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In the sermon 'Setting Unfinished Things in Order,' Scott Brown discusses the goal of promoting biblically ordered churches and families. The primary roles and functions of elders and deacons are to focus on the Word of God and prayer, helping to serve the needs of the congregation and spread God's Word. The means for their work is the Word of God, which helps guide and correct misunderstandings in the church. The main objective of their work is the sanctification of the church, a process that occurs over time and involves the growth of individuals and the congregation as a whole. This process is critical for the health and wellbeing of the church, and both elders and deacons play essential roles in fostering love, holiness, and unity within the church.

 A short word to elders and church leaders: Don't be discouraged, Jesus will not fail! Though you may not be the most articulate, intelligent, or persuasive speaker or leader, Christ is building his church and will succeed. Base your ministry on the infallible Word of God and you will have no need to be discouraged but instead have great hope and confidence in God. He will use even your shortcomings to glorify himself and build for himself a magnificent church in love.

 In the Bible, God has given qualifications for two different groups of officers in the church: the Elders and Deacons. These groups have their own (though very similar) qualifications and roles in the church. Unfortunately, there is much confusion today in what these roles are and how these two offices are to function together and relate with one another. How are these two groups to labor side by side in Christ's church, in a God honoring, humble way?

Our topic for this session is how elders can help a church not divide, bite and devour. How elders help the church not bite and devour. John 13:35 says (the disciple whom Jesus loved wrote this verse and says): “By this, all will know that you are my disciples, if you have love for one another.”  People know that we are the people of God when we love one another. When this verse is spoken of, it's normally focused on the testimony of the church in the world, the implication being that if we don't love each other, it's a harm to our testimony of the grace of Christ and His power to transform His people. Of course, that's a right application, but there's something more fundamental here. When we're blatantly unloving (not in an isolated instance, but over a period of time, in an ongoing way) we are exposing ourselves as being either (1.) not really Christians (we said we were Christians, but we aren't really; we don't have the fundamental mark of a Christian; that is, love in our hearts) or  (2.) grotesquely immature Christians. When we are unloving in an ongoing way (not just an eruption of immaturity, but when we're unloving over a period of time, in an ongoing way), we're either declaring that were not Christians, or we're exposing ourselves as being very immature Christians.  Now, how do elders fit in with this? Well, theoretically, elders are among the most mature Christians in a local church. They’re the men who had been identified as being ahead on the curve of having the Fruit of the Spirit in their lives. The fruit of the Spirit is love, joy, peace - no, stop too far - the Fruit of the Spirit is love. Period. Not that those other marks aren't important. But that is definitely a list with priority. Love is the overriding mark of a Christian. And when we don't have love (when we are blatantly unloving over a period of time in an ongoing way) we're saying something that is so concerning about the condition of our own souls.  Theoretically, elders are to be the most loving people in the church. If it's true that, theoretically, elders are to be among the most mature, then it must also be true that, at the same time, they’re among the most loving in the church. There is no such thing as the most mature, but not the most loving! Elders are to lead in love. And this is the exact opposite of bitin

It isn't uncommon for some believers to have uneasiness when the concept of elder/pastoral authority comes up. Often this concern is fueled by a history of pastors assuming unbiblical authority and unjustly wielding his authority in the church. However, the abuse of this doctrine does not mean it is emptied of meaning or to be abandoned. God has delegated real authority to his under-shepherds and this authority must be understood and respected by the Christian.

Do you have a good reputation? Solomon said that a good reputation was better than "silver and gold" (Prov. 22:1). The apostle Paul said one of the qualifications for deacons is that they must have “a good testimony” (1 Tim. 3:7). So how should we think of our reputations, when Jesus said, “Woe to you when men speak well of you” (Luke 6:22-26). While it is a blessing to have a good reputation, it is also possible that a good reputation could be a bad thing - a sign of the fear of man. Man-pleasing can get you a good reputation with man, but not with God. The father of the Puritans, William Perkins speaks to these issues in his commentary on Hebrews 11.  Below are citations from Vol. 3 of , on how a pastor can have a good reputation. In this volume, Perkins is commenting on the phrase in Hebrews 11 and the phrase in verse 2, “elders by faith obtained a good report.” He writes: > “[H]ere we learn the readiest and surest way to get a good name. A good name is a good gift of God. “It is a precious ointment” (Eccl. 7:3). It is a thing that all men would have. These elders had it, and they have laid us down a platform how to get it. And it is this: first, get into favor with God. Please Him, that is, confess your sins, bewail them, get pardon. Set the promises of God in Christ before you, believe them, apply them to yourself as your own. Be persuaded in your conscience that Christ did all for you and that He has purchased your acceptation with God.”1 First, he speaks of our conscience before God regarding our reputations, and God’s sovereignty in how men speak of us: > “Thus, when you are assured that God approves of you, God can easily give you a comfortable testimony in your own conscience. And He can move the hearts of all men to think well and open their mouths to speak well of you, for He has the hearts of all men in His hand. And therefore, those that are in His favor, He can bend the hearts of all men to approve them.”1 Then, Perkins qualifies and warns of wrong thinking about ones own reputation: > “Yet this must be understood with some cautions: > > First, God will not procure His children a go

In this clip, Jason Dohm reminds us that the Christian life is one of daily warfare against sin and temptation and that communion with Christ is the key to victory. Jason mentions a section from J.C. Ryle's book Holiness, for more information about this book.

In this audio message, Mike Davenport discusses how we can edify others by our words. James 3 has much to say about the power of the tongue. Throughout the course of this message, he brings out three lessons that we can learn from this chapter. We must exercise mastery of our words. James 3:1-3 (NKJV) - "My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment. For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body. Indeed, we put bits in horses’ mouths that they may obey us, and we turn their whole body."

This sermon, led by a panel of experienced shepherds, focuses on the importance of shepherding in the church and the lessons that can be drawn from Ezekiel 34. The shepherds discuss the need for pastors to care for their flock, especially the weak and marginalized. They emphasize the importance of touch, hospitality, and spending time with the flock, as well as balancing time spent studying and caring for the church members. The panelists also share practical tips for shepherding and examples from their own experiences, highlighting the influence of Jesus' ministry and how he related to people in need.

Craig Houston explains in this video that he is concerned that he is concerned that many churches today focus too much on entertainment instead of sound doctrine. Those who attend are not challenged by Scripture. Scripture is not faithfully preached. Instead, doctrine is watered down or even compromised. Matthew 6:24 (NKJV) - "No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon."

In this excerpt from his book "Biblical Eldership," Alexander Strauch examines the pastoral epistle 1 Timothy and explains the letter's teaching on eldership. “What I say is true: Anyone wanting to become an elder desires a good work” 1 Timothy 3:1 (New Century Version) First Timothy is one of the most relevant New Testament letters for understanding the mission, organization, and life of the local church. It demands reform, correction, and discipline for many of the problems that trouble churches today. This Spirit-inspired, New Testament letter confronts such highly contemporary issues as: Furthermore, 1 Timothy is the most important letter of the New Testament for the study of biblical eldership. It contains more direct, detailed, systematic teaching on eldership than any other New Testament letter. It also addresses two topics that are closely intertwined with the study of elders--deacons (3:8-13) and women (2:9-15). For these reasons, the largest portion of this book’s expositional material centers around 1 Timothy. If we are to fully comprehend the teachings of this letter, however, we must first understand the disruptive situation in the church at Ephesus that prompted its writings. The Historical Setting For three years, Paul labored in the city of Ephesus and established a sound church (A.D. 53- 56). When he was about to leave Asia Minor, Paul summoned the Ephesian elders for a final farewell meeting (A.D. 57). Gathered with the elders on the shore of Miletus, Paul solemnly warned the elders to be on guard because savage wolves would soon come. Acts 20 records this apostolic sermon: For I did not shrink from declaring to you the whole purpose of God. Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears (Acts 20:27-31). Five or six years after this prophetic warning to the Ep

It is a sadly common thing today to hear of church leaders who have "fallen" or been disgraced by a "moral failure." What does scripture teach about holding elders accountable? In this article, Scott Brown examines 1 Timothy 5:19-21 and lists nine ways that elders are held accountable Each year we see new stories of Christian leaders who get entangled in scandalous sin. Our experience tells us that this has happened before and will happen again. Often we ask, “Who was holding this man accountable?” And, “If I can’t trust this seemingly godly man, who can I trust?” It is very common and very appropriate to also ask, “How are we supposed to hold leaders accountable?” If they are local church elders, the Bible speaks directly to the question. The Bible gives a very clearly defined method for dealing with sin in church elders. How does the Bible say that church elders are held accountable? How do you confront elders in the church? 1 Timothy 5:19-21 gives us the answers. In this passage, God prescribes a system precisely for these circumstances. The apostle Paul issues direct commands for how the church must deal with an elder who is caught in sin. He says, > “Do not receive an accusation against an elder except from two or three witnesses. Those who are sinning rebuke in the presence of all, that the rest also may fear. I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality.”  Following are nine ways that 1 Timothy 5:19-21 shows how church elders are to be held accountable. Paul makes it clear that church members have a very specific role. Every church member has the divinely appointed right and responsibility to bring a charge against a church elder when it is necessary. It is remarkable that woven into the very relational and sociological fabric of the local church is the assumption that at no time should elders be above the evaluation of the people they serve. Every person in the pew has this responsibility.  Many church members are not aware that the Bible explains that they have this role in dealing with sin in their elder’s lives. As a result, in our modern church environment