By Drs. Dave and Judi Coats

Generally, many businesses function today, understandably, as success-driven, money machines.  Some businesses, not all, drive their employees to the point of stress-filled, robot-like performances. In contrast, local churches should function as members of a family–the family of God. But too often, churches resemble frenzied businesses. And surprisingly, some businesses are more concerned about the well-being of the families in their employment than some local churches are. What do Paul and Matthew and John say a church should be?

• A Body and Members One of Another (I Corinthians 12; Ephesians 4)
• A Family (Ephesians 3)
• A Community Influence (Matthew 5)
• Called to Fellowship (I John 1)

Sadly, we have seen church members disillusioned with their church bodies because these faithful folks experience firsthand as members–overtly and also behind the scenes–an atmosphere and a practical functioning of a faux business rather than the comfort and accountability of a loving family. Should the family of God be fiscally responsible? Absolutely!  However, we are talking about the week to week functioning of the body of believers.

Just so that we are on target as to the exact point that we are making, here are some common perceptions and characteristics of a “typical” business that is success-driven at all cost:

• The upper management rarely interacts with the “everyday” worker.
• The business seeks to please clients, especially the wealthy ones.
• The upper management rarely attends individual birthday parties and office celebrations opting rather for the big splash moments.
• Workers that are in middle management are left out in the cold as they are rarely consulted on major decisions.
• Workers attend meetings as an obligatory requirement but leave frustrated because of not being consulted.
• The salaries of upper management are often hidden from the workers because of the vast chasm in difference.
• The worker is only a number, not a person with feelings, family, and a life.
• The upper management hobnob at their outings financed by corporate while the worker snags a week’s vacation with his/her family.

Our point is not to analyze business practices.  Our point is to examine our church bodies to see if they resemble a business, operationally, to the detriment of the body of Christ.

Okay, so what signs could be red flags that your church functions as a 21st century business rather than a body?

Sign #1. The leadership are more like aloof CEOs rather than shepherds/servants (doulos).

We had a friend who joined a church team as the music director.  He asked all the right questions before he began his ministry, but the answers (unbeknownst to him) were from a business mindset.  He asked the pastor, “Will you mentor me?”  The pastor replied, “Yes.” So the young man thought that he would meet with the pastor often, pray together, grow together, and enjoy time together as brothers in Christ. But this pastor’s idea of mentoring became a monthly visit to the pastor’s office, a list for the music director of all the things this young man was doing wrong in the pastor’s mind, and a cold dismissal—just like a performance review in a job. Basically, “You are not fitting into the mold that we expect of you.”

Another indication is that the leadership is rarely seen interacting with people outside of the official Sunday preaching time.  They give the proverbial, obligatory hand shake at the door, but the relationships go just that far. They tend to be aloof from people.  They many times hire a “visiting” pastor so that others can remain cloistered and walled off from problems and the people that have the problems; they give the impression that the “study time” must overshadow all else. We totally agree that leadership should study and prepare well to deliver the Word of God to the body, but they must be shepherds among the sheep.

Instead of being characterized by humility and teach-ability, the leadership must be obeyed or else, rubber stamped by allies. Whatever the leadership want, they get.  They rarely consult outside of their circle. The deacons are chosen for their ability to do whatever the leadership want, not healthy and loving accountability.

Sign #2. The members with a lot of money are given preferential treatment.

If members that have a lot of money (or influence) have grievances, they bring those issues before the leadership. “If they ain’t happy, ain’t nobody happy.”

We witnessed one instance where some teenagers from our local church were clearly stealing from stores, and everyone knew it.  But one teen’s folks were extremely wealthy.  They went to the pastor to demand that the youth pastor back off when it came to confronting their teen daughter.  What happened in the end is very sad.  The pastor sided with the wealthy church supporters instead of seeking help for the daughter.  Years later, after immense suffering and family destruction, the daughter fessed up and the parents realized that the youth pastor had been right several years ago.  Their daughter had stolen valuables for years, and she was in and out of jail. But many lives had been permanently marred. This story was a very sad, preventable scenario.

Sign #3. The leadership is absent (very frequently) from workdays and times of cleaning up the church grounds and facilities.

We were members once at a church where the pastor (who, by the way, was very physically fit) was immune and excused from workdays because he had “more important” things to do than to get his hands dirty and to be an example of a servant of the body.  A leader who shows up to rub shoulders with the body to maintain buildings and to do some spring cleaning is setting the example of humility and service. And besides all that, workdays together are fun and many times very memorable for the togetherness.

Sign #4. An unhealthy atmosphere of hiding preferences develops because everyone is racing to be approved by the leadership.

The business atmosphere fosters covering and suspicion at times.  Covering and suspicion destroy clear lines of accountability and fellowship in a church body. What do we mean?  For example, one pastor forbid his staff from attending contemporary Christian concerts.  He encouraged the members not to attend as well.  Sadly, to save face before the church leadership, people went to the concert incognito, telling no one else in the body of believers.  Ironically, many of the members saw each other at the concert but had to hide their attendance lest they were “found out.”  This atmosphere is incredibly unhealthy and, frankly, absolutely ridiculous.

Sign #5. Business is an 8-5 job atmosphere, clocking in and clocking out.  Church should be the body interacting constantly, not clocking in at 9:45 am and clocking out at noon.

In summation, if we functioned as “we are the church,” community would happen all throughout the week which includes accountability, love, eating together, helping each other, visiting with each other, growing together.  “We go to church” is no different than any other mainline denomination–nothing more than attending a community event and then retreating to live life on our terms all week. We attend meetings at the “business office facility”; we do not meet together as a body. We do not have the “one-anothering” throughout the week. See our article that expands on this point here.

Sign #6. The leadership gets paid a hefty salary while assistants and youth directors and teachers (if there is a school in the church) scrape by.

Our dear friend shared with us that he worked in a Christian school in Texas.  He was single at the time.  He loved teaching his students.  However, as he stayed at his job, more and more responsibility was placed upon him by the pastor.  He eventually worked at least 6 jobs: teaching, janitorial, coaching volleyball, coaching softball, tutoring, and recess supervision. He sat in our home and shared that the pastor and his wife were both paid a full-time salary of 45,000 per year for a household income of 90,000.  His salary never reached 19,000.  If you think that this scenario is rare, you are sadly mistaken.  We could probably share many, many more anecdotes of the same situation.  What is in the minds of “Christian” leaders who watch people suffer financial while they prosper?  We will never understand this mentality, especially in Christian circles. Dr. Dave Coats is writing an article regarding the financial suffering of Christians who serve in these types of institutions.

Sign #7. The little, faithful people mean absolutely nothing. They are only tools to make the business successful.

One church body hired a woman to keep the books for anything that was ordered for the church–cleaning products, coffee for the break room, etc.  She worked part-time, but she was faithful.  After working at the church for 12 years, one of the church leadership (who had been there 12 years as well), came to her to tell her that they no longer had it in their budget to pay her for her part-time work. He had never stopped by her small office before. When he “thanked” her for her service, he said this: “Thank you, Rachel, for your work.”  After 12 years at the church, the pastor did not know her name.  Her name was Susan.  This woman came to us devastated for being treated like a flower on the wall.  She shed many tears. She thought that her service had meant more than an insult and a quick, meaningless statement when they did not want her around anymore.

Conclusion

Please do some objective analysis. If these signs are dominant and present in your church body, we would advise you to seek out a living, thriving, community-focused, Gospel-oriented, biblically-textually-rich body to be a part of instead of a business. Some churches are frankly worse than some uncaring businesses because of the destruction they do to lives.  Assess yourself and your place in your church.  Are you part of a functional, success-driven business? Or are you a part of a living body with a loving, humble, teachable, serving leadership team?

Corinthians reminds us that we are members one of another.  Also, if we function as “we are the church,” every member is absolutely vital to the whole body.  How have we gotten so far from the one-anothering of the New Testament and what a church body really should be that we do not see the truth?  Are we playing church, or are we drawing on the instrument of God’s grace: a church body to serve and to be accountable to.

I have been having an ongoing discussion with some folks about a topic that is rather critical to the mission of the church. The followers of Jesus Christ are called to go and to make disciples. That is the mission. And I think the disciples of the early church had a good understanding of what that meant. But somewhere along the line, the concept of going into the world, connecting with the world, and living alongside people in the world in order to draw them to Jesus as disciples, drastically changed.

What changed? The mission became more about what took place at a certain address and the activities and programs offered at that address and in that building within those four walls. Unfortunately, the churches characterized by a faulty mission have exported this concept around the world. Our form of missions or simply the accomplishing of  Matthew 28:18-20–discipling the nations–has changed. Well, yes, we still believe we should take the gospel to the world, but as soon as possible we must have an address, a building, and a program that will draw people to us. That sentence represents the philosophical drive that moves many churches. “WE HAVE WHAT THEY NEED. SO WE NEED TO GET THEM TO THIS FACILITY, THIS BUILDING. Then they can be disciples.” This philosophy has done immeasurable damage.

I am sure that it was not intended to be this way at the point when the early church went from being chased into the catacombs to being a mainstream idea around the time of Constantine. When the Christians came out of the catacombs and into the society around them, they still had to interact with the people and to disciple those people that were around them. And I have no idea at what period of time the idea of discipleship became unfortunately linked to a program that had to take place at the address of the “church.” But that link was a distinct change. And that philosophy of edifice equals church equals program equals “God is pleased that we are accomplishing his mission because of what we do at our building” has handicapped our impact on our culture and our world.

Another part of the historical picture is the movement of separation from the world (including its educational system) that pulled us even deeper into our fortress and behind our four walls. I grew up in that system and believed that we could give unbelievers the gospel in some form; but that they really had to get to our building and involved in our program in order for them to be truly God’s separate people. And except for our brief forays into the malls and nursing homes and other places where we could present godly, holy music and concerts (along with, of course, passing out tons of tracts), we expected that we would invite them to our building and to our address; then there at our holy and special place where God meets with us, they would attend and become a disciple of Jesus.

What this system of “discipling” produced was mostly a revolving door of religious people moving from one city to the next city and from one church address to the next church address. Greatly diminished was the fact that we actually lived and impacted and sought to disciple those around us in the community who had never known God or had never had an interest in religious stuff. They were the monsters to avoid. In fact, as I have talked with people that grew up in these kinds of church systems and philosophies (as described above) between the 1960s to 2000 (even up to 2010), I began to realize that they had no idea how to interact with a totally irreligious person. And they admit this fact. The church lost something between A.D. 400 and A.D. 2000. Where was the salt and light?

Interestingly enough, another phenomenon is taking place. We expect kids to grow up hearing the teaching and automatically get what they have heard because they were “there” at the right address and building for all of those years. We cannot understand how they did not become a disciple of Jesus. One mother, upon a Christian school closing, came to us and said, “How will my children hear about God now?” If we as Christians are not discipling our own children and teens, we are far from reaching out to the community at large.

Everything we have discussed is a “go to church” mentality and philosophy that mirrors mainline denominations. What happened to “we are the church”?

What does it look like to “go to church” as opposed to “be the church”? What is the difference between these two opposing philosophies of life and discipleship in Christianity?

Go to church (General Characteristics)

• Activities must take place at this address where we meet. In fact, we shut down any idea of ministry or discipleship that is not in this building. After all, anything offsite from our church building is probably something weird or cultish.
• People need to hear the gospel here at our church building so that they will be saved. This is the “special place” of God.
• Our programs that are developed to disciple people take place on certain nights and with the right materials that help people become apart of what is going on at this address.
• Come up with new and fresh ideas to get people to this building to meet Jesus.
• If you do not attend here at our church building, then I’m not sure about you. You probably are not a Christian.
• Focus on people in programs and on the membership rolls. As long as you have been through our membership class and you attend our scheduled services, you are a good disciple of Jesus.
• If you are faithful to all of the weekly scheduled meetings, you are at the top of the leadership and preferred member chart, a dangerous practice of performance orientation. This practice tends to hide the sin in our lives and to cover as much as possible in order to maintain some good standing in the eyes of others. Hiding sin is easy to do for 45-90 minutes on Sunday morning.
• We tend to endeavor to get totally unsaved folks to the church building first, where they will be extremely uncomfortable.
• Therefore, we host special events so that folks can get to that building. But then we have no further contact with them beyond those events, unless they come back to that building for further events.
• The church comes alive at 9:45 on Sunday morning and dies at noon.  Then it regenerates for a brief time on Wednesdays, perhaps.  This is “going to church,” and not “being the church” because many folks fall through the cracks and interact with no one or may be discipled by no one. They manage their own spiritual lives throughout the week.

Be the church (The Goal)

• Activities take place wherever the disciplers live and gather–having neighbors into our homes, helping co-workers, loving on needy people.
• People share their lives and beliefs wherever they connect with others. They do not have to wait to come to “the church building.”
• Programs are limited to specific goals of drawing people in through the layers of unbelief and their comfort apart from God towards discussion of God and life and the story of the gospel. In fact, the program is life, and the goal is discipleship.
• Discipleship is a lifestyle of building relationships, connecting with people, and speaking truth. We grow these relationships towards Christ. As people begin to see we care about them and they begin to desire truth, they press in towards hearing more about God and seeing how we live.
• The church gathers weekly in places sufficiently able to handle its meeting, to build its theology, and to gain continuity of growth.
• We celebrate all those who are a part of the greater, true body of Christ and who are discipling the world around them and bringing them to Christ.
• We are serious about discipling while opening our hearts and lives to people. We are honest and open with one another as we meet at a restaurant, a home, or a coffee house.
• Leaders are developed as they become committed to the mission and the story of God as it is lived out together throughout the week wherever they are. They live and disciple alongside someone else who is already in leadership in order to see how they function.
• We shape our lives and schedule around the mission first and then around the ways and means to accomplish that mission rather than building our lives around a building and a place and its programs.
• We look forward to sharing what God is doing in the main gathering of the church weekly where we are teaching solid truth directly from Scriptures that will help us to live daily as disciples.
• We are a family carrying out the “one-anothering” of the New Testament.  We live and breathe together throughout the week serving our community and loving on community members in need.
• We should readily admit that we are all broken sinners in a broken world who are becoming more like Christ through the Gospel.

LIVING THE MISSION: Briefly, we saw a body of believers that drew in a blind woman through their missional living.  Their first question to her was not “Can you come to church with me on Sunday morning?”  Their first question to her was “How can we help you?” After they poured their lives into hers with genuine love, she saw a difference in them.  She desired to know more.  The local body of believers went to her where she was.  After two years of living out the Gospel with her, she came to personal faith in Christ; she was baptized recently.

A study on perseverance by Dr. Judith R. Coats

Two themes become evident as we study the book of Job with the topic of perseverance in mind: (1) God is the main character, and He is asking Job, “Am I enough?” (2) We should be very cautious in our judgment of others; we do not know all of God’s purposes in others’ lives.

Let’s take a bird’s eye look at the book of Job before we launch into the study. What is a narrative? A story. The story of Job provides probably the best example for a study on perseverance. What does the word perseverance mean? “Steady persistence in a course of action, a purpose . . . especially in spite of difficulties, obstacles, or discouragement” (dictionary.com).

“The book of Job is Narrative History. Its author is unknown yet it is possible that Job himself wrote it. It is possible that Job is the oldest of any book of the Bible, written approximately 2100-1800 B.C. Key personalities of this book include God, Job, Eliphaz the Temanite, Bildad the Shuhite, Zophar the Naamathite, and Elihu the Buzite. In Job, we see a man whom God allows to be directly attacked by Satan. He is an example of faithfulness as he loses everything important to him yet remains faithful to God. Its purpose is to illustrate God’s sovereignty and faithfulness during a time of great suffering [emphasis mine].

•    In chapters 1-3, God tests Job’s faithfulness through allowing Satan to attack him. God told Satan, “Behold, all that he has is in your power, only do not put forth your hand on him” (1:12). Through Job’s trials, all is lost including his health, his wife even tells him to curse God and commit suicide, but he remains strong and faithful, “Through all this Job did not sin nor did he blame God.” (1:22).
•    From chapters 4-37, Job’s friends give him plenty of bad advice, in rounds of discussion. They mistakenly blame his sufferings on his personal sins rather than God testing and growing Job. One of them was half-correct in that God wanted to humble him, but this was only a part of God’s test. [Basically, his friends push the false narrative that God blesses us when we are sinless and punishes us when we are sinful.  This is the earliest example of a kind of “prosperity gospel.”]
•    In chapters 38-42, God speaks to Job and restores him. God knows that Job has received incorrect guidance from his friends, “Who is this that darkens counsel by words without knowledge?” God fittingly declares that humans do not know everything. Then He humbles Job by asking a series of questions that could never be answered by anyone other than Almighty God; for example, “Have you understood the expanse of the earth? Tell Me, if you know all this.” God then brings him to an understanding that believers don’t always know what God is doing in their lives.

In the end, Job answers God by saying, ‘I have declared that which I did not understand.’ God then blessed Job with twice as much as he had before his trials began.”  The previous summary is by Jay Smith of http://biblehub.com/summary/job/1.htm

Interesting fact to keep in mind.  Job was probably one of the 10 richest men in the Bible.  His net worth in the beginning of the book was approximately twenty million, eight hundred thousand dollars.  His net worth at the end of the book was forty-one million, six hundred thousand.  http://loverealm.org/top-10-richest-biblical-figures-part-1/

Let’s remember that Job had no Bible, no local church, no fellow elders or pastor—simply faith in his God whom Job knew. The story takes place just after the flood.

SO HOW DOES JOB DEMONSTRATE PERSEVERANCE THROUGHOUT THE STORY?

First thought: Job persevered in his relationship with God.

(1.) We learn that Job had a consistent walk with God while everything in his life was normal and enjoyable: 1:1 “There once was a man named Job who lived in the land of Uz. He was blameless—a man of complete integrity. He feared God and stayed away from evil.” Job 1:8; Job 42:10-17 (God restored the fortunes of Job as he is humbled through his experience.)

(2.) We learn that Job had a consistent walk with God when EVERYTHING fell apart. In my relationship with God, I must remember that He is sovereign—He sees the beginning and the end; I must respond to His sovereignty with worship of Him instead of doubt, bitterness, or anger: (Job 1:20-22)  ²⁰ Job stood up and tore his robe in grief. Then he shaved his head and fell to the ground to worship. ²¹ He said, “I came naked from my mother’s womb, and I will be naked when I leave. The Lord gave me what I had, and the Lord has taken it away. Praise the name of the Lord!” ²² In all of this, Job did not sin by blaming God. Job 2:10; 23:10; 31:28-40 (Job’s final appeal).

(3.) We learn that Job had a knowledge of God when he was bombarded with accusations, lousy counsel, and jealousy from “friends.” Job 4-37; 9:4; 13:18; 19:25-27; 23:13; 26:8-14; 42:7-9 (God rebukes Job’s “friends” and accepts Job’s prayer of contrition over his pride. God calls the counsel of his friends foolishness.)

(4.) We learn that Job had moments of doubting God in the midst of the loss of everything and during a time when his body was devastated by boils.  Job 3 (lamenting); 6:4; 7:20, 21; 10:1-3; 10:9; 23:1-7; 23:8-10; 23:15-17; Chapter 29; 30:19-23

(5.) We learn that the book of Job is not about Job.  It is about God.  God is asking Job the question and all of us the question: “Am I enough?” Job 2:3; 12:9, 10; 28:18-20, 24, 25; 30:10-11; 38:1-40:1 (God reminds Job of truth in some amazing poetry.)

(6.) We also learn that Job is humbled by God, and he then takes another spiritual step. Job 40:4, 5; How could Job have questioned God? Chapters 40 and 41. Job 42: 1-6 “Then Job answered the LORD and said: “I know that you can do all things, and that no purpose of yours can be thwarted. ‘Who is this that hides counsel without knowledge?’ Therefore I have uttered what I did not understand, things too wonderful for me, which I did not know. ‘Hear, and I will speak; I will question you, and you make it known to me.’ I had hear of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes.”

(7.) As I persevere, like Job, in my relationship with God, I must not stray from the heart of the Gospel: We deserve Hell every day, but God in His grace took our sin to give us His righteousness by no merit of our own: II Corinthians 5:21; Job 13:15. This is the Great Exchange.

 Second Thought: Job persevered in his relationship with Family

(1.) We learn, ironically, that Job offered sacrifices for his family faithfully—for all of them.  Job was not only concerned for his spiritual walk, but he also had great concern for the spiritual lives of his family.  Job 1:5

(2.) We learn of the steadfast perseverance of Job despite the loss of all of his children in one day. Job 1:20 “Then Job arose and tore his robe and shaved his head and fell on the ground and worshiped. And he said, ‘Naked I came from my mother’s womb, and naked shall I return. The LORD gave, and the LORD has taken away; blessed by the name of the Lord.’”

(3.) We learn that he had the strength to rebuke his wife when she wanted him to give up on God and kill himself: “Then his wife said to him, ‘Do you still hold fast your integrity? Curse God and die.’ But he said to her, ‘You speak as one of the foolish women would speak. Shall we receive good from God, and shall we not receive evil?’ In all this Job did not sin with his lips.” Job 2:9

(4.) We learn in Job’s perseverance that he was abandoned by all of his family.  We do not know where his wife went, but she is absent as well.  We learn that he was utterly alone in his trial.  Job 19:13-19 “He has put my brothers far from me, and those who knew me are wholly estranged from me. My relatives have failed me. . . . My breath is strange to my wife, and I am a stench to the children of my own mother. . . .and those whom I loved have turned against me.”

(5.) We learn that Job was gracious at the end of the story when he became a millionaire once again, and all of the family came back around.  Job 42:11 “Then came to him all of his brothers and sisters and all who had known him before, and ate bread with him in his house. And they showed him sympathy and comforted him for all the evil that the Lord had brought upon him. And each of them gave him a piece of money and a ring of gold.”

Third Thought: Job persevered in his relationship with Friends

 (1.) We learn that perseverance becomes difficult when foolish friends wear us down. Job 2:13 (The friends did their best work when they said nothing because they saw that his suffering was great.); 5:7 (Not encouraging—man is born to trouble); 6:24, 25 (Job cries out their words may sound upright, but their reproof is ill-founded.); 11:20 (Zophar basically calls Job wicked.); 19:2 (Job was worn down and broken in pieces from their words.)

(2.) We learn that Job persevered in his knowledge of God despite being bombarded with false biblical counsel that was cloaked in pride and superiority. Job 5:27 (Eliphaz basically admonishes Job to get right with God—“Hear, and know it for your good.”); 8:4, 5 (Bildad says that Job should plead for mercy for the transgressions of his family.); 11:1-6 (Zophar basically mocks Job saying that Job is probably receiving less than his guilt deserves.); 13:12 (Job describes the friends’ counsel as “maxims . . . of ashes; your defenses are defenses of clay.”); 15:1-6 (Eliphaz accuses Job severely—“Your own mouth condemns you, and not I.); Elihu is probably the worst example in 36:2 “Bear with me a little, and I will show you, for I have yet something to say on God’s behalf.”

(3.) We learn for today that FB chatter and banter is probably the worst way to discuss truth. Job 12:2 (Job is beginning to be sarcastic here because he realizes that his friends are spewing foolishness.  Job says, “Wisdom will die with you.”); 15:9 (Eliphaz boasts, “What do you know that we do not know? What do you understand that is not clear to us?  FB chatter is mostly a spewing of opinions.); 21: 27 (Job reasons with his friends that even the wicked prosper, thus trying to blow apart their argument.); Elihu in his youthful indiscretion blurts out anger, Job 32 (What is interesting is that Elihu keeps referring to expressing his opinion—big mistake.) In Elihu’s youthful babbling, he mocks Job in 34:7-9.

(4.) We learn from Job’s persevering in conversation with “friends” that some people claim to know God but completely miss the mark. Job 2:11 (Wanted to show him sympathy and comfort but they showed neither); 5:8, 9 (Instructing Job that he should have sought God); 17:4 (Job pleads for friends who have closed their hearts to knowledge.); 20:29 (Zophar tells Job that because he is wicked, this tragedy is his portion from God.); 21:34 (Job informs the friends that they comfort him with empty nothings and falsehood.); Elihu completely misjudged Job in chapters 32-37.  He is young, but he certainly did not use discretion in his speech.  He was very wrong regarding Job.

(5.) We learn from God in Job’s persevering with his friends that this was God’s plan to begin with. Job 4:6 (Questioning Job’s fear of God); 4:17 (The irony here is that Job WAS right with God); 8:20 (Bildad judges that God will not “reject” a blameless man, but what he does not realize is that God was proving a blameless man.);  15:20 (Eliphaz assumes that only the wicked suffer.); 19:5,6 (Job admits that God has put him in the wrong and closed his net around him.); 20:23 (Zophar concludes that this is God’s burning anger.)

(6.) We learn that Job’s willingness to go back and forth with his friends contributed to his doubts and pride. Job 12:4 (He realizes that he is a laughingstock to his friends—why do people seem to enjoy it when others suffer?); 13:2 (Job expresses “I am not inferior to you.”); 13:3 (Job desires an audience with God to argue his case.) 30:10, 11 (God has humbled Job); 31:34 (Job admits that he had some fear of man.)

(7.) We learn from Job’s perseverance with his “friends” that if people judge us so quickly after knowing us so well that they were not friends to begin with, or they were not I Corinthians 13 kind of friends. Job 4:5; Job 4:8 (Suggesting Job had secret sin); 8:6 (Bildad suggests that if Job were pure and upright, all would be well.); 18:21 (Bildad went so far as to imply Job did not know God.); 20:5 (Zophar goes so far as to call Job wicked and godless.); 22:5 (Eliphaz blurts out, “Is not your evil abundant? There is no end to your iniquities.”) Elihu ends up saying, “Job speaks without knowledge; his words are without insight” Job 34:35.

(8.) In the end, God asks Job to sacrifice for his friends.  Job obeys despite having been judged so harshly and so falsely. Job 19:14 (Despite the fact that “my close friends have forgotten me.”); 19:19 (“All my intimate friends abhor me, and those whom I loved have turned against me.)

(9.) We learn from Job’s perseverance that his knowledge of God sustained him throughout the discourse. Job 26 (Job defends God with his knowledge of God.)

(10.) We also learn that persevering with godly friends means that we probably should listen more than we speak unless we really do offer comfort, compassion, and sympathy—but still share truth.

(11.) In the end, God expresses his anger toward Job’s “friends.”  They totally blew it.  He asked Job to sacrifice for them lest God’s wrath fall on them for their folly.   Job prayed for his friends, displaying once again his perseverance in love and humility and graciousness.  They most likely did not have a walk with God, but they simply spewed their foolishness to use Job as a whipping post.

Fourth Thought: Job persevered in his relationship with God while experiencing great trials.

(1.) We learn that the very first thing Job did when tragedy beyond comprehension struck his life was to worship God. Satan said to God, “But stretch out your hand and touch all that he has, and he will curse you to your face.” Job 1:11.  How did Job respond? “Then Job arose and tore his robe and shaved his head and fell on the ground and worshiped. And he said, ‘Naked I came from my mother’s womb, and naked shall I return. The LORD gave, and the LORD has taken away; blessed be the name of the Lord.’ In all of this Job did not sin or charge God with wrong.” Job 1:20-22

(2). We learn that Job even persevered when God gave Satan permission to take away Job’s health.  Job 2:4-6 “Then Satan answered the LORD and said, ‘Skin for skin! All that a man has he will give for his life. But stretch out your hand and touch his bone and his flesh, and he will curse you to your face.’ And the LORD said to Satan, ‘Behold, he is in your hand; only spare his life’” Job 2:4-6. The Bible says, “In all of this Job did not sin with his lips” Job 2:10.

(3.) We learn that Job was able to verbalize during his perseverance what he was thinking. He was fearful at times and admits it.  He also mourns the day of his birth.  He does not blame God, and the Bible tells us that he did not sin with his lips.  But he was able to verbalize his grief without sinning.  Job chapter 3; 7:3-6, 16

(4.)  We learn that Job reminds us in his perseverance that “man is born to trouble as the sparks fly upward” (Job 5:7). We cannot believe that we will be absent from tribulation because Jesus reminds us of this truth as well.  But Jesus has overcome the world. Job 14:1,2

(5.) We learn that Job acknowledges that God is at work in his life. Job 6:4, 8, 9; 12:9; 13:15; 19:6

(6.) At some point, Job does, in his pride, begin to question God.  He is human. Job 9:17, 18, 27, 28; chapter 10

(7.) We learn that Job acknowledged that he was as ease in life.  Perhaps he is realizing that he took God for granted. Job 16:7-17. Verse 12 says that Job was at ease when God broke him apart.

(8.) We learn that Job fights through a broken spirit. Job 17:1,2; 19:20; 30: 26-31

(9.) Amidst the trial, Job perseveres in his knowledge of God. Job 26

(10.) We learn that Job expresses the fact that the righteous and the evil suffer.  The purposes of God are not always clear to us. Job 31:1-8

(11.) I think the greatest lesson we learn is that Job sums up the experience when he says, “I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes” Job 42:5, 6. We learn through trials.  We should be counting them, in light of God’s purposes, all joy.  “I see you; You are enough.”

Integrity and honesty seem to have fallen on hard times in the Christian realm. So have kindness and thoughtfulness. I wonder if Christian people even recognize that they have immunized themselves from the realities of their sin? We talk about worldliness, and our discussion seems to migrate towards certain visible lifestyles or clothing choices or distasteful places we visit. But should it not be more of a concern that Christians can be just as dishonest, just as unkind, and just as mean as some unbelievers around them?  In the following paragraphs, let me give you some examples of the kinds of things I know go on or I have witnessed going on or I have known to have gone on. I have experienced directly or in counseling other believers who have shared with my wife and me the way Christian people acted toward them. And I realize that some of the “Christians” out there really are not followers of Christ at all. We address this issue of “nasty” Christians in another article here; they are masquerading as believers but have no real relationship with God. These negative situations I understand. But this fact does not explain all the lack of Christian virtues that actual believers display at times. Unfortunately, I believe, many Christians have become accustomed to living a certain way. And also, unfortunately, no one it seems has pointed out the lack of the fruit of the Spirit of God in their lives or the lack of evidence of His presence when they encounter negative life situations. Oh, and one more thought. It would be more evident that they recognize their lack of godliness if they came back later and admitted their fault, confessed it, and asked forgiveness. But they do not. Let’s move on to some concrete examples.

Example: We lived near a local venue that hosted an annual conference for pastors and Christian workers. At this conference, the hosts and conference workers dealt with the pastors and laypersons that attended. What have these pastors been known to do? Complain. Treat the workers with disrespect. Expect service 24/7 regardless of what else was going on at the moment or what time of night it was. The venue nurse shared with us that one man called her at 11 pm at her home to demand cough syrup for a roommate that was snoring.  When she arrived at his room with the cough syrup, he did not express thanks but said, “Oh, I guess I don’t need that.”  He did not apologize for taking her out of her home and out into the cold, winter night only to arrive back at her home past midnight.

Example: A couple of friends of ours have been involved in or are involved in finances in Christian institutions of higher learning. They have to follow up on those folks who have not paid their bills, or they advise families on financing their children’s college education. Now I am not exaggerating when I state that a fairly high percentage of Christians that owe debt to colleges don’t expect to pay these bills. They avoid responding to the calls. They say that they cannot pay the bill. They literally have been known to swear at the one calling them to collect money on their bill. I understand that people may fall on hard times and ask for an extension on a bill. That response is not even in the picture here. Those lacking virtue simply don’t intend to pay. They say that they have no intention. “You are a big college (university), and you can afford to let this go.” And another friend explained that when she called “Christian” parents about financing through grants or loans, she cannot tell us the number of times that she has been sworn at by pastors, yelled at, called names, spoken to rudely, or hung up on.

Example: I worked in a Christian camp for two decades. One trend we noticed in the last 6-8 years was that we would get a college student signed up to work for camp, including signing a contract that they agreed to. This meant that the camp leadership would see that position and responsibility for the summer had been filled. Then, sometime in the late spring, sometimes 3-4 weeks before camp training began, the camp would get a call or email letting them know the college student was not coming–backing out of a signed contract. Imagine what this action does to the camp staff situation. Again, I understand if an emergency comes up that prevents them from coming to serve. But I am not speaking of that kind of situation. Usually the camp was informed that the student had an opportunity to make better money and would not be able to work camp. Think about it. They knew the state of their finances already when they signed the contract. They should never have signed and promised to serve if they were going to potentially back out.

Example: In dealing with certain Christians from the south, we have been told that an ethic of “southern gentility” is the ruling moral code. In other words, they excuse dishonesty to your face by considering that it is better to give you a nice feeling by being kind to your face, while really not telling you the whole story or the exact situation. They don’t consider it lying or false conception-giving. They are just too kind to tell you all the facts. Well, what an amazing way to lie!

Example: One faithful worker in a Christian institution was told that everyone received approximately the same salary.  When he inquired as to his woefully low income for the hours that he put in, the response from the administration was always the same: everyone is on a horizontal flow chart here.  Everyone gets paid the same salary approximately.  Years passed, and he found out via a local town resident the amount that one of the other employees was paid at that Christian institution.  He was shocked that he had been being paid about 1/3 of what someone else made who did not put in the same workload.  How can administrations live with themselves consistently lying to employees like that?  God knows, and He is sovereign over these injustices, but the realities are shocking to say the least.

In conclusion, let’s answer our question: What happened to Christian virtues? The answer is that those virtues still exist in those who are committed to biblical ethics and Christ-like living.  The question becomes the following: will we fit into the unethical mode of treating other folks, or will we purpose in our hearts to please God regardless of what the norm tends to excuse?

Acts 8 has an interesting narrative embedded in the chapter: ²⁶ As for Philip, an angel of the Lord said to him, “Go south down the desert road that runs from Jerusalem to Gaza.” ²⁷ So he started out, and he met the treasurer of Ethiopia, a eunuch of great authority under the Kandake, the queen of Ethiopia. The eunuch had gone to Jerusalem to worship, [emphasis mine] ²⁸ and he was now returning. Seated in his carriage, he was reading aloud from the book of the prophet Isaiah [reading Scripture].

²⁹ The Holy Spirit said to Philip, “Go over and walk along beside the carriage.”

³⁰ Philip ran over and heard the man reading from the prophet Isaiah. Philip asked, “Do you understand what you are reading?”

³¹ The man replied, “How can I, unless someone instructs me?” And he urged Philip to come up into the carriage and sit with him.

³² The passage of Scripture he had been reading was this:

“He was led like a sheep to the slaughter.  And as a lamb is silent before the shearers, he did not open his mouth. ³³ He was humiliated and received no justice.  Who can speak of his descendants? For his life was taken from the earth.”

³⁴ The eunuch asked Philip, “Tell me, was the prophet talking about himself or someone else?” ³⁵ So beginning with this same Scripture, Philip told him the Good News about Jesus (NLT).

Amazingly, the Ethiopian had spent his time worshiping AND reading scripture, but he had no relationship whatsoever with Jesus. How many times have we heard people say something like the following: “Oh, I know Jesus; I go to church. “He is definitely saved; he prayed a prayer as a boy.” “She has known God all of her life.” “They worship at the church in town.”

How many people in our churches “worship” with no knowledge whatsoever of the personal relationship that is found in Christ alone.  Salvation is not a well-crafted, man-dependent prayer.  Salvation is the entering in by faith into a relationship with Christ and a commitment to live a life for Him out of a heart of gratitude.  That relationship may begin with a prayer of contrition, or it may begin when a soul has come to the end of himself/herself and cries out inaudibly for Christ to take over.  Salvation is not something “we do.”  Salvation is something that Christ does on our behalf.  We simply acknowledge His work on the cross as our substitute, acknowledge our sinful state in which we are totally incapable of saving ourselves, and yield our lives to His control in full faith.

What is the point of this article?  (1) We definitely need to engage people in our church bodies in conversations regarding their salvation.  We need to ask them specific questions like Philip asked the Ethopian Eunuch.  “Do you understand the Gospel?” (2) The Word is clear that we will know believers by the fruit in their lives (Matthew 7:20). When people are evidencing no fruit of the Spirit in their lives, we must pose the question: Where is true repentance and faith in their lives? And (3) we must recognize these steps as biblical discipleship and not “judgment” on someone.  Because we love people, we want to hear their stories of genuine, relationship with God.

When someone cannot explain specific and personal relationship with Christ and responds only with generalities like “I go to church” or “I have always known God” or “I prayed a prayer as a child,” we had better probe a bit deeper as Philip did to be able to explain to them the Good News of Jesus and the richness of a walk with Him.

By Dr. Judith R. Coats

To begin, I reflect on an insightful moment that caused me much dismay and spawned questions as to the mystery regarding several generations of women who have been somehow convinced that theological studies were for men alone. A seminary president stood by his display at a college.  I walked up to the table with a female student who was interested in theology and who desired to get an MDiv (Masters of Divinity, a 96-hour degree in systematic theology).  I was simply accompanying her as her friend as she prepared for and prayed about her future.  She was interested in the study of theology solely to live her life for God. When she inquired as to enrolling at this particular seminary, the president rolled his eyes and said the following: “Planning to be a pastor, eh?”  After which he threw his head back in mocking laughter.  Both of us, however, stood stone-faced and appalled at his condescension. Needless to say, that seminary was off her list immediately. How did we get to this point in the 21^st century?

What is the biblical basis for theologically-driven women?

·         We are all, as male and female believers, disciples of Christ, and we are called to speak truth into each other’s lives in the ministry of one-anothering and community and body life. We cannot or should not refer everyone to “the pastor” or “the head elder.” Biblical counseling should not be left to the male leadership in the church body.

·         The Bible is not gender-specific regarding studying the Word of God. Below are a few examples of the over 75 verses encouraging us to study God’s Word:

1.      II Timothy 3:16, 17 (that the believer may be equipped)

2.      Psalm 119:11 (that the believer may not sin)

3.      Hebrews 4:12 (it is powerful to help us change)

4.      II Peter 3:15 (that the believer may make a defense of his/her faith)

5.      Romans 12:2 (that the believer may know the will of God)

6.      Hebrews 4:12 (that God my discern the heart of the believer)

7.      Proverbs 1:1-22 (that the believer may find the knowledge of God)

8.      Psalm 1:2 (that the believer may delight in the Word)

·         We are all, male and female, to put on the armor of Ephesians 6 as we wrestle against principalities and powers.  Why leave one gender open to defenselessness?

·         We are all, male and female, called to guide our own families in wisdom and in spiritual truth. Recall Timothy. Two of the greatest influences in his life were his mother and his grandmother (II Timothy 1:5).

·         We as the women are admonished to teach the younger women by word and by example in our church bodies (Titus 2:4).  If we go through life “weakly” equipped in the Word, we are not fulfilling our purpose as we grow in Christ and live out our spiritual lives in community.

·         We need the knowledge of the Scriptures to face the trials and temptations of life armed with truth and strength and full faith. Because more women are not theologically grounded, they may tend to suffer through extremely difficult circumstances without strong anchors of truth to call to mind for stability.  For example, a woman who has a stillborn child or goes through the failure of a marriage or the rebellion of a son or daughter must have solid theology to guide her through deep waters.  Otherwise, she may flounder endlessly in an emotional abyss.

What has kept women from understanding and from studying theology? 

(1) Well, I believe that several generations of church leaders have relegated the study of the Bible to the men.  That study has been taught as the “man’s role.”  If women looked at that as submission to male leadership, then they were sold a bill of goods something like, “Stay weak in the Word, and ride out the storms of life without a rudder.”  (2) I also believe that perhaps the overall oppression of women in some Christian circles (underpaid, overworked, unappreciated, guilt-ridden into service, and any other number of sad scenarios) has plagued many churches and institutions especially in some fundamental churches that I have been a part of in my past; so women have seen their role as being ignorant theologically, doing exactly what they are told to do under the guise of “be a servant.” (3) Since women have been deterred by whatever means to leave the theological studies to men, they have many times fed on books with little to no theological meat.  Some well-intentioned authors share their personal experience without backing up their claims with strong theology.  (4) And most sad to me is that men especially reject good theological material if the author is a woman.  It seems that they will not read articles (like this one) and books unless the author is a well-known male. 

Let me interject here that you may be thinking that I believe that women should be pastors.  I do not.  I do believe that they should and must take on leadership roles and administrative roles within the body.  However, there are four words in the NT for me that draw the line at their being the head preaching elder.  I must acknowledge those four words.  For me, they indicate that women can use their gifts in many ways in the body except for the head preaching elder.  Those four words in the list of qualifications for the elder are the following: “Husband of one wife.”  That phrase cannot be rejected today as a cultural faux pas to mean something that it does not presently.  That specific qualification is very clear in my opinion.  Other than that, women may and should serve the body per their spiritual gifts.

Here is my proposal: 

Women, let’s turn the tide of the generations past to pursue a radical commitment to the study of theology.  Our churches, families, friends, neighbors, and communities will be changed as we embody truth and as we speak the truth found in the theology of the Word of God. Go for it! Podcasts, resources online (ccel.org), Bible studies, historical theology online for free, and websites that list hundreds of materials ready to download and to read are a great place to begin or to continue the study of theology if you are already on that terrific journey. And by all means, do this study of theology in community so that your studies and conclusions can be grounded in the church.