Preaching and the workers

Preaching in the church; what does it contain and do people understand the gospel? The nature of the workers is also important for the job

1. Preaching
2. Workers in the congregation
3. Rest and nourishment

1. Preaching

In this chapter we deal with preaching in the Church and the character of workers, because they are key factors for the healthy development of a congregation. The purpose is to first study some points that belong to real preaching of the Gospel and are important to it. After this, we will consider the question of whether or not the preaching burdens people or whether or not it leads to spiritual freedom because many can be bound by legalism (the state in which a person is uncertain of his salvation and the approval of God). There are also other burdens that can bind people.

What is preaching like? Preaching in the church is easy to some and difficult to others. Some are good by nature in that area, while others must do more work so that they can put their thoughts into words. They can be slow of speech and slow of tongue, as Moses was.

However, whatever the faculties of speech are, it is good to pay attention to the next issues. They are useful to all speakers:

Pointing out the main issues. The first issue in spiritual preaching is, that the most important issues concerning salvation in Jesus Christ are pointed out. Preaching must contain gospel about Jesus Christ; about who He is, and what He has done for us. People must be told that they are separated from God and how the atonement of Jesus has come to fix their relationship with God. Through Jesus’ atonement one can enter the kingdom of God and have their sins forgiven if they first repent their sins and want to give their life to God. In short, this is the most important thing proclamation of the gospel should entail. We can find an example of good gospel in the sermons of Philip and Paul, among other sermons. In their proclamation they brought up Jesus Christ and what He did for us:

- (Acts 8:5,6) Then Philip went down to the city of Samaria, and preached Christ to them.

6 And the people with one accord gave heed to those things which Philip spoke, hearing and seeing the miracles which he did.

- (1 Cor 2:1,2) And I, brothers when I came to you, came not with excellency of speech or of wisdom, declaring to you the testimony of God.

2 For I determined not to know any thing among you, save Jesus Christ, and him crucified.

People often deviate from this model, however. Oh, How common it is, especially in ecclesiastical circles, that the gospel message is not preached, but the topic of the sermon can be e.g. things like the fight for human dignity, fight against poverty and oppression, responsibility and concern for one's neighbor, inequality in society, commandments, values, money and a deeper life. Of course, none of them are bad in themselves, but they are not related to the true proclamation of the gospel. They are topics that any humanist or atheist can talk about, so they have no connection to the question of salvation. Those are good things, but they don't bring anyone to God.

The following list refers to some important topics that should be included in the preaching. It should be explained to people what these things mean, and what significance they have for the listener himself:

• God's love for sinners

• God's will to save

• Man's separation from God and the state of perdition without Christ

• Salvation is a gift and grace

• Man cannot save himself by his actions

• Turning to God

• Surrendering your life to God

• What does repentance mean?

• Where does impenitence lead

• The responsibility of man

• God is the creator and judge

• Hell and heaven

• God's wrath against sin

• God's holiness and perfection and that sin cannot enter heaven

• Jesus' atoning work and substitutionary death for us

• Jesus is the only way to God and heaven

• Why did Jesus come into the world?

• His sinlessness and perfect life

• His divinity

• What is the result of rejecting Jesus Christ?

• Faith or trust in Jesus Christ

• Receiving Jesus and grace; what does rejection lead to?

• Access to the state of grace through Jesus Christ

• Rebirth

• Judgment by deeds

• Justification

• Good works are the consequence and fruit of salvation, not its condition

• Faith is not only theoretical belief but trust of the heart in Christ

• The purpose of the law is to show sin

• People must be led to a place where they understand that they need a substitute and a mediator like Jesus Christ

Are the matters regarded as too self-evident? One very common mistake in preaching is that we regard matters as self-evident, even though the same concepts can be obscure and unclear to others. Such words as regeneration, salvation, righteousness, faith and so on can be perfectly strange to many and, therefore, guidance about these terms is needed, as Philip advised the Ethiopian eunuch on a deserted road. It is not enough that we say: “Believe, believe, believe” but we should also tell people what it means and in what they should believe.

We can find the same model in the Acts. The Ethiopian eunuch read the Bible, but he could not understand everything. Philip taught him what the scriptures mean and what they are referring to:

- (Acts 8:30-35) And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understand you what you read?

31 And he said how can I, except some man should guide me? And he desired Philip that he would come up and sit with him.

32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:

33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.

34 And the eunuch answered Philip, and said, I pray you, of whom speaks the prophet this? of himself, or of some other man?

35 Then Philip opened his mouth, and began at the same scripture, and preached to him Jesus.

Charles G. Finney who lived in the19^th century, has told how he collided with the same issue before his salvation. He heard spiritual speeches by priests in which many points remained unclear to him. He aimed later to speak as simply as possible so that people would understand the content of his speech.

This is a good model to this day. Many faithless people can be completely oblivious to the meaning of many spiritual terms. We take knowing these terms for granted, as we have been so accustomed to them, but for many they are unclear. That is why we need to bring up these terms and their meanings. Spiritual speeches need to be informative and rational, for them to have an impact on people. This was an aspiration of Charles G. Finney’s:

…He seemed, as I sometimes said to him, to start as if in the middle of his speech and to take many things as self-evident which in my opinion would have needed proof …But I must say that I was rather confused than built by his sermons… So, I really did not get clear information regarding many terms that he used extremely often and conventionally. What did he mean by regret? Was it only sorrow for sin… What did he mean by regeneration… faith… sanctification… I do not know, nor did he seem to know himself, in what sense he used these and other similar words.

...Before my conversion, I was aiming in a completely different direction. When writing and speaking, I had sometimes used embellished language. But when I began to preach the gospel, I took care so carefully that I would be understood, that the more seriously I tried on the one hand to avoid everything too mundane and on the other hand to express my thoughts as simply as possible.

...When I first came to England, I noticed that theology was handled there mainly from its dogmatic side and people lived under its authority. They had their “articles” and confessions of faith and their authority. They were not at all used to even trying to prove the position adopted in these "norms", but treated them as self-evident. When I began to preach, they were astonished when I took to discussing them with the people. And I was told that such evidence had convinced them of what they had previously doubted, and that when my sermons were not dogmatic, but appealed to reason, they answered the need of the people.

Before my conversion, I had longed for instructive and reason-appealing sermons. This experience greatly influenced my own way of preaching. I knew how a thinking man felt when a priest took as self-evident things that needed proof. I therefore took great pains to satisfy the need of those who were of such a mind. I knew my own former difficulties and therefore tried to satisfy the intellectual needs of my listeners as well. (1)

Does the speech lead to conversion and receiving grace? One major mistake, especially in the ecclesiastical proclamation, is to never speak to the people in the form of "you" and urge them to convert. Speech can be about telling stories and talking about people's lives, but rarely is there talk about how the listeners themselves should turn to God right now and let themselves be saved. It is easy to give the impression that listeners do not need to change and their affairs are fine, even if this is not the case. Listeners do not understand that they are separated from God, how they themselves should turn to God through Jesus Christ, and that the message has anything special to do with themselves. It shows that they have not really been touched by the preached message.

The goal of an ordinary spiritual speech should be that those who are still far from God will not be left in uncertainty but will understand the gravity of their situation. They must understand their guilt before God, that they cannot save themselves, and that they need the grace that comes through Jesus Christ to go to heaven. (Mere teaching speeches are, of course, a different matter. And it is true that not everybody is a natural evangelist). Charles H. Spurgeon has explained this:

There are many preachers who do not do enough to search the heart and awaken the conscience by exposing man's turning away from God and showing the selfishness and wickedness that lies in such a condition. People need to hear that unless the grace of God saves them from their enmity towards God, then they must fall into eternal damnation. They must be reminded of God's sovereignty, that he is not bound to deliver them from their condition; that he would be righteous and just if he left them in their condition; that they can point to no merit before God, and that they have no rightful claim, but if they want to be saved, it must be by grace, and by grace alone. The preacher's job is to bring sinners to utter helplessness, so that they are forced to look up to him who alone can help them. (2)

Speaking the truth in love. The fourth chapter of Ephesians says: “speaking the truth in love” (Eph 4:15), and it has a good instruction for all spiritual preaching. It means that we try to follow the truth of the word of the Bible, but we should not forget love either. Both are needed, although often one of them is neglected. In today's society, it is especially common to emphasize love, but not want to know anything about judgments and our responsibility. Then the truth of the word of the Bible has been completely rejected in those areas.

As for love in the proclamation, Charles H. Spurgeon, who lived in the 19th century, brought it up well. He emphasizes how terrible it is for someone to speak coldly and indifferently about the judgment of the wicked. Such persons have lost all human kindness and goodness, and cannot reach others. The opposite example was George Whitefield, John Wesley's colleague and the most gifted preacher of his time, who often wept during his sermons. The reason was his compassion for people. The kind of love Whitefield had is rare today. Therefore, it is not surprising if the speeches do not touch people.

It is terrible when a man becomes so orthodox that he can speak coldly and indifferently of the judgment of the wicked. Although he may not directly praise God for it, he does not feel heartache when he thinks about the drowning of millions of people. This is horrible!

I hate to hear such men speak of the Lord's judgments, whose cold faces and gruff voices express dry orthodoxy. All human kindness and goodness has dried up from them. A preacher who lacks emotion in himself cannot create it in others. People sit listening to his dry and lifeless presentation until they begin to judge him as "healthy" They also become "healthy" themselves, and needless to say, they also fall into a "healthy" sleep. The life that has been in them has been lost as they scent deception and try to make pious men sinners for the sake of a single word. If only we were never baptized in such a spirit! (3)

Does mercy come into view? As people are in a congregation, it is ordinary that they have burdens from which they have not been freed. The majority of these have come as a consequence of their past lives and difficult experiences but it is also possible that wrong teachings in the congregation have added them or at least have not removed them. Especially legalistic teaching, where grace is not brought out properly and which was fought against in the early church, can be one such factor. Likewise, there can be some other factors, which add the burdens of people.

Law and mercy. Legalism and lacking teaching about mercy can so be one problem in the church. It can manifest in people's lives as factors such as a constant feeling of guilt, uncertainty about God's acceptance and salvation, and an image of God in which God is seen as an angry judge. They are all symptoms of a person being under the law, so to speak:

In addition to Pasi and myself, I have met hundreds, perhaps thousands, of similar "cargo hold Christians," depressed, self-staring or persistently toiling “do it yourself” believers. The common problem of them all is that they search for the foundation from their innermost feelings, efforts, the change of life or natural kindness instead of seeking safety in what God has done for them by sacrificing Jesus and by speaking to us in His own word. What would help Pasi and the rest of us "cargo hold Christians" anchor to God's unchanging works and truths so that we don't try to seek foundation within ourselves? (4)

A good question is: do we teach in the church properly about mercy? Is the preaching such that it shows people how to be saved by mercy without any preliminary or following acts (it is true that acts and fruit can follow faith but they are not a condition for salvation). It is possible that people place conditions on salvation, which happened already during the formation of the early church when some people preached circumcision as a condition to salvation (Gal 5). People do not preach the sufficiency of Christ’s work alone but pay too much attention to dress codes and rules of behaviour, and speak about how people must also change, belong to some institution or pray more, so that God would give His approval. The salvation and approval of God is thus based partly on the work of Christ and partly on the efforts of people. It is a mixture of them.

However, the former is not the message of the gospel. Either we are saved by grace alone, through faith in Christ, without works and receive salvation as a gift, or we are not saved at all. There is no intermediate form between them.

Thus, the teaching of the New Testament is that salvation is grace from beginning to end. It is so from the very moment of salvation, but it is also so in moments of the fall, when a person of faith is unable to do God's will, even if he wants to. His fall will not change the space for anything.

Congregation needs more explicit proclamation about what Christ has done for us, about the mercy that comes through Him and our continuous life in mercy. The benefit from such preaching is that people are freed from burdens, begin to produce more fruit, and are renewed in their spiritual life. Of course, it is true that this kind of teaching does not help unrepentant people. To them you must speak about what serious consequences will come from living in sin and rejecting Christ, so that they would understand the seriousness of their condition and turn to God to receive His mercy.

Veikko Pekki: When one preaches evangelically, that is, preaches about Christ and His work by which the sinners are accepted, a two-sided phenomenon takes place. Firstly, many people experience freedom from their burdens, legalism, and strictness. I have seen this phenomenon take place tens of times: Showing Jesus as a perfect and sufficient offering on our behalf in front of God brings about miraculous results. One must not think that preaching about grace is easy. Because the law for us is "in the flesh and blood", our own nature and reasoning would require more on people. The results are, however, continuously encouraging. A Christ-centered sermon of grace always has the anointment of the Holy Spirit, bringing freedom to its listeners.

Again and again have people called or written or come to tell about how their lives have changed. These people have been in need of freedom. The thing that shocks me most is that they have not heard clear and correct teaching about the grace of God in their own congregations. (5)

You must be happy, healthy and successful! When a legalistic declaration can burden people, it is possible that teaching that emphasizes health and success will also lead to it. The question is that people are waited to be healthy, happy and successful, and if that doesn't happen, there is something wrong with their religious life. Their faith is faulty or weak if they do not experience this. This is what may be emphasised.

Donald Gee already noticed decades ago how his own revival movement had drifted into a somewhat similar attitude:

Preacher Gee visited Finland, Sweden, Norway and observed a wonderful, growing revival. It was bright, cheerful and happy, almost without crying and breaking down. He asked himself a serious question: “Perhaps I am mistaken, but there is one thing that I notice in this modern Pentecostal revival, namely, that there is an obvious effort to make the congregation happy! We want people to smile and laugh. Usually the evangelist asks like this: “Are you happy? Is everyone happy?” He waits for them to shout; 'Amen,' and he inspires them to it, and after one or two such meetings all shout their amen when asked if they are happy." (6)

As for the previous teaching, there is much good in it. Rejoicing is important because Paul urged us to do so in Philippians. It should be taken seriously, because often we worry about things for no reason, when we could be happy. We are irritable or worried instead of being happy.

Likewise, healing and success are excellent things. They can be expected as blessings, such as renewal in spiritual life. If they are forgotten, then we have to leave a lot out of the Bible. That's why it's good to bring them up in teaching and talk about God's promises and Jesus' work of atonement.

But there is also another side to the matter, which is that we experience failures and that the church is not a community of the perfect. If it is forgotten and people are not allowed to be sick and depressed (Even Paul was sometimes depressed because of difficult circumstances: Nevertheless God that comforts those that are cast down, comforted us by the coming of Titus, 2 Cor 7:6), we have drifted far away from true Christianity, where we carry others burdens.

So what is the solution to the previous issue (in addition to carrying the burdens of others), it is surely to focus more on Jesus Christ, who is the giver of blessings and faith, than to focus on our faith and blessings. From Him alone comes the faith that can move mountains and help people, and that is why we should seek Him first and foremost. Ordinary rational faith and our own performance cannot accomplish the things that require his work and the faith that comes through him (Hebr 12:2: Looking to Jesus the author and finisher of our faith). Healings and other miracles are possible only when the Savior himself gives his faith and connects it to us according to his own will. In such meetings, where the focus is on Jesus instead of the blessings he gives, the atmosphere is also not so hard and oppressive. Charles S. Prize, in whose meetings thousands of sick people were healed, has explained the matter:

There is a great difference between what we call faith in God and the faith of God that God himself pours into man. Such faith is not achieved as a result of our own accomplishments or our own efforts.

…I believe that it is easier for us to come to Christ and ask Him to pour out his faith in us than to work to produce our own faith. If we do not see this, we are in great danger of misinterpreting this matter. We must admit that the Master again and again mentioned the faith of those who sought His help, and gave his confession to those who had it. But I ask not whether they had faith, but where did they get it?

…But you know what I noticed? Before all large healing meetings, days consecrated to the Lord and times of prayer have been celebrated. When crowds of people have just rushed forward to experience healing, the meetings have been hard and heavy. But when the Healer and not the healing has been sought, His sweet presence has broken the power of the enemy, and the sun of His face has melted hard and ice-cold hearts. Whether it's pity for ourselves or self-love that has taken us at His feet, since we got there, our attitude has changed completely, having finally seen Him.

…Perhaps we are so insane that we answer: “Yes, I can, because I have faith! I can use it and work with it, because the Word of God says that we can have faith so that we can move mountains.” To such people I would like to say: "Go and try and see what the result is!" All things are possible to those who believe. But it matters a lot what you believe. If you believe that you possess the power that can move mountains, without that faith and grace being divinely attached to you, then that is a dangerous imagination. I know many who, in their own strength and in the strength of their own righteousness, have tried to carry out such a program, but instead of joy, bitter sorrow has come to them. (7)

THE RESULTS. One important aspect of spiritual work and preaching is the results, which means the salvation of souls. It is usually the main goal and the biggest motivating factor in spiritual activity. If this does not take place, the work seems to be useless.

What then, if people are saved and turn to God? What is man's part in it and what is God's part? That's what we'll look at next.

God's share. It is very common in spiritual work to put a lot of weight on one's own talent and energy. We may think that "when I am a skilled speaker and writer, people will surely be saved". We think that success is entirely up to the person himself. We give great value to our own talent.

The previous perception is not entirely true. Of course, gifts and energy are good things, and it is good that a person has both traits. We need more energy for spiritual work as well as talented people for all work areas. It cannot be denied that they are important and significant things.

An even more significant thing, however, is God's blessing. Just as Jesus blessed the five loaves and two fish that fed thousands, we need the same kind of touch. Talents and energy alone are not enough, we need heavenly help to break down obstacles, otherwise the work will not bear much fruit and the results will be weak. Another illustrative example of this is Peter’s poor catch, until Jesus told Him to put his nets in another location. When Peter did what Jesus told him to, the nets were filled with fish:

- (Luke 5:1-10) And it came to pass, that, as the people pressed on him to hear the word of God, he stood by the lake of Gennesaret,

2 And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.

3 And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship.

4 Now when he had left speaking, he said to Simon, Launch out into the deep, and let down your nets for a draught.

5 And Simon answering said to him, Master, we have toiled all the night, and have taken nothing: nevertheless at your word I will let down the net.

6 And when they had this done, they enclosed a great multitude of fishes: and their net broke.

7 And they beckoned to their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink.

8 When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.

9 For he was astonished, and all that were with him, at the draught of the fishes which they had taken:

10 And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said to Simon, Fear not; from now on you shall catch men.

When we look at a few verses of the Bible, they show the same thing: God's blessing. No matter how good and clear the declaration is, it is never enough on its own, because only God can save a person and give growth to the sown word. Only God is able to change people's hearts:

- (Acts 16:13,14) And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spoke to the women which resorted thither.

14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened that she attended to the things which were spoken of Paul.

- (1 Cor 3:5-7) Who then is Paul, and who is Apollos but ministers by whom you believed, even as the Lord gave to every man?

6 I have planted, Apollos watered; but God gave the increase.

7 So then neither is he that plants any thing, neither he that waters; but God that gives the increase.

Our share. Although God's share is essential in the salvation of people, we also have our own share. We need to preach the Gospel so that others will know what Jesus Christ did for us. God has entrusted this task to us. If God were to do all the work for us, the missionary command given to us by Jesus would be meaningless. Our job is to bring the gospel to people with the talents we have been given. In Romans it is written:

- (Rom 10:13-17) For whoever shall call on the name of the Lord shall be saved.

14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?

15 And how shall they preach, except they be sent? as it is written how beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

16 But they have not all obeyed the gospel. For Esaias said, Lord who has believed our report?

17 So then faith comes by hearing, and hearing by the word of God.

In spiritual work, you must also understand the meaning of prayer and sowing and reaping. Sometimes there are times when there is only sowing and praying work, but we get to cut very little. It seems as if there is a wall in front of you on all sides and the work does not seem to produce much result. There have been quite a lot of such times.

What if people start to be saved and the lies in society start to break? What part do we have in it? What is our own merit in saving people?

In this matter, it is worth paying attention to the sowing and prayer work of previous generations. It is of course true that our own hard work can make a big difference, but the work of previous generations certainly matters a lot. It means that if a revival occurs somewhere and people are saved in droves, it may not depend so much on us, but on the fact that the previous generations have already done grounding work decades before, i.e. prepared the soil in prayer and were durable in it. The current generation gets to enjoy the fruits of the labour done by these earlier generations.

The same thing comes up in the New Testament: Jesus told his disciples that they would get to reap what they have not worked for and that they would be able to reap the fruits of others' trouble. In other words, the cutting work was not about their special talent, but about the fact that the cutting time had come and they could act in the part of the shearer. Jesus had chosen them for that task (John 15:16: You have not chosen me but I have chosen you). The necessary sowing and prayer work for them had already been done, and perhaps Anna, who already decades earlier served God by fasting and prayers night and day, was one of those who prepared soil for the activity of God. This can be seen from the following verses:

- (Luke 2:36,37) And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;

37 And she was a widow of about fourscore and four years, which departed not from the temple but served God with fastings and prayers night and day.

- (John 4:36-38) And he that reaps receives wages, and gathers fruit to life eternal: that both he that sows and he that reaps may rejoice together.

37 And herein is that saying true, One sows, and another reaps.

38 I sent you to reap that where on you bestowed no labor: other men labored, and you are entered into their labors.

Lastly, let’s study an account of Reinhard Bonnke about how he got to build on the work of the previous generations. He describes how the sowing and prayer work that had started over a hundred years ago was realized when the reaping time came. Bonnke had the privilege to be a part of the reaping, and he understood how the earlier generations had prepared the soil for God’s work. This ought to be remembered today as well, if our current congregation is given a chance to be an instrument of God’s blessing:

I quote the diary of Livingstone:

We are like the voice of one crying in the wilderness. We make way for the excellent future. The coming missionaries will get to see that each sermon pulls people to receive the salvation. We are their predecessors and assistants.

Don’t let them forget the night watchmen, us who did work when all was bleak and when no proof of success could be seen on our road in the form of converts. They will undoubtedly have more light than us but we serve our Lord sincerely and we preach the Gospel, as they too will do.

Livingston died in 1873, and so we came there over a hundred years later. What about the prophetic word of Livingstone? Was it mere wishful thinking? I rejoice greatly when I get to tell you what we saw. The seed, which was sowed so long ago starts now to ripen for the harvest. The residents of Malawi heard about the same God about whom Livingstone spoke, about the same Saviour, about whom Paul spoke, and the same Gospel that Peter preached. We were there for sixteen days, and tens of thousands answered to the message of Livingstone when we preached it on behalf of him and Jesus. The message reached the whole country. The Holy Spirit spoke to my heart and said, “You go on tears of the previous generations.”

Abruptly, I saw this all. We have been connected in God to the movement that includes also all His earlier workers, and so we are one with them all. We belong to their team, to their missionaries. We reaped with joy where they had sowed with tears before us. We did not get that harvest because we were better than those men and women before us but only because the time of the harvest had come. Both those who have sowed and those who reap the harvest will draw their wages, for the Lord of the harvest, Jesus, promises this in His Word. He says, “And he that reaps receives wages, and gathers fruit to life eternal: that both he that sows and he that reaps may rejoice together. And herein is that saying true, One sows, and another reaps. I sent you to reap that where on you bestowed no labor: other men labored, and you are entered into their labors.” (John 4:36-38) (8)

2. Workers in the congregation

In this chapter we examine the disposition of elders and workers because it is an essential factor in the health of the congregation. If people are chosen by God and have a harmonious nature, it will have a favorable effect on development and others can be expected to progress in their faith. In the opposite situation, the opposite can happen.

The ideal of what an employee should be can be found in e.g. From the third chapter of 1 Timothy and in the letter to Titus. They highlight several features that are important and should appear in an employee's life (The same features should of course be present in every person's life). If there are none at all, such a person should not work in responsible positions.

They mention such things as the person's home life and that he has a good testimony from people outside. Impeccableness, sobriety, decency, hospitality and that the person must not be greedy for money or quick-tempered are also mentioned. In addition, it is warned that the elder of the congregation must not be a recent convert, because he is in danger of becoming proud if he finds himself in a responsible position too soon. It can lead to a fall. One feature is also the ability to teach the word. It is difficult to act as a parent or an employee if you are unable to teach even the basics of faith. Of course, every elder and worker does not have to be in a preaching role, but he should have the necessary knowledge of the Bible to be able to help and advise others:

- (1 Tim 3:1-7) This is a true saying, If a man desire the office of a bishop, he desires a good work.

2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach;

3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;

4 One that rules well his own house, having his children in subjection with all gravity;

5 (For if a man know not how to rule his own house, how shall he take care of the church of God?)

6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.

7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

- (Tit 1:5-9) For this cause left I you in Crete, that you should set in order the things that are wanting, and ordain elders in every city, as I had appointed you:

6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.

7 For a bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre;

8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate;

9 Holding fast the faithful word as he has been taught, that he may be able by sound doctrine both to exhort and to convince the disputers.

Bill Hybels has raised the same point. He does not speak directly about the elders of the congregation, but about different forms of work, and how a person's character and spiritual disposition are the most important things. These beat even qualifications and competence. These are the same types of factors that Paul mentioned in the previous verses. If there are no signs of honesty, humility, reliability, work ethic, self-discipline and other good traits in a person's character, one should be careful. If a person has not shown these positive traits up to now, he will hardly change in an instant.

Additionally, there is an interesting third trait on Bill Hybels' list besides disposition and competence: chemistry between people. It means that if people are going to work together for years, they better be comfortable around each other. This may seem like a carnal selection criterion, but that's how we usually choose friends and a spouse. Therefore, personal chemistry cannot be neglected. Spiritual work goes better if the team members are comfortable with each other.

My selection process is based on three issues: disposition first, competence next and finally personal chemistry with me and other members of the group. Disposition. Competence. Chemistry. I have ended up with these three criteria in the order mentioned after having tried several others over the years.

When I am searching for a person to join a voluntary group or start employment, I remind myself: disposition first. By this I mean that I must be able to trust that the person is walking with Jesus. I must know that he or she is committed to spiritual rigour. I must see evidence of honesty, the ability to teach, humility, trustworthiness, healthy work ethics and willingness to respond to requests.

I haven't always put disposition above competence, but I do so now. I have learned that in church work, an occasional slip of qualifications is acceptable. But mistakes in disposition create problems that can have far-reaching consequences.

(...) After thirty years of optimism I have had to admit defeat. I have been forced to face it. The disposition of each adult who is about to start in a key position has already been moulded for 25, 30 or 35 years. Not much will change after so much time. So, I am looking for a person with a positively moulded disposition.

... So, during the selection process, I work very hard to distinguish the disposition of the candidate. I will check the recommendations. I talk for a long time with people who know that person well. I'm looking for weaknesses in character. It is better if I find contradictions at this point than if the group is forced to find them out later. (9)

Cares for people, not impatient. One characteristic of a good employee is that he cares about people. No one becomes a shepherd or a worker just because he gets such a position, but because he actually shows that he cares about people. It means that even though no one has spoken to him about it, he has a desire to help people, he is a soulwinner, and he has a warm heart for the outcasts and apostates. It shows that he is a person called by God.

In practice, we should have the same attitude that God has had toward mankind. When he has loved all kinds of people such as anti-evangelicals, Satan worshipers, homosexuals, hardened or church servants who reject the values that are important to us, we need a similar attitude. It means a positive and appreciative attitude regardless of people's opinions. Watchman Nee has taught about it:

People doing the work of the Lord should love not only other Christians but all people. (...) Loving people and showing them love is an essential characteristic for a servant of God. All people who are irritated by people or disparage them are without doubt unsuitable for servants of the Lord.

(...) Many people doing the work of God have the severe defect that they have no love towards the mankind. They lack the right kind of respect towards people and they also lack knowledge of the value of man in the eyes of God. (...) God must expand us so that we start to understand that all people deserve love and respect. Whether you succeed in your future work of God or not depends mainly on your attitude towards the value of people. The depth of your work will be measured by how interested you are in people and what you feel for them. (10)

What about pastoral care? One good trait of a spiritual worker is gentleness and the ability to listen to people's problems, and that is needed in soul care. A common fault is that we are impatient to listen when people present their views, thoughts or concerns. Sometimes we can be cold icicles in the face of other people's problems, even blaming them and pointing out their mistakes. We do not encourage them, but discourage them with our accusations. Especially people who are themselves disciplined and perfectionists are guilty of this and are impatient with others (usually these qualities go hand in hand.). Or we immediately start advising and teaching people before we are properly aware of their problems. It's quite common and then you can't expect people to get help. It is not for nothing that the letter of James says (James 1:19): Why, my beloved brothers, let every man be swift to hear, slow to speak, slow to wrath.

Hardness in pastoral care and interpersonal relationships can also be one of the factors why people are not comfortable in a congregation. The reason they leave the congregation is not always sin, but the coldness in the church. It has not been possible to establish close contacts with people or to approach and help them in positive ways.

It is imperative that the soul caregiver wins the trust of the person being treated. You have to get it! Without it, there can be no talk of any kind of real help. I say at the risk of everything: many soul caregivers are so career-oriented in their roles that growth and the mobility of life have not been realized for them. They become cold moralists whose tolerance to human problems is limited and frozen in place. Many "spiritual deaths" have accelerated because people have not received proper soul care. When a member has been left out of church communion, it has been seen only as secularization and a desire to return to a life of sin. Little attention has been paid to the caregiver's possible hardness and coldness, which may have driven the person further off from the congregation (In this context, it is appropriate to state that there is almost always no need to talk about sin in pastoral care.) (11)

In the right attitude towards others, no one is perfect. We are far from that. Others, of course, can have a naturally laid-back nature. They know how to be friendly, calm and appreciate their fellow human beings without much effort. They are good at it and can tell the gospel in a natural way.

Instead, many of us may have the drive but not the skill, and that can cause harm. If people are disappointed in ourselves and our wrong attitudes, they often reject God as well (fortunately, apologizing can fix many situations). It happens so easily.

Looking again at the Bible, we can see in the 13th chapter of 1 Corinthians a good model of how to relate to others. We should strive in that direction. In addition, we can see one example in Paul, whose heart for people was much larger than we have ever had. Today's church rarely has the same attitude as Paul had:

- (1 Cor 13:1-4) Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.

2 And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profits me nothing.

4 Charity suffers long, and is kind; charity envies not; charity braggs not itself, is not puffed up,

- (2 Cor 12:14,15) Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours but you: for the children ought not to lay up for the parents, but the parents for the children.

15 And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.

- (2 Cor 2:3,4) And I wrote this same to you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all.

4 For out of much affliction and anguish of heart I wrote to you with many tears; not that you should be grieved, but that you might know the love which I have more abundantly to you.

- (2 Tim 3:10,11) But you have fully known my doctrine, manner of life, purpose, faith, long-suffering, charity, patience,

11 Persecutions, afflictions, which came to me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me.

- (Phil 3:17) Brothers, be followers together of me, and mark them which walk so as you have us for an ensample.

Not as being lords

- (1 Peter 5:2,3) Feed the flock of God which is among you, taking the oversight thereof, not by constraint but willingly; not for filthy lucre but of a ready mind;

3 Neither as being lords over God’s heritage but being ensamples to the flock.

One good characteristic of a worker is that he is a servant of Christ who does not bind people to himself, try to rule them and control their lives. True leadership is being an example and a shepherd to the flock, not being the lord, because Christ is only the head and Lord of the church (Col 1:18: And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the pre-eminence.). Otherwise the person steals this position from Christ.

As a model for every employee, is the Good Shepherd himself, Jesus Christ, who ”came not to be ministered to but to minister, and to give his life a ransom for many." (Matt 20:28). (Matthew 20:28). He also said that the greatest is he who serves. This is full contrast to many non-Christian sects (for example, Sun Myung Moon’s movement) where one leader controls others' lives, use of money, relationships, or threatens judgment if the others do not obey him and value his teachings. There can also be legalistic teaching and misuse of the gift of “prophecy" to control – issues, which do not belong to the role of a shepherd, about which Jesus taught. If these features are seen, they reveal a distortion. The Bible does not teach such a model:

- (Luke 22:26,27)But you shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that does serve.

27 For whether is greater, he that sits at meat, or he that serves? is not he that sits at meat? but I am among you as he that serves.

- (Matt 23:11,12)But he that is greatest among you shall be your servant.

12 And whoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

When it comes to true leadership, the aim should be that the leader does not bind people to himself, but encourages them to depend on God and seek Him. It is the only proper order because Christ is the head of the church and no one else. If such a model is followed and people are allowed to grow in peace and in the grace of God, and if they are helped to find their calling in the body of Christ, it usually leads to a healthy congregation. People grow in a healthy way, and the atmosphere around such leaders is usually relaxed, optimistic and friendly. That's why we need more leaders who are real father figures who strengthen people in their ministry and help them move forward. It is one of the keys to the healthy development of the congregation.

Give people room to make their own decisions. Do you meet people who have a problem at work and in your close circle? Do you want to help them grow towards maturity? Here's a tip: let them grow their way. Let them learn at their own pace, as you learn, from mistakes and failures. If you really want grace to awaken, don't demand as much from them as was demanded from you. Don't decide for them - give them plenty of space. Don't pry into their business, let them be. And under no circumstances try to control and direct them to act according to your will. (12)

… Young people are energetic, winners who can achieve great things. But they are neither fathers nor team builders. They want in their heart to be anointed for their ministry and to be strong in it, but they do not have the heart to make other people's ministry strong and successful. Only father figures have such a heart. How much we need father types in the body of Christ! They rejoice when the youth are liberated, used by God, and prosper. Fathers look not only at their own tasks but also at the tasks of others and the whole body of Christ. They are real connection builders. (13)

3. Rest and nourishment

WORK AND REST. A need that is often overlooked and that can lead people astray is the need for balance between work and rest. Although the Bible tells us to be zealous in the work of the Lord (1 Cor 15:58: Therefore, my beloved brothers, be you steadfast, unmovable, always abounding in the work of the Lord, for as much as you know that your labor is not in vain in the Lord.), a suitable amount of rest is necessary for a person to remain able to work and refreshed. Too tight a schedule has led many aside from God's work. For example, this is what happened in Evan Roberts' life when he forgot to rest. At the beginning of the revival, he slept only two to three hours a night and ate very little, until the result was burnout. He didn't remember that we have to follow God's laws in order to stay functional. We cannot act against these laws for long. Bill Hybels has reported on this problem:

If you talk to leaders who are no longer in the game, an astonishingly large number of them admit with embarrassment: "I should have had more time on the sidelines. I should have shared the responsibility of preaching. I should have developed teams to help me. I should have asked for a pay raise. I should have gotten more education. I should have changed my daily schedule. I should have found an advisor. I should have gone to a peer support group. I should have gotten some soul care. I should have played golf." (14)

The following list includes some precautions that an overloaded person should take to avoid a similar situation. These things are useful in spiritual life and work.

Pleasing others is one cause of burnout. For example, Evan Roberts considered taking a break from preaching to rest but changed his mind because others expected him to preach. In the long run, the consequences were not good.

So the word "no" is useful in certain situations. You don't always have to say it, but we need it in our vocabulary too. It is especially useful when we are called to things that God has not called us to. Of course, we can temporarily do other things and help others in their calling, but it is good to try to limit ourselves to the area where God has given His grace.

A good example is the apostles. Jesus had called them to the office of ministry, but at some point they realized that they had too many other obligations. The situation was resolved when reliable people were chosen to take care of practical matters. Also now, a similar model is needed, where practical people can handle practical tasks.

- (Acts 6:1-7) And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.

2 Then the twelve called the multitude of the disciples to them, and said, It is not reason that we should leave the word of God, and serve tables.

3 Why, brothers, look you out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.

4 But we will give ourselves continually to prayer, and to the ministry of the word.

5 And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:

6 Whom they set before the apostles: and when they had prayed, they laid their hands on them.

7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.

Tasks in the congregation and teamwork

- (Rom 12:4-8) For as we have many members in one body, and all members have not the same office:

5 So we, being many, are one body in Christ, and every one members one of another.

6 Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;

7 Or ministry, let us wait on our ministering: or he that teaches, on teaching;

8 Or he that exhorts, on exhortation: he that gives, let him do it with simplicity; he that rules, with diligence; he that shows mercy, with cheerfulness.

When we read the Bible, we can see, for example, from the 12th chapter of Romans, how there are different members and tasks in the congregation. It is not intended that a few do everything, but responsibility and tasks should be distributed. Everyone should find the task to which their gifts refer and to which God has called them in the body of Christ and the church. This task does not necessarily open up immediately at the beginning of the life of faith, but a person must search and pray for it and be active.

In addition, we can see from the fourth chapter of the letter to the Ephesians that it is precisely the task of church leaders to train people for different areas of responsibility and ministry. It is one help against burnout, because the responsibility is shared among many and not only on the shoulders of a few. This is a God-given pattern that must not be rejected. The same pattern also appeared centuries earlier in Jethro's advice, when he urged Moses to share responsibility and tasks. Moses followed his father-in-law Jethro's advice:

- (Eph 4:11-13) And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;

12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ:

- (Ex 18:13-26) And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning to the evening.

14 And when Moses' father in law saw all that he did to the people, he said, What is this thing that you do to the people? why sit you yourself alone, and all the people stand by you from morning to even?

15 And Moses said to his father in law, Because the people come to me to inquire of God:

16 When they have a matter, they come to me; and I judge between one and another, and I do make them know the statutes of God, and his laws.

17 And Moses' father in law said to him, The thing that you do is not good.

18 You will surely wear away, both you, and this people that is with you: for this thing is too heavy for you; you are not able to perform it yourself alone.

19 Listen now to my voice, I will give you counsel, and God shall be with you: Be you for the people to God-ward, that you may bring the causes to God:

20 And you shall teach them ordinances and laws, and shall show them the way wherein they must walk, and the work that they must do.

21 Moreover you shall provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens:

22 And let them judge the people at all seasons: and it shall be, that every great matter they shall bring to you, but every small matter they shall judge: so shall it be easier for yourself, and they shall bear the burden with you.

23 If you shall do this thing, and God command you so, then you shall be able to endure, and all this people shall also go to their place in peace.

24 So Moses listened to the voice of his father in law, and did all that he had said.

25 And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

26 And they judged the people at all seasons: the hard causes they brought to Moses, but every small matter they judged themselves.

Another pattern that we can see in the Bible, especially in the area of evangelism, is that Jesus did not send apostles or other workers individually, but always in pairs. He did not send them to work alone, but always as a team of at least two people. This pattern was evident both in the sending out of the twelve apostles and later when he sent out the seventy disciples to evangelize.

Interestingly, we encounter the same teaching again in the thirteenth chapter of Acts. This time it was a matter of foreign mission work, that is, the task of Paul and Barnabas. The Holy Spirit simultaneously sent them on a mission. They did not go alone, but in pairs:

- (Mark 6:7) And he called to him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;

- (Luke 10:1) After these things the LORD appointed other seventy also, and sent them two and two before his face into every city and place, where he himself would come.

- (Acts 13:1-4) Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.

2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

3 And when they had fasted and prayed, and laid their hands on them, they sent them away.

4 So they, being sent forth by the Holy Ghost, departed to Seleucia; and from there they sailed to Cyprus.

The same model has also been used in China for decades, but on a much larger scale. To some poorly evangelized areas, not only two but more people may have been sent at the same time. In this way, the responsibility and tasks have been divided among many people and the work has been efficient, because there have been experts in different areas – both secular and spiritual work. Practical observations have shown such a model to be very fruitful:

Nor is it part of our strategy to send individuals or work pairs to the field. We send teams. This procedure is based on the work of Jesus, the apostle Paul and others in the New Testament. There are many advantages to having a team, especially in spiritually dark areas where there are no Christians. As part of a team, employees always have each other as friends and encouragers as well as bearers of responsibility. Resources can also be shared. Over the years, we have found that sending groups produces more fruit than sending individuals.

God wants us to work in groups, not alone. Jesus had a team, so did Moses and David, and Paul had a lot of people in his own team. (15)

Nutrition is something that has an effect on a person's mood and physical alertness. It has been established that a one-sided diet, rich in white flour, sugar and saturated fat (Lev 3:17: It shall be a perpetual statute for your generations throughout all your dwellings, that you eat neither fat nor blood.) is harmful to the human body, even for the mood. Numerous studies have shown that in Western countries we get too much of these substances, which are the cause of diseases of the standard of living: heart disease, diabetes, cancer... Eating them should be avoided, because they are harmful to health like, for example, tobacco. We are the temple of the Holy Spirit and we must take care of that:

- (1 Cor 3:16,17) Know you not that you are the temple of God, and that the Spirit of God dwells in you?

17 If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple you are.

However, a pure vegetarian diet is not God's idea. For example, in Hinduism and the New Age movement, a vegetarian diet is of great importance, but it is more reasonable to stick to a versatile diet that also includes fish and meat. Rebecca Brown has stated while working with occultists that those who have converted from witchcraft become very weak and even sick because they do not get enough protein in their food. If they also use fish and meat in their diet, they avoid this problem.

What about fasting? According to the Bible, it is beneficial for us to fast and it should happen more in western churches. It is an area that has been neglected.

However, long-term fasts can be harmful in certain situations, such as during intense spiritual warfare. (If a person already has mental health problems, he should avoid long fasts. Some physical illnesses can also be an obstacle.) Satan can easily put pressure on people who are not physically fit. Nicky Cruz tells his own experience:

Another point: each time Satan pressed me so hard, I found myself fasting too much. I still fast on special occasions, but I have come to notice an important secret in the life of a Christian. God wants us to be strong mentally, spiritually and physically. When one of these aspects of us weakens, Satan tries to sneak past our vigilance at that point. As important as fasting can be at times, even that can be used by the devil to try to gain control over us. (16)

REFERENCES:

1. Charles G. Finney: Ihmeellisiä herätyksiä, p. 9-11, 75, 381,382

2. Charles H. Spurgeon: Sielujenvoittaja (The Soul-Winner), p. 15,16

3. Charles H. Spurgeon: Sielujenvoittaja (The Soul-Winner), p. 16,17

4. Kalevi Lehtinen: Löytöretkellä, p. 27

5. Veikko Pekki: Päästäkää hänet siteistä, p. 21

6. Martin Ski: T.B. Barratt – helluntaiapostoli (T.B. Barratt – Dopt i Ånd og ild), p. 128

7. Charles S. Prize: Ihmeitätekevä usko, p. 68,78,82,108

8. Reinhard Bonnke: Evankelionti tulella käynnistää herätyksen (Evangelism by Fire: An initiative for revival), p. 68,69

9. Bill Hybels: Rohkea johtajuus, (Courageous Leadership), p. 72,73

10. Watchman Nee: Jumalan palvelijan luonne (Character of God’s workman), p. 24,25

11. Rainer Friman: Pakkolasku armoon, p. 92

12. Charles R. Swindoll: Armoherätys (”The Grace Awakening”), p. 147

13. Kristian Sand: Elävän veden virrat, p. 45

14. Bill Hybels: Rohkea johtajuus (Courageous Leadership), p. 208

15. Paul Hattaway: Takaisin Jerusalemiin, p. 99,100

16. Nicky Cruz: Juokse henkesi edestä (Devil on the Run), p. 87