Truth Magazine

By Weldon E. Warnock

Sheep need a shepherd, and, since the disciples of Jesus are sheep, they need a shepherd. Jesus said to Peter, “Feed my sheep” (John 21:17). Our Lord also said. “Other sheep I have which are not of this fold (John 10:16). Jesus is the chief shepherd (1 Pet. 5: 4). A chief shepherd implies subordinate shepherds. These shepherds are the elders of the local churches.

Paul told the Ephesian elders, “Take heed to yourselves, and to all the flock, over which the Holy Ghost hath made ye overseers, to feed the church of God which he hath purchased with his own blood” (Acts 20:28). Here, the elders are told to take heed to the flock and to feed (shepherd) the church of God. Peter, who was also an elder in the church, told fellow elders to “feed (shepherd) the flock of God among you” (1 Pet. 5:1-2).

Every congregation needs shepherds. When Paul returned on his first missionary journey, he ordained or appointed elders in every church (Acts 14:23). This was done in a matter of months after these churches were established. Churches go today for years and still no shepherds. Something is wrong, somewhere. Let us notice why churches need shepherds.

1. To lead the flock. Jesus said of the shepherd, “And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice” (John 10:41). The Lord, as a shepherd, leadeth beside the still waters (Ps. 23:2). Elders are leaders in the church. We read, “Obey them that have the rule over you” (Heb. 13:17). The word “rule” means “lead.” The New American Standard Bible renders this verse, “Obey your leaders.” Inept leaders have the flock grazing on the same barren territory forever. They never enter the green pastures. If such happens, it is by accident. Incompetent shepherds allow the church to get in the rut of just “keeping house for the Lord.”

2. Know the flock. A good shepherd knows his sheep. Jesus said, “I am the good shepherd, and know my sheep, and am known of mine” (John 10:14). He even knows them by name. “To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out” (John 10:3).

Elders in the church must know every member. They must be aware of their weaknesses, shortcomings, strengths, and abilities. They need to know when they are absent and why they are absent. Elders must not operate as an executive board of some business, but as loving shepherds of the flock. When a sheep goes astray a good shepherd “leaves the ninety and nine in the wilderness and goes after that which is lost, until he finds it” (Luke 15:4). When a member errs from the way, elders, with a sense of urgency, must go and find them and bring them back to the safety of the fold.

3. To care for the flock. Paul wrote, stating the qualifications of elders, “For if a man know not how to rule his own house, how shall he take care of the church of God” (1 Tim. 3:5)? Faithfully caring for the church is acting as a good steward. Paul calls an elder “a steward of God” (Tit. 1:7). A steward is a caretaker of another’s property. The church is the possession of God. The Bible calls the church the flock of God (Acts 20:28; 1 Pet. 5:2). Peter calls the church, “God’s heritage” (1 Pet. 5:3). Hence, the church does not belong to the shepherds to lord over it, to do always as they please without ever considering the wishes of the church. The church does not belong to the preacher, or a few members in the church.

Caring for the church involves providing for the needs of the church. This would entail feeding, encouraging, and developing, both collectively and individually.

4. Watch the flock. There are always impending dangers facing the church. Elders need to be vigilant and alert, watching or guarding the flock. Paul said to the Ephesian elders, “For I know this, that after my departing shall grievous wolves enter among you, not sparing the flock . . . therefore watch” (Acts 20:29-31). Shepherds should know current heresies, and the trends leading in that direction. No perverter of the gospel must ever be allowed in the pulpit or in the classroom to corrupt the minds of the brethren from the simplicity that is in Christ. Factionists and trouble makers must be marked and avoided (Rom. 16:17-18; Tit. 3:10). This is why elders are to be apt to teach, holding fast the faithful word that he may be able by sound doctrine both to exhort and convince the gainsayers (Tit. 1:9).

The author of Hebrews writes that the elders (leaders, shepherds) watch for our souls. “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief” (Heb. 13:17). When members miss services, are overcome by temptation, plan questionable marriages, attend improper places, or are filled with animosity and hostility toward others, the shepherds must deal with these things promptly, prudently, and patiently. Sheep without a shepherd are prone to be scattered about. When Jesus “saw the multitudes, he had compassion on them, because they fainted and were scattered abroad, as sheep having no shepherd” (Matt. 9:36). There are some shepherds, unfortunately, who have not the flock at heart. “Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord” (Jer. 23:1).

Business Meetings as Substitutes

Business meetings of the men are sometimes substituted for shepherds (pastors) in the church. In a few places even the sisters sit in on the business meetings to help make the decisions for the church. The women take too much upon themselves when they exercise such authority (1 Tim. 2:12). And when there are men qualified to be elders, the men take too much upon themselves to use so-called business meetings as a replacement for God’s ordained plan of elders in every church.

There is nothing wrong with business meetings in the church when there are no elders. This would be a necessity to expedite the work of the church. But this arrangement should be only temporary. Of course, in a small congregation there may be no men who can qualify , and the church could go on for years without elders. But many times brethren just do not want elders, although there are two or more men who qualify. One of the basic reasons for this is so the men who don’t qualify will not have to surrender control to two or three of the men who become elders. The unqualified brethren don’t seem to mind to be a part of a group of men in business meetings who make decisions that they refuse to surrender to two or three men who are far more wise, able, and devoted to Christ.

In business meetings there are men of various ages, from perhaps a sixteen year-old to whatever. There may be new converts, those who are ignorant about the Bible, the carnal minded, the fickle, the frivolous, the extremists, and the pessimists, who may sit in these business meetings to lead the church in its great and glorious work. For example, one young, misguided brother who was taking an untenable position in a business meeting, said in response to an older brother, who had quoted a statement from the apostle Paul, “Who do you think Paul was, the Pope?” Fortunately, most business meetings have wise and level-headed brethren in them who steer them in the right direction. However, under the most favorable circumstances it is very difficult, or nearly impossible, to take care of the spiritual needs of the members of the church in these kinds of business meetings.

Brethren, God knew what he was doing when, in his wisdom, he ordained that each local congregation have shepherds. Paul left Titus in Crete that he might appoint elders in every city (Tit. 1:5). The churches in Judea had elders (Acts 11:30), the Jerusalem church is said to have elders (Acts 15:4), the churches established on Paul’s first missionary journey (Acts 14:23), the Ephesian church (Acts 20:17), the church at Philippi (Phil 1:1) and those churches to whom Peter addressed his first epistle (1 Pet. 5:1) all had elders.

Yes, the churches of our Lord need shepherds!

By Edward O. Bragwell, Sr. 

“Children of light” are assigned three re- sponsibilities:

1. . . . must prove what is acceptable unto the Lord;

2. . . . must have no fellowship with the unfruitful works of darkness;

3. . . . must reprove (ex- pose) the works of darkness.

I n the first par t of Ephesians chapter 5, the Apostle Paul contrasts the “children of light” (v. 8) with the “children of disobedience”(v.6). Light stands for all that is in harmony with God’s will, with darkness being the very opposite. “Children of light” are the same as children of obedience. “Children of disobedience” the same as children of darkness. In verses 8 through 11, “children of light” are assigned three responsibilities:

1. Children of light must prove what is acceptable unto the Lord (v. 10). There are two basic senses in which something may be proven: (1) “To establish the truth or validity of by presentation of argument or evidence” and (2) “To determine the quality of by testing; try out.” (Microsoft Bookshelf 98, Dictionary) In the first instance one proves a proposition by appealing to the objective evidence that sustains it. In spiritual matters, this evidence would be the Scriptures. In second instance, after one has proven the proposition by objective evidence, he may then “prove” its worthiness by putting it to the test in practice. It is this sense that “proving” is used in verse 10. Vincent says the meaning in this verse is that of “proving by your walk” (Word Studies of the New Testament, III:399).

“Children of light,” having already proven or established their walk to be in the light by the evidence, must now continually prove it in the second sense – experimentally by “proving (it) by (their) walk.” It is much like the old saying, “The proof of the pudding is in the eating.” Romans 12:2 suggests the same idea: “And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and accept- able, and perfect, will of God.” (Italics mine, eob).

Children of light must actively and constructively prove (walk in) “what is” acceptable, not merely oppose what is not acceptable. We cannot just be “aginners” (a-gin-urs) — yes, I know that word is not in the dictionary, but it ought to be.

There are church responsibilities to meet, such as public worship (Heb. 10:25; Acts 20:7), doing one’s share of the church’s work (Eph. 4:16), and helping set in order things lacking (Tit. 1:5). There are personal responsibilities to meet, such as personal evangelism (Acts 8:4), caring for the needy (Jas. 1:27) and other daily obligations of life that must be met — such as financial obligations (Rom. 13:8; 1 Tim. 5:8; Eph. 4:28; 2 Thess. 3:10), home duties (Eph. 5:22-

6:4), civic and civil functions (Rom. 13:1-5). When we faithfully practice these things were are “proving what is acceptable unto the Lord.”

We must prove what is acceptable unto the Lord — not ourselves, not our families, not our brethren, not our neighbors, but the Lord.

2. Children of light must have no fellowship with the unfruitful works of darkness (v. 11). Back in verse 7, Paul writes, “Be not ye therefore partakers with them”—“them” being the “children of disobedience” (v. 6). One may have fellowship with a per- son or thing by joint-participation or partnership according to the basic meaning of the word “fellowship.” Or, he may have fellowship by way of endorsement or encouragement as is suggested by the “right hand of fellowship” (Gal. 2:9).

One must have no fellowship (joint- participation or encouragement) with the children of disobedience in either moral (Eph. 5:3-5) or doctrinal darkness (2 John 9-11). As children of light, we must not fellowship false doctrine (either its teaching or practice), in or out of the church. Nor can we fellowship immorality (fornication, adultery, homosexuality, etc), either in or out of a marriage relationship.

3. Children of light must reprove (expose — New King James) the works of darkness (v. 11). Christians cannot claim faithfulness simply because they do not jointly participate with children of disobedience in their darkness, or simply because they don’t overtly endorse or encourage them in their works. We must go a step further and reprove or expose the sins for what they are. Gideon (Judg. 6) did not merely refuse to join in the idol worship of his father, nor did he simply refrain from openly encouraging his father’s idols, nor did he merely build up the Lord’s al- tar and leave his father’s idols alone. He got busy and destroyed the false gods and the means of sacrificing to them. Under the Christian dispensation we are not to destroy the physical property of those engaged in false religion and immoral practices — like those who burn church buildings or bomb abortion clinics. The Christian’s weapons are not carnal, but are spiritual “casting down arguments and every high thing that exalts itself against the knowledge of God, bringing ever y thought into captivity to the obedience of Christ” (2 Cor. 10:5, NK J — italics mine, eob).

Churches are not sound simply for not being direct partakers with “children of disobedience.” Often elders and other brethren will console themselves, by saying something like this, “We do not go along with that doctrine or practice and we do not endorse it in any way.” Yet, if one gets in the pulpit and really exposes the false doctrines, practices, and teachers for what they are, these same brethren act like they are sit- ting in a bed of fire ants. As long as the opposition is passive and quiet they feel comfortable because the cost of their opposition is minimal, but when it becomes active and open the stakes are raised consider- ably.

So, while they claim to not jointly participate in the matters under consideration, they do not want anything openly said against them. When a church claims to be “straight” on the issues that separate us from the denominations, the institutional issues, the marriage-divorce-remarriage issue, the progressive creation issue (the doctrine that the creation days were long periods of indefinite length or that there were long periods of indefinite length between the days, that has been floating around lately among brethren), or any other issue that is vital to the faith, it might be good to ask a few questions. If you do not participate or encourage these doctrines and those that teach them, then do you encourage the local preacher to expose them plainly for what they are? Do you allow and/or encourage your Bible classes to be used to expose them? Do you invite preachers for meetings who are known to speak kindly and plainly against these errors, exposing them in such a way that there can be no doubt what these errors are about nor any doubt where that congregation stands.

Individual Christians and churches must be busy doing those things acceptable unto the Lord. At the same, time they must refuse to partake of sinful doctrines and practices in any way. Then, they must go a step further and expose sin and error for what it is. This would not be necessary if sin always appeared to be what it really is on the surface. It must be exposed by shining the light of the gospel on it — by takage them in their works. We must go a step further and reprove or expose the sins for what they are. Gideon (Judg. 6) did not merely refuse to join in the idol worship of his father, nor did he simply refrain from openly encouraging his father’s idols, nor did he merely build up the Lord’s al- tar and leave his father’s idols alone. He got busy and destroyed the false gods and the means of sacrificing to them. Under the Christian dispensation we are not to destroy the physical property of those engaged.

When it is pointed out that certain things are not binding today, someone says, “But, it’s perpetual,” which means, it has not ceased, they say. Let’s take a look at such reasoning:

A Perpetual Sabbath

The Seventh Day Adventists tell us that the sabbath day is still binding because it is a perpetual sabbath. They will quote, “Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant” (Exod. 31:16). It is reasoned that since the sabbath is perpetual, it is like perpetual motion, never ceasing. To be consistent with this reasoning, they would have to burn incense as well, for the Scriptures say, “And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the Lord throughout your generations” (Exod. 30:8). These folks do not burn incense. Why not, since it is perpetual? According to Leviticus 6:20, “. . . the tenth part of an ephah of fine flour for a meat offering perpetual.” If perpetual means without end, why don’t folks offer meat offerings and burnt offerings today?

God Often Limits Perpetual Things

A reading of Exodus 30:8 will show that these perpetual incense and burnt offerings were to be observed “throughout your generations.” This places a time limit on these Old Testament affairs. When the nation of Israel ended, so did their law, ordinances, sabbath and all! Paul told the Romans, “For Christ is the end of the law” (Rom. 10:4). We live today under the law of Christ (Gal. 6:2; John 1:17).

The rainbow covenant was said to be perpetual. In this promise God said, “And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there anymore be a flood to destroy the earth. And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations” (Gen. 9:11-12). This promise will continue uninterrupted as long as this earth stands. It’s perpetual until time shall be no more. Then, it will end. It’s that simple.

The book of Psalms is filled with exuberant expressions of praise to God. His various attributes are exalted and his wonderful works and blessings are gratefully acknowledged. Along with the recognition of his majesty, the book of Psalms exhorts to practical application of that recognition. Let’s look at an example of what I mean.

Psalm 89:5-8 reads as follows, “And the heavens shall praise thy wonders, O Lord: thy faithfulness also in the congregation of the saints. For who in the heaven can be compared unto the Lord? Who among the sons of the mighty can be likened unto the Lord? God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him. O Lord God of hosts, who is a strong Lord like unto thee? Or to thy faithfulness round about thee?”

The italized portion of the passage is the practical application of the words of praise and glory that surround it. Yes, God is all those things and more; worthy of praise, incomparable, strong and faithful. Our acknowledgment of those attributes demands expression. In view of all that God is, how reverent our worship should be! I think of Isaiah when he recognized that he was in the presence of Deity. He said in Isaiah 6:5, “Woe is me! For I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.” I am reminded of the reaction of the children of Israel at Mt. Sinai when they heard the voice of God and saw the multiple expressions of his presence. In Exodus 20:18, 19, we find, “And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.” In each case there was a profound sense of awe and wonder, as well as a sense of their own unworthiness in the presence of God.

It is a glorious and wonderful blessing to be able to worship God. What a privilege to be able to join our voices together in “psalms and hymns and spiritual songs, singing and making melody” in our hearts to the Lord; to sing “with grace in your hearts to the Lord.” We talk to God together and know that he is listening in our prayers. Each Lord’s day we commemorate the greatest manifestation of love the world will ever know, the death of the Son of God, in our partaking of the Lord’s supper. We also freely, and with joy in our hearts, give for the work of the Lord as we have been prospered, and together we study and seek to learn more fully “the engrafted word, which is able to save our souls.”

Is there a danger that familiarity can dull the sense of awe, reverence and wonder, when we come before the Lord to worship? Is there a danger that this incredible privilege might become commonplace? Truly, the more we worship the more we should come to adore him. The better we know God, the greater should be the sense of awe and holy fear. But I fear that in many cases, familiarity breeds a diminishing of the sense of reverence, wonder, and holy fear when we come together to worship God.

In Nehemiah 8, we find a situation where the Jews who had returned from Babylonian captivity requested to hear the words of the book of the law of Moses. This was the first time in a very long time that these people listened to the word. Verse 3 of Nehemiah 8 tells us, “And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law.” Verse 5 says, “And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up.” The close of verse 7 tells us, “and the people stood in their place.” The last sentence of verse 9 informs us “For all the people wept, when they heard the words of the law.” What an incredible display of reverence and respect for God and his word that day was! It was also a pivotal day in the history of the Jews. For six hours or more the people “stood in their place” in the street, and “were attentive unto the book of the law.”

I would never say that reverence and respect for God demands that we all stand in a street for six or more hours and listen attentively to the word. But I do believe that reverence and respect means that we will sit attentively for 40 minutes and listen to his word. Perceived familiarity with God may very well be the thing that causes adults to be unable to sit without a drink of water for an hour long service. Or for those who do not have a medical reason, to be unable to endure perhaps a bit of discomfort and wait until services are over to go to the restroom.

Have we become so used to the idea of worshiping God that we cannot stay awake for one hour? Sometimes I think of the words of Jesus, “What, could ye not watch with me one hour?” (Matt. 26:40). Can’t the children be played with before and after services, and be taught that the services are a time for reverence and respect? Surely, nobody seeks to be disrespectful to God and his word on purpose. I believe it is something that folks just fall into without thinking, and that is the problem. If we truly think about our worship and who we are worshiping, we will humble ourselves and with awe devote our full attention to what we are doing.

As we consider our approach to God in worship there is a passage that comes to mind. It is found in 1 Timothy 2:8-10, which says, “I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting. In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works.” I do not believe that the principle of proper adornment is limited in God’s word to women only.

It appears to me that the context of 1 Timothy 2 is the matter of public worship. In verses 3-7 Paul digresses from that subject a little, only to come back to it in verse 8. In verse 9, the word for “adorn” means to put in order, arrange, make ready. “By the use of this word, Paul indicates that the adornment of the Christian woman should be one in which order, not disorder, obtains. And this orderliness must not extend merely to the relationship of the various articles of wearing apparel to one another, but also to the relationship of that apparel to her Christian character and testimony. In other words, the apparel must be congruous with, fitting to, and consistent with what she is, a child of God” (Wuest, Word Studies in the Greek New Testament, Vol. 2, 46).

The word translated as “modest” means well arranged, seemly, decent, according to a standard that is proper and decorous. Surely, when all such is considered, the point can and should be made that how we appear should always be, first of all, consistent with the character of one who follows Christ; and secondly, congruous with and decorous according to what we are doing. Obviously that principle does not apply only to women.

When we come together to worship God, should not our dress manifest the sense of reverence, respect, and awe that we have for him whom we are worshiping? Should it  not  be  appropriate  for  the  most  important privilege that we have? How can T-shirts, blue jeans, and such like, that are completely appropriate for certain activities we engage in, be appropriate when we come to worship the God of the universe? If such clothing is all that we have and the best we have, fine. But if it is not, what could be a more appropriate activity for wearing the best we have than worship? And certainly, when any man stands before the assembly to lead in prayer, preach, make announcements, serve at the Lord’s supper, isn’t it appropriate and decorous to be dressed in such a way as to show any visitors that might come that we are in awe of our God? Shouldn’t our dress at worship reflect the deepest reverence and respect and the knowledge that our worship to God is the most wonderful and glorious privilege that we have?