"BIBLICAL LEADERSHIP CLASS 5"

UNDERSTANDING BIBLICAL CHURCH LEADERSHIP -

How is the church to be run?

Episcopal -

The name episcopal comes from the Greek word episkopos, meaning “overseer” (the word is also translated “bishop” in the KJV), and identifies churches governed by the authority of bishops. Different denominations are identified by episcopal government, the simplest form being the Methodist church. More complex structure is found in the Episcopal (Anglican) church. The most complex episcopal structure is found in the Roman Catholic church, with the ultimate authority vested in the bishop of Rome, the pope.27 The Lutheran church also follows the episcopal form.

In the episcopal form of church government the authority rests with the bishops who oversee not one church, but a group of churches. Inherent in the office of bishop is the power to ordain ministers or priests. Roman Catholics suggest this authority is derived through apostolic succession from the original apostles. They claim this authority on the basis of Matthew 16:18–19. Others, such as the Methodists, do not acknowledge authority through apostolic succession.

This form of government arose in the second century, but adherents would claim biblical support from the position of James in the church of Jerusalem, as well as the position and authority of Timothy and Titus. Enns, P. P. (1989). The Moody handbook of theology (pp. 357–358). Moody Press.

Presbyterian -

The name presbyterian comes from the Greek word presbuteros, meaning “elder,” and suggests the dignity, maturity, and age of the church leaders. Presbyterian (sometimes termed federal) designates a church government that is governed by elders as in the Presbyterian and Reformed churches. In contrast to the congregational form of government, the presbyterian form emphasizes representative rule by the elders who are appointed or elected by the people. The session, which is made up of elected ruling elders (the teaching elder presiding over it), governs the local church. Above the session is the presbytery, including all ordained ministers or teaching elders as well as one ruling elder from each local congregation in a district.28 “Above the presbytery is the synod, and over the synod is the general assembly, the highest court. Both of these bodies are also equally divided between ministers and laymen or ruling elders.”29 The pastor serves as one of the elders.

The biblical support for this is the frequent mention of elders in the New Testament: there were elders in Jerusalem (Acts 11:30; 15:2, 4) and in Ephesus (Acts 20:17); elders were appointed in every church (Acts 14:23; Titus. 1:5); elders were responsible to feed the flock (1 Pet. 5:1, 2); there were also elders who ruled (1 Tim. 5:17). Enns, P. P. (1989). The Moody handbook of theology (pp. 357–358). Moody Press.

Congregational -

In congregational church government the authority rests not with a representative individual but with the entire local congregation. Two things are stressed in a congregational governed church: autonomy and democracy.30 A congregational church is autonomous in that no authority outside of the local church has any power over the local church. In addition, congregational churches are democratic in their government; all the members of the local congregation make the decisions that guide and govern the church. This is particularly argued from the standpoint of the priesthood of all believers. Baptists, Evangelical Free, Congregational, some Lutherans, and some independent churches follow the congregational form of church government.

The biblical support for congregational church government is that the congregation was involved in electing the deacons (Acts 6:3–5) and elders (Acts 14:23)31; the entire church sent out Barnabas (Acts 11:22) and Titus (2 Cor. 8:19) and received Paul and Barnabas (Acts 14:27; 15:4); the entire church was involved in the decisions concerning circumcision (Acts 15:25); discipline was carried out by the entire church (1 Cor. 5:12; 2 Cor. 2:6–7; 2 Thess. 3:14); all believers are responsible for correct doctrine by testing the spirits (1 John 4:1), which they are able to do since they have the anointing (1 John 2:20). Enns, P. P. (1989). The Moody handbook of theology (pp. 357–358). Moody Press.

Elders - What is the role of Elders?

1 Peter 5:1–3 (NASB95)

1 Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed,

2 shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 3 nor yet as lording it over those allotted to your charge, but proving to be examples to the flock.

Acts 20:17–38 (NASB95)

17 From Miletus he sent to Ephesus and called to him the elders of the church. 18 And when they had come to him, he said to them, “You yourselves know, from the first day that I set foot in Asia, how I was with you the whole time, 19 serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews;

20 how I did not shrink from declaring to you anything that was profitable, and teaching you publicly and from house to house, 21 solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ. 22 “And now, behold, bound by the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there,

23 except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me. 24 “But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God.

25 “And now, behold, I know that all of you, among whom I went about preaching the kingdom, will no longer see my face. 26 “Therefore, I testify to you this day that I am innocent of the blood of all men. 27 “For I did not shrink from declaring to you the whole purpose of God.

28 “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. 29 “I know that after my departure savage wolves will come in among you, not sparing the flock;

30 and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. 31 “Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears. 32 “And now I commend you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified.

33 “I have coveted no one’s silver or gold or clothes. 34 “You yourselves know that these hands ministered to my own needs and to the men who were with me. 35 “In everything I showed you that by working hard in this manner you must help the weak and remember the words of the Lord Jesus, that He Himself said, ‘It is more blessed to give than to receive.’ ”

36 When he had said these things, he knelt down and prayed with them all. 37 And they began to weep aloud and embraced Paul, and repeatedly kissed him, 38 grieving especially over the word which he had spoken, that they would not see his face again. And they were accompanying him to the ship.

Deacons - What is the role of Deacons?

Acts 6:1–6 NASB95

1 Now at this time while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the daily serving of food. 2 So the twelve summoned the congregation of the disciples and said, “It is not desirable for us to neglect the word of God in order to serve tables. 3 “Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task. 4 “But we will devote ourselves to prayer and to the ministry of the word.” 5 The statement found approval with the whole congregation; and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas, a proselyte from Antioch. 6 And these they brought before the apostles; and after praying, they laid their hands on them.

How do you keep from dominating or running over one or the other?

Alexander Strauch summarizes this office, writing, “According to the New Testament concept of eldership, elders lead the church, teach and preach the Word, protect the church from false teachers, exhort and admonish the saints in sound doctrine, visit the sick and pray, and judge doctrinal issues. In biblical terminology, elders shepherd, oversee, lead, and care for the local church.” Alexander Strauch, Biblical Eldership (Colorado Springs, CO: Lewis and Roth, 1995), 16.

Jerry Wragg writes, “It is amazing to me how many good deacons try desperately to be elders because they’ve concluded that there's greater impact or status at the elder level. The result is a person carrying leadership burdens he was never gifted to bear, while the need for godly deacons goes unmet.” Wragg, Exemplary Spiritual Leadership, 85.

DEEPENING KNOWLEDGE FOR BIBLICAL CHURCH LEADERSHIP -

Ecclesiology

• The Nature of the Church (Local and Universal)

Used in a specific New Testament sense, the church of God (Acts 20:28; 1 Cor. 1:2; 10:32; 11:16, 22; 15:9; 2 Cor. 1:1; Gal. 1:13; 1 Thess. 2:14; 2 Thess. 1:4; cf. Rom. 16:16) refers to the community of those who have been called out by God from their slavery to sin through faith in Jesus Christ (Rom. 1:7; 1 Cor. 1:2; Eph. 4:1; 1 Thess. 2:12; 2 Tim. 1:9; 1 Pet. 5:10; cf. Rom. 8:28). They are those whom he predestined in eternity past, called and justified in this present life, and promised to glorify in the future (Rom. 8:30; cf. Eph. 1:11). Consequently, the church is not the physical building where Christians meet, nor is it a religious institution, an ethical organization, or a sociopolitical association. Rather, the church is the assembly of the redeemed—those who have been called by God the Father to salvation as a gift to his Son (John 6:37; 10:29; 17:6, 9, 24). It is the corporate gathering of those who have been transferred from the domain of darkness into the kingdom of Christ (Col. 1:13) so that they are citizens of heaven and not of this world (Phil. 3:20; 1 Pet. 2:11).

The church was born on the day of Pentecost (Acts 2:1–21, 38–47), having been purchased by the crucified and risen Christ (Acts 20:28; cf. Col. 3:1–4), who ascended to the right hand of the Father, who “put all things under his feet and gave him as head over all things to the church” (Eph. 1:22). MacArthur, J., & Mayhue, R., eds. (2017). Biblical Doctrine: A Systematic Summary of Bible Truth (p. 740). Crossway.

• The Purposes of the Church

When viewed from the standpoint of salvation history, the church exists to display the wisdom and mercy of God in this age (Eph. 3:10; cf. Rom. 9:23–24; 11:33; 1 Cor. 1:20–31) by proclaiming the gospel of Jesus Christ throughout the world (Matt. 28:19–20; Acts 1:8; 1 Pet. 2:9), so that sinners from every ethnic background (Rev. 5:9–10) might be rescued from the domain of darkness and ushered into the kingdom of God (Col. 1:12–13), and so that unbelieving Israel might be provoked to jealousy and repentance (Rom. 10:19; 11:11). Looking to the future, the New Testament also promises that the church will one day reign with Christ in glory (1 Cor. 6:2; cf. 2 Tim. 2:11–13; Rev. 20:4–6). MacArthur, J., & Mayhue, R., eds. (2017). Biblical Doctrine: A Systematic Summary of Bible Truth (p. 751). Crossway.

Exalting God -

Isaiah 48:9–11 NASB95

9 “For the sake of My name I delay My wrath, And for My praise I restrain it for you, In order not to cut you off. 10 “Behold, I have refined you, but not as silver; I have tested you in the furnace of affliction. 11 “For My own sake, for My own sake, I will act; For how can My name be profaned? And My glory I will not give to another.

Isaiah 43:6–7 NASB95

6 “I will say to the north, ‘Give them up!’ And to the south, ‘Do not hold them back.’ Bring My sons from afar And My daughters from the ends of the earth, 7 Everyone who is called by My name, And whom I have created for My glory, Whom I have formed, even whom I have made.”

Isaiah 49:3 NASB95

3 He said to Me, “You are My Servant, Israel, In Whom I will show My glory.”

1 Corinthians 10:31 NASB95

31 Whether, then, you eat or drink or whatever you do, do all to the glory of God.

1 Corinthians 6:20 NASB95

20 For you have been bought with a price: therefore glorify God in your body.

Edifying Believers

1 Corinthians 14:26 NASB95

26 What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification.

1 Thessalonians 5:11 NASB95

11 Therefore encourage one another and build up one another, just as you also are doing.

Love one another

Live in harmony with one another

Welcome one another

Admonish one another

Care for one another

Serve one another

Bear one another’s burdens

Be patient with one another

Be kind to one another

Forgive one another

Sing praises with one another

Regard one another as more important than oneself

Speak truth to one another

Encourage one another

Seek good for one another

Stir up one another to love and good deeds

Confess your sins to one another

Pray for one another

Be hospitable to one another

Be humble toward one another

Evangelizing the Lost

A church that is passionately pursuing the glory of God will likewise have a strong emphasis on evangelism, both locally and around the world. The church’s evangelistic commission is articulated by Jesus himself in Matthew 28:18–20. There he instructed his followers with these words:

All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age. MacArthur, J., & Mayhue, R., eds. (2017). Biblical Doctrine: A Systematic Summary of Bible Truth (pp. 752–753). Crossway.

• The Ordinances of the Church

• Baptism

Meaning. New Testament baptism had its origin in the command of Christ to make disciples and baptize them (Matt. 28:19). In the origination of this ordinance there is a particular order established; the first act was to make disciples, then those disciples were to be baptized. This is the pattern that is carried out in the book of Acts. Peter commanded that his hearers should first repent, then be baptized (Acts 2:38). Only those who heard the gospel, understood and responded to it through faith and repentance, could be baptized. The result was that the people received the Word, then were baptized (Acts 2:41). Those who responded to Philip’s message first believed, then were baptized (Acts 8:12), similarly with the Ethiopian (Acts 8:38), with Paul (Acts 9:18), the Caesarean Gentiles (Acts 10:48), Lydia (Acts 16:14–15), the Philippian jailer (Acts 16:32–33), and Crispus (Acts 18:8). All of these references indicate that baptism follows belief; repentance and faith precede the ordinance of baptism.

Baptism means identification. In New Testament baptism it involves identification with Christ in His death and resurrection. Being baptized in the name of Christ (Acts 2:38) stresses association with Christ in the rite. Although Romans 6:4–5 refers to Spirit baptism and not water baptism, the passage nonetheless illustrates the meaning of water baptism. It is a public declaration that the believer has been united to Christ by faith in His death and resurrection.

Views of baptism.

(1) Means of saving grace (baptismal regeneration). In this view baptism “is a means by which God imparts saving grace; it results in the remission of sins. By either awakening or strengthening faith, baptism effects the washing of regeneration.”43 The Roman Catholic view is that faith is not necessary; the rite itself, properly performed, is sufficient. The Lutheran view is that faith is a prerequisite. Infants should be baptized and may possess unconscious faith or faith of the parents.

(2) Sign and seal of the covenant. This is the view of Reformed and Presbyterian churches. The sacraments of baptism and the Lord’s Supper are “signs and seals of an inward and invisible thing by means whereof God works in us by the power of the Holy Spirit.… Like circumcision in the Old Testament, baptism makes us sure of God’s promises.… The act of baptism is both the means of initiation into the covenant and a sign of salvation.”44

(3) Symbol of our salvation. The view of Baptists and others is that baptism is only an outward sign of an inward change. It serves as a public testimony of faith in Christ. “It does not produce any spiritual change in the one baptized.… Baptism conveys no direct spiritual benefit or blessing.”45 Moreover, it is to be conducted only with believers. Hence, this third view is the only view that holds only believers should be baptized. The first two views state that, along with adult converts, children (infants) should or may be baptized.

Mode. There are differences of long standing concerning the mode of baptism. Part of the problem is that the word baptism is actually an untranslated word, having been incorporated into English through transliteration of the Greek word baptisma (verb, baptizo). There are three modes of baptism being practiced today: sprinkling, pouring, and immersion. The defense for each of the modes is as follows.46

(1) Pouring or affusion. Historically, pouring was applied by the one baptizing pouring water three times over the head of the one being baptized—once for each member of the Trinity. It is argued that pouring best illustrates the work of the Holy Spirit bestowed on the person (Acts 2:17–18). Phrases such as “went down into the water” (Acts 8:38) and “coming up out of the water” (Mark 1:10), it is claimed, can relate to pouring just as well as immersion. The Didache, written early in the second century, stated, “But concerning baptism, thus shall ye baptize. Having first recited all these things, baptize in the name of the Father and of the Son and of the Holy Spirit in living (running) water. But if thou has not living water, then baptize in other water; and if thou art not able in cold, then in warm. But if thou hast neither, then pour water on the head thrice in the name of the Father and of the Son and of the Holy Spirit.”47 The inference is that although the early church employed immersion, it allowed for pouring. It appears that both of these modes were in existence as early as the second century.

Further support for the pouring mode is claimed from early pictorial illustrations showing the baptismal candidate standing in the water with the minister pouring water on his head. And finally, in the household baptisms of Cornelius (Acts 10:48) and the Philippian jailer (Acts 16:33) it would appear more likely that pouring rather than immersion was employed.

(2) Sprinkling or aspersion. In the early centuries sprinkling was reserved for the sick or those too weak to receive public baptism by immersion or pouring. Sprinkling was not accepted in general usage until the thirteenth century. Two precedents are often cited in support of sprinkling. In the Old Testament, Levites were cleansed when water was sprinkled on them (Num. 8:5–7; 19:8–13). Hebrews 9:10 refers to these ritual cleansings as “baptisms” (translated “washings” in the NASB). In the third century, Cyprian declared that it was not the amount of water nor the method of baptism that cleansed from sin; rather, where the faith of the recipient was genuine, sprinkling was as effective as another mode.

(3) Immersion. It is generally acknowledged that the early church immersed the people coming for baptism. A lexical study of baptizo indicates it means to “dip, immerse.”48 Oepke indicates baptizo means “to immerse” and shows how the word has been used: “to sink a ship,” “to sink (in the mud),” “to drown,” and “to perish.”49 This basic meaning accords with the emphasis of Scripture: Jesus was baptized by John “in the Jordan” and He came up “out of the water” (Mark 1:9–10; cf. Acts 8:38). On the other hand, the Greek has words for sprinkle and pour that are not used for baptism.

The many pools in Jerusalem would have been used for immersion and would likely have been used to immerse a large group like the 3,000 on the day of Pentecost (Acts 2:41). It is also known that proselytes to Judaism were self-immersed, and immersion was also the mode practiced by the early church. Immersion best illustrates the truth of death and resurrection with Christ in Romans 6.

Infant baptism. Infant baptism, which is practiced by Roman Catholics, Anglicans, Presbyterians, Methodists, and Lutherans, is defended on several grounds. It is related to covenant theology. As infants in the nation Israel were circumcised and thereby brought into the believing community, so infant baptism is the counterpart of circumcision, which brings the infants into the Christian community. It is related to household salvation (cf. Acts 16:15, 31, 33–34; 18:8). Some understand the statement, “when she and her household had been baptized” (Acts 16:15) to mean infants were baptized. Enns, P. P. (1989). The Moody handbook of theology (pp. 362–365). Moody Press.

• The Lord’s Supper

Transubstantiation -

The Roman Catholic view concerning the Lord’s Supper is called transubstantiation, meaning “a change of substance.” The Roman Catholic church teaches that a miracle takes place at the eucharist (the Mass) in which the elements of the bread and wine are actually changed into the literal body and blood of Christ, although the sensory characteristics (which the Catholics call “accidents”) of the elements—touch, taste, smell—may remain the same. The Creed of Pope Pius IV stated: “I profess that in the Mass is offered to God a true, proper, and propitiatory sacrifice for the living and the dead; … there is truly, really, and substantially, the body and blood, together with the soul and divinity, of our Lord Jesus Christ; and that there is a conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood.”35 As the priest consecrates the elements, their substance is changed from bread and wine to the body, blood, soul, and divinity of Christ. Thus in Catholic teaching, the participant actually partakes of the body of Christ. The Catholic church claims that this is the teaching of John 6:32–58

John O’Brien, a Roman Catholic, has stated, “The Mass with its colorful vestments and vivid ceremonies is a dramatic re-enactment in an unbloody manner of the sacrifice of Christ on Calvary.”36 A contemporary Roman Catholic theologian equates it with salvation, stating, “In his body and blood, then, Jesus himself is offered. He presents himself as a gift for salvation.”37

There are several serious problems with this view. (1) It views the work of Christ as unfinished, the sacrifice of Christ continuing in the Mass. Yet Christ declared His work completed (John 19:30) as did also the writer of Hebrews (Heb. 10:10–14 (2) Christ’s human body would have to be omnipresent if this teaching were true; however, Christ’s human body is localized in heaven (Acts 7:56). (3) In instituting the Supper, Christ used a common figure of speech—the metaphor (“This is my body … my blood”)—in referring to the bread and cup. He was physically present yet distinct from the elements when He referred to them as His body and blood. Similarly, in the John 6 passage, Jesus used a powerful metaphor (“eat my flesh … drink my blood”) to vividly picture a saving faith-relationship to Himself. To insist that these expressions are literal language is to do violence to fundamental hermeneutical principles. (4) It was forbidden for Jews to drink blood (Lev. 17:10–16), yet this is what Jesus would be asking them to do if transubstantiation was what He intended. Enns, P. P. (1989). The Moody handbook of theology (pp. 360–362). Moody Press.

Consubstantiation -

The Lutheran view is referred to as consubstantiation, meaning Jesus’ body and blood are actually present in the elements but the bread and wine remain such; they do not change into literal body and blood as taught in Roman Catholic doctrine. To emphasize the presence of Christ in the elements, Lutherans use the terms “in, with, and under” to express the actual presence of the body and blood of Christ. Martin Luther illustrated the point by stating that as heat penetrated an iron bar when placed in the fire, the bar nonetheless remained iron.38

Lutherans also differ from the Roman Catholic view in rejecting the notion of the perpetual sacrifice of Christ in the eucharist. Luther insisted, however, “that by partaking of the sacrament one experiences a real benefit—forgiveness of sin and confirmation of faith. This benefit is due, however, not to the elements in the sacrament, but to one’s reception of the Word by faith.”39

The problem with the Lutheran view of the eucharist is the failure to recognize Jesus’ statement, “This is My body” as a figure of speech. Enns, P. P. (1989). The Moody handbook of theology (pp. 360–362). Moody Press.

Reformed view -

The Reformed view is also called the Calvinist view because its adherents are from the Reformed churches (and others) who follow Calvin’s teaching on the subject. Adherents to this view reject the notion of the literal presence of Christ in any sense and in this are similar to adherents of the memorial view. This view, however, does emphasize the “present spiritual work of Christ.” Calvin taught that Christ is “present and enjoyed in His entire person, both body and blood. He emphasizes the mystical communion of believers with the entire person of the Redeemer.… the body and blood of Christ, though absent and locally present only in heaven, communicate a life-giving influence to the believer.”40

A problem with this view is that there is no explicit statement or inference from Scripture suggesting that grace is imparted to the participant. Enns, P. P. (1989). The Moody handbook of theology (pp. 360–362). Moody Press.

Memorial view -

The memorial view is also referred to as the Zwinglian view because the Swiss reformer Ulrich Zwingli (1484–1531) is considered a clear exponent of this view in contrast to other current views of his time. In contrast to the Calvinist view, Zwingli taught that there was no real presence of Christ but only a spiritual fellowship with Christ by those who partake in faith. Essential to the memorial view is the notion that the bread and cup are figurative only; they are a memorial to the death of Christ. While Zwingli acknowledged a spiritual presence of Christ for those who partake in faith, Anabaptists rejected the idea of Christ being present in the Lord’s Supper any more than He would be present anywhere else. The memorial view emphasizes that the participants demonstrate faith in the death of Christ through this symbolic activity.

The memorial view has much to commend it in the Scriptures. An examination of the passages reveals the significance of the Lord’s Supper. It is a memorial to His death (1 Cor. 11:24, 25): the recurring statement, “in remembrance of Me,” makes this clear, the bread symbolizing His perfect body offered in sin-bearing sacrifice (1 Pet. 2:24) and the wine His blood shed for forgiveness of sins (Eph. 1:7). It is a proclamation of the death of Christ while waiting for His coming (1 Cor. 11:26): it involves a looking back to the historical event of the cross and an anticipating of His return in the future (Matt. 26:29). It is a communion of believers with each other (1 Cor. 10:17): they eat and drink the same symbolic elements, focusing on their common faith in Christ. Enns, P. P. (1989). The Moody handbook of theology (pp. 360–362). Moody Press.

The church is “the dearest place on earth.” That eloquent description, articulated by renowned nineteenth-century preacher Charles Spurgeon, captures a proper Christian perspective regarding the church. For all who know and love the Lord Jesus Christ, no place in the world should be sweeter or more cherished than the church.

The church is precious for many reasons, first and foremost because the Lord Jesus died on her behalf (Eph. 5:25). Because the church is loved by Christ, it ought to be treasured by all who belong to him. As Spurgeon went on to explain,

Nothing in the world is dearer to God’s heart than his church; therefore, being his, let us also belong to it, that by our prayers, our gifts, and our labours, we may support and strengthen it. If those who are Christ’s refrained, even for a generation, from numbering themselves with his people, there would be no visible church, no ordinances maintained, and, I fear, very little preaching of the gospel. MacArthur, J., & Mayhue, R., eds. (2017). Biblical Doctrine: A Systematic Summary of Bible Truth (pp. 739–740). Crossway.

REVIEW BIBLE KNOWLEDGE USING THE APP -

CULTIVATING CHARACTER FOR BIBLICAL CHURCH LEADERSHIP -

Not Self - willed

Bible Study

Jonathan Edwards Resolved, to study the Scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same. “The Resolutions of Jonathan Edwards,” Desiring God, December 30, 2006, https://www.desiringgod.org/articles/theresolutions-of-jonathan-edwards.

SO WHAT??

1 Corinthians 15:58 (NASB95)

58 Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord.