Ecclesiastes 3:12-13 HCSB I know that there is nothing better for them than to rejoice and enjoy the good life.  (13)  It is also the gift of God whenever anyone eats, drinks, and enjoys all his efforts.

It is also the gift of God. God may be in ultimate control, yet He is a beneficent, benevolent tyrant. He gives the gift of enjoyment to His slaves, something He did not have to do. 

He could have created a black and white universe, yet He gave us colors. He could have made the universe soundless, yet He gave us music. He could have allowed us to eternally suffer, yet He came to live among us and to take our sufferings upon Himself and create an avenue of escape. We of all people, who have received His Scriptures and been given insight into the ways of the universe through the Holy Spirit, should be most grateful. 

This also implies that though everyone wants to be happy, happiness should not be our primary goal. Though everyone wants peace, peace cannot be our primary goal. Each of these things is a byproduct. Our goal must be to obey Adonai, to submit to His good, perfect and wholesome Way (Romans 12:2). This will produce happiness regardless of our circumstances (Philippians 4:11); peace regardless of our surrounding enemies (Psalm 23:5). All blessings are a gift from God so our primary goal must be to please Him.

One of the biblical metaphors that mean the most to me as an elder in the congregation is that of being an “undershepherd”.

·         John 10:11-13 HCSB  "I am the good shepherd. The good shepherd lays down his life for the sheep. (12)  The hired man, since he is not the shepherd and doesn't own the sheep, leaves them and runs away when he sees a wolf coming. The wolf then snatches and scatters them. (13)  This happens because he is a hired man and doesn't care about the sheep.

I recognize that the flock does not belong to me, just as I recognize that my children do not ultimately belong to me. They are the Lord’s. I merely administer their care for a time. Nevertheless, I do work for the Lord and I have been given the tremendous responsibility of caring for His people!

·         Ephesians 4:11 HCSB  And He personally gave some to be apostles, some prophets, some evangelists, some pastors (poimenas/shepherd) and teachers,

I dare not take it lightly for I will give an answer as to how I have stewarded what was assigned to me!

I believe that we live in an age that is characterized by compromise. I know that it has existed in previous ages but I feel that we especially struggle with it. We elders are under constant pressure to change the message; to weaken it; to water it down or to find some way to make the truth more appealing to Lowlanders. We are watching the “Emergent Church” and the proliferation of services more designed to put on an entertaining show and appeal to the flesh than to crucify it.

All those elders who, like Aaron before the clamoring crowd, go along with such wrong doing are “hired men” who care more about their comfort and popularity than they do about the health of the Lord’s flock.

A shepherd (poimenas in Greek) should not only feed the flock but tend to them. We are to guard the flock.[1]

·         Acts 20:28 HCSB  Be on guard for yourselves and for all the flock, among whom the Holy Spirit has appointed you as overseers, to shepherd the church of God, which He purchased with His own blood.

However, I note that the primary way that I am to do this is to be on guard for myself! This fits with:

·         1 Peter 5:1-3 HCSB  Therefore, as a fellow elder and witness to the sufferings of the Messiah, and also a participant in the glory about to be revealed, I exhort the elders among you:  (2)  shepherd God's flock among you, not overseeing out of compulsion but freely, according to God's will; not for the money but eagerly;  (3)  not lording it over those entrusted to you, but being examples to the flock.

It also ties with the whole passage regarding judgment.

·         Matthew 7:5 HCSB  Hypocrite! First take the log out of your eye, and then you will see clearly to take the speck out of your brother's eye.

If I am not willing to live by the same judgment that I am using to tend to God’s flock; to even cull out sick sheep or “wolves in sheep’s clothing” then I am a hypocrite and subject to Yahweh Shaphat’s judgment.

So I must balance tender care with vigilant superintendence. Note John 10:7. An elder who fails to enter the door is no shepherd but is a hireling. That door is categorically defined as the Lord Jesus (cp. John 1:1). If I compromise God’s word I have no respect for the true Shepherd and Door. If I damage God’s sheep because of an arrogant attitude instead of keeping in mind His willingness to die for the sheep, then I have no respect for the true Shepherd and Door.

Years ago I had a small group of people who carefully pointed out that our church was non-denominational and yet I was preaching hard on sound doctrine and speaking against the false doctrine in some of the denominations. At the time I was even (gasp!) naming public religious figures, showing their doctrinal beliefs by quoting them, and demonstrating how different this was from what the Bible had to say. They urged me to not preach these negative messages anymore and to tone down the discussion of sin and hell because “though your regular listeners may understand, visitors may not, will be offended and not return.”

I understand the need to be gentle with those who sin ignorantly. I know I need to tread delicately with those who are suffering from the consequences of years of sin. However, as any shepherd knows, the rod and staff must also be present for the sheep to be truly comforted. That rod may be used to fend off predatory wolves, but it is most often used to prod stubborn, willful and recalcitrant sheep back into the Way!


[1] Along with verse 17 I understand that this responsibility, though falling to some degree on every believer, weighs most heavily on the elders of the church.

For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. --Ephesians 6:12

In the early days, when Christianity exercised a dominant influence over American thinking, men and women conceived the world to be a battleground. Our fathers believed in sin and the devil and hell as constituting one force, and they believed in God and righteousness and heaven as the other. By their very nature, these forces were opposed to each other forever in deep, grave, irreconcilable hostility. Humans, our fathers held, had to choose sides-they could not be neutral. For them it must be life or death, heaven or hell, and if they chose to come out on God's side they could expect open war with God's enemies. The fight would be real and deadly and would last as long as life continued here below. People looked forward to heaven as a return from the wars, a laying down of the sword to enjoy in peace the home prepared for them....

How different today. The fact remains the same, but the interpretation has changed completely. People think of the world, not as a battleground, but as a playground. We are not here to fight; we are here to frolic. We are not in a foreign land; we are at home. We are not getting ready to live, but we are already living, and the best we can do is rid ourselves of our inhibitions and our frustrations and live this life to the full. 

"Lord, we've lost too much by becoming friendly with the enemy. Help me to be willing to take a stand for righteousness, to choose clearly to be on Your side against the enemy, to pay any price--and then to look forward to laying down my sword later in heaven. Amen."

There are many examples of exposing or immediately dealing with “righteous” leaders, and not all of them were elders.

Old Covenant
·         Aaron and Miriam falsely accused Moses and were immediately punished without warning. (Numbers 12)
·         Korah, Dathan, Abiram and On along with 250 prominent Israelite men who were leaders of the community and representatives in the assembly rebelled, claiming Moses was unduly exalting himself. They and their families died. The only warning was to the bystanders to get away from them lest they die with them. (Numbers 16:1-3, 28-35)·         Nathan publicly named David as an adulterer and murderer with no prior warning or counseling. (2 Samuel 12:7)
·         Hanani named King Jehoshaphat for siding with the wicked instead of the righteous. (2 Chronicles 18:1; 19:2).

New Covenant·         John the Baptist exposed the Pharisees as vipers (Matthew 3:7).
·         Jesus exposed the Pharisees (Matthew 12:34; 23:23-24).
·         Paul named Peter Publicly (Galatians 2:11-14).
·         Paul named Demas (2 Timothy 4:10).

·         John the Apostle named Diotrephes (3 John 9-11).

Even unsaved leaders who opposed the Gospel were publicly identified and rebuked.·         John the Baptist exposed Herod as having illegally married his brother’s wife. (Matthew 14:3-4)
·         Paul named Hymenaeus and Alexander (1 Timothy 1:18-20).
·         Paul named Hymenaeus and Philetus (2 Timothy 2:17).
·         Paul named Alexander the Coppersmith (2 Timothy 4:14-15).
·         Paul named Jannes and Jambres (2 Timothy 3:8).
·         Moses, Peter, Jude and John named Baalim (Numbers 22-25; 2 Peter 2:15; Jude 11; Revelation 2:14).

Those who were not leaders but saved and sinning were also dealt with. ·         Peter publicly confronted Ananias for lying to others in the church and to the Holy Spirit and Ananias immediately died. (Acts 5:1-5)
·         Peter had Ananias’ body removed and when Saphira walked in, though he already knew the truth, set her up with the same question. When she too lied, she too died. (Acts 5:6-10). The result? Great fear of sinning filled the church, purity and power became the norm, no one joined lightly, and yet great crowds of real believers were added to the church.
·         Paul not only did not give warning to the sinful Corinthian but judged him in absentia, based on what he’d heard of the matter at a distance. (1 Corinthians 5:3)

We are admonished to sharply rebuke.
·         We are not to participate in the fruitless works of darkness, but instead we are to expose them. (Ephesians 5:11)
·         Rebellious, idle talkers and deceivers are to be silenced because they overthrow whole households. We are to rebuke them sharply, in the hopes that they may be sound in the faith. (Titus 1:10-13)
This finds its root firmly in the Old Covenant’s command to not go about spreading slander among the people. We are not to hate our brother in our heart but rebuke directly so we don’t incur guilt because of him. (Leviticus 19:16-17)
·         We are to proclaim the message, persisting in it whether convenient or not; rebuking and correcting but also encouraging with great patience and teaching. (2 Timothy 4:2)
·         We are to watch out for those who cause dissensions and pitfalls. We are to avoid those who by smooth talk and flattering words deceive. (Romans 16:17-18)
·         There are stealthy people who turn the grace of God into promiscuity. These kinds of people despise authority and speak of spiritual warfare ignorantly. They hate those who worship God correctly as Cain did. They are willing to speak evil of God’s people if they perceive and advantage to it as Balaam did. They seek personal advancement in God’s kingdom without submitting to the appropriate standards as Korah did. They are hidden reefs at our feasts, claiming to be one of use while simultaneously spreading dissension. They simply will not produce the fruit of righteousness though they give every appearance of potential. The Lord will execute judgment on them, and convict them for their ungodly deeds, and for the harsh things they have spoken against the Lord and His people. They are discontented grumblers who walk according to their own desires, uttering arrogant words and flattering people for their own advantage. They create divisions and are merely natural, not having the Spirit. (Jude 1:4-19)
·         How can we be so sure? As the Lord said, by their fruit. And what fruit does the flesh produce? Among others, hatred, strife, jealousy, outbursts of anger, selfish ambition, dissension, factions, and envy. (Galatians 5:19-21) It is critical to note that those who are characterized by these will not inherit the kingdom of God.

We need to carefully consider what Hashem finds detestable and avoid it. Among things He hates are:
·         A lying tongue (Proverbs 6:17; 12:22)
·         A heart that plots wicked schemes (Proverbs 6:18)
·         A lying witness who gives false testimony (Proverbs 6:19)
·         One who stirs up trouble among brothers (Proverbs 6:19)
·         Acquitting the guilty and condemning the just (Proverbs 17:15)
·         Those who profess to know God but deny Him by their works. These are considered detestable, disobedient, and disqualified for any good work. (Titus 1:16)

The thing that disturbs me is that I don’t see the righteous indignation against the things the Lord hates among His children. Where is the spirit of David who said, “I do not sit with the worthless or associate with hypocrites. I hate a crowd of evildoers, and do not sit with the wicked.” (Psalm 26:4-5) Why don’t we have the heart of the “man after God’s own heart” who called out to us “You who love the Lord, hate evil!” (Psalm 97:10) If we do not have every false way, it is an indication of a lack of understanding of Hashem’s precepts. (Psalm 119:104, 128) Why don’t we hate and abhor falsehood? It is because we don’t truly love His instruction! (Psalm 119:163)

The Scriptures are very clear. Unjust men are detestable to the righteous. (Proverbs 29:27)

So in what context are we to be gentle?
·         We are to avoid foolish debates, quarrels and disputes about the law, for they are unprofitable and worthless. (Titus 3:9)
·         We are to proclaim the message, persisting in it even to our own inconvenience, and whenever we can encourage with great patience and teaching. (2 Timothy 4:2)
·         I say “whenever we can” because (according to the above illustrations) there are obviously exceptions and limits. As Paul put it we are not to repay evil for evil and try to do what is honorable and IF POSSIBLE, on our part, live at peace with everyone. Though we may take hits we are not to avenge ourselves but allow Adonai to avenge us in due time. (Romans 12:17-19)
·         While the rebellious are to be soundly condemned, those who simply doubt or waver are to be the objects of mercy. We are to snatch them from the fire, having mercy yet being in fear, hating even the garment defiled by the flesh. (Jude 1:22-23)
·         If one of the Lord’s slaves knows the Master’s will but doesn’t do it he will be severely beaten. But the one who did not know and did things that were wrong will be beaten lightly. Much is required of everyone who has been given much and even more will be expected of the one who has been entrusted with more. (Luke 12:45-48)
·         This principle is very clear and is the principle reason named for being cautious in taking leadership positions. And James’ primary caution in this regard was dealing with lashon hara! (James 3:1-6)

·         This is because when there are many words, sin is unavoidable, but the one who controls his lips is wise. (Proverbs 10:19) Leaders in the congregation inevitably must speak a lot and thus must be twice as careful about their speech. However this means they are twice as accountable for their lashon hara!

Gentleness: jen'-t'-l-nes ('anah; epieikeia, chrestotes): In II Samuel 22:36 'anah, "to bend low," "to condescend," is translated "gentleness," "Thy gentleness hath made me great," the Revised Version, margin "or condescension"; so also Psalms 18:35, where the word is 'anwah "humility," "gentleness," or "condescension." In the New Testament epieikeia ("fairness," "moderation," in Acts 24:4 translated "clemency") is in II Corinthians 10:1 translated "gentleness," "the meekness and gentleness of Christ" (2 Macc 2:22 "favour," the Revised Version (British and American) "forbearance"); chrestotes,  "kindness," "usefulness," is translated "gentleness" in Galatians 5:22 the King James Version, the Revised Version (British and American) "kindness"; chrestos is the word translated "kind" (to the unthankful and evil, Luke 6:35), and chrestotes seems to carry in it a similar idea of active kindness.

Gentle occurs in the Old Testament only in the Revised Version (British and American) of Jeremiah 11:19, "I was like a gentle lamb" (kebhes). In the New Testament it is the translation of epios, "mild," "gentle" (I Thessalonians 2:7; II Timothy 2:24), and of epieikes, "fitting" "proper," etc. (I Timothy 3:3 the Revised Version (British and American);Titus 3:2;James 3:17; I Peter 2:18); also, with article, Philippians 4:5 (the King James Version "moderation," the Revised Version (British and American) "forbearance"). In 2 Macc 15:12 Onias is said (the King James Version) to be "gentle (praos) in condition," the Revised Version (British and American) "in manner."

W. L. Walker from the International Standard Bible Encyclopedia

Actually, though it may be translated “gentleness” in some translations, ‘anah (הנע) means to humble and afflict one’s self so in my opinion it would probably be better to choose to “bend low” if you wanted to follow the literal route. 2 Samuel 22:36 in the Holman is rendered “help” and the NET has it as “willingness to help”. Since ‘anah in Hebrew is literally “answer” we must understand that it is God’s condescension to go out of His way to be what David needs that is intended.

Again, in Psalm 18:35 the term ‘anwah denotes humility and condescension. So the Holman puts it correctly, “Your humility exalts me.”

I completely disagree with the Revised Version’s translation of kebhes (כְּכֶבֶשׂ) in Jeremiah 11:19 as “gentle” as it comes from a root which means “to dominate” and must connote the masculinity of the sheep (i.e. a ram) rather than its demeanor.  

Epiekeia (ἐπιείκεια) in Acts 24:4 and 2 Corinthians 10:1 is mildness, gentleness, indulgence or fairness. The Holman has it “graciousness” in Acts and “humble” in 2 Corinthians. The NET notes at 2 Corinthians 10:1 that Dr. Walker syas that when the two Greek nouns prauth and eipiekeia are used together, 90% of the time the connotation is “leniency and clemency.” He goes on to say that “leniency and clemency” has a military connotation, which is precisely what appears in the following verses.

·         2 Corinthians 10:2-3 HCSB  For although we are walking in the flesh, we do not wage war in a fleshly way,  (4)  since the weapons of our warfare are not fleshly, but are powerful through God for the demolition of strongholds. We demolish arguments

So when he discusses “leniency and clemency” the nuance is the sparing use of authority. It is not that you do not fight and overcome your enemy but that you are gracious in victory and do your best to limit the collateral damage.

1 Thessalonians 2:7 and 2 Timothy 2:24 both use epios which can mean “affable, mild, or gentle” indicating how Paul was among them in the first and is a direct command in the second. However, within the immediate context Paul also commands resistance to lashon hara and specifically names two men whose evil speech he describes as spreading like gangrene!

·         2 Timothy 2:14-17 HCSB  Remind them of these things, charging them before God not to fight about words; this is in no way profitable and leads to the ruin of the hearers.  (15)  Be diligent to present yourself approved to God, a worker who doesn't need to be ashamed, correctly teaching the word of truth.  (16)  But avoid irreverent, empty speech, for this will produce an even greater measure of godlessness.  (17)  And their word will spread like gangrene, among whom are Hymenaeus and Philetus.

Obviously Paul’s understanding of “gentle and able to teach” is a little different than our Midwestern idea!

“Epiekes” in 1 Timothy 3:3; Titus 3:2; James 3:17 and 1 Peter 2:18 carries the meaning of “fairness” from “epiekeia” (see above) to the point of “fitting and proper.” So in those cases we are to determine what is fitting and proper to the situation and pursue that. If mildness will produce the best results then that is the appropriate response. If “sharp rebuke” seems to be a better tool, then it is a poor workman indeed who neglects to use it. This is part and parcel of “being all things to all men” (1 Corinthians 9:19-23). To the rebellious we must be stern. To the ignorant we must be patient teachers. To the lost we must be evangelists. To fellow leadership we must be examples of holiness and righteousness. “Epiekes” in Philippians 4:5 is rendered “graciousness” in the Holman and “gentleness” in the NET. Yet it is directly defined as doing what is seeming or suitable; pursuing what is equitable, fair, mild, gentle. Again, we are left with the decision of what is suitable in any given situation but encouraged to keep it on the mild side if at all possible. Only ramp things up to the necessary degree to produce the desired results.

Galatians 5:22’s list of the fruit of the Spirit include gentleness which the translation of chrestotes (χρηστότης). Chrestotes indicates moral goodness, integrity or secondarily benignity and kindness. The active kindness is thus guided by moral goodness and integrity while being moderated by benignity and kindness. Think “speak the truth in love” (Ephesians 4:15). Indeed,

·         1 Corinthians 13:1-3 HCSB  If I speak the languages of men and of angels, but do not have love, I am a sounding gong or a clanging cymbal.  (2)  If I have the gift of prophecy, and understand all mysteries and all knowledge, and if I have all faith, so that I can move mountains, but do not have love, I am nothing.  (3)  And if I donate all my goods to feed the poor, and if I give my body to be burned, but do not have love, I gain nothing.

This does not preclude giving “sharp rebukes” but commands that the motive must not be personal advancement or simply “getting things off one’s chest” but the actual, carefully considered good of the individual and the congregation.