Where are the sons? “The Boys are Back”

I am fully persuaded that this is one of the most profound questions of our day. “Where are the sons?”

It seems that in almost every culture on this war-torn planet, the role of the father has been smudged, ridiculed, distorted or even erased from society. An orphan spirit of epic proportions lies at the decayed core of every culture, breeding another confused, insecure generation unable to tap into their God-given potential or fulfil their God-given destiny.

While many decry their lack of fathering, embittered in self-pity, only to perpetrate the same crimes on the next generation; others are awaking to the astonishing revelation that they can break the cycle of rot. That is, the healing of our soul and restoration of our planet begins, not in having a perfect human father, but in being a faithful son.

Let me unpack this so that the full weight of this statement arrests your heart. (I know, it sounds way too simple. I missed it for the longest time too).

Paul reminded us that the fifth commandment is a command with a promise: “honour your father and mother … that it will be well with you and you may live long on the earth” (Ephesians 6:1-3 c. Exodus 20:12)¹.

This amazing promise concerning quality of life through honouring parenthood is powerfully validated over and over again through studies and surveys conducted on parent-child relationships, regardless of culture, language or time. The quality of our life – one’s personal-worth, determined by a sense of security and significance – is directly related to our relationship with our parents, specifically our father.

And while this directly refers to the necessity of honouring our natural parents there is undoubtedly a principle here relating to spiritual parenthood too. And here it is, whether one has one’s natural or spiritual parents in mind:

The blessing of fatherhood lies in being a good and faithful son not in finding a perfect and doting father-figure.

First, there are no perfect fathers. I personally have fantastic spiritual fathers in my life but I don’t expect them to be perfect. They will let me down at some point giving me the opportunity to be a good, faithful son not a shattered, disappointed fan. Second, if we’re looking for a doting teddy-bear figure in our life we will not only become quickly dependent on them, seeking to either please or appease them, but we will never march into our Kingdom destiny.

Let me state this again so that you don’t miss it.

The blessing of fatherhood lies in being a good and faithful son.

Regardless of how imperfect my human and spiritual fathers may be, the blessing of fatherhood – healing for my own soul and power to restore others – is unlocked when I choose to be the best son I can be (in the grace only Father God provides).

Yes, you may quickly point out that we need to find forgiveness and healing in God alone. Absolutely! Without discovering my identity and affirming my relationship as a child of Father God², I won’t get out of the starting blocks of life. If I look to a man to do what only an intimate relationship with God should do, I end up worshipping the man. I can only be a good and faithful son to others if I know essentially whose I am and remain secure in who I am. For the record then: God is my Father – the answer to the “whose I am” question. And I am His son – the answer to the “who I am” question.

The generation that Jesus entered was likewise beset by an orphan spirit, vexed by the twin horrors of religious confusion and pagan chaos. Jesus declared: “I will not leave you orphans; I will come to you … At that day you will know that I am in My Father, and you in Me, and I in you” (John 14:18, 20). The phrase “at that day” presumably referred to Pentecost morning, when the resurrected Christ indwelt them with the Father’s Spirit (Acts 1:4, 5, 8 c. 2:1ff).

From that moment, the disciples – who had argued over who was the greatest on the eve of Jesus’ crucifixion, who had fled in fear at His arrest and who had even returned to their previous occupations after His resurrection – were utterly transformed from whimsical mice into fearless lions for God. They were delivered from their orphan spirit and enthused with the Father-heart of God. Every child is empowered by the Presence of their Father³. Amen!

However, a “just God and me” philosophy holds no water in Scripture. The premise of John’s entire first epistle, for example, is that unless we flesh out our vertical relationship with God into horizontal relationships on earth we’re not just barking up the wrong tree, we’re in the wrong forest altogether.

How did John, in his subtle as a brick-in-the-head manner, put it? He said that such a person does not have the truth in him (1 John 2:4), remains “in darkness” (1 John 2:9), does not have “eternal life abiding in him” (1 John 3:15) and “is a liar” (1 John 4:20). Amen or O-me? Point taken.

The point then is: Am I a good and faithful son?

How do I translate my vital vertical relationship with Father God into a life-giving horizontal relationship with spiritual parents?

The choice is mine. The proverbial ball is in my court and game, set and match lies within my next move.

The principle of spiritual sonship is probably one of the most important values undergirding the Word of God, yet without a Hebrew understanding many fail to grasp its significance – or perhaps merely give mental ascent to it⁴.

To the Hebrew mindset, spiritual maturity was viewed through three stages of growth paralleled by natural human development. This is brilliantly seen in John’s first epistle as he addresses these three stages of spiritual maturity. He addresses “children”, sons or “young men” and “fathers”; not literal age groups but phases of spiritual growth.

Childhood

“Children” are to know and enjoy the grace of God as they taste God’s forgiveness and mercy, finding their identity as children of God in the completed work of Christ (1 John 2:12, 13).

Sonship

“Young men” are to know and enjoy the Word of God as they appropriate Christ’s victory personally in their lives, overcoming the works of darkness (1 John 2:13, 14).

Fatherhood

“Fathers” are to know and enjoy the heart of God as they share God’s pleasure in parenting others, imparting His life and wisdom (1 John 2:13, 14).

This is a principle than runs throughout Scripture. Another profound example is found in Isaiah’s famous messianic prophecy of Jesus: “For unto us a Child is born, unto us a Son is given … And His name will be called … Everlasting Father” (Isaiah 9:6).

Although we may struggle to think of Jesus as a father Himself, Isaiah’s Hebrew roots meant that for him it was a non-issue. The Gospels are careful to refer to Him beautifully as “the Child Jesus” (Luke 2:27) and “the Boy Jesus” (Luke 2:43) who “increased in wisdom and stature, and in favour with God and men” (Luke 2:52). God the Son, almost inconceivably, submitted Himself to grow through spiritual childhood.

When Jesus was baptized with water and the Spirit, Father God spoke out the Hebrew father’s blessing upon Him: “This is My beloved Son, in whom I am well pleased” (Matthew 3:16, 17). This was a “come-of-age” blessing conferred upon a mature son. The writer of the Book of Hebrews explains that as a son, Jesus “learned obedience” and was thus “perfected” (Hebrews 5:8, 9)⁵. This is breath-taking stuff and classic Hebrew thought. God the Son, most incredibly, submitted Himself to grow through spiritual sonship.

Then in a moment of profound delight, the resurrected Jesus tenderly restored His disciples – complete with a seaside meal – and called them His “children” (John 21:5). Beautiful! Jesus was a “child born”, a “son given” and became a spiritual “father” to these precious but doubting men.

In the same way, we enter spiritual childhood through the miracle of the new birth: we’re a “child born”. We then need to submit ourselves to God’s shaping process – though a spiritual family – to become a mature son: to be a “son given”. And it is from faithful sons that fruitful fathers emerge.

Notice, we do nothing in the new birth experience other than receive His free gift through repentance and faith. We also do very little in being released as a spiritual father; God again does this, through the witness of others⁶. Both childhood and fatherhood are His domain and responsibility; being a good and faithful son is our domain and responsibility.

Sonship involves experiencing life in a spiritual family of fathers and brothers, mothers and sisters; submitting to spiritual fathers who parent us in the ways of God⁷. A Hebrew child learnt obedience as a child and then, into adolescence, was inducted into apprenticeship. Through apprenticeship, and the mentoring he received from his father, his character was perfected and thus he became entrusted with the family legacy. Likewise, as we experience the fullness of the love of God in spiritual family – both affirmation and admonishment – we learn and begin to reveal God’s character (1 Corinthians 13:4-8; Galatians 5:22, 23). In this way, the desire to parent-lead others is purified, proven and ultimately released by spiritual fathers (Proverbs 18:16; Luke 6:40).

From the Old Testament through the New, the backbone in advancing God’s Kingdom cause was the strength of “father and son” relationships; such as Moses and Joshua, Naomi and Ruth, Samuel and David, Elijah and Elisha and the backbone of the early church: Jesus – Peter – Barnabas – Paul – Timothy. Of course, Paul then urged Timothy to continue this legacy (2 Timothy 2:2).

Let’s consider just two of these examples:

Elijah and Elisha (see 1 Kings 18, 19; 2 Kings 2, 3)

The prophet Elijah parented a young prophet Elisha (1 Kings 19:19-21). At a very crucial point in their relationship, Elijah tested the young man – who was known merely as the servant who washed Elijah’s clothing (2 Kings 3:11) – by saying, in essence: “Leave me. Go do your own thing” (2 Kings 2:2). But Elisha replied, “I will not leave you!” He was a faithful son to Elijah, and when Elijah left airborne in the fiery chariot, Elisha’s cry was “my father, my father” (2 Kings 2:12) – not “my prophet, my prophet”.

As great a prophet as Elijah was – he had called fire down from heaven in the showdown on Mount Carmel (1 Kings 18) – he never defeated the wicked queen Jezebel. So when Elisha asked Elijah for “a double portion”, he was not just seeking some charismatic thrill; he was requesting the impartation of his spiritual father (2 Kings 2:9). Elisha knew that Elijah failed to defeat Jezebel, and realized that unless he had the father’s blessing – “a double portion of the spirit” of his father – he would never be able to defeat Jezebel. It was this same principle that Jesus referred to in John 14:12, “the works that I do he will do also; and greater works than these he will do”.

The father’s blessing enables the son to build on the foundation of the father and exceed the achievements of the father. It was indeed Elisha who laid hands on Jehu and commissioned him to destroy Jezebel, which he did with absolute ease (see 2 Kings 9:1-10; 30-37). Why did Elijah not just do it himself? The anointing and power was released through the impartation of “fathering” to accomplish the work.

Paul and Timothy (see Acts 16:1-3; Philippians 2:19-22; 2 Timothy 1:2-5, 3:10-17)

Paul met a young Timothy in Lystra and, after receiving a good report from his local community, a father-son relationship was birthed (Acts 16:1-3; 1 Timothy 4:14). Timothy served as a son to Paul carefully following his “doctrine, manner of life, purpose, faith, longsuffering, love, perseverance, persecutions and afflictions” (2 Timothy 3:10, 11).

It was Timothy’s faithfulness as a son that perfected his character and released him into his Kingdom destiny. To the Philippian church, Paul writes: “For I have no one like-minded who sincerely care for your state. For all seek their own, not the things which are of Christ Jesus. But you know his proven character, that as a son with his father he served with me in the gospel” (Philippians 2:20-22).

The wisdom writer explained: “A man’s gift makes room for him” (Proverbs 18:16). As a young man I would quote this often expecting my gifts to blaze a trail for my own ego and ambition. But Solomon didn’t end his sage advice there. A man’s gift makes room for him “and brings him before great men”.

Yes, this verse may have other connotations too but there is a powerful principle here, seen in the life of Timothy. Our God-given gifts bring us before “great men” – spiritual fathers – and as we seek their perspective and invite their counsel, this process tempers us bringing Kingdom release.

 

Instructions to those who desire to be fathered…

Be realistic in your expectations.

Let’s first be clear on what we’re not looking for. We’re not looking for someone to wipe our spiritual noses and make decisions for us. We’re not looking for someone who tells us what we want to hear; whose goal it is to make us feel happy.

We’re looking for someone committed to us in love for excellence; who is invited to tell us what we need to hear when we need to hear it; who provokes us to righteousness and good works expecting us to “work out our own salvation with fear and trembling” (Philippians 2:12). We’re looking for someone who genuinely knows how to help “bear our burdens” but who urges us to “bear our own load” (Galatians 6:2, 5); who stirs in us an iron-resolve to be more like Christ and to harness a backbone like a crowbar in wholehearted reliance on Christ alone. A true father stirs us to be holy, not just happy.

Therefore, setting our expectations right is crucial.

Your spiritual father will no doubt lead an active, busy life. To expect them to be at our beck-and-call is not only unfair on them, but would be a terribly selfish and childish expectation. We should rather prize every moment we do have with them, looking to learn from them whenever we can, ensuring that we are a blessing, not a burden, to them (Hebrews 13:17). A good son takes pleasure in making their father’s load lighter, rather than adding to the father’s load with demands and expectations.

In this sense, we speak of the need for a son to pursue the father even as Elisha pursued Elijah. Of course, both the father and son ought to pursue each other in a mutually edifying relationship. But the onus is on the son to seek out the perspective of the father rather than expecting the father to dote on him. The son’s aim is to be a mature son not a needy child.

Your spiritual father will not … surprise, surprise … be perfect. Yes, respect is vital in a fathering relationship and wrong-doing will undermine respect in a heart-beat. But I am not here referring to casual or blatant unrighteousness.

A godly father will seek to be real with those they parent, rather than trying to impress them. In this, a good father will honestly open up his own heart in a desire to be authentic and in order to empathise with those they mentor. Rather than right off the father as, “Oh, so you’re not as strong as I thought you were,” we should honour their courage and vulnerability. The truth is that the greatest lessons you will learn from your imperfect father is how they handle failure, overcome their weaknesses and endure hardships.

Your spiritual father will at some point let you down. This is the reality, and test, of all true relationships. At some point, in their active schedule and in their imperfections, they will give you the opportunity to feel let down and even be offended. This is a good thing!

Firstly, it will remind you again that they are not perfect … yet; reminding you to continue to reaffirm your dependence in Christ and Him alone. And secondly, the relationship will become stronger, less artificial, if you can easily, yet thoroughly, forgive them. No relationship can grow until it is tested. In fact, good sons cover their father’s nakedness, rather than seeking opportunity to undermine them (Genesis 9:21-27).

Start by honouring the spiritual fathers already in your midst.

When we talk about spiritual fathering, many often start by scouring the Christian celebrity circuit to handpick a “mentor”. This is certainly not the way forward unless you want an empty dose of “groupie fatigue” or “fan despair”. The first step is to affirm which spiritual community God has already placed you in; and then, to identify the spiritual fathers already in this spiritual family⁸.

God is, in His essence, a Father and a Son enjoying fellowship with and in the Spirit. Thus, church is essentially fathers and sons enjoying fellowship with and in the Spirit. Yes, we tend to make it more complicated than this but if we get back to basics we uncover the rich resources hidden in our midst.

To be clear then, start by affirming and honouring the spiritual parents in the spiritual community God has already placed you in. (It goes without saying, if you’re not in a spiritual community ask Father God to lead you into one).

Purpose to be transparent and teachable.

As good as a spiritual father may be; his parenting will be ineffective with you unless you develop two vital attitudes: transparency – to open your life – and teach-ability – to humble your heart. Here is a sobering thought: life flows in spiritual fathering only because the person being parented allows it to! The effectiveness of fathering is in direct correlation to your desire for truth. Don’t miss this. Remember, the blessing of fatherhood lies in being a good and faithful son.

Transparency

There is absolutely no point, if you desire to be fathered, in keeping your cards close to your chest. It requires that we be transparent; that we open up our life (perhaps in stages) to the person we entrust with this task. The power of all sin lies in its secrecy; the first step to freedom is to jump into the light. “But if we walk in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin” (1 John 1:7). Seeking to be honest in the “safe place” of a parenting relationship helps us step into the light and thus into the power of God. Yes, true forgiveness is found as we confess our sins to God; yet full healing is found as we confess our struggles to another. “Confess your trespasses to one another, and pray for one another, that you may be healed” (James 5:16).

Opening our life to another may take a super-human effort on our part. We have all, through painful experience, learnt to build up walls to protect ourselves, not realising that these very walls only end up imprisoning us. We need to fall heavily into the grace of the Lord as we use the sledge-hammer of conviction to dismantle these walls of bondage, and allow another in.

Teach-ability

Opening our life up to another – warts and all – is not being weak; it takes great courage to do so. Actually to not do so is stupidity! “Whoever loves instruction loves knowledge, but he who hates correction is stupid” (Proverbs 12:1).

We all have blind-spots and we will all, even the best man among us, lose perspective when the storms of life blow over. It is only wise – and courageous – to invest in a relationship of trust where we can learn to appreciate both sincere affirmation and honest admonishment from someone who is committed to us, in love, for excellence. A true father stabs you in the front, because you have asked them to! “Faithful are the wounds of a friend” (Proverbs 27:6).

As we purpose to become lovers of Truth, we need to first start by facing the truth about ourselves. True freedom and self-discovery comes first by allowing God’s light to penetrate our soul, and in so doing, allowing it to expose the darkness. For those of us who have allowed this healing beam of intense love to do just this; we can only joyfully urge others to likewise walk this path of wise courage.

Then as we begin to build a life centred on Truth, we not only allow another in but we also make ourselves accountable to the Truth revealed in this “safe relationship”. Nothing is more frustrating, or dishonouring, to a father who invests both prayer and time into another, when the person they parent does not follow through on what God has revealed. Speaking from personal experience, I implore you to value and honour your spiritual parents by being sober and diligent. To be teachable is not about nodding your head in agreement, it is about applying your faith to life.

Where are the sons?

Regardless of your age, in the confidence you have as a son of God, resolve to be a good and faithful son in the spiritual family you are part of.

Remember, fruitful fathers stem from faithful sons.

Notes:

¹ We tend to separate the Ten Commandments into two groups; the first four relating to our relationship with God and the second six to our relationship with others. In contrast, the ancient Hebrews viewed the first five as relating to God and the second five as relating to others. Why? The importance of honouring one’s parents was less about the parents per se and more about worship to God; gratitude to Him for giving us life through our parents. This is not to undermine our relationships with our parents to any degree, rather it enriches it as we realize the honour we give them, regardless of their performance (or lack of it) as a parent, is received by God as worship – and a means He uses to bless us. And yes, let’s not be afraid to stress Father God’s desire to bless us (which I sadly find myself doing, at times, to avoid the error of making myself the centre of the Gospel). Paul himself reminded us that this commandment came with a specific promise of blessing.

² To be complete: “through”, “by” and “to”. “Through Christ we have access by one Spirit to the Father” (Ephesians 2:18). Through God the Son, by God the Spirit, to God the Father … lest you think I’m neglecting any beautiful Person of the Trinity.

³ Please see our article, “The Father-heart of God” on our website: www.crosswaveglobal.com

⁴ In a related blog-article – “What are Hebrew values?” <My Big Fat Greek mentality> – we discovered that Biblically “church” is essentially “spiritual family” (not an organization) and “leadership” is essentially “spiritual parenthood” (not directorship): http://crosswaveglobal.wordpress.com/2010/04/01/what-are-hebrew-values/

⁵ This has nothing to do with being perfected from sin but has everything to do with being perfected as a mature son. The writer had already explained that Jesus was “without sin” (Hebrews 4:15).

⁶ It is my opinion that spiritual fatherhood is something that should be witnessed by others; that is, a true father does not have to endorse himself, others affirm his mature parenthood. Certainly in the case of parent-elders, God has designed a check-and-balance principle to avoid self-promotion; that is, Biblically, apostles appoint elders (Acts 14:21 c. 1 Timothy 1:3; 3:1-7; Titus 1:5-9). In this, and in my opinion in every case, there ought to be a three-fold witness. There ought to be a witness in the spiritual family itself of its parent-leaders; true fathers aren’t hired or assigned from ‘head-office’. Outside others, who aren’t subjective, should witness this is true; in the case of elders, apostolic counsel provides this measure of objectivity. And, of course, the person himself should witness this in his own heart; no person should be cajoled into parent-leadership.

⁷ It behoves us to heed the counsel of Christ and avoid corrupting this precious relationship by turning it into a position or title (Matthew 23:8-10). In this passage, Jesus confronted the religious system of His day, rebuking them for turning relationships and gifts, which are filled with character and grace, into hierarchical positions and titles, so void of character and grace.

⁸ Paul explained to the Corinthian church, “though you might have ten thousand instructors … you do not have many fathers” (1 Corinthians 4:15). He used the plural word “fathers”. It is both reasonable and healthy to have a few fathers in our lives rather than merely seeking some exclusive relationship. Having said this, I also think it is wise and respectful to have a few fathers rather than many. One can only walk with integrity with a select number of people in father-son relationships.

Where are the fathers? “Hey, Dad”

As recipients of the grace of God, our greatest pleasure lies in being a child of God. This is both an issue of identity and relationship. Our identity is anchored in the Father-heart of God and all essence flows from the relationship we have with Him as a functional father in our lives.

As a child of God, our supreme privilege then is to reveal our Father’s heart. This brings up both the matter of ministry and leadership. As Paul explained, without the Father’s love as our motivation and reference point, all ministry is just a lot of noise (1 Corinthians 13:1-3). And without the context of the Father’s heart, leadership inevitably becomes inverted; that is, men end up bossing others as directors rather than serving others as spiritual fathers.

This article follows on from the blog-article, “What is an Elder?”¹ in which I suggested that the crying need of our day – mirroring the crying need of Jesus’ day – is shepherd-leaders or spiritual fathers²; men and women who, through their mature and robust relationship with Father God, know how to parent others in His ways³.

Biblically then, leadership is spiritual parenthood; mature believers who first and foremost reveal the Father-heart of God. This is not so much a special calling or spiritual gift; rather it is the privilege and responsibility of every believer, irrespective of their calling or gifts. For example, one of Jesus’ two-fold aims was to reveal the Father-heart of God⁴. Paul, an apostle, served the churches with the metaphor of a spiritual parent as his prime backdrop (1 Corinthians 4:15; Galatians 4:19; 1 Thessalonians 2:7, 11). He then went on to teach that all leaders ought to be spiritual parents (1 Timothy 3:1-7, 15; 2 Timothy 2:2; Titus 1:5-9; Acts 20:28)⁵.

Regardless of what our gift-mix may be, our objective ought to be to impart God’s Fatherhood⁶. Without this tempering, people will be used in my attempt to get my gifts activated or my ministry established. Nothing could be further from the heart of God than this flagrant pursuit of self-advancement.

Thus, the challenge in the title of this article: “Where are the fathers?”⁷

If every believer would lay aside their ministry or leadership aspirations and give themselves to the noble task of being a spiritual parent, embracing the vigorous process of character growth involved, I am fully convinced that two things would happen. On the one hand, they would actually tap into life-giving, fruitful ministry and leadership to a degree otherwise not possible; and, on the other hand, we would unleash an unprecedented advance of the Kingdom of God on this earth⁸. This is how important this issue is.

So what does being a spiritual parent involve?

First, spiritual fathering involves assisting others to be like Christ, not turning them into clones.

The task of a spiritual parent is to model Christ to others. Forgive me for sounding like a stuck record, but a spiritual parent’s brief is to help others to grasp the great pleasure of being a child of God, secure in their identity and relationship with God as a functional father. True spiritual fathers do not draw people to themselves⁹; they direct people to God’s Fatherhood.

Paul wrote, “Imitate me, just as I also imitate Christ” (1 Corinthians 11:1). The word “imitate” literally means to “mimic, or “act like”. As a spiritual father to the believers in Corinth, Paul was urging them to follow the example, or pattern, of his life as he had followed Christ. Obviously, the point is to follow Christ not man. And the role of a spiritual parent is to simply yet powerfully live in such a manner that directs or points others to Christ.

A spiritual father is therefore a mature servant who provides experiential encouragement that God’s grace is sufficient; that spiritual growth and victory are possible in His all-sufficiency which he, the spiritual parent, has tasted first-hand. Without Biblical parenting, people get stuck at various steps in their journey of faith. With spiritual fathering people are encouraged to continue to pursue Christ by those who have overcome (more than likely with the support of spiritual fathers) the obstacles that are currently in their way.

The third chapter of Paul’s second epistle to Timothy is mind-boggling. First, Paul stresses the challenging days ahead of his young protégé, predicting a tsunami of opposition (vv. 1-9), but then he expresses his confidence in Timothy’s ability to weather the storm. What did Timothy have in his favour?

“But you have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love, perseverance, persecutions, afflictions …” (2 Timothy 3:10).

Anchored in the Word of God (vv. 16, 17), Paul attributed Timothy’s storm-proof life to the investment Timothy had made in imitating him as a spiritual father.

Secondly, spiritual fathering involves an inclusive, supportive relationship rather than exclusive, controlling one.

Some of the abuses around spiritual sonship stem from insecure leaders who tag people with a patronising “you are my disciple” label. We are, of course, only called to be disciples of One Man, and that is, lest we forget, Jesus Christ!

While there is much value in seeking the perspective of a broad range of people in various arenas of life: from career to family to even hobby advice – and thus, live in the power and safety of a “multitude of counsellors” (Proverbs 11:14) – when it comes to our faith walk, having a few close spiritual parents is more effective than trying to develop (and maintain) several. Having said this, the relationship(s) ought to be inclusive; that is, inclusive of the counsel of others. Even when Paul was reminding the Corinthian church of his spiritual fatherhood to them, he did not coerce them into an exclusive relationship.

He reminded them that, although they had many “instructors” to benefit from, they did not have “many fathers” (1 Corinthians 4:15). Although Paul himself had literally brought them into their faith – “I have begotten you through the gospel” (v. 15) – he still suggested an inclusive relationship; he used the word “fathers” (plural) not “father” (singular). Yes, while he appealed to them: “Therefore … imitate me” (v. 16); he made his counsel, and thus his relationship to them, subject to other “fathers” in the faith.

For clarity sake then: spiritual parenting is not an exclusive, controlling relationship. Although fathering is most effective with a few spiritual parents, these relationships ought to be inclusive and accountable to others.

Along this line, it should be obvious that being a spiritual father is a functional, mutually enriching relationship not a hierarchical position or title. Jesus confronted the religious system of His day, rebuking them for corrupting this precious relationship by turning it into a position or title (Matthew 23:8-10).

The insidious problem with turning the word “father” – or “apostle”, “pastor” and “elder” for that matter – into a title and position is that it transfers spiritual authority from the character of a person to the title or position a person is deemed to hold. Rather than a true respect for spiritual authority, borne in a sense of God’s grace, and carried through righteous character; people have to relate to a title or position that is empty of both grace and character.

Permit me to make some suggestions if the holy desire to parent others has been awakened (or refreshed) within you.

First, submit your own life to spiritual fathers.

This should be immediately obvious. Even the Gentile centurion understood that to have a place of influence in another’s life, we have to give another a place of influence in our life (Matthew 8:5-13).

Notice the centurion said, “I also am a man under authority, having soldiers under me. And I say this one, ‘Go,’ and he goes…” (Matthew 8:9). He did not say, “I also am a man of authority” – he said “I also am a man under authority”. He had authority because he was submitted to authority. Jesus “marvelled” at this man’s understanding and faith (v. 10).

We cannot, with integrity, expect someone to be transparent and teachable with us, if we have not first understood what this requires in doing so with another. Otherwise, we play the hypocrite! (Certainly not the way to empower the next generation!)

Nurture the godly desire to parent others.

There are many ungodly reasons why one may desire to father or lead others. We see these ungodly motives in our world just about every day. Some, to fill the deep hole in their own heart, need to be needed. This is a sad state of affairs: to use others to fill the void in one’s own heart in the name of serving them. It is a sure recipe for disaster, and only an unhealthy, co-dependent (and terribly controlling) relationship can result.

Still others desire to lead people to advance their own cause. Again this is as selfish as it is common. While this is often the unapologetic goal in business and industry, it ought not to be so among God’s people. We, according to the Master, are to live by a different ethos; one where we prioritize people, and who they are, over what they can do for us. Jesus made it clear that the world would always confuse this Kingdom priority, but was emphatic: “Yet it shall not be so among you” (Matthew 20:26).

We must honestly evaluate our motives and nurture the godly desire to parent others; to, in the pure joy of bringing the Father pleasure, reveal Christ. There is no greater privilege than the honour of revealing the One we so passionately follow. Our reward is in giving freely what we have freely received.

Paul’s words capture so well the joy of fathering: “For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming? For you are our glory and joy” (1 Thessalonians 2:19, 20).

This issue of our heart-motives is even more important than we first imagine. Not only must we yank the ungodly motives from our heart for our own sake (and sanity), but we must do so for the sake of those who entrust themselves (and their sanity) into our hands.

The age in which we live is filled with hurt, burnt and wounded people. If we encourage someone to take the risk of dismantling their self-imprisoned protective walls, and then abuse it, we will ensure that they never trust again! If we help someone to remove the masks they wear, and then deface them, we ensure that those masks will again be bolted down … this time, forever.

Understand the heart dynamics of spiritual parenting.

As we seek to nurture the good desire to parent others, I have found the following four keys helpful in grasping the dynamics of parenting.

Delight

As parents delight in their children, so the Father delights in us, His children. Nothing captures the heart of parenting more than the word “delight”. This word expresses the willingness of one to unconditionally support another and the pure pleasure that they gain in this sacrificial giving of themselves.

Explore

This word captures where the focus is directed in the relationship. It is the person being fathered who is the subject of attention; the parent is curious to explore his world and most importantly, to encourage him in the adventure of discovering himself in the light of God’s truth and in making the appropriate responses to His revealed leading.

Listen

Nothing communicates value to another better than listening to them. If we truly listen to others, we communicate – in ways that words cannot express – that what they have to say, and thus who they are, is important to us. In fact, it is through the art of genuine listening to another that people actually walk into truth for themselves. What a joy it is, when a spiritual father can honestly say, “Do you realise that you just came to that conclusion through your own prayer, your own honesty, and your quest for truth?”

The task of a parent, though, is not to merely listen to those they father, but to likewise tune into the most reliable Voice present in any relationship, the Spirit of God’s gentle whisper. The gifts of the Spirit are not just reserved for the celebration-worship meeting but are available, in a pure and powerful way, when even just “two or three are gathered together in [His] name” – for He is in our midst by His Spirit (Matthew 18:20).

Pursue

Just as nothing communicates value to another better than listening to them, nothing is more destructive than, after listening to them, we do not follow through on the verbal and non-verbal cues provided. If the person we are parenting shares an intimate struggle or need and we forget, or do not do what we can – what may be realistically expected – we are failing them in our role as a spiritual father.

Yes, of course we cannot do that which is unrealistic, and while we “bear [their] burden” we should not “bear [their] load” (Galatians 6:2, 5); we ought to help them stand on their own feet more assured, not become reliant on us as a crutch. But fathering is not just about passive listening; it is about helping people become more Christlike, and this requires that we be true and faithful with what is shared in our confidence¹⁰.

While the importance of the “son” pursuing the “father” is outlined in the blog-article “Where are the sons?”¹¹, a spiritual parent ought to also give due attention to those they parent.  In fact, since fathering is more than just a friendship that can meander and take a course of its own, one ought to be intentional in thinking through a strategy to aid this relationship. If a person has asked you to father them, and you’ve agreed, then there is inbuilt in their request, a purpose or goal they are seeking to attain by interacting with you. Clarity of intent must be discerned, expectations elucidated and commitments such as frequency and setting of meeting together agreed upon.

I believe there should also be times when the relationship is evaluated with the option to redefine the relationship if necessary. While some father-son relationships may last a life time, many may last for a season of time. Ensuring that people do not feel trapped in a relationship is important to everyone’s health and sanity.

Paul taught, “owe no man anything except to love them” (Romans 13:8). While the context is money, the principle is valid in a whole host of settings. First, the exception is monumental: “except to love them” refers to a covenant, sacrificial commitment on our part to others. Yet the advice is ingenious. In giving myself to others, it is easy to develop a sense of entitlement or give into a spirit of obligation. In giving myself sacrificially, I may feel I’m owed something in return; or the recipient may feel indebted to me. But the counsel here empowers us to avoid either of these ditches without short-changing others.

As a spiritual father, I do not own those I parent nor am I owned by them. I’m not obliged by them nor am I entitled to something from them. In giving myself freely to another, they are at liberty to respond as the Spirit prompts them – and I also remain free. Should we sense that the relationship requires redefinition, even if we discern that the father-son relationship has come to an end, then we are both free to walk into the future grateful for the blessings derived out of the season we spent together.

Use life as the “course material”.

While a spiritual father may suggest articles and books to read, Biblical passages to study, and even courses to do, these ought to supplement the journey the person is on. This is critically important. The goal of parenting is to participate with what path God is leading the person down, not in trying to create alternate paths. If you end up creating alternate paths – you will have plenty of work on your plate, trying to play “god”!

Using life – their life, not yours – as the primary backdrop for fathering involves cooperating with the activity of the Holy Spirit as He shapes and moulds them into the image of Christ. True joy and fruitfulness lies in highlighting what God is doing, partnering with His perfecting work in another, suggesting appropriate responses to His gentle yet firm Fatherhood.

Where are the fathers?

My prayer is that reading this blog-article would kindle the desire in you to parent-lead others. Come on … join the revolution.

If you’re already blazing a trail, more power to you!

Let’s see an uprising of selfless spiritual fathers who lift people onto their shoulders rather than keep people in their shadows; who remove the curse from this planet as we, whose hearts are turned towards the children, turn the hearts of the children back to their Father in heaven.

Let’s turn the curse into God’s intended blessing.

Notes:

¹ What is an Elder? http://crosswaveglobal.wordpress.com/2010/08/01/what-is-an-elder-the-good-shepherd/

² Referring to spiritual fatherhood and sonship are, of course, gender neutral phrases. I have both men and women in mind when I use these phrases. Ladies, if I can be the bride of Christ I trust you can be a spiritual son or father?

³ I would suggest that the reader also refers to the blog-article, “What are Hebrew Values?” as this article addresses one of the crux applications related to a Hebrew mindset: http://crosswaveglobal.wordpress.com/2010/04/01/what-are-hebrew-values/

⁴ Jesus’ second aim was to reveal the Kingdom of God. I make this statement – that Jesus’ primary aim was to reveal God’s Fatherhood and Kingdom – by virtue of the frequency of these concepts in His teachings. Jesus consistently revealed God as Father, more than any other name or picture of the nature of God, and used the word “Kingdom” more than any other word or phrase. Few would argue that these two juggernaut truths represent His central message. And few statements from Jesus capture it better than this: “Do not fear, little flock, for it is your Father’s good pleasure to give you the Kingdom” (Luke 12:32).

⁵ When Paul outlines the characteristics required for leadership, he stresses the importance of mature and proven character; in fact, there is not a single mention of the necessity of any spiritual gift or special call. Even the phrase “able to teach” (1 Timothy 3:2) does not refer to the spiritual gift of teaching but the ability to counsel others as a father would his son; the maturity required to disciple/parent others in God’s truth.

While being an “elder” – the subject of Paul’s attention in these referenced passages – refers to the God-appointed spiritual parents of a church, the foundational principle of maturity is the basis of all spiritual parenting.  In the rest of this article, I refer to spiritual fathering in general; in the blog-article, “What is an Elder?” we look specifically at eldership. http://crosswaveglobal.wordpress.com/2010/08/01/what-is-an-elder-the-good-shepherd/

⁶ I’m persuaded that if we make our primary brief revealing God’s Father-heart, He will nurture and deploy our spiritual gifts. An over-focus on “discovering one’s gifts” often, in my opinion, makes it all about “me” and blurs my privilege and responsibility to reveal His nature.

⁷ This is not a negative sentiment as if I’m saying there is a dearth of spiritual fathers. On the contrary there are many, many spiritual fathers in the Body of Christ and many, many more being shaped by the Father to become mature spiritual parents. I am continually amazed at how God is putting His finger on men and women of all ages, bringing them to a greater understanding of the privilege and responsibility of spiritual parenthood. This article, and its provocative title, aims then to rouse greater purity in pursuing this noble desire; a holy aspiration that all are invited to embrace (1 Timothy 3:1).

Actually, “where are the sons?” is probably the greater question and the one I address in the blog-article referenced by this question. http://crosswaveglobal.wordpress.com/2010/04/15/where-are-the-sons-the-boys-are-back/

⁸ This world has lived under the curse declared in Malachi 4:6 for too long. It is time we live in the blessing of restored fatherhood, where “the hearts of the fathers [are turned] to the children, and the hearts of the children to their fathers”. Could this be the hour in which leaders lay aside their ministry trivial-pursuits and empire-building initiatives, unwrapping the holy privilege and delightful responsibility of being a spiritual parent, thus releasing God’s blessing on the earth?

⁹ It is interesting, if not frightening, that in warning the Ephesian elders against “wolves” who would “savage” the flock, the only distinguishing wolfish-trait Paul cautions against, is that they “draw away the disciples after themselves” (Acts 20:30). This is profound. He is not warning us against a new age guru or some seedy televangelist who promises 100-fold blessings if we buy his anointed socks but against the temptation to use our leadership influence for self-promotion and self-advancement. He explained to these leaders, people he loved and cherished (vv. 36, 37), that the wolves would “come in among you” (v. 29); that is, from amongst them. While, I doubt he intended to spark some witch-hunting introspection, Paul surely intended the fear of the Lord to grab their hearts and slay any ego-driven tendencies within them. It ought to do the same to us today.

¹⁰ One word on confidentiality. It is my opinion that one should not promise absolute confidentiality in any discipleship or counsel-giving situation. We obviously must keep in confidence what is shared, but must always reserve the right to seek further counsel should we need, or have, to. Some may contend that if absolute confidentiality is not guaranteed, then people will not be honest. This is not true. People will be honest if they trust you to be wise with what they share with you, and know that you too are accountable to others for counsel when you need it. People who are hesitant to be honest unless absolute confidence is assured can be encouraged, through your faithfulness, to trust your discretion in the matter … or else they may indeed be carrying a dark secret that will only trap you in guilt or worse, should you be bound by absolute confidentiality.

What is the priesthood of all believers? “Shall We All Dance?”

A penny for your thoughts: Why did God take Israel out of Egypt? God heard the cry of His people and sent Moses to bring them out of Egyptian bondage. Besides their obvious freedom from oppression, the question is why?

Most people would answer this question by saying, “God took His people out of Egypt to take them to the Promised Land”. But this is only half the story. The land of Promise was certainly a blessing God desired for His people, but the reason He delivered His people out of Egypt was to reveal Himself to them (Exodus 3:18). And Moses, having encountered God through the burning bush at Mount Sinai, was determined to march right back to that very spot so the people could encounter Him too!

Over and over again, Moses told Pharaoh, “Thus says the LORD God of Israel: ‘Let My people go, that they may hold a feast to Me in the wilderness’” (Exodus 5:1; 5:3; 7:16; 8:1, 8, 20, 25-28; 9:1, 13; 10:3, 24-26; 12:31). God delivered His people so that He could reveal Himself to them and to affirm His covenant with them – and as an added blessing, give them the land of Promise. This was similar to what He did in His revelation to Abram. Although He gave Abram numerous blessings, He reminded him: “I am … your exceedingly great reward” (Genesis 15:1).

After the ten plague blitz of Egypt, and several other Hollywood-type special effects thrown in the mix, an essential part of God’s intention to reveal Himself is uncovered when He finally gets the people to Mount Sinai. This is powerful. First, God affirmed the people of Israel: “You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to Myself” (Exodus 19:4). Then God unpacked His intentions for them: “Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me … And you shall be to Me a kingdom of priests and a holy nation” (Exodus 19:5, 6). Wow!

God desired an entire nation of priests… “a kingdom of priests”! It was not His desire to have just one tribe of priests. Notice too that the Mosaic Law had not yet been given. God did not call them to essentially keep His commands (The spirit of the Law); He called them to keep His covenant (The Spirit of Love). This was God’s open-hearted invitation to all His people to embrace an essential, first-hand relationship with Him! He invited us all into a Divine dance.

How did they respond? In another display of glory and power – that would make Hollywood nasty with envy – God revealed Himself on Mount Sinai. Moses just got a burning bush; Israel got a blazing mountain! “Now all the people witnessed the thundering, the lightning flashes, the sound of the trumpet and the mountain smoking…” (Exodus 20:18).

The people’s response? “And when the people saw it, they trembled and stood afar off. Then they said to Moses, ‘You speak with us, and we will hear; but let not God speak with us, lest we die’” (Exodus 20:18, 19). They misunderstood God and missed his invitation to a first-hand love-relationship. Their slave mentality could not compute a God of love. They mistook God’s demonstration of power as an expression of domination; they could not conceive that their Deliver desired to be their Lover. And they made the fatal mistake of every religion since: “you speak with us, and we will hear”. They settled for a mediated, second-hand relationship with God. They rejected God’s invitation to intimacy and settled for religion¹.

Moses pleaded with them: “Do not fear; for God has come to test you and so that His fear may be before you, so that you may not sin” (Exodus 20:20). In other words, Moses tried to explain that there was no reason to be afraid of their Deliver and Lover; only they needed to walk before Him with the appropriate godly reverence. The appeal fell on deaf ears: “the people stood afar off, but Moses drew near … where God was” (Exodus 20:21).

Did you catch the tragedy and horror of this moment? God delivered His people to bring them all – every single one of them – into a first-hand love-relationship with Himself, to make them a “kingdom of priests”. Instead they chose religion; they settled for a mediator between them and God, in essence: “Moses … you get it from God and we will get it from you”. It is our opinion that this sad attitude prevails within the modern church more than we care to admit: “Pastor … you get it from God and I’ll get it from you”.

In response to the peoples’ choice, God set up the Levitical priesthood as a sad, second-best option. But the great news is that God has His desire fulfilled … in you and me! Not at Mount Sinai … but at the cross! In John’s Revelation of Jesus, he catches a glimpse of the heavenly activity around the Throne of God. He witnesses the four living creatures – Jim Henson’s workshop would be proud – and the twenty-four elders worshipping Jesus, making this triumphant declaration: “You are worthy … For you were slain, and have redeemed us to God by Your blood out of every tribe and tongue and people and nation, and have made us kings and priests to our God…” (Revelation 5:8-10). This phrase, “kings and priests” could be translated a “kingdom of priests” and is a direct reference to God’s expressed desire back in Exodus 19!

Peter captured this theme so well too. He taught, using Old Testament language, that we “as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5). He then, marvellously, declared: “But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvellous light” (1 Peter 2:9). The language he uses is unmistakable … God’s desire expressed in Exodus 19:5, 6 is fulfilled in us!

What would you say is the purpose of a priest?

My guess is that nine out of ten people would incorrectly say, “The purpose of a priest is to minister to people”. From the expressions of God’s desire in the verses we have already looked at, it should be clear that this is not the purpose of the priesthood. But God did not give us the room to mistake Him on this matter.

When He set up the Levitical priesthood, He made it clear: “Now take Aaron your brother … that he may minister to Me as priest” (Exodus 28:1). The purpose of a priest is to minister to God first and foremost! And just in case Moses forgot, God reminded him again: “And you shall anoint Aaron and his sons, and consecrate them, that they may minister to Me as priests” (Exodus 30:30).

The purpose of a priest is to minister to God and, of course, any true ministry to God overflows in ministry to others. The Old Testament priesthood was certainly involved in all kinds of ministry to people, but the point is obvious: the priesthood exists first and foremost to minister to God, not to serve as mediators between God and others. While God tolerated the second-hand, mediated relationship in the Old Covenant; He does not in the New Covenant, a covenant sealed by the blood of His Son: the one and only Mediator. “For there is one God and one Mediator between God and men, the Man Christ Jesus” (1 Timothy 2:5).

The New Testament priesthood understood this so well. One example leaps out from Chapter 13 of the Book of Acts. In the city of Antioch, the church “ministered to the Lord” and in so doing, encountered His Presence and received a clear apostolic mandate that would change the planet’s course forever: “the Holy Spirit said, ‘Now separate to Me Barnabas and Saul for the work to which I have called them’” (vv. 1, 2). Powerful things happen when we, as His priesthood, minister to Him.

Also notice the jealousy of God. God has this distinct feeling that we belong to Him … completely! He ordained the priesthood to minister to Him; He set apart Barnabas and Saul to Himself … and even when Jesus called the twelve disciples, it was first and foremost, “that they might be with Him” (Mark 3:14). God is far more interested in us than what we can do for Him. We are not expendable pawns on His chessboard, sacrificed for the next check-mate move. We are called to be “sons” for the “praise of His glory” (Ephesians 1:3-6). Out of this essential, first-hand relationship with God He invites us to participate in His unfolding plan for mankind. Only in calling the disciples to Himself, did He then “send them out to preach” and do His work (Mark 3:14, 15). This is the divine order: worship then service.

The New Testament priesthood certainly did not wear dog-collars, depressing black garb and gloomy faces. Rather they ministered to God with great freedom and joy; knowing that, on the one hand, their consecrated lifestyles were a continual sacrifice bringing pleasure to God’s heart (Romans 12:1; Philippians 3:3). On the other hand, they knew that their thanksgiving, praise, prayer, fasting and celebratory worship was their New Testament “spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5; also see Ephesians 5:18-21; Colossians 3:16, 17; Hebrews 13:15). Thus, in the way God always intended it: “A fire shall always be burning on the altar; it shall never go out” (Leviticus 6:12, 13).

So what are the core implications?

Firstly, there is no “special” priesthood or clergy in the New Testament; thus, there are no second-class believers in Christ. While we are all at different stages of maturity and while we all have different God-given gifts, every believer is a priest or minister to God. This means we are all invited to enjoy a first-hand relationship with God; we need no earthly mediator.

Secondly, from this essential relationship with Him, we are all called and gifted to minister to others: “as each one has received a gift, minister it to one another, as good stewards of the manifold grace of God” (1 Peter 4:10). Without the contribution of all we are notably weaker.

Not only is this a core value of the New Covenant, it is one of two reasons why the early church blazed a trail of love and freedom through the first century. God’s people shook their world because of His power (Acts 1:8) and His priesthood (Acts 8:1, 4).

As persecution lashed into the early church (Acts 8:1), it served to jumpstart the apostolic heart of God’s people. Jesus had promised: “But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth” (Acts 1:8). Now that persecution had spoilt the early-day fulfilment of this promise and crashed their party, “those who were scattered went everywhere preaching the word” (Acts 8:4).

But an often overlooked incident needs to be spotlighted. Luke tells us that all these early believers left Jerusalem to carry the fire to the world, “except the apostles” (Acts 8:1). Except the apostles? Huh? Were they not the ones supposed to be lighting up this invasion of fire into the known world?

Luke does not explain why they remained, only that they did. And this choice proved to be ingenious. It meant that the early church exploded into the known world on the priesthood of all believers, empowered by the Spirit of God. It was not a leadership directive … it was not controlled from the papal headquarters. The Great Commission had given them permission to go and had invited them to a life of adventure. The Head of the Church poured His life out through His body to reveal His glory to a destitute, thirsty world.

Once the fire of God had swept through the known world, the apostles – discovering their role – began to add the components necessary to facilitate the life that was already flowing. Only once the river was in full flow did they pick up their apostolic role to build the banks of spiritual leadership to channel this healing river to the nations (Ezekiel 47:1-12).

The ways in which we view leaders and believers today is often radically different from how the early church viewed them.

• The early church viewed believers as initiators, Spirit-led, active ministers. Today we too often view believers as followers, man-led, passive attendees.
• The early church viewed leaders as fathers, servants, resourcers and equippers who said, “Go, we will train you”. Today we too often view leaders as directors, visionaries, gatherers and ministers who say, “Come, we’ll minister to you”.

Thus, in the early church, God created life through believer-ministers; servant-leaders supported and channelled this Spirit-led initiative (Acts 8:5ff; 11:19ff). The result? A spontaneous, organic and often explosive flow of God’s life.

Leadership today, acting as minister-leaders, too often reinforces the idea of the clergy-laity divide by playing mediator, trying to create life and then attempting to envision believer-audiences to do what they initiate. The result? An unconscious, unintended lid is often placed on the people of God.

Too much of the modern church is overly dependent on leadership. While most people nod at the idea of the priesthood of all believers, too often in our practice it is not freely expressed. As a senior pastor myself, over a decade ago, I taught on the priesthood regularly but, if I’m honest, the message communicated went something like this: “every believer is a minister but ought to minister within the constraints of our organisational construct”. I didn’t realise I was, in a sense, clipping the bird’s wings even while teasing it with potential flight².

I remember the moment of sober but holy revelation when Father God healed my blindness.

The expectation many have of the “pastor” – that he be a man of prayer; that he know God’s Word; that he have sure sense of his calling; that he be a man of integrity; that he be led by the Spirit; blah, blah, blah – God desires of each one of us!

If we’re going to shake the twenty first century we undoubtedly need God’s power but we also need to see a fresh release of God’s priesthood.

Notes:

¹ The word “religion” means, one’s “system of beliefs” and, as such, is a neutral word. James actually uses the word in a positive sense in describing true faith (James 1:27). However, we use it here in a negative sense in reference to the tragic moment when we, so easily, turn our focus from the One in whom we believe to the system of beliefs itself.

² Please see the article, “How did your story begin?” <The Story of Us> for our grateful origins into setting the bird free: http://crosswaveglobal.wordpress.com/2009/12/15/how-did-you-begin-the-story-of-us/

What is a Kingdom-shaped church? “The King’s Speech”

Short version … for those on the run …

Our Gospel mandate is nothing less than the present (and increasing) Kingdom of God manifest on earth. Too often we’ve settled for false finish-lines captured most notably in phrases like, “The gospel of salvation” or “The gospel of the church”. As incredible as the miracle of salvation and God’s design for the ekklesia is, when we make either of these the goal we miss the bigger picture. On the one hand, we settle for an individualistic me-centred gospel; on the other, we build our own empire and call it “church”.

The Kingdom of God is the primary context – the foundation, the big picture, the backdrop, the reference point – from which we are to understand salvation and embrace our purpose as His church. For this reason, we refer to a “Kingdom-shaped church” to describe the all-embracing, eternal purpose of God manifest in and through the King and His Kingdom come.

Tweaking a well-known saying, it is next to impossible to teach old dogma new tricks. Embracing the Gospel of the Kingdom requires more than just making cosmetic adjustments; it requires a radical overhaul of thought, attitude and perspective.

In the “long version” (below) we look at how we’ve been duped into settling for false finish-lines and outline the shift required to embrace the Gospel of the Kingdom. Can there be a more important issue than this?

What are Hebrew values? “My Big Fat Greek Mentality”

Short version … for those on the run …

Jesus implied that traditions can be more powerful than God’s Word (Matthew 15:6). How can that be? Simple – because we interpret (mostly subconsciously) God’s Word by our inherited traditions. We view God’s Word through “coloured” spectacles. If I wore red-tinted glasses my vision of the world about me would be “tainted” red. Likewise (yet far more ominously), our worldview – inherited traditions or life philosophy or default disposition – taints our view of God and His ways.

Western-world Christianity (and its pervasive influence into much of the rest of the world) is unquestionably built on a Greek view of life. While we may have much to thank the Greeks for – God reveals Himself in and through most cultures – the ancient Greek worldview is at fundamental odds with Hebrew thinking on many substantial lines. And the phrase “Hebrew values” captures the worldview God downloaded into His people from the start.

Unless we grasp a Hebrew mindset, we view God and His ways with glasses tainted with Greek philosophy. And thus, our picture of “church” and “leadership” – among other things – will be distinctly out of focus.

In the “long version” (below) we look at why Christianity slid off a Hebrew foundation, swallowing Greek philosophy hook, line and sinker. We also look at core distinctions between Greek and Hebrew thinking in an attempt to help the refocus on God and His ways required.