Reformation to true New Testament leadership, for ongoing revival

Pt 1 of 5

by Brett Jacobsen

This five part teaching series on reformed New Testament leadership is taken from Brett Jacobsen’s book Heaven's Underground Blueprint which is available here - http://www.christisall.org/hub-book.

Underground examples of abandoning self

Before we delve into the largely untouched and untapped realm of true Biblical leadership, in contrast to the widely accepted and embraced traditional leadership, we must look to the foundation and heart of Christian usefulness.

I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (Gal 2:20)

Contrary to popular contemporary belief, all Christians are called to live according to the example that Paul the apostle presented in this verse from Galatians. It is not our best self that we are to be displaying to the world but rather a manifestation of “Christ in [us]” who, unlike us, is “the hope of glory”. It should not be “I” or you that live but “Christ” that “lives in me”.

Christian leadership, just like Christianity, has its foundation in this “not I but Christ” principle. God is not looking for strong talented leaders, or Christians for that matter, but contrariwise, dead men walking that will allow Christ to shine brightly through their crucified self.

Paul in the following passage declares that he and Apollos, and every other leader for that matter, are not “any thing” but “God that gives the increase” is the focus.

Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. (1 Cor 3:5-7)

Jesus reclaims the reins

I can’t imagine many Christians would disagree that it is imperative for Christ to be the ruling king over His church. Yet because of the dominating traditions of man in Christendom, many would at least balk at the practical New Testament application of this becoming a full reality. We have already looked at how and when man snatched the reins of the church from the Lord (see chapter 2). Now let’s look at how the Lord is taking back the full rule of His kingdom in these last days:

I am the good shepherd: the good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the good shepherd, and know my sheep, and am known of mine. (John 10:11-14)   

For the past nineteen hundred years or so we have had the non biblical position of Senior Ministers in the body, head Pastors, head Bishops, head Apostles and the like. We have noted in previous chapters that God has wonderfully used the wineskins that carry and justify these extra biblical positions; however, the good shepherd is reemploying biblical leadership, hirelings “whose own the sheep are not”.

As we look at this passage from John 10, it is important that we observe the prophetic context that Jesus was speaking into. He makes himself very clear when He says that He is the shepherd of the sheep, the one that actually owns them. The hireling that He is referring to in this particular passage is allegorically speaking of the leaders of Israel (the church of the time). He is showing the contrast between “the good shepherd” that “gives his life for the sheep” and the employed hireling (a wage-worker, hired servant) that “leaves the sheep and flees”. The people of God at that time would have related well to the picture of leaders that flee due to self interest, as they had the predominantly self centered Scribes and Pharisees presiding over them.

He is basically showing the limitations of all humans as leaders and that none can take the place of the good shepherd who owns outright all that are His. This enforces the biblical fact that there is no-one above the sheep or between them and God except “the good shepherd”, the “one mediator between God and men, the man Christ Jesus.” (1 Tim 2:5) To elevate a hireling (wage worker, hired servant) into good shepherd status, allowing him ownership of the sheep/saints, is not only biblically unsound; it will let you down when the rubber hits the road. To realize that hirelings, which are any leaders employed by God to oversee HIS SHEEP, are not your answer but rather Jesus Himself, is to grasp the revelation that He was providing through this parable.

Again, it is imperative that Christ alone reigns in His kingdom. As we will see in this chapter it is the corporate Christ, the body, that expresses His fullness, and He will rule His kingdom by His Spirit manifesting through all sorts of biblically yielded vessels and avenues.

But for now it is sufficient to say that if man rules the people of God then He can’t. If you are controlled by any man, being co-dependent on them, then that will hinder you from being yielded to and led by the Spirit of Christ.

To lead or not to lead

As I dethroned the traditions of man and sought the Lord more freely in His Word for true biblical structure and the like, I was almost tempted to throw the baby out with the bath water. I had seen and heard so much extra-biblical, distorted leadership in my time as a Christ follower that I was ready to ditch the word leadership altogether, “as the manner of some is”. (Heb 10:25) However, that would allow the doctrinal pendulum to swing too far in the opposite direction, causing further imbalance. As I found some very clear truths about New Testament leadership I looked up the word leader in the dictionary to see whether it should stay or go from my biblical vocabulary. The first explanatory phrase that my dictionary had for the word lead was “to show the way by going first” (1). Although the dictionary also had other explanations that were not applicable to biblical leadership this one phrase summed up the heart of the real New Testament version: to be living examples.

This next verse from Hebrews has been misused and taken out of context time and time again to promote strict hierarchical submission throughout human organisations. As we will see throughout this chapter, to push a chain of command and official positioning through a man made organisation (modern churches) using this verse is heretical and imbalanced.

But to do good and to communicate (koinonia) forget not: for with such sacrifices God is well pleased. 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: for that is unprofitable for you. (Heb 13:16-17)

Verse sixteen leads us into seventeen by providing the first and foremost place of accountability and growth, being covenant relationship with the brothers. The word communicate is the Greek word koinonia which means to participate in covenant relationship. It is one of the four New Testament principles that cause spiritual health in the believers, as well as growth in Christ’s body. Many Christians endeavour to obey and submit to leaders that they barely know, while they drone through church life practically void of any koinonia - covenant relationship and accountability with the brothers.

According to verse seventeen it is beneficial to obey- (peitho, make friend, trust, and yield to) and submit to THEM (not singular but plural elders) that “have the rule over you”. The phrase “have the rule over you” comes as a translation from only one Greek word hegeomai which, being translated very strongly in this case (as it goes against the majority of New Testament leadership teaching), could more readily have been translated to ‘lead you, consider you or esteem you’. The verse goes on with the New Testament stipulation that they are ones who “watch for your souls, as they that must give account”. The problem is that headship leaders (Senior Pastors etc) can only “watch for your souls” in a limited fashion as man’s organisations need to be built and … you are there to help build it, right? Only a truly New Testament leadership structure can be void of the conflict of interests that goes with a man made hierarchy and therefore place the peoples souls as number one priority, at least number one under God.

Notice that these ones that lead you, consider you and esteem you are not told to demand submission because of some official title. The onus is on the saints to obey, make friends of, trust and yield to and willingly submit to these watchmen.

In Matthew’s gospel Jesus warns leaders in the body of Christ not to “exercise dominion over” the saints through political or organisational superior offices:

Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant: (Matt 20:25-27)

The term “exercise dominion” is the word katakurieuo written twice which means to control, subjugate or be lord over. The term “exercise authority” is the word katexousiazo written twice which means to have and wield full privilege over. He goes on to say that “it shall not be so among you”. No person or position is above God’s people having the right to official, positional authority. We will finish the passage in Matthew soon.

Remember that the onus is on the saints to submit themselves to spiritually-graced leaders out of a trusting relationship, not due to organisational affiliation.

Examples, not bosses

The truest and most fruitful type of leadership amongst the church (the called out saints) is to be an example to His flock, knowing that it is not ours to rule or boss around.

In speaking to “the elders” who were “among” the saints, Peter exhorts them not to be “lords over God's heritage” “but being ensamples (tupos) to the flock”. (1 Pet 5:1-3)

Tupos – ensample, a stamp, a shape, style or resemblance, a sampler, a model, a pattern.

Paul also urged this type of leadership:

to make ourselves an ensample (tupos) unto you (2 Thess 3:9)

ye have us for an ensample (tupos). (Phil 3:17)

Jesus’ earthly ministry was to be an example to the saints. He was not setting up a worldly, tangible kingdom but a spiritual one, connected by His Spirit;

I have given you an example (hupodeigma), that ye should do as I have done to you. (John 13:15)

Hupodeigma – example, an exhibit for imitation or warning, pattern.

For even hereunto were ye called: because Christ also suffered for us, leaving us an example (hupogrammos), that ye should follow his steps: (1 Pet 2:21)

Hupogrammos – example, an underwriting, i.e. copy for imitation

There is no doubt that the body of Christ in every city, town, suburb or region needs God-ordained leaders. What the church (the called-out saints) does not need is bosses to rule God’s people. Paul said to the Corinthians “Not for that we have dominion (kurieuo- to rule, be lord of) over your faith, but are helpers (sunergos- a companion in labour) of your joy: for by faith ye stand.” (2 Cor 1:24) We will look at where authority and discipline fit into church, throughout this chapter.

Position vacant (and should remain so)

For around nineteen hundred years now the body of Christ has played the game of official positioning and fancy titles which has contributed not a little to false, weakened authourity and subsequently hurt and crippled saints. Basically, there is no such thing as a New Testament leadership office and you are not respecting a leader by addressing them with the official title of Pastor So and so or the like.

The modern church has continued on from the Dark Ages, giving to men these offices without any biblical foundation to them. Following are the few times the word office appears in the New Testament along with their true Greek words and a small explanation. The first two scriptures do in fact translate correctly as office but don’t come into the New Testament leadership discussion as they are both referring to Old Testament contexts:

And it came to pass, that while he executed the priest's (hierateia – priests office) office (hierateia) before God in the order of his course, According to the custom of the priest's (hierateia) office (hierateia), (Luke 1:8-9)

This verse is speaking of Zacharias, John the Baptist’s father, before the birth of the New Testament church.

the sons of Levi, who receive the office (hierateia – priests office) of the priesthood (hierateia – priests office), (Heb 7:5)

This verse is clearly speaking of the Old Testament Levitical Priesthood.

Now, to the New Testament mentioning of office:

For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office (diakonia – service): (Rom 11:13)

The word that King James’ scholars translated to office in this verse is diakonia which means service. Paul, after referring to his apostolic function chooses not to claim official Apostle status but rather to “magnify” (doxazo – to glory in) his service (diakonia).

For as we have many members in one body, and all members have not the same office (praxis – function, practice, work): (Rom 12:4)

The word office here is praxis and is simply speaking of the function of the believers.

If a man desire the office (episcope – to oversee) of a bishop (episcope – to oversee), (1 Tim 3:1)

The words office and bishop are both translated from the word episcope. This verse would be more correctly read ‘if a man desires to be an overseer’.

let them use the office (diakoneo – to be an attendant, to serve) of a deacon (diakoneo – to be an attendant, to serve), (1 Tim 3:10)

they that have used the office (diakoneo – to be an attendant, to serve) of a deacon (diakoneo – to be an attendant, to serve) (1 Tim 3:13)

Both these verses use the word diakoneo for office and deacon. In both instances the function of a mature servant is promoted, not the office of a ruling leader.

In the New Testament there were heavenly-called leaders which were given by God, and heavenly leadership gifts which they were to function in for a set time only. These were not official positions that were to be handed down to the next best person, nor were they a rung in the hierarchical ladder. Any New Testament leadership gift or function that is given by God would be better described as a grace as it is only a seasonal function and task from the Lord. Paul spoke in such a language saying: “Unto me, who am less than the least of all saints, is this grace given,” (Eph 3:8)

Remember, in Matthew’s gospel, that Jesus said:

But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters (kathegetes - a guide, a teacher): for one is your Master, even Christ. But he that is greatest among you shall be your servant (diakonos). (Matt 23:8-11)

He is not saying that we don’t need both teaching and oversight. He is merely removing any right to an office with a fancy title and replacing it with the honour of being a servant.

It is when a person lacks real heavenly authority that they seek to wear a title and it is out of insecurity and pride if people desire, claim or receive an office, like that of Senior Pastor etc. Just for the record, I was a Senior Ps not all that long ago because of the traditions of man. Many wear these titles and occupy these offices through the same ignorance as I did, unaware of their heretical roots.

Paul did not rely on earthly titles for His authority because he knew he was called as an apostle “not of men, neither by man, but by Jesus Christ, and God the Father.” (Gal 1:1)

John the apostle chose to address the church as “the elder unto the elect lady and her children”, putting the emphasis on His proven maturity (as an elder) rather than an apostolic title. (2 John 1:1) We will get to eldership in a moment.

While we continue to have separate, denominated churches operating as separate organizations rather than New Testament structure (addressed in the next chapter) we will feel the need to have official positions rather than powerful leaders. After all, we need to run the company, don’t we?

 

 

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This entry was posted on Wednesday, May 10th, 2006 at 7:10 pm and is filed under Biblical Leadership, Brett Jacobsen's teachings, Church Structure, House to house community, Living Christianity, Reformation/ Revival. You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response, or trackback from your own site.