concept. However, in the African context, it is important to make the distinction. From the three concepts mentioned above, all other concepts of leadership have their roots. Therefore in discussing the existing concepts of leadership in the African church, these three concepts were examined. The format followed in this chapter is as follows: the first section was a discussion on the Biblical concept of leadership, the second a discussion on the secular concept of leadership and the third on the traditional concept of leadership. Following these discussions, the existing concept of leadership, within the African church was determined by comparing these concepts with actual practices in the church. From the comparison a conclusion is drawn.

The Biblical Concept of Leadership

The concept of leadership from the biblical perspective has been determined from the teaching of scriptures and from the examples of many who were called to leadership by God. In this section, the leadership teachings of Jesus and the life. The life he modeled as the ideal standard for Christian leaders will be examined. Following that, leadership concepts in the Old Testament will be discussed generally, but also making specific references.

A. Leadership Teachings of Jesus

In his book, "The New Leaders: A Revolutionary Approach", Mytron Rush stated his purpose of writing as, "to help us rediscover the practices and principles of leadership thought as applied by Jesus", He said that Jesus Christ was not just content to have followers. By His teachings and practices, He redefined effective leadership as the leader reproducing himself on the followers.2 In the process of reproducing leader, Jesus revealed His basic concept of leadership as that of service. Gottfried Osei-Mensah agrees with Myron Rush when he said, "the model of leadership the scripture consistently command to the people of God is instead what we may call the servant-Ieader".3 Several passages of scripture can also be cited to support the fact that Jesus' concept of leadership was that of service. In Matthew 20:25-27, following a request for high position made by the mother of two of Jesus' disciples, Jesus made this statement: "Not so with you. Instead, whosoever wants to be great must be your servant, and whoever wants to be first must be your slave." Also in Matthew 20:28, Jesus said, "The Son of man did not come to be served but to serve". Osei-Mensah observed that through His ministry, and especially in His relationship with His disciples, Jesus also consistently modeled this type of leadership. For example, when Jesus washed the disciples' feet, He clearly demonstrated this principle of humble service and show that it does not take away any dignity from the leader. It was this servant concept of leadership, which was epitomized in the life and ministry of Jesus that produced the first group of Christian leaders - the disciples of Jesus. This act of Jesus was also to show the disciples that true leadership is grounded in love, which must result in service.

B. Leadership teachings of Jesus' Disciples

Scripture shows that long after Jesus had gone, His disciples carried on His concept of leadership. The apostle Peter in I Peter 5:2-5 wrote to other Christian leaders: "Be servant of God's flock that are under your care, serving as overseers not because you must, but because you are willing. Clothe yourself with humility toward one another." In this statement of the apostle Peter, it can be seen that his concept of leadership is purely that of service. He did not only accept this concept as that of Jesus but saw it as the norm for Christian leaders. For this reason, he was instructing them to adopt the same concept of leadership. Also, the apostle Paul, in I Thessalonians 2:9 talked about the kind of leader he had been to the Thessalonians. He said he labored night and day among them and that his life and that of his colleagues were examples of holiness, justice and blamelessness before God. Paul's concept of leadership was exactly that of Jesus - service. The Thessalonians were not serving him, but rather he served them.

In spite of the fact that in the New Testament, leaders see themselves more as servants, yet leadership positions are also acknowledged. In his writing, Paul instructed both Timothy and Titus to appoint elders in the local churches. However, the New Testament focused on the act of service of the leader and not on the office the occupied.

C. Leadership Concept in The Old Testament

It can be observed from the Old Testament that all the leaders that God used were personally called to their respective offices. In addition, each one of them was given their specific ministry at the point they were chosen. This was probably an indication that God wanted them to focus on service rather than their positions. For example, in Exodus 3:1-10, when God called Moses, He gave him clear instruction as to what He wanted him to do. In verse 10, He says "... I am sending you to Pharaoh to bring my people the Israelites out of Egypt". When Moses left Median for Egypt, his focus was never on his new position, but rather on the task he had to perform. Another example is that of Nehemiah. In his book, "Excellence in Leadership", John White made the following statement: "Thus the book of Nehemiah serves primarily to unfold for us part of God's on-going plan for His people. But always it is the man, his character and his leadership that holds my interest. I present these reflections with the hope that they will help Christians young and old who face leadership responsibilities".4 John White was not concerned about Nehemiah's post as governor, but rather on what he did. From the first chapter of the book of Nehemiah, Nehemiah had been concerned with serving and he never strayed from that focus throughout the account. Whenever leader adopts this concept of leadership, for example, in the case of Nehemiah the leader is able to accomplish his goal.

The Secular Concept of Leadership

As the name implies, the secular concept of leadership is generally used in non-religious organizations and institutions. The Bible makes reference to this concept of leadership and a number of authors who have discussed it, point out its advantages and disadvantages. The secular concepts of leadership will therefore be discussed from the biblical and secular point of view.

A. Biblical Perspective of The Secular Leadership Concept

In Matthew 20:25 Jesus said, "you know that the rulers of the gentiles lord it over them. And their high official exercise authority over them. Not so with you. In this portion of scripture, Jesus was making a contrast between the secular concept of leadership and that of the Biblical. The immediate context of the text mentioned above gives one a better picture of the secular concept of leadership from the biblical perspective. The mother of James and John (the sons of Zebedee) was asking Jesus for specific high positions for her sons in the kingdom of God. In secular leadership, the focus is on position and control. The higher the position a person finds himself, the greater the control and authority he has. Also Jesus showed through contrast that this kind of leadership does not focus on serving, but to be served.

There are also scriptural accounts in the Old Testament that portray the differences between secular and Biblical concepts of leadership. In I Samuel 8:4-6, the Israelites asked the Prophet Samuel to give them a king to rule over them and Samuel was displeased by the request. According to Deuteronomy 17:14-20, God had plans for the nation to have a king, but that king must be distinguished from those of the Gentiles. But when the people were asking for a king, they said that Samuel should appoint for them a king such as all the nations have. A close examination of the Deuteronomy passage mentioned above reveals characteristics of secular leadership. God in the Old Testament made a clear contrast between the leadership he approves of for his people Israel and that of Gentile nations. It was a contrast between the secular and the Biblical concepts of leadership. From the biblical standpoint the following are typical of secular concept of leadership: i) the amassing of wealth, lack of reverence for God and a sense of superiority to all.

The Bible did not only discussed the concept of secular leadership but also gave a vivid example of the devastating effect such leadership concept can result to. In 1 Kings 12:1-7, the Bible records the circumstances that led to the division of Israel. Joyce Peel observed, "Rehoboam sees royalty in terms of privilege and absolute power. He ignores the advice of older, experienced counselors and encouraged by his arrogant friends, he returns a harsh answer. The result is the cry, 'to your tents, O Israel" The enraged Israelites marched out of Rehoboam's" presence and set up Jeroboam as their king.5 In this observation, Joyce Peel has shown that it was Rehoboam's concept of leadership that resulted in the division of the nation. His concept was that of the kings of other nations, who used their power and position to force their subjects to serve them. This was really a practical demonstration of the secular concept of leadership.

B. The Secular Perspective of Secular Leadership Concept

Most authors discuss leadership concepts in terms of styles. This approach is however contrary to the Biblical concept which is not about styles but about basic principles. Engstrom and Dayton, in their book, "The Art of Management for Christian Leaders", discussed five leadership styles. These are as follows;
i) Bureaucratic
ii) Permissive
iii) Laissez-faire
iv) Participative and
v) Autocratic.6
These five leadership styles can be put into two groups:
i) Domineering leadership-Autocratic and Bureaucratic styles and
ii) Tolerant leadership-Permissive, Laissez-faire and Participative styles. The
first group has been the focus of secular leadership.

In explaining the secular concept of leadership, it is necessary to first give a description of the two leadership styles under the first group. In the autocratic style of leadership, the leader acts more like a dictator. He makes all decisions as to how things should be done and who will do them. He relies on his authority and sees himself as indispensable. The bureaucratic style of leadership is marked by continual reference to organization rules and regulations. Decisions are made by parliamentary procedures. These two leadership styles can be seen as foundational to the secular concepts of leadership, which is a show of power, prestige and position. This type of leadership is work-oriented and not people-oriented and is quite different from the biblical concept of leadership.
The Traditional Concept of Leadership

This concept of leadership is being examined from a sociological perspective. It is significant to the discussion of this paper because it is still strongly recognized in African societies. In African countries, the social and ethnic backgrounds of individuals do influence their whole perspective of life, which includes both the religious and the secular. This concept of leadership will be discussed from both the Biblical and Traditional perspectives looking at the social dimension.

A. The Biblical Perspective Of Traditional Concept Of Leadership

From the biblical records, one can have the spiritual dimension of traditional concept of leadership. The Bible makes specific references to Jewish traditions in Matthew chapter 15 and Mark chapter 7. In Matthew 15:14, the Pharisees and teachers of the law questioned Jesus because His disciples had broken the tradition of the elders. In response, Jesus asked them - "And why do you break the command of God?" There is a twist in Jesus' response to the Pharisees. He did not focus on the issue but on leadership and authority. These elders have equated their human commentary or interpretation of divine laws with divine revelation. Jesus recognized their leadership but questioned their authority. Their leadership, even though not acceptable was recognized. Unlike the western world, Africa still recognizes traditional leaders even though their authority may not be acknowledged by many. However, within their own sphere of operation, they are not only recognized as leaders but their authorities are also acknowledged. The Bible also acknowledged the facet of strong traditional leadership that had great influence on people.

B. The Social/Ethnic Perspective of Traditional Concept of Leadership

Magbaily Fyle made the following observation about how leaders were recognized in African societies or within an ethnic group. He said that a great hunter or a popular "moriman" (Quranic scholar) easily becomes a leader. As he further stated, warfare was the most important factor in recognizing a leader. One who had led people in a victorious battle has the right to lead.7 Also, F.K. Buah in his book, Ancient World mentioned that leaders were recognized on the basis of age and the fact that it can be passed down from one family member to another. F.K. Buah further showed how this indigenous concept of Traditional Leadership has been influenced by western concept over the years. Academic education has also become an important factor in Traditional leadership.8 However in this concept of leadership, the followers usually respect the leaders position and decisions.
The existing concept of leadership within the African Church

The existing concept of leadership within the African Church can be determined by comparing the three basic concepts of leadership with actual practices in the church. The comparison will be done in two segments: first, with respect to the leaders and secondly, with reference to their task or function.

A) Leadership within the African Church

In the African Church, there are laid down principles as to how leaders are chosen or acknowledged. For most churches it is by election. Such elections are usually preceded by nomination; which could be done before or during the elections. When the process of choosing or acknowledging leaders is by elections, the obvious question that arises is: 'who is eligible to stand?'. Formal education in many churches has become a criterion for leadership. In fact, many considered it to be the most important criterion. For example, elderly people in the main-line churches in Sierra Leone are seeking formal education, in the theological field so that they will be qualified to enter the pastorate. Many also are going through formal education by extension. In evangelical churches there are certain positions that one cannot hold without a university degree. On the other hand, many independent churches considered spirituality or charismatic gifting as the most important in the criteria for leadership. Many charismatic leaders, by virtue of the fact that they planted the church assumed the position of leader and acknowledge other leaders by their gifts. These leaders however do not subject themselves to election.

If however they do, it is certain that they would have ensured the safety of their position by some clause in the constitution. However in both main line and evangelical churches, individuals aspire to leadership because they are convinced that God has called them. Charismatic and evangelical churches can be very welcoming in acknowledging these leaders, if their leadership abilities are obvious. It should be pointed out that this way of acknowledging leaders have opened the church to dangers, As Oswald Sanders has observed, "in many cultures today where Christian leadership carries prestige and privilege, people aspire to leadership for reasons quite unworthy and self seeking.9 Though some who had said they have been called to leadership have proved unworthy, it is still worth noting that churches acknowledge leaders in response to their personal call. The aspect of call is still very strong in the Roman Catholic Church. Without a personal call, one cannot enter the priesthood.

Having discussed the present practices of recognizing leaders in the African Church, it is in place to see which of the concepts of leadership already discussed, the present practices fit into. In the first place, leaders who were acknowledged through election fit into the secular concept of leadership. This concept does not consider calling. It focuses more on qualification and bureaucracy. Second, recognizing leaders because of their charismatic gifts or leadership abilities portrays more of the traditional concept of leadership. Traditional leaders were recognized because of the special abilities or qualities they possess. They may continue to be leaders until someone with greater abilities comes around. Third, the Catholics and some other churches still consider calling to be the main criterion for leadership. This shows that in the African church, there is an aspect of the biblical concept as far as choosing or recognizing their leaders is concerned.

B) The Task or function of African Church Leaders.

To have the complete concept of leadership in the contemporary African church, one needs to examine both the leaders and their function or task. The concept of choosing leaders has just been examined. Now the concept of the task and function of leaders will be discussed.

Most church leaders consider their position more than their task or function. Many ended up doing more administrative than spiritual ministry. They are more involved in business meetings and projects, such as building and relief. For some ministry has been basically church activities or special programs. Thanksgiving services have become the order of the day. Evangelical and charismatic churches however, seem to give more time to the needs of their members. They do this through Bible Studies, preaching, teaching and special services, healing, breakthrough and deliverance, etc. But at times the leaders seem to burden the people with financial demands.

To some extent, members generally believe that their leaders must be involved in almost everything as long as it has something to do with the church. In this way the leaders feel that everything has to be under their personal control. This has resulted in power struggles in many churches because leaders do not want any competition.

To determine the leadership concept in the African church on the basis of the functions of the leader, one has to make comparisons with the three basic concepts already discussed. Present day church leaders function more as traditional leaders, who are in absolute control and tolerate no competition. They want the followers to recognize their position and always be subjected to them. Also they function as secular leaders who are task-oriented and not people-oriented. They are more concerned with the work to be done or goals to be achieved than with the needs of the people. However, some leaders function as servants to the people, as can be seen in the Biblical concept of leadership.
With reference to the function or task of the leaders, it can be seen that three basic concepts of leadership are evident. It is clear that traditional and secular concepts of leadership are gaining firmer grounds in the church in Africa. However, the church continues to hold on to the biblical concept in principle.

Conclusion

The procedure of the presentation was as follows: First, the biblical concept of leadership was discussed; second, the secular concept and third the traditional concept. Finally the leadership practices in the present day church were discussed and comparisons made with the three basic concepts to determine what concept is prevalent in present day African church. It was noted that the secular and traditional concepts are prevalent. The biblical concept, which should be the norm for the African church has little or no recognition in practice.

In the present day African church, formal education and spirituality have been seen as two different entities. The leadership concept of some churches has been influenced by formal education, which has been considered as pre-requisite for position within the church. The leadership concept of some other churches has been influenced by spirituality or charismatic gifts and the leaders function more like traditional leaders who do not tolerate competition.

However, the leadership needs both formal education and charismatic gifts, but the Church in Africa must return to the Biblical concept of leadership, which portrays leaders as the servant of the people, leaders must follow Jesus' principle and reproduce themselves in others. The African church can make use of the good aspects of secular and traditional concepts of leadership, but the Biblical concept must always be the norm for the Church.

Article Source: http://EzineArticles.com/1261293

Planting Missional Churches - Book Review

Stetzer's book Planting Missional Churches is a very practical and well-researched book on the topic of church planting. Stetzer begin his book by giving five aspects of church planting: missional, incannational, theological, ecclesiological, and spiritual. His Major concerned in his book is to give church planters the necessary tools to understand and become missional. The author believes that a way to fix the problem of the North American church is to be involve in planting new churches.
The author emphasizes that North America has become a mission field, and the most effective method to work that field is doing church planting. He believes that every book on church planting must be about missions. The theology that does not come with a mission can not be a complete theology. There is a need for new churches that are fresh expressions of the unchanging gospel and new missional contextualized churches in every setting across the world, it is trough the work of planting new churches that God's work can be fulfilled.

The author also gives a biblical basis for church planting, four commissions of Jesus, by the Apostle Paul, in the book of Acts. Along with that, the author brings three models of church plants and church planters: the apostolic harvest church planter, the founding pastor, and also team planting churches. He gives the principles, along with biblical examples, and contemporary examples are given as models for each of the above methods. The author also gives some detailed definitions of what the qualifications of a church planter are and the assessment that defined those qualifications (Ridley Assessment).
The author also focuses on structures, pointing out that purpose shapes ecclesiology along with the significance of leadership in the churches. He addresses four subjects that are exclusive to church planting leadership: prayer life, daily routine, the challenge of cultural adjustment, and the importance of coaching/mentoring. Leadership must be developed if success is anticipated; investment on leadership is a must. Stetzer talks about seven key leadership teams or core groups that are needed before starting a church plant.

The church planters need to be intentional on evangelistic efforts. Evangelism is emerging in this post-modern culture and many evangelical churches are recognizing it. There are challenges and benefits that come along when developing a launch team to plant a church. It is impossible to start a church without evangelistic effort and a good launch team available, which identified with the church planter who shares some of the same aims. He also examines some of the ways to launching the first big meeting of the church and the require preparation for the meeting. He gives some of the worship styles and stresses the importance of biblically sound worship program.

Preaching is also a very important part of church planting. There is a challenge as church planter preaches to a diverse congregation while planting a church. He gives some of the various style of preaching with the emphasis on transformation and not just information. Spiritual growth also should be kept in the mind as church plant occurs; this is a journey with a destination to be achieved. He also speaks about children's ministry and the challenges that come with it. There is to be sensitivity to both children as well as parents. The church plant should have a vision when establishing new churches, being a church is not the final goal. He gives the foundation to establishing new churches, the biblical, theological, and spiritual foundation. The author's final words are that: "As we join God in this task, we become missional-on mission with God to see his kingdom expanded" (p. 332).

In his own words: "This book is writing to inform, to clarify, to encourage, and to persuade evangelicals to embrace church planting" (p. 14). The book is very informative, very detailed, and contains some historical information on the subject of church planting. Stetzer's method is very persuasive, his concept are clears and to the point. His book is very easy to read and up to date in the subject of church planting and missiology. The author's heart is on this for the good of the church he loves, cares, and works for. His desires are not only to inform but to transform the way things are going declining churches are everywhere, and unless something is done the future seem very gloom.
The author proves his point with biblical as well as researched and data on the subject. He is clear in his methodology that the church was called to be a missional church; that is the reason for its existence. The author's focus is on missional church planting rather than taking too much time explaining postmodern population and other approaches. He is very focused on his subject and task in his book, he also urge planters to exegete their own culture to find out the best approach as to how the church can be incarnated within the regions or cities.

The author's approach helps church planters think seriously about the subject in church planting. There are no times to waste. People are perishing for lack of knowledge in the truth of the Gospel. The harvest is ready and; there is great need for laborer to be divinely equipped for the work of spreading the Gospel. Stetzer's book has been written in order to better equip the servant of the Most High God, for this appointed time. The heart of Christ is yearning for laborers to go to work in His vineyard, and a man with the vision like Stetzer has been appointed for the occasion to equip the saints of God.
His book integrates biblical, theological, and philosophical approaches as well as handy applications in the subject of church planting. His book can be compare to a how-to guide on church planting. It brings those doing the task over and over to Stetzer's book as they plan and plant their churches. It gives direction and instruction on this difficult subject of church planting. The author clearly emphasizes and teaches that America has now become the mission field of the twenty first century with immigrants from all over the world.

Article Source: http://EzineArticles.com/6160294