Many first century Pharisees were doctrinally orthodox,
religiously vigilant and spiritually dead.
Sitting in Moses’ seat they taught scores of things in accord with what
was revealed in the Mosaic legislation (Mt 23:2-3). They scrupulously tithed even the mint, dill
and cumin (Mt 23:23). But in their
unregenerate condition they had neither the will nor the desire to pursue the
weightier matters of the law. They
neglected justice and mercy and
faithfulness, or perhaps better, faith!
(Mt 23:23). They had no faith! Thus, they were utterly incapable of pleasing
God (Heb 11:6). Luke says they neglected
the love of God (Lk 11:42). That is, they failed in the one area that
legitimizes religion and makes it worthwhile.
These Pharisees were not sincere believers let alone true
shepherds. While they were occupied with
truth, their minds were dark. While they
expressed concern for the Law, their wills were rigid. While they became preoccupied with religion,
their hearts were cold. While their lips
sounded pious their souls were profane.
Hence, they had no spiritual power and were incapable of actually edifying
the people or feeding the flock. They
were not just personally weak but spiritually lifeless! Their appearance was terribly misleading. Sincerely religious people were deluded by
their façade. These poor folks looked up
to the Pharisees. They trusted
them. They were abused by them! The Pharisees wielded power, exerted
influence, became rich and enjoyed prestige all by exploiting popular
credulity. The leaves of their profession,
i.e. their religiosity, held out great promise of spiritual fruit. But the branches of their practice were sadly
and utterly barren. How apt was that
cursed and withered fig tree as a symbol of these unfruitful usurpers! (Mk
11:13-14). To make up for their lack of
spiritual power in what is mistakenly called their “ministry” (perhaps
“machinery” is a better term), the Pharisees exaggerated their authority, abused
their power and behaved like religious bullies.
Bullies are deeply
insecure. Those of the religious
persuasion are no different. They feel
the need to exaggerate ecclesiastical authority and abuse spiritual power so they
can shield their own vulnerability. They
often boast and brag, shout and jeer, criticize, cajole and condemn all in the
service of personal protection and advancement.
By this means they can deflect the force of truth and true
godliness. For them, the greatest evil
is pain, not sin. They go to great
lengths to avoid it, often pushing if not crossing the boundaries of orthodoxy
and legality just to preserve themselves from it. This includes the annoying and destructive tactics
of intimidation. They maneuver,
manipulate and manhandle so as to browbeat their sheep into frightened
submission. Bereft of true humility,
lacking in true courage and ignorant of true greatness, they employ the methods
of intimidation to maintain their position, preserve their power and shield
their fragile egos. How ironic! Those who so strenuously claim to have
courage are so desperately fraught with cowardice. We are all by nature weak and cowardly, and
as Christians we may freely admit it and seek our strength from the Lord. But not the religious bully. He cannot bear that kind of exposure. It is too painful. He hates the vulnerability. He despises the pain. So in desperate attempts at self-preservation
he berates and beats on his sheep. He
bullies them! I am confident that part
of those burdens laid on people’s shoulders by the Pharisees were the upshot of their
own insecurities. It kept the populace
in line.
There are many in the pastorate
who follow the Pharisaic pattern. They are
prone to this exaggeration of authority and abuse of power. This is why Peter expressly warns against
it. I
exhort the elders among you, he says, shepherd
the flock of God that is among you… not domineering over those in your charge,
but being examples to the flock (1Pet 5:1-3). That is to say, don’t seek to overpower them intellectually
or emotionally or spiritually or even physically. Think of those who sprinkle Greek words
throughout their sermons, or utilize emotive powers to manipulate crowds, or
speak truth unseasonably to silence any challenge, or even prey upon weak and
lonely women! Do not dominate them, says
Peter! Rather, serve them in love and
humility, for this is true greatness in the kingdom of God. The unbelieving world understands, appreciates
and exercises heavy-handed authority, brute strength and raw power. But the church must be a place where genuine
Christ-likeness, true greatness, is exemplified by those ordained to lead and serve the body (Mk 10:42-43). God intends by this means to provide His
people with living, breathing illustrations of loving service.
Therefore pastors and elders should
strive to set before the church loving, humble examples of piety for Christ’s
disciples to emulate (Heb 13:7). And emulate
they will! God made us after His own image. That means, in part, that we are social
beings. As such we will influence and be
influenced by others. It is
inevitable! Throughout life we “catch”
far more than we “fetch”. The example of
others will exert a powerful influence upon our lives, often more so than their
teaching. Paul recognized this
phenomenon and advised Timothy accordingly.
Keep a close watch on yourself and
on the teaching. Persist in this, for by
so doing you will save both yourself and your hearers (1Tim 4:16). First yourself, then your teaching! The order is significant. Leaders must exhibit a credible profession, otherwise they will discredit themselves and
injure others (Mt 7:15-20). Does not Paul
warn against the evil influence of bad company? (1Cor 5:6; 15:33). He knows the power of social interaction and
personal influence. I note with interest
how congregations, for the most part, assume the tone and demeanor of their
leadership, especially their pastors.
This is not necessarily bad. In
fact it can be a tremendous benefit. But
it does suggest we employ great caution in choosing those who lead us and rule
over us!
The Christian need not tolerate religious intimidation and
harassment.
Under the blessing of God
for the glory of Christ by the power of the Holy Spirit he may stand firm
against such bullying.
He need not be
angry, disrespectful or anxious.
Rather,
he may be steady in his resolve to guard that glorious freedom for which he and
every other Christian has been redeemed.
He may and should use that freedom
through
love to serve others (Gal 5:13).
Let’s heed Paul’s counsel and pay careful attention to
ourselves and all the flock.
Let’s care
for
the church of God which He obtained
with His own blood (Acts 20:28).
It
is inevitable that fierce wolves will come in among us, not sparing the
flock.
They will speak
twisted things to draw away the disciples
after them (Acts 20:29-30).
These may
not be obvious things.
They may not be blatantly
heretical things.
They are
twisted things, truths so bent and
warped and distorted that they have become something other than the gospel.
An overemphasis here, an imbalance there, an
unbiblical tone everywhere.
Beloved, do not believe every spirit, but test
the spirits to see whether they are from God, for many false prophets have gone
out into the world (1John 4:1).
For the most part, I think denominations are a good
thing. In a world without sin, the
church would be one visible body having no disagreements or divisions. But we live in a fallen world and congregate
with sinners. Even the best of men
differ on their interpretations of Scripture.
Those who deviate from the truth on essential points of doctrine, such
as Christ’s deity or justification by faith, are not Christians. But those who differ on non-essential points
of doctrine are simply Christians who disagree.
Should they congregate together and dissipate their energy wrestling
over non-essential matters? Some do, but
most do not. Rather than endure the
bitterness of continual infighting, God has ordained there to be different
branches or denominations of the true church.
Believers may situate themselves in the communion that most closely agrees
with their own convictions. This frees
them up to rejoice with and benefit from believers of different convictions
regarding non-essential matters while striving to maintain the unity of the
church. The differences are important
but secondary, so we consider each other members of the church invisible while
we work and serve in our respective visible churches. I am thankful that the different
denominations provide a temporary solution to the problem of incredible
diversity among redeemed but fallen followers of Christ. As long as we see in a mirror dimly, we will
need these kinds of concessions to maintain a peaceful, productive, diverse church.
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