NORTHSHORE CHURCH OF CHRIST

Since an elder’s job is to care for the household of God, it is important he first show himself to be a good manager in his home, which means he must have a home to manage. An elder should not be a single man who has had no children. He should have a wife (he must be a one-woman-man) and should have demonstrated an ability to keep his children in submission and manage them well.

Paul wrote to Timothy: “He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church?” (1 Tim 3.4–5 ESV).

The phrase “with all dignity” gives us an interesting picture, doesn’t it? The sweet lady who runs our homeschool group recently said she always takes prospective families to the park to interview them before she decides if she will accept them onto her campus. At the park, she watches how the kids interact with their parents and with each other, and she reasons that if they are wild and disobedient at the park, they will probably be that way on campus, too. Likewise, if they are sweet and obedient, she can probably expect that behavior. If we were to visit a man’s home and find his children do not respect him and are rowdy and rambunctious, it reveals how he has managed his home.

Paul told Titus an elder should have “faithful children not accused of dissipation or insubordination” (Tit. 1.6 NKJV). The word for “faithful” here is the Greek term pista, which is an adjective translated several ways in the New Testament. It is most often translated “faithful” or “trustworthy,” though it does, at times, refer to someone who is faithful in the sense of being a believer in Christ. For several reasons, I believe the proper understanding here is that the children are “faithful” in the sense of being “trustworthy,” and Paul further defined what he meant: a faithful child is one who is “not accused of dissipation or insubordination.”

Paul goes on, in his next sentence, to say, “For a bishop must be blameless, as a steward of God…” If a man has children who party, drink, carouse, act out sexually, etc., they blemish their father’s name. You can think of some of our public servants in offices all the way up the President whose children mar the family name. If a man’s children are causing problems in the community, it’s harder to consider the man blameless—not that he has necessarily committed any sin, but it seems evident that he has left some things undone in his family.

Our society is different than Paul’s. Our children often not only leave home but also the area. As an example, my dad lives and worships with a church in north Alabama. His three sons have never lived in that area since we left home. If one of his adult sons causes trouble in a different city and a different state, it may or may not reflect on him. That would be something the church would need to consider if they were deciding whether to appoint him an elder. If the adult son were in the same town and the community knew him and his father, his immorality and the trouble he caused would probably reflect on the father.

If a man still has children in his home, it is easier to determine how he manages his home, the relationship he has with his children, how he guides and interacts with them. But if all the children have left home, many in the church may not even know who his children are. How should we examine this man? God expects us to use good judgment, so we might ask some questions. Has he raised kids? How does he think he did? What does his wife think? Do his kids love him or hate him now; what kind of relationship does he maintain with his adult children? Would any of his kids cause their father’s name (and thus the name of Christ) to be blemished in this church and community? Would anyone have just cause to say he cannot be considered blameless in this matter?

Having faithful children is an important qualification for a man who would be an elder in God’s church. However, it is but one qualification among many. We should look at the overall character of the man and use wisdom and sound judgment with the full direction of God’s word. And pray for wisdom! May God be glorified.

God said in the beginning: “It is not good for man to be alone.” He made a woman to be man’s helper, a fully compatible partner who completed him. In creating marriage, God taught all men and women that we are not to be lone wolves or isolationists.

Now, God was not saying that all men and women must marry—marriage is not a mandate. But God created marriage as the norm, and we should raise our children to understand that marriage is good, right, and holy.

There’s more to learn, though, in the words, “It is not good for man to be alone.”

When Satan tore Job’s world down, three of his friends gathered around and sat with him in silence for seven days and seven nights to help him bear his misery. Men and women of the ancient world thrived and survived in communities, small towns, and cities, travelling with their tribes.

Abraham had a household of several hundred. When King Chedorlaomer and three other kings took Abraham’s nephew Lot captive, Abraham rallied the trained men of war who had been born in his household—318 men—to retrieve what had been stolen (Gen. 14).

Jesus surrounded himself with men, and when he sent them out, he sent them in pairs (Luke 10.1)—no loners. In Acts, when Antioch sent men on missionary journeys, they always sent at least two together (Paul with Barnabas, Paul with Silas), and at points we find Paul travelling with a larger retinue (Acts 20.4).

God has always spoken of his faithful ones as a covenant people. Yes, God saves individually, but individuals are never saved in isolation. God’s assembly supports, encourages, lifts up, heals, helps, prays for, teaches, admonishes, rebukes, forgives, loves—each other. Paul needed to be with the brethren whether he was in Ephesus, Philippi, or Corinth because they fed him just as he fed them. God’s mercy and comfort is not meant to be accepted from him and then kept for ourselves—God “comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God” (2 Cor. 1.4).

God designed us to be team players.

We live in an isolationist world. Ironically, we hold the illusion that we are super-connected and have hundreds of friends, yet how many real friends do we have? Do our online communities fulfill us the way God intended, the way he designed us? When we post our latest success on Faceplant or Instapotty and our digital network throws thumbs and hearts at us, is this healthy human interaction God’s way? A sizeable percentage of our eight billion brothers and sisters now seem to accept this online fiction as reality.

And they are so lonely.

Because it’s not real.

God created us to be together, to talk face-to-face, to literally be there for one another.

Anyone need some help with some chores around the house? Let me know

Jesus told a parable to the Jewish leaders concerning a master of a house who expended a lot of effort to develop a property, cultivate it, and plant a vineyard. He then appointed tenants to take care of his property while he went off into a far country. When fruit season rolled around, the master sent servants to collect the fruit from his vineyard, but the tenants mistreated them and even killed some. The master sent more servants, and they did the same to them. Finally, he sent his son thinking they would surely respect him, but in their evil and twisted minds, they thought they could gain ownership of the vineyard if they killed the son. They dragged the son out of the property and killed him.

Jesus flat-out asked the Jewish leaders what the master would do to those wicked tenants. They answered, “He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their season.”

Good answer.

But then Jesus brought home the point:

“Have you never read in the Scripture: ‘The stone that the builders rejected has become the cornerstone; this was the Lord’s doing, and it is marvelous in our eyes’? Therefore, I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits.”

The Jewish leaders, the self-appointed “builders” in charge of God’s people, had rejected this stone (Jesus). It’s as if they said, “This one is no good; we don’t need it.” But that very stone has become the cornerstone (the first and chief building stone from which the whole building is measured). How? The Lord did it; the Lord said so.

The Jews would no longer lead the kingdom of God. God would take it away from them and give it to another people. They would produce fruit for the master, unlike the Jewish people.

What fruit does God expect?

Isaiah 5.1–7 contains another parable about a vineyard. In Isaiah’s parable, “the vineyard of Yahweh of hosts is the house of Israel and the men of Judah are his pleasant planting.” God expected grapes from his vineyard, but it yielded wild grapes, so God decided to make it a wasteland and destroy the entire enterprise. What did the grapes and wild grapes represent? God “looked for justice, but behold, bloodshed; for righteousness, but behold, and outcry!”

God expects justice and righteousness—those are the good fruit he wants from us.

When a people do not produce justice and righteousness, they provoke God to lay waste their country. Expect judgment, all who are violent, lovers of bloodshed, and arrogant. Many nations have fallen because they trampled the poor and powerless instead of protecting and helping them. Many countries are no more because their leaders accepted bribes and twisted truth.

But this parable is specifically about the people of God. Are we his? Do we produce this fruit in ourselves? Are we concerned for justice, fairness, doing what is right? God’s law can be summed up in this word: you shall love your neighbor as yourself. Said another way: do unto others as you would have them do unto you. Let’s live in such a way that, when the Master returns, he will find us working for him.

In my younger days, I heard much ado about TULIP, the five tenets of Calvinism. I did not hear about the five solas of the Reformation. Do you know these?

1. Sola Scriptura (scripture alone – as opposed to scripture + church tradition)
2. Sola Fide (faith alone – as in faith apart from works)
3. Sola Gratia (grace alone)
4. Sola Christo (Christ alone – He is the only way)
5. Soli Deo Gloria (to the Glory of God alone)

All of these were shifts away from the Roman Catholic Church, and Sola Scriptura was a major key. The Reformers recognized the church should be guided only by the authority of Scripture, not by additional books or church traditions. They knew church traditions were not necessarily sinful in and of themselves, but they refused to recognize church tradition and official church declarations as authoritative, to which I lend a hearty amen.

As Martin Luther famously stated at the Diet of Worms: “Unless I am convicted by Scripture and plain reason—I do not accept the authority of popes and councils, for they have contradicted each other—my conscience is captive to the Word of God.”

However, many have taken an extremist view of Sola Scriptura and have interpreted it to mean that each person should start fresh with his Bible and interpret it from start to finish with no input from others. As one brother puts it: “Just me and my Bible under a tree.”

This viewpoint has been labeled Solo Scriptura (with an o instead of an a) to differentiate it from Sola Scriptura, as they are not the same.

Being led by Scripture alone does not mean we should throw out all the excellent studies of men through the ages. When we come to the text, it is good practice to do some preliminary wrestling with it to see how much spiritual ore we can extract from its deep mines. But it is also good practice to follow up our own observations with further study from faithful Biblical scholars who have spent lifetimes studying the same Word.

Churches with roots in the Restoration Movement can be especially bad about this. We tend to throw most of church history largely out the window with claims like, “We just need to get back to the simple gospel,” and “use Bible words in Bible ways.” I agree with both of those statements, but I do not agree with throwing out the whole church history baby with the bathwater of church traditions.

Sola Scriptura does not reject creeds outright; it keeps creeds in their proper place. Creeds are “I believe” statements, and the ones which have endured have been well-thought-out and tested by many men over long periods of time. Some of the oldest Christian creeds are the Nicene Creed, Apostles Creed, Athanasian Creed, and the Creed of Calcedon. All of those were written during the first 400 years of the church, and they are helpful to show us how the early Christians understood our Scriptures.

Sola Scriptura in humility invites the criticism of the church because it accepts that many Christians have thought through God’s word before us. Solo Scriptura (just me and my Bible) tends towards divisiveness and pride—because my interpretation is just as good as anyone else’s (better, if I’m honest with myself, right?). I know of several families who have left the churches they were with and started their own house church because they couldn’t find a church which agreed with them on their interpretation of Scripture. Their fellowship became incredibly small; indeed, it was just them and their Bible under a tree rejecting the rest of Christ’s kingdom.

I bring this up in our Restoration environment as an encouragement to open our ears to a wider range of Christian input. Don’t be afraid to pick up a commentary by Dr. R. C. H. Lenski (a German-born Lutheran) or Adam Clarke (an Irish-born Methodist) or Alfred Edersheim (a Scottish Presbyterian of Jewish extraction) or John Calvin (a French reformer). These men have made outstanding contributions to the study of Scripture, having spent countless hours in the true effort of not only diving deep into the text but also inscribing their observations for later generations.

Do not blindly accept anything a person writes about Scripture – the men are not authoritative in themselves – but read and listen with a heart open to evaluate what they say. You’ll find nuggets of enlightenment everywhere.

Adherents to Solo Scriptura find themselves lonely and divided. This can happen on an individual scale, or it can be on a church or denominational level. Among the churches of Christ, the autonomy of each local church is a flag flown high. The result, at least in some cases, has been a bevy of loner churches mourning how small Christ’s kingdom is. Even at the more macro level of the “churches of Christ” we may still have this problem. Conservative, non-institutional churches tend to see even institutional churches of Christ as possibly non-brethren because of their view on things such as spending church money on orphanages and church kitchens. The result is a tiny brotherhood.

Maybe they are correct. Perhaps the true brotherhood of Christ is very small. Perhaps it is just the collection of non-institutional churches of Christ who have got all the correct worship items figured out.

Alternatively, what if no ONE person and no ONE church has it figured out? What if our salvation is dependent not upon how perfectly we understand Scripture but upon the honor we give it and how we submit to what we do understand of Scripture, God, and Christ? What if our salvation is dependent not upon faith in our personal interpretation of Scripture but upon faith in Jesus Christ? What if God wants us to walk in humility and fellowship with others who name Christ as their Savior (and live like it)?

What if we are not supposed to do this Christianity thing solo?

Some “attend services” in order to be entertained by heart-tugging music and finely-tuned presentations. Some “go to church” for the social aspect of seeing friends and catching up on the latest news. Some “go to worship” to fill that important checkmark for the week.

Since God created the assembly for a special purpose, what does God want us to accomplish when we gather with the saints? I find two major objectives specifically given in God’s word.

WORSHIP

Our churches are a continuation of the assemblies of God’s people throughout the Old Testament.

The Jews met together weekly and yearly for holy convocations:

• They remembered God’s work of creation every Sabbath, as God had rested from His work on the seventh day (Lev. 23.1-3).
• They remembered how God delivered them from Egypt in the Passover feast (Lev. 23.4-8).
• They offered the Lord of the firstfruits of their harvest in the Feast of Firstfruits (Lev. 23.9-14).
• They sacrificed to the Lord of their year’s bounty at harvest time during the Fest of Weeks (Lev. 23.15-22).
• They praised God with trumpets and food offering in the Feast of Trumpets (Lev. 23.23-25).
• They afflicted themselves on the Day of Atonement (Lev. 23.26-32).
• They presented food offerings for seven days and then observed an extra-special Sabbath on the eighth day during the Feast of Booths (Lev. 23.33-36).

Our assemblies today mirror those Jewish assemblies; we meet to remember God and worship Him as our great deliverer and savior, rock and redeemer.

We have little to go on, as far as specifics for how New Testament Christian assemblies looked, but we have some data. For instance, we know they...

…devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. …And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. (Acts 2.42-47)

Some aspects of their gatherings were devoted to one another, and other aspects were specifically directed to the worship and praise of God. All, in fact, was to the praise of God, even the sharing with one another in fellowship and eating, whether it was the Lord’s Supper or their daily meals.

EDIFICATION

Paul encouraged the Corinthian brethren to earnestly desire the gift of prophecy over the gift of tongue speaking. “So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church” (1 Cor. 14.12). That whole chapter 14 is focused on building up the brethren—edification—which is accomplished through sharing God’s word in the assembly, when the whole church had come together. Paul wrote, “Tongues are a sign not for believers but for unbelievers, while prophecy is a sign not for unbelievers but for believers” (1 Cor. 14.22). What can you infer by his encouragement to desire the gift of prophecy? The assembly’s main purpose is not for unbelievers but for believers! We still hope an unbeliever in our assembly will hear God’s word shared among us in such a powerful way that “he is convicted by all, he is called to account by all, the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you” (1 Cor. 14.24-25). Paul hopes our assemblies will drive even the unbeliever to worship God.

God’s purpose for our assemblies, though, is for the good of the Christians. In Ephesians 4.11-16, to the church God “gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood…” God wants spiritually mature children to be serving, and our assemblies are for teaching us to grow up in Christ.

Brethren, when we come together, let us come together to worship God and to edify one another! This is why God created our assemblies. They are not entertainment sessions, but times of joint praise and thanksgiving offered to God. We pray with, sing to, and edify one another with God’s holy word. Paul told Timothy to devote himself to the public reading of Scripture (1 Tim. 4.13). Our aim is to build up one another in Christ, strengthen the feeble, clarify our spiritual direction, praise our God with one voice, repent of our sins, confess our faith in Jesus our Lord.

As we submit to God’s plan for our gatherings, we will see less of ourselves and more of God. Praise Him, praise Him, Jesus our blessed redeemer!