“Submissive to Those Taking the Lead”
The New Testament tells the story of a
heavenly being, a spirit Son of God, “the
Word,” who was “with God” and who “came forth
from God” (John 1:1; 14; 3:13, 16-17; 13:3).
He was “sent forth” to “declare the good news
of the kingdom of God” (Luke 4:43) and to
teach others, not according to his own will or
in furtherance of his own glory, but according
to the will and for the glory of the God who
sent him (John 3:34; 5:30; 7:16-18). By
refusing to do his own will or seek his own
glory, Jesus as God’s Son became ‘our Lord and
our God’ through whom God the Father worked
(John 14:10; 20:28). He perfectly represents
and expresses the will, the teaching, and the
“being” of the “only true God,” his God, the
“one God, the Father” (Micah 5:4; John 17:3; 1
Corinthians 8:4; Hebrews 1:3). As Jesus
followed his God and Father, so Christians
should today follow Jesus Christ:
John 13:12-17 (NWT)
When, now, he had washed their feet and had
put his outer garments on and laid himself
down at the table again, he said to them: “Do
YOU know what I have done to YOU? YOU address
me, ‘Teacher,’ and, ‘Lord,’ and YOU speak
rightly, for I am such. Therefore, if I,
although Lord and Teacher, washed YOUR feet,
YOU also ought to wash the feet of one
another. For I set the pattern for YOU, that,
just as I did to YOU, YOU should do also. Most
truly I say to YOU, a slave is not greater
than his master, nor is one that is sent forth
greater than the one that sent him. If YOU
know these things, happy YOU are if YOU do
them.
This is the example set by the one who exactly
represents and expresses Jehovah God, the
Father (John 8:54). It naturally follows,
then, from texts like the account quoted above
that today Jesus’ followers, especially those
who are described in the New Testament as
“taking the lead among” the congregations of
God (Hebrews 13:7, 17, 24), would be like
Jesus and be known for doing the equivalent
of, if not in fact, ‘washing the feet of one
another.’ But how can Christians today both
‘take the lead’ in the congregations and “be
last of all and minister of all” (Mark 9:35)?
How can “the one acting as chief” also become
“as the one ministering” (Luke 22:26)?
To help answer these and other related
questions, in this article I intend to present
the biblical and in particular the New
Testament teaching concerning what it means to
‘take the lead among’ Christians today in
matters of teaching, ministry, and
congregational activity. To aid us in
understanding what it means in a Christian
sense to ‘take the lead’ in the congregations
of God, we will also look at what is meant by
being “submissive” and “obedient” to those who
are in fact “taking the lead,” for such
leading and the accompanying ‘submission’
should today correspond as closely as possible
to the model left for us in the New Testament.
In the congregations of God today we should
find nothing short of a match or an evident
and ongoing attempt to match the examples of
Jesus, Paul, Peter, and others in the first
century Christian congregations, for such men
surely show us what it means to ‘take the
lead’ and they also show us how to be properly
‘submissive.’
“Taking the lead” naturally involves some
element of risk in the Christian congregations
of God, since those leading could potentially
cause harm to others by setting an example
that is not good for others to follow. In
other words, if the wrong people are put into
positions of responsibility, or kept from
being held accountable for what they do and
what they teach while “taking the lead,” then
problems could quickly grow from bad to worse
and stifle Christian growth and the
development of a rational approach to faith
and doctrine based on good reasons. Therefore,
after we consider the New Testament pattern
left for us of how first century Christians
‘took the lead’ in doing various things, we
will consider the nature of and the extent to
which others were and Christians today should
be “obedient” and “submissive.” For if the
wrong concept of “submission” and “obedience”
is taught simultaneously with unqualified or
unfit persons “taking the lead,” then it is
only a matter of time before various types of
spiritual, mental, and even physical abuse
occurs (Matthew 7:15; Acts 20:29-30; 2 Timothy
2:16-18; Titus 1:10-11; 2 Peter 2:1-3).
Finally, I will consider what it means to
‘promote a sect’ (Titus 3:10) according to the
New Testament, and how those who do so should
be treated or viewed by other Christians.
The objective here is to give a model for
Christians today to follow when “taking the
lead” among the congregations, show the
proper, that is, the biblical teaching
regarding ‘submission’ and being “obedient” to
those who are “taking the lead,” and to help
identify what it is that constitutes a “sect”
according to the Bible. True, the New
Testament teaches that “there
must also be sects” among Christians, but this
is so “the persons approved may also become
manifest” (1 Corinthians 11:19). Thus, though
there ‘must be sects’ we must also be on guard
against them so that we are “the persons
approved.”
“Those Taking
the Lead” in the New Testament
The author of the “Letter to the Hebrews,”
whom many believe to be the apostle Paul,
referred three times to “those who are taking
the lead among you” in Hebrews Chapter 13
(verses 7, 17, 24). The expression “those who
are taking the lead” in the NWT translates the
Greek hoi hegoumenoi, which is a
masculine plural present participle that
basically means “the (ones) leading.” The
participial form comes from the root verb
hegeomai, which can mean “to be in a
supervisory capacity, lead, guide” (A
Greek-English Lexicon of the New Testament and
Other Early Christian Literature,
3rd ed., edited and revised by Frederick W.
Danker [Chicago, IL: University of Chicago
Press, 2000], hereafter, BDAG3,” page 434,
under definition “1”). The
Kingdom Interlinear Translation of the
Greek Scriptures (Brooklyn, NY: Watchtower
Bible and Tract Society, 1985) gives “the
(ones) governing” in the interlinear text of
Hebrews 13:7, 17, and 24. But in what sense do
we find Christians in the first century, in
the New Testament, “governing,” ‘leading,’ or
‘guiding’?
The verb hegeomai occurs twenty-eight
times in the New Testament, and eight times in
the participial form hegoumenos.
Hegeomai
can also mean to “think, consider, regard”
(BDAG3, page 434, under definition “2”). In
fact, in twenty texts that is its meaning
(Acts 26:2; 2 Corinthians 9:5; Philippians
2:3, 6, 25; 3:7, 8 [twice]; 1 Thessalonians
5:13; 2 Thessalonians 3:15; 1 Timothy 1:12;
6:1; Hebrews 10:29; 11:11, 26; James 1:2; 2
Peter 1:13; 2:13; 3:9; 3:15). In one text it
refers to Jesus in some leadership, governing,
or ruling capacity (Matthew 2:6). Once it
refers to Joseph as “the (one) governing”
Pharaoh’s “house” (Acts 7:10), and in the
remaining six texts it refers to the role or
actions of Christians in the New Testament
(Luke 22:26; Acts 14:12; 15:22; Hebrews 13:7,
17, 24). It is to these six passages I will
give my primary attention:
1) Luke 22:26 (with verses 24, 25, and 27):
However, there also arose a heated dispute
among them over which one of them seemed to be
greatest. But he said to them: “The kings of
the nations lord it over them, and those
having authority over them are called
Benefactors. YOU, though, are not to be that
way. But let him that is the greatest among
YOU become as the youngest, and the one
acting as chief [Greek: ho hegoumenos]
as the one ministering. For which one is
greater, the one reclining at the table or the
one ministering? Is it not the one reclining
at the table? But I am in YOUR midst as the
one ministering.
The teaching here is that those who are ‘taking the lead,’ or
as translated in the NWT “the one acting as
chief,” among other Christians should, like
Jesus, be “as the one ministering.” In this
particular account that involved Jesus passing
out the bread and wine for the Passover meal
(Luke 22:14-22). He treated them as his
guests, and he cared for them. He put them in
the favorable position at the table, not
himself.
2) Acts 14:12 (with verses 8-11, 13-15):
Now in Lys´tra there was sitting a certain man
disabled in his feet, lame from his mother’s
womb, and he had never walked at all. This man
was listening to Paul speak, who, on looking
at him intently and seeing he had faith to be
made well, said with a loud voice: “Stand up
erect on your feet.” And he leaped up and
began walking. And the crowds, seeing what
Paul had done, raised their voices, saying in
the Lyc·a·o´ni·an tongue: “The gods have
become like humans and have come down to us!”
And they went calling Bar´na·bas Zeus, but
Paul Her´mes, since he was the one taking
the lead [Greek: ho hegoumenos] in
speaking. And the priest of Zeus, whose
[temple] was before the city, brought bulls
and garlands to the gates and was desiring to
offer sacrifices with the crowds. However,
when the apostles Bar´na·bas and Paul heard of
it, they ripped their outer garments and
leaped out into the crowd, crying out and
saying: “Men, why are YOU doing these things?
We also are humans having the same infirmities
as YOU do, and are declaring the good news to
YOU, for YOU to turn from these vain things to
the living God, who made the heaven and the
earth and the sea and all the things in them.
In this account, the apostle Paul is said to
have ‘taken the lead in speaking.’ He did this
after first entering a synagogue in Iconium
and speaking “in such a manner that a great
multitude of both Jews and Greeks became
believers” (Acts 14:1). Even after “the Jews
that did not believe stirred up and wrongly
influenced the souls of people of the nations
against the brother,” they “spent considerable
time speaking with boldness” (Acts 14:2-3).
Only after “a violent attempt took place” did
they leave and go to Lystra, where they again
spoke and ‘declared the good news’ (Acts 14:5,
7, 12, 15). In these ways they, and
Paul in particular, ‘took the lead.’
It is also important to note that in “taking
the lead” Paul and Barnabas did not allow
others to develop an improper view of their
role as servants. They would have none of the
adoration and religious honor that the
Lycaonians sought to give them. Instead they “ripped
their outer garments and leaped out into the
crowd, crying out and saying: ‘Men, why are
you doing these things? We also are humans
having the same infirmities as you do” (Acts
14:14-15). Similarly, today any Christians
“taking the lead,” no matter what they
accomplish or display while doing so, should
never, ever permit others to devote themselves
to those who are merely “humans.” All glory
and honor for any service must be directed “to
the living God, who made the heaven and the
earth and the sea and all the things in them”
(Acts 14:15), and not to any man or group of
men.
3) Acts 15:22:
Then the apostles and the older men together
with the whole congregation favored sending
chosen men from among them to Antioch along
with Paul and Bar´na·bas, namely, Judas who
was called Bar´sab·bas and Silas, leading
men among the brothers [Greek: andras
hegoumenous en tois adelphois].
Here
Judas and Silas were chosen to accompany Paul
and Barnabas in returning to Antioch with the
decrees decided ‘unanimously’ (Acts 15:25)
concerning the eating of “blood,” the eating
of “things strangled,” and the eating of
“things sacrificed to idols,” as well as from
the act of fornication. They were to avoid or
“abstain” from such things. But to understand
why “the apostles and the older men together
with the whole congregation” considered Judas
and Silas “leading men among the brothers,” we
must look at what is said elsewhere concerning
them.
After arriving in Antioch with Paul and
Barnabas, Judas and Silas bore witness to the
congregation concerning “the letter” that they
brought with them containing the decrees that
had been decided upon in response to the
questions that had come up concerning
circumcision and the law of Moses (Acts 15:5,
27, 30). But after the letter was read with
‘rejoicing,’ “Judas and Silas, since they
themselves were also prophets, encouraged the
brothers with many a discourse and
strengthened them” (Acts 15:31). So it appears
they were noted for their acting as true
Christian “prophets” and teachers and they
‘took the lead’ by giving encouraging
discourses that “strengthened” the
congregations. They did not merely repeat a
scripted talk from those from whom they came,
but they spoke in addition to the decrees that
had been decided “unanimously” upon by all.
4), 5), and 6) Hebrews 13:7, 17, 24 (with verses 8, 9):
Remember those who are taking the lead
among YOU [Greek: ton hegoumenon humon],
who have spoken the word of God to YOU, and as
YOU contemplate how [their] conduct turns out
imitate [their] faith. Jesus Christ is the
same yesterday and today, and forever. Do not
be carried away with various and strange
teachings; for it is fine for the heart to be
given firmness by undeserved kindness, not by
eatables, by which those who occupy themselves
with them have not been benefited. . . Be
obedient to those who are taking the lead
among YOU [Greek: tois hegoumenois
humon], and be submissive, for they are
keeping watch over YOUR souls as those who
will render an account; that they may do this
with joy and not with sighing, for this would
be damaging to YOU. . . Give my greetings to
all those who are taking the lead among YOU
[Greek: tous hegoumenous humon], and to
all the holy ones. Those in Italy send YOU
their greetings.
Three times the author of Hebrews refers to those “taking the
lead among you,” and in the first instance he
identifies these ones further as those “who
have spoken the word of God to you.” It is
only because of this that he can say to the
rest, “As you contemplate how [their] conduct
turns out imitate [their] faith.” If those
“taking the lead” in fact do so by ‘speaking
the word of God’ and by giving others in the
congregations an example in “conduct” and in
“faith,” then they should be ‘imitated.’ In
other words, those being “obedient” and
“submissive” should do the same things.
There should never be a problem with ‘being
obedient’ in this way, for those who provide
the examples to follow are like Jesus Christ:
They are “last of all and minister of all”
(Mark 9:35); they are the ones who though
“acting as chief” become “as the one
ministering” (Luke 22:26).
But what else is involved in being “obedient” and
“submissive” to those “taking the lead,”
according to what is taught in the New
Testament? How can a Christian be humble and
“imitate” the “faith” and “conduct” of those
“who have spoken the word of God” without
being “carried away with various and strange
teachings” (Hebrews 13:9)?
Being
“Obedient” and “Submissive” in the New
Testament
Those “taking the lead” in the congregations
of God are charged with ‘speaking the word of
God’ and with setting an example in “conduct”
and in “faith” for others to follow (Hebrews
13:7). To do so, they must be like Jesus
Christ, the one who “set the pattern” for
others to follow (John 13:15). They must never
abuse their role in the congregations, but “be
reasonable, exhibiting all mildness toward all
men” (Titus 3:2). “Taking the lead” in
speaking and in teaching the congregations
does not give one the authority to look down
on others, as if they are lesser ones. Rather,
at all times those “taking the lead” should,
again, “set the pattern” like Jesus did “with
lowliness of mind considering that the others
are superior to you” (Philippians 2:3).
But there have been and there are still times when
“oppressive wolves” enter in and do not set an
example in “conduct” and in “faith” for others
to follow. Instead they do not “treat the
flock with tenderness” and they “speak twisted
things to draw away the disciples after
themselves” (Acts 20:29-30). Therefore, anyone
who thinks that the ‘obedience’ or
‘submission’ spoken of in Hebrews 13:17
(quoted in the previous section) is required
even when “those taking the lead” do not
‘speak the word of God’ (Hebrews 13:7), is not
following the teaching of the New Testament.
In addition to what we considered above
relative to those things that would mark the
ones “taking the lead” in a manner worthy of
‘imitation,’ consider how the Greek words for
“be obedient” (a form of the Greek verb
peitho) and “be submissive” (form
of the verb hupeiko) in Hebrews
13:17 are used elsewhere in the New Testament:
Peitho: This verb is used fifty-two times in
the New Testament.
BDAG3, page 792,
gives several definitions for peitho,
including “be convinced, be sure, certain”
(definition 2.,b.), “to be won over as the
result of persuasion” (definition 3.), and
“obey, follow w[ith] dat[ive] of
pers[on] or thing” (meaning that the person or
thing which is to be ‘obeyed’ or ‘followed’ is
in the grammatical case known as the
“dative”). It is this last definition that
fits the grammatical qualification (‘with the
dative of person’) in Hebrews 13:17. Other
instances of peitho with the dative or
person or thing include Romans 2:8, Galatians
5:7, and James 3:3. These verses read
according to the NWT:
Romans 2:8:
however, for those who are contentious and who
disobey the truth but obey [form of
peitho] unrighteousness there will
be wrath and anger.
Galatians 5:7 (with verse 8):
YOU were running well. Who hindered YOU from
keeping on obeying [form of peitho]
the truth? This sort of persuasion
[form of peithos, a noun related to
peitho] is not from the One calling
YOU.
James 3:3:
If we put bridles in the mouths of horses for
them to obey [form of peitho]
us, we manage also their whole body.
Aside from the use in James 3:3 in reference
to “horses” who obey their owners, in each of
the other two references peitho is
clearly not used for approved obedience. In
fact, the use in Romans 2:8 shows that people
can “obey unrighteousness” and bring upon
themselves “wrath and anger,” also because
they ‘disobeyed [form of apeitheo, the
opposite of peitho] the truth.’
According to the use of peitho in
Galatians 5:7 and the related use of
peithos in verse 8, those in the
congregations can be “hindered” from “obeying
[form of peitho] the truth,” and
this is because of a “persuasion” (= the noun
peithos) that “is not from the One
calling you.”
So in no sense should “be obedient” in Hebrews
13:17 be taken to mean that we are ever to
“disobey the truth” or “obey unrighteousness.”
In fact, other uses of peitho and the
use of peithos in Galatians 5:8 shows
us that there is a very real danger of falling
victim to forms of “persuasion” that are not
from God. Such forms of persuasion even
affected the first century congregation, as is
clear from Paul’s words above. But in
connection with “the holy writings” that we
have good reasons to believe are “inspired of
God,” Christians should “continue in the
things that you learned and were persuaded
to believe” (2 Timothy 3:14-16). What
about being “submissive”?
Hupeiko:
This verb is used only once in the entire New
Testament and that is in our subject text,
Hebrews 13:17. BDAG3,
page 1030, gives “to yield to someone’s
authority” and “w[ith] dat[ive] of pers[on] to
whom one submits … Hb 13:7.” But remember that
those to whom we are to be “obedient” or to
whom we are “to yield” are the ones “who
have spoken the
word of God” to us (Hebrews 13:7). Christians
are not simply to ‘yield to the authority’ of
someone, anyone who claims to represent God or
Christ but who does not at the same time teach
us truth and set a good example in “conduct”
and in “faith.” Further, we are warned
elsewhere in the New Testament against those
who want us to submit to them, rather
than to the teachings of Jesus Christ and his
apostles and first-century followers. Consider
Galatians 4:16, 17 (NWT)
Well, then, have I become YOUR enemy because I
tell YOU the truth? They zealously seek YOU,
not in a fine way, but they want to shut
YOU off [from me], that YOU may zealously
seek them.
Philippians 2:20-22 (NWT)
For I have no one else of a disposition like
his who will genuinely care for the things
pertaining to YOU. For all the others are
seeking their own interests, not those of
Christ Jesus. But YOU know the proof he
gave of himself, that like a child with a
father he slaved with me in furtherance of the
good news.
To not be aware of the dangers involved in
giving unchecked ‘submission’ or ‘obedience’
to others is to ignore the very real dangers
that were not only present back in the first
century congregations, but it also ignores
what was prophesied to be present in the
congregations of God during “the Lord’s day”
(Revelation 1:1; 2:6, 14, 15, 20). There is no
New Testament model supporting the idea of
unchecked authority or that teaches Christians
to accept whatever those currently “taking the
lead” are doing or teaching in the
congregations without first ‘making sure’ (1
Thessalonians 5:21) that they are in line with
that which is “beneficial for teaching, for
reproving, for setting things straight, for
disciplining in righteousness,” namely, “all
scripture” (2 Timothy 3:16).
The historical book of Acts tells us of a time
when Silas and Paul traveled to Beroea and
“went into the synagogue of the Jews” (Acts
17:10). These Jews are described in the Bible
as “more noble-minded” than those in
Thessalonica because they were “carefully
examining the Scriptures daily [to see]
whether [the things Paul and Silas told them]
were so” (Acts 17:11). They did not simply
accept what they were told until they first
checked what was said against the
“Scriptures.” Indeed, even when speaking to
the Christian congregation in Galatia Paul
established that this was the model to follow
while showing “submission” to those “taking
the lead”:
Galatians 1:6-12 (NWT)
I marvel that YOU are being so quickly removed
from the One who called YOU with Christ’s
undeserved kindness over to another sort of
good news. But it is not another; only there
are certain ones who are causing YOU trouble
and wanting to pervert the good news about the
Christ. However, even if we or an angel out
of heaven were to declare to YOU as good news
something beyond what we declared to YOU as
good news, let him be accursed. As we have
said above, I also now say again, Whoever
it is that is declaring to YOU as good news
something beyond what YOU accepted, let him be
accursed. Is it, in fact, men I am now
trying to persuade or God? Or am I seeking to
please men? If I were yet pleasing men, I
would not be Christ’s slave.
Clearly, then, in no sense are Christians to
simply submit and accept what others, in
particular those “taking the lead,” teach us.
Not even if it is the apostle Paul. Not even
if it is an “angel out of heaven.” And
certainly not if it is something taught by
someone or some group that does not want
anyone to carefully review all of the facts
concerning the teaching before accepting it
and teaching it to others. Christians are to
“pay
constant attention to [ourselves] and to [our]
teaching,” “for by doing this [we] will save
both [ourselves] and those who listen to [us]”
(1 Timothy 4:16). That can hardly be done when
others do not want us to carefully evaluate
the teachings that are given to the
congregations.
But what should Christians do if it is found out, after
careful and prayerful consideration, that
false teachings are being accepted by the
congregations? What if those looked to as
examples are actually not ‘speaking the word
of God’ (Hebrews 13:7), but are instead
speaking their own words by going beyond what
is written in the Bible? How can Christians
desirous of doing good and teaching the truth
about Jehovah God and Christ Jesus keep others
from promoting a sect based on teachings that
are not supported by the Bible, when those who
are teaching such things forbid others from
questioning their authority and do not, like
Paul, hold themselves accountable to the
congregations (Matthew 18:15-17)?
Reject
Promoters of a “Sect”
Before a “sect” in the biblical sense can be
rejected it must first be identified properly.
It is also important for Christians to have
clearly in mind what it means to ‘promote a
sect’ according to the New Testament, this so
that misunderstandings and confusion about
what some seem to think ‘promoting a sect’
means does not end up preventing a solution to
the very problem that needs solving (that is,
‘promoting a sect’). Considering what it
really means to ‘promote a sect’ according to
the Bible will hopefully help keep others from
making the mistake of thinking that those who
speak the truth could ever, in a New Testament
sense, be considered promoters of a “sect,”
which is not much different from saying that
“good” is “bad” and “bad” is “good” (Isaiah
5:20).
True promoters of a “sect” seem to have one
thing in common: fear. They are afraid of
being found out, for that would mean they
would lose their place and position (compare
John 11:48). They are usually not simply found
making a mistake here or there, which is
something that will likely happen to us all at
some point (compare 1 John 1:8). At times,
those appointed to positions of
responsibility, such as ‘feeding Christ’s
sheep’ like Peter (John 21:15-17), may even
‘stand condemned’ for “not
walking straight according to the truth of the
good news” and for “compelling people of the
nations to live according to Jewish practice”
(Galatians 2:11-14). But promoters of a sect
are different even from those who commit these
kinds of serious errors. Unlike Peter, they
insulate themselves from correction and they
refuse to be held accountable for their
actions as they ‘deviate from the truth’ (2
Timothy 2:18). Likely, that is why Paul was so
worried about the state of the congregations
after his departure:
Acts 20:29-32 (NWT)
I know that after my going away oppressive
wolves will enter in among YOU and will not
treat the flock with tenderness, and from
among YOU yourselves men will rise and speak
twisted things to draw away the disciples
after themselves. Therefore keep awake, and
bear in mind that for three years, night and
day, I did not quit admonishing each one with
tears. And now I commit YOU to God and to the
word of his undeserved kindness, which [word]
can build YOU up…
How, though, can we better recognize these
“wolves”? It was already seen that the apostle
Paul cautioned everyone against “good news”
that is different from the one we received
from Jesus and from his apostles in the first
place, the best record of which we find in the
New Testament. So it is really not much more
complicated than simply comparing what others
present as “good news” with what the New
Testament teaches us to accept, over and
against what anyone else, including angels
from heaven, might tell us is the “good news.”
What, then, is the biblical “good news”?
It is the “good news of the kingdom” (Matthew
4:23; 24:14). It is “the good news about Jesus
Christ” (Mark 1:1; Acts 5:42; 8:35). It is
“the good news of God” (Mark 1:14; 2
Corinthians 11:7). It is “the good news of the
word” (Acts 8:4). It is “the good news of
peace through Jesus Christ” (Acts 10:36;
Ephesians 2:17). It is “the
good news of Jesus and the resurrection” (Acts
17:18). It is “the good news of the undeserved
kindness of God” (Acts 20:24). It is “the good
news about his [= God’s] Son” (Romans 1:9). It
is “the good news about the faith” (Galatians
1:23). It is “the good news about your
salvation” (Ephesians 1:13). It is “the good
news about the unfathomable riches of the
Christ” (Ephesians 3:8). That’s the
“good news” Christians declare in association
with all that the Bible clearly teaches
concerning it, nothing more, and certainly
nothing less.
But in the first century congregations this
“good news” was not enough for some. They had
to go beyond what Jesus and his apostles
taught, making Christian life either too rigid
(as in the case of the Nicolaitans [see the
discussion of this group in my “The
Congregations of God During ‘the Lord’s Day,’”
IN MEDIO, June 1, 2007, under Rev 2:6]),
or by simply choosing to ignore what was
taught in favor of “their
own interests, not those of Christ Jesus”
(Philippians 2:21). Regarding such persons,
Paul wrote:
Titus 3:10-11 (NWT)
As for a man that promotes a sect, reject him
after a first and a second admonition; knowing
that such a man has been turned out of the
way and is sinning, he being
self-condemned.
“The way” is another way of speaking about
Christianity as practiced by Jesus’ early
apostles and disciples (Acts 9:2). People who
‘turn away from The Way’ and promote a “sect”
outside of it are “sinning.” The difference
today between those who promote “The Way” and
those who do not can be seen by simply
comparing what is said concerning “The Way” in
the New Testament with the teachings and
actions of those who claim to belong to it.
For example:
Acts 19:8-10 (NWT)
Entering into the synagogue, he spoke with
boldness for three months, giving talks and
using persuasion concerning the kingdom of
God. But when some went on hardening
themselves and not believing, speaking
injuriously about The Way before the
multitude, he withdrew from them and separated
the disciples from them, daily giving talks in
the school [auditorium] of Ty·ran´nus. This
took place for two years, so that all those
inhabiting the [district of] Asia heard the
word of the Lord, both Jews and Greeks.
True followers of “The Way” do not fear
speaking publicly or in synagogues, modern
churches, or wherever they can use “persuasion
concerning the kingdom of God.” They do not
hide from the world, but they engage it
directly, “with boldness,” giving others an
opportunity to either believe or ‘harden
themselves by not believing and speaking
injuriously about The Way.’ While some choose
not to believe, the “boldness” associated with
The Way often results in changing ‘a
considerable crowd and turning them to another
opinion’ (Acts 19:26). Those who promote a
“sect,” however, usually do so in close
association with what is true, making it
harder for people to distinguish it from what
is false. This has the effect of misleading
the public and the congregations of God, and
so the New Testaments speaks out strongly
against such counterfeit forms of
Christianity:
2 Peter 2:1-3 (NWT)
However, there also came to be false prophets
among the people, as there will also be false
teachers among YOU. These very ones will
quietly bring in destructive sects and will
disown even the owner that bought them,
bringing speedy destruction upon themselves.
Furthermore, many will follow their acts of
loose conduct, and on account of these the way
of the truth will be spoken of abusively.
Also, with covetousness they will exploit YOU
with counterfeit words. But as for them, the
judgment from of old is not moving slowly, and
the destruction of them is not slumbering.
This text makes clear these facts: there will
be “false prophets among the people”; “there
will also be false teachers among” the people;
these ones will “quietly” introduce
“destructive sects” and “many will follow
their acts” and because of this “the way of
the truth will be spoken of abusively”; the
false teachers and false prophets will speak
“counterfeit words,” words that seem like the
truth but that are intended to “exploit you.”
“The way of the truth will be spoken of
abusively…” How can speaking the truth cause
“the way of the truth” to be ‘spoken of
abusively’? It cannot! That is why once you
get past everything else, all you have to do
is look at those representing themselves as
Christians and compare what they do and what
they teach to what is accepted with good
reasons as truth by all Christians, namely,
the Bible. False prophets and false teachers
want to avoid close scrutiny. They want to
make it seem like you are being disloyal to
the truth if you use the truth to find out
whether or not they are teaching the truth.
They want to suppress your ability and your
desire to ‘carefully examine the Scriptures
daily as to whether the things they teach are
so’ (Acts 17:11). They are afraid to be
subject to Jesus’ counsel in Matthew 18:15-17.
They are afraid to subject their teachings to
comparison with the teachings of the New
Testament, completely unlike the apostle Paul
(Galatians 1:8-9). They know that they will
not pass the “test” (Revelation 2:2), so they
instead try to set themselves above those who
might question them, as ‘masters of their
faith’ rather than as ‘fellow workers’ (2
Corinthians 1:24). That is why they should be
‘rejected’ after “a first and a second
admonition” (Titus 3:10).
Conclusion
Jesus Christ “set the pattern” for those intent on following
his ways and teachings (John 13:15). He was
God’s Son, the Messiah, the one in whose name
‘every knee will bend of those in heaven and
those on earth and those under the ground, to
the glory of God the Father’ (Philippians
2:10-11). To him people could come and ‘find
refreshment for their souls’ since he was
mild-tempered and lowly in heart,’ and because
‘his yoke is kindly and his load is light’
(Matthew 11:29-30).
Many of his early disciples followed his example and “took
the lead” among the congregations of God by
“speaking the word of God” publicly before
all, in synagogues, and to the congregations,
and by their “faith” and by their “conduct”
(Acts 14:1-3, 12; 15:22, 31; Hebrews 13:7).
For these reasons, others in the congregations
were “obedient” and “submissive” to them
(Hebrews 13:17). But this was never understood
by anyone, not by those “taking the lead” or
by those who were” obedient” or “submissive,”
to mean that there should be total submission
to those “taking the lead,” and certainly not
if it ever became manifest that “those taking
the lead” were “seeking their own interests,
not those of Christ Jesus” (Philippians 2:21).
This could only be determined by considering whether or not
those “taking the lead” were obeying the
truth” or whether they were ‘disobeying the
truth and obeying unrighteousness,’ because
there is a “sort of persuasion” that is “not
from the One calling you” (Romans 2:8;
Galatians 5:7, 8). The “truth,” for
Christians, is found in the Bible. In
particular, Christian truth has to do with the
“good news” recorded in the New Testament.
This “good news” does ‘not need anything to be
written’ concerning “the times and the
seasons,” because those believing it are
content with knowing that Christ Jesus will
come “as a thief” (1 Thessalonians 5:1). This
keeps them ever awake, and it does not ever
cause them to fall prey to false predictions
or wrong expectations by false prophets or by
false teachers.
The “good news” that Christians believe and accept from those
“taking the lead” is about the “kingdom” that
will come and bring about God’s will for the
earth, as it does in heaven (Matthew 4:23;
6:10; compare Daniel 2:44). The “good news” is
about Jesus Christ and his resurrection (Acts
5:42; 17:18). It is about the underserved
kindness of Jehovah God (Acts 20:24; 2
Corinthians 11:7). It is about faith,
salvation, and “the unfathomable riches of the
Christ” (Galatians 1:23; Ephesians 1:13; 3:8).
When a “counterfeit” good news is taught today
by those seeking to “draw away the disciples
after themselves” (Acts 20:30; 2 Peter 2:3),
it must be rejected no matter who it is that
teaches it. It does not matter if the apostle
Paul appears in a vision or if a glorious
angel comes down from heaven itself to teach
some other “good news.” If they do, we are
told by one who truly ‘took the lead’ among
the congregations, and who may very well have
written the counsel to ‘obey’ and ‘submit’ to
those “taking the lead,” to reject such
messengers as false, even as “accursed”
(Galatians 1:8-9; Hebrews 13:17).
Christians today, like in the first century, need to be
careful. They need to be careful not only
because we live in a world that is filled with
temptations and trials of faith, but because
the congregations of God are subject to “false
prophets” and “false teachers” whom the Bible
says “will quietly bring in destructive sects
and [who] will disown even the owner that
bought them,” causing “the way of the truth
[to] be spoken of abusively” (2 Peter 2:1-2).
But even though it was foretold that “there
must also be sects among YOU, that the persons
approved may also become manifest” (1
Corinthians 11:19), if we “shepherd the flock
of God in [our] care, not under compulsion,
but willingly; neither for love of dishonest
gain, but eagerly; neither as lording it over
those who are God’s inheritance, but [by]
becoming examples to the flock,” then “when
the chief shepherd has been made manifest, YOU
will receive the unfadable crown of glory” (1
Peter 5:1-4).
Greg Stafford
For IN MEDIO (July 1, 2007).
