"Moreover, because the kingdom of heaven, which is the scripture and word of God, may be so locked up, that he which readeth or heareth it, cannot understand it: as Christ testifieth how the Scribes and the Pharisees had so shut it up (Matt 23) and had taken away the key of knowledge (Luke 11) that their Jews which thought themselves within, were yet so locked out, and are to this day that they can understand no sentence of the scripture unto salvation, though they can rehearse the texts everywhere and dispute thereof as subtly as the popish doctors of dunce's dark learning, which with their sophistry, served us, as the Pharisees did the Jews…"     (Tyndale’s New Testament, preface 1534)

"I thought it my duty (most dear reader) to warn thee before and to show thee the right way in, and to give thee the true key to open it withal, and to arm thee against false prophets and malicious hypocrites whose perpetual study is to leavn the scripture with glosses, and there to lock it up where it should save thy soul, and to make us shoot at a wrong mark, to put our trust in those things that profit their bellies only and slay our souls."(Ibid, Preface)

"Master Tyndale considered this only, or most chiefly, to be the cause of all mischief in the Church, that the Scriptures of God were hidden from the people's eyes; for so long the abominable doings and idolatries maintained by the pharisaical clergy could not be espied; and therefore all their labor was with might and main to keep it down, so that either it should not be read at all, or if it were, they would darken the right sense with the mist of their sophistry, and so entangle those who rebuked or despised their abominations; wresting the Scripture unto their own purpose, contrary unto the meaning of the text, they would so delude the unlearned lay people, that though thou felt in thy heart, and wert sure that all were false that they said, yet couldst thou not solve their subtle riddles." Foxe, pp. 141-142.

Tyndale set himself to solve this problem by producing the world’s first English New Testament, translated from the original Greek into the common vernacular of the people. In doing so, he exposed what we call the great ecclesiastical conspiracy that was at the heart of all the abuses. The church had something to protect and protect it they did, and in their usual manner they began to plot the death of the heretic.

"Sir Thomas More, had this to say about Tyndale- he calls him 'a beast', as one of the 'hell-hounds that the devil hath in his kennel', discharging a 'filthy foam of blasphemies out of his brutish beastly mouth'...

"So what had Tyndale done in his translation that was so heretical? According to David Daniell, Tyndale had translated the Greek word for 'elder' as 'elder' instead of 'priest', he had translated the Greek word for 'congregation' as 'congregation' instead of 'church', the Greek word for 'repentance' as 'repentance' instead of 'penance' etc. Why were such differences important to the church? The Roman Church has priests, not elders. A congregation implies a locally autonomous group of believers guided by the Holy Spirit and not a hierarchical unified church subject to a Pope. The Roman Church is built on penance and indulgences to the priest and Church, not repentance to, and forgiveness from God. In trying to faithfully render the Greek into English, Tyndale's translation exposed the errors of the church to the people which quickly brought the wrath of the church down on him."   (Michael Scheifler William Tyndale - Heretical Blasphemer?)

Let us digress for a moment.

By 600 AD Latin was the only language allowed for scripture. The scriptures were thus subject to Papal interpretation and were most certainly altered to suit the church’s ecclesiastical paradigm. This explains the hatred for the Hebrew and Greek texts, since the original texts exposed their façade.

Albert Gilmore explains,

"The languages of the early Bibles, Hebrew and Greek, were no longer of interest. So marked did this lack of interest become that when, after the Renaissance, Cardinal Ximenes published his Polyglot edition with the Latin Vulgate between the Greek and Hebrew versions of the Old Testament, he stated in his preface that it was 'like Jesus between two thieves" (Gilmore, The Bible: Beacon Light of History, Boston: Associated Authors, 1935, p. 170).

The following questions may help us see the depth of this conspiracy.

How did the Greek word Ekklesia, meaning a called out assembly, come to be translated church, a word that is neither Greek or English but is of doubtful Latin or perhaps Scottish origin and implies temple worship? Some believe it to be of pagan origin. Regardless, what is a word that is neither Greek nor English doing in a Greek to English translation?

Why did the Greek words "presbytery (the elderly), apostle (envoy or sent one), and deacon (servant) remain untranslated into their Anglicized form? Why was the Greek word presbuteros (older or elderly) translated priest? Why indeed! There is little doubt that these words remained untranslated so the clergy could redefine them, interpreting them with the strongest institutional and hierarchical connotations. Was this mere ignorance, or a means of creating a ruling class of super saints? It is clear to us that down through the years the scriptures have been subjected to papal tampering. There even remains evidence that some of the early manuscripts were altered.

"But almost all authorities on the text agree that they preserve a better text than the standardized 5th century one, which shows clear signs of having been edited." (Erdmans handbook to the Bible, pp. 73)

The early believers followed the Lord's example and instructions on this all-important matter, and they viewed servanthood as the highest vocation. But by the close of the first century, the subtle signs of the rise of the bishops began, ever so cunningly, to corrupt the simplicity of the faith and to defile the example of the lowly Christ. As absolute power tends to corrupt absolutely, so the corruption began. Like a dead corpse rotting away, in time the Church bore only a vague resemblance to what was once living and vibrant.

In the third century, the wound worsened by the full marriage of this apostate church to paganism. This new "Christianity" became the imperial religion of the Roman Empire. It was there at Constantinople that the very first Christian temples were constructed. They were merely christianized pagan temples. The priesthood was fashioned after a mixture of the Old Testament and pagan priesthoods. Finally, Rome had done it. If they could not add Christ to the pantheon, they would bring the pantheon to Christianity. The Romans had long since tried to further unite their empire by uniting all its gods in one temple, the pantheon. There the worship of the Son was mixed with the worship of the sun, so much so that a third century mosaic from a tomb found under Saint Peter’s in Rome depicted Christ as the sun god in his chariot. It was not until the fifth century that the worshipers in Rome stopped bowing to the sun before entering Saint Peter's basilica.

"Pope Leo 1, in the middle of the fifth century, rebuked worshippers who turned around to bow to the sun before entering St Peters basilica." (Erdmans’ handbook to the history of Christianity pg. 131)

Although he revealed some of the conspiracy, changing history forever, it none the less remains. The light sent it scurrying into the shadows only to return in a more subtle, congenial form, an anglicized form. It now smiled as it placed the dagger between the forth and the fifth rib. A tame beast is still a beast, and though defanged and declawed, it can still cripple and maim.

After Tyndale was martyred for his efforts, and all but two of his Bibles destroyed, several important events occurred. First, Henry VIII evicted the Catholic Church from England because the Pope refused to annul his marriage with Catherine of Aragon and sanction his illicit relationship with Anne Boleyn. The break with Rome came in 1534, when Parliament passed the Supremacy Act, making Henry head of the Church of England. Henry was somewhat sympathetic to Luther's views, which opened England as never before to Protestant influences, including translating, printing and importing Protestant Bibles. Some men, such as Coverdale, were inspired to continue in the spirit of Tyndale's work. There was also the Geneva Bible, which effected great changes throughout Europe. In the tradition of Tyndale, these Bibles no longer promoted the divine right of kings and ruling bishops, but instead recognized the priesthood of all believers. To kings and bishops who exercised absolute authority over the masses, this was intolerable. More than anything else, this set the stage for the translation of a new Bible. The king's new Bible was translated to solidify the station of both king and bishops, preserving and advancing a system of Church government that stood in antithesis to Christ's example and teachings and continues to do so until this very day.

We believe in the inspiration and accuracy of the koine Greek texts of the New Testament. However the translations that have followed are not as reliable for a number of reasons, not the least of which is ecclesiastical ambition. Historically, this love letter from God that we call the Bible was shaped into a scepter of power in the hands of popes, kings and would-be kings to further consolidate their power over the masses. Undoubtedly this very ambition has tainted the translations from Jerome onward. This reached new heights at a time when bishops sought the approval of kings to authorize translations that had been purposefully skewed toward their ecclesiastical paradigm.

It is ludicrous to many that the Protestant Church could be guilty of carrying on any of the traditions of the Catholic Church that it so loudly objected to. To some, the idea of an ongoing conspiracy is even more unbelievable, because they already possess the unadulterated truth. They hold it in their hands, professing that it is the ultimate authority, the only true Bible, the authorized Bible, the King James Bible. Authorized by whom? No less than King James himself! King James did his part in preserving the conspiracy.

An understanding of the political climate of the early 16^th century is crucial if we are to comprehend the motives and logic behind the king's new translation. King James was a staunch advocate of the divine right of kings, as facilitated by puppet bishops. This was the Anglican answer to papal succession, in which active resistance to pope or king was considered a sin worthy of eternal damnation. In his Basilicon Doron, in the second sonnet entitled "THE ARGUMENT OF THE BOOK" (written to his son), we catch a glimpse of James' exaggerated appraisal of kingship.

The anointed that should not be touched were not kings. In fact, God reproved kings for their sake. The anointed consists of ALL those whom God has sanctified to be His people, not a king or a special breed of ruling ministers. The Geneva Bible notes on Luke 22:24 reads,

Gary DeMar comments further,

This helps us to better understand why the Geneva Bible was so despised by King James. It is not an overstatement to say that much of James' conduct as king of England was reactionary, done to counter an unacceptable turn toward egalitarianism. There is little doubt in our minds but that a clandestine scheme lay at the heart of James' decision to translate his new Bible.

After James came to England and was crowned king, a bishop by the name of Richard Bancroft, soon to become archbishop, sought to save the church and the nation of England from the puritan "false prophets." Bancroft was aware of James' exalted view of kingship and used that knowledge to promote his own agenda. In presenting the Puritans as a threat to the crown, Bancroft solicited the king's help in suppressing this greatest threat to his position and power and in so doing made himself the highest authority in the Church of England, second only to the King himself. There can be little doubt but that the true motive behind Bancroft's intrigue was a desire to preserve the power of the unbiblical bishoprick.

Alister McGrath explains Bancroft's strategy.

This political cunning played a significant role in the decision to translate a new Bible, an Authorized Version that would make all other versions unauthorized. From all appearances, the new translation was a calculated initial step toward ridding England of the despised Geneva Bible and its marginal notes. This new Bible would preserve and promote the divine right of kings and bishops to rule. Bishop Bancroft was placed in charge of the translation. This move was akin to a CEO entrusting the company finances to a known embezzler! There is little doubt that Bancroft stacked the translation panel with a goodly number of translators who shared his views.

Mr. McGrath explains,

Determined to ensure that the translation process was prudently guided, Bancroft limited the freedom of the translators by drafting fifteen rules of translation, which were approved by King James.

Two of these rules are of special importance.

1.) "The ordinary Bible read in the church, commonly called the Bishops Bible, was to be followed and as little altered as the truth of the original will permit."

3.) "The old Ecclesiastical words to be kept, vis. The word Church not to be translated Congregation &c."

Ironically the Bishops Bible, which until that time had been ineffective in accomplishing its original purpose of replacing the Geneva Bible, would now, in the hands of another ambitious bishop, be used to that very end. In order to preserve their precious power base, King James and Bishop Bancroft took a giant step backwards in order to negate the Tyndale, Coverdale, and Geneva Bibles.

"I am convinced that the King James Translators, laboring under an 'institutional church' mentality, selected the strongest words possible which conveyed the idea that the people must submit to the authority of the clergy. In this way King James could control the people through the Church, of which he was Supreme Ruler." (Dusty Owens - quote taken from "It shall not be so among you" by Norman Park)

Twisted Scriptures

Now let us begin to look at a few of the passages that we believe were altered to advance the authority of king and clergy, some of which are not translations at all but are either paraphrases or outright fabrications!
 

Deacons

Although the KJV is called a translation, we should note that in some places it is not a translation but a paraphrase. We should be leery of all such portions of scripture. A word for word translation would have left the readers to decide the truth for themselves, but that was unacceptable. This brought about use of entire phrases to redefine one Greek word, in order to promote the ecclesiastical paradigm. One such case is found in 1Timothy 3:13.

"For they that (1247) have used the office of a deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus."

"To be a servant, attendant, domestic, to serve, wait upon…" (Strong's)

W.E. Vine explains,

"…the R.V. rightly omits "office" and translates the verb diakoneo to serve."

Matthew 8:15: And he touched her hand, and the fever left her: and she arose, and ministered (diakoneo)  unto them.

Matthew 20:28: Even as the Son of man came not to be ministered (diakoneo)  unto, but to minister (diakoneo),  and to give his life a ransom for many.

Matthew 8:15: And he touched her hand, and the fever left her: and she arose, and used the office of a deacon unto them.

Matthew 20:28: Even as the Son of man came not to be ministered unto, but to use the office of a deacon, and to give his life a ransom for many.

Romans 16:1 is one of the most revealing passages.

"I commend unto you Phebe our sister, which is a servant (diakonos) of the church which is at Cenchrea…"

Throughout the entire New Testament, the word office is found nowhere in the Greek text in connection with the ekklesia. Yet it is so used five different times in the KJV.

One instance in which the King James translators tried to preserve their old Ecclesiastical words and imply office rather than service is Romans11:13.

"For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office." (diakonia).

Let us look at a few other passages in which the Greek word diakonia is used, as this will give us a greater sense of its meaning.

In Luke 10:40 diakonia is translated as "much serving."

"But Martha was cumbered about much serving (diakonia), and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me."

Diakonia is translated my service in Romans 15:31, to do you service in 2 Corinthians 11:8 and service In Revelation 2:19. As you can see, diakonia speaks of service to others, not official tenure.

Another instance is found in Romans 12:4.

"For as we have many members in one body, and all members have not the same office:"

This is the only instance in which praxis is translated office.  We find this extremely interesting, especially considering that this obvious mistranslation is in the context of the every-member-participation of the Body of Christ.

Praxis is correctly translated in Romans 8:13.

Again, the word office is never used in relationship to the ekklesia. Neither the Greek noun hierateia (a priest's office, Luke 1:9; Heb. 7:5), nor the Greek Verb hierateuo (to officiate as a priest, Luke 1:8) are used regarding the community of Christ in the original text. The concept of office or a special priest cast is alien to the purpose and nature of the body of Christ, where differences are defined by function, not by managerial positions. The arm has a different function than the leg but does that make one better than the other, thus ruling over the operation of the other?

According to the teachings of the New Testament, the old covenant priesthood has been discarded, and in its place is the priesthood of ALL believers - a priesthood that functions relationally rather than hierarchically.

True first century serving was not done in the context of a religious service; it was done in the context of life in general. In the homes and on the streets, wherever the needs were, there the faithful in Christ served. There was no altar, pulpit or pew, no starting time or final benediction. There were no clergy, and no laity or spectators, but a royal priesthood consisting of all believers. They were not building a church; they were serving Christ, and encouraging others to do so, and in that, Jesus built the church.

We do not deny that there were those whose lives were set aside to serve the saints in the first century church. However, when they said the word diakonia it meant something different to them than it does to us today. They were simply following the example of Jesus who "made himself of no reputation, and took upon him the form of a servant…" (Philippians 2:7). They had seen it with their own eyes--God on his knees washing human feet. Jesus came to serve and leave us with a supreme example. We cannot, even with a wild stretch of the imagination, believe that the early believers saw their service to be official or hierarchical.

Another instance of the baseless use of the word office can be found in 1Timothy 3:1.

"This is a true saying, If a man desire the office of a bishop, he desireth a good work."

W.E. Vine explains,

"…the word "office" in the phrase "the office of a Bishop," has nothing to represent it in the original."

"The translators, under the king's injunction to keep the main terms of the Church of England's ecclesiastical form, make two main errors. The first is adding a word to the text that doesn't appear in the Greek, i.e. "office". There is neither a word in the text for office NOR the idea of office outside their own paradigm. The second is an error in translation. The word translated "Bishop" is episkopos. The word means to "oversee", to "tend". Vine defines it thus: "EPISKOPOS, lit., an overseer (epi, over, skopeo, to look or watch), whence Eng. "bishop"..." The passage in 1st Timothy actually reads, "If a man wants to oversee, he desires a good work" (John M. Bland "MEN WHO WOULD BE "KINGS")

The literal Greek stresses "a good work" of serving the community of Christ, not an illustrious office called Bishop.  Please note this difference: the latter is spawned out of the desire to be first, the formeris motivated by love. Which do you think was the meaning of the author who laid his life down, in service and in martyrdom, for Christ’s sake and the sake of his body, the ekklesia? If Paul had sought to promote an office and himself as an officer, early church history would be a much different. The truth is that he loved not his life unto death, and thought little about his own promotion. He had a job to finish, a course to run, and his thoughts were preoccupied with its faithful completion. History bears this out.

The meaning of the Greek word episkopos, in a Christian context, is watch over, not as a superintendent but as a caregiver. Episkopos does not refer to an authoritarian position within the church but is a description of the function of those who have advanced in maturity, both naturally and spiritually. That maturity is manifest in their selfless and godly care for all believers. We should listen to such individuals, but this does not mean they are our lords and we are to render them unquestioned obedience. Such men and women are not distinguished by titles and robes, but by their loving devotion and service to Christ and His Body.

Where then did we get the concept that bishops are rulers? Perhaps a lesson in history would help the modern reader to better understand how it is that we inherited the current hierarchical system of church leadership.

From the first century until now, the political mindset of each era of history was adopted by the church of that particular era. Hence the concept of ruling bishops evolved, with each generation and nation adding its own peculiar twist. When the church falls to the level of a mere institution it will always adopt the political style of the nation where it resides. Generally speaking, the bent of the natural man was to make the word bishop a title of a ruling position instead of the function of a caregiver and servant, such as the godly elderly of the early church. It was somewhat due to the influence of Ignatius in the 2^nd century that this concept arose. It was Ignatius who held the concept that the Bishop (overseer) was a different person from the elder (which means an older wiser one). Ignatius was received well because of his affiliation with the Lord's aged disciple John. He over-emphasized obedience to bishops and stressed the unbiblical clergy-laity distinction, which was already spreading throughout the world.

Eventually the concept of a head Bishop over the other bishops in each city began to evolve, which developed further into a mother church concept in that a bigger city held reign over its smaller surrounding cities and villages. This eventually led to the invention of such grandiose titles as archbishop, cardinal, and pope. None of these titles are found in the scriptures or in the writings of the early church fathers. After this the local character of the ekklesia was lost because there was now one worldwide hierarchy, with the pope at the top. The concept of one Catholic (meaning universal) church was brought into full swing, divided into administrative districts known as dioceses, another concept that was borrowed from the Roman government.

"For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick (episkopes) let another take."

It is important to note here that the word visitation throughout the Old Testament primarily applies to the judgment of God upon the nations. Even Jerusalem, the city of peace, would know such judgment. Standing on a hill, overlooking this beloved city, Jesus wept as he spoke the following words,

Jesus selected the apostles for this specific purpose. Just as He stood before the high counsel as a divine testimony against them, so these men He selected stood before the governors and kings of the nations for a testimony against them.

"And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles." (Matthew10:18)

Jesus spoke about this to Peter in John chapter twenty-one.

"Most assuredly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish." This He spoke, signifying by what death he would glorify God. And when He had spoken this, He said to him, "Follow Me." (John 21:18; 19 NKJV)

The Greek word translated elder by the KJV translators is Presbuteros.
According to W.E. Vine, Presbuteros is "an adjective, the comparative degree of presbus, an old man, an elder....of age, whether of the elder of two persons...the eldest...of a person advanced in life, a senior..."

How is it that the Greek adjective presbuteros, ("older" or "elderly") mysteriously became a noun, represented in the English text by two official sounding titles, i.e., presbyter and elder? Among 54 translators in the KJV panel, at least one of them should have known the difference between an adjective and a noun.

They changed the translation of the Greek word presbuteros, which was formerly translated priest by the papacy, to elder, Tyndale's translation of the word. They did, however, do all that was within their power to give the term elder the same priestly and hierarchical connotation.

In his book entitled The Royal Priesthood, Carl Ketcherside exposes this conspiracy, revealing how the Catholic Church, through sophistry, sought to make presbuteros (elder) into a priestly office, aloof from the rest of the believers.

"The original word which is mistranslated "priests" by the Roman Catholic version is the Greek "presbuteros" which literally means "an aged person." The word for priest is "hiereus." Nothing can be more palpably misleading than the deliberate translation of a word to justify a practice; thus changing the Bible to suit a human system, rather than changing such a system to suit the Bible. To prove this grave charge I cite the very book of Acts, from which Dr. O'Brien quotes. There were both "priests" and "elders" among the Jews. Since Rome translates the word "presbuteros" (an aged man) by the term priests in Acts 14:22, what does she do when the words for both "priests" and "elders" occur in the same verse? Notice the Douay Version at Acts 6:23: "And being let go, they came to their own company, and related all that the chief priests (archiereis) and ancients (presbuteroi) had said to them." In Acts 23:14, the Douay Version reads: "Who came to the chief priests (archiereusin) and the ancients (presbuterois)." In Acts 25:15, "When I was at Jerusalem, the chief priests, and the ancients of the Jews, came unto me." Why did the translators from the Latin Vulgate not render the above by "chief priests and priests"? They knew that it was obvious that there were both priests and elders among the Jews, and an arbitrary translation of priests for "presbuteros" would be easily detected. Therefore they translated it by the word "ancients," which can be and is used in both an official and non-official sense in the New Covenant scriptures. Why then did theynot translate Acts 14:22 in conformity with their translation elsewhere, to read: "And when they had ordained to them ancients in every church, they commended them to the Lord in whom they believed"? Rome had to get her priestcraft in, even if she violated all laws of interpretation and forfeited all claims to consistency. Of such fragile, fanciful tissue is the great fabric of priestcraft woven."

It is amazing how much one little word can change the meaning of a passage of scripture. Such is the case with this word over. Take for instance, Paul's words to the Ephesian elders in Acts 20:28 which reads,

This is a deliberate mistranslation. It could be nothing else for it required that the simplest Greek preposition, en (in or among), which is used 2,700 times in the New Testament and is nowhere else translated over, should be translated over only here and that in the context of leadership.

Peter instructed the presbuteros of his day regarding the nature of their work, reminding them of the perimeters set by the Lord Himself.

The Greek word katakurieuo translated lords over in the above passage is a compound verb consisting of kata, down, and Kurieuo, to exercise lordship. Katakurieuo describes how a lord typically relates to a minion. He relates down (kata) because he is thought to be above or over. It is certain that Peter was remembering the words of Christ, who said "You know that the rulers of the Gentiles lord it over (katakurieuo) them … It shall not be so among you…" Jesus forbids His followers to lord-down upon each other. Instead, he reminds us that he who would be great must be a servant and whoever would be first must be a slave, even as the Son of man came not to be served but to serve, and to give his life as a ransom for many. (See Matthew 20:25-28)

The first century presbuterion were the elderly who followed in Christ's example of servanthood and were recognized (See Philippians 3:17). These men were not lords over or controllers of God’s heritage. They were, "…examples becoming (ginomai) the flock…"(Morris Literal Translation). Ginomai is the Greek word from which we get our English word generate. It is a primary verb, meaning to cause to be ("gen"-erate) or bring into being. Ginomai speaks of the power of example, the power to energize and inspire what they modeled. What we are talking about is the power of a life laid down. "Greater love has no man than this," and as sacrifice begets greater sacrifice, the body of Christ is energized toward greater and greater service. This is the example Jesus left us. He came to serve. Not to receive service as a king, but to give service as a slave. In this up-side-down kingdom, there is no thought of ruling over another; no thought of promotion, for if the King came as a servant, what then are we to do?

Have you ever known someone who so inspired your admiration, that you caught yourself taking on their manners, their gestures, even talking like they talk? What you experienced, for good or bad, was the life altering power of an example.

When I, Michael, was a young man, my aunt pointed out to me one day that I laughed and smiled like my dad. One day in my adolescent years I even caught myself walking like he did. That was strange, because my father had an artificial leg that made him walk with a slight limp.

If Jesus, the ultimate example, the one who is altogether lovely, the one who suffered the horrors of Calvary on your behalf, should stand before you right now, you would become like him. You could not do otherwise. For it is in seeing Him that we are transformed. The scriptures say that when He appears, we shall be like him, for we shall see him as he is (2 Corinthians 3:18). When the power (Ginomai) of example is gone, all you have left is the tyranny of demanded conformity.

Because the true church is relational, not institutional, it makes sense only in a social context, a family context. In every truly healthy family, there is second and third generation communion. You have the grandchildren, the parents, and the grandparents. In that context, the grandparents are the elders. They possess the wisdom of years, and if godly, are in a position to teach by their words and example as no other family member can. Satan has done all he can possibly do to destroy the very concept of family, and to encourage the young in disrespect for the elderly, ignoring their counsel. Thus, we have witnessed the breakdown of the family and the church. The church is a family. It began in the heart of a loving Father who sent his only Son to bring many sons to glory. Oh, what manner of love the father has bestowed upon us that we should be called the sons of God!

Paul wrote to Timothy, telling how he should relate to the elderly (presbuteros) in the family of God:

"Rebuke not an elder, (presbuteros) but intreat him as a father; and the younger men as brethren; The elder (presbuteros) women as mothers; the younger as sisters, with all purity." (1Tm:5:1-2)

I (Michael) am reminded of a story that a brother in Christ told me. One day a pair of Mormon missionaries came to his door and they introduced themselves as Elder Jones and Elder Smith (not their real names). My friend said that the oldest one could not have been more than twenty years old. Finally my friend, who was much older than them, asked, "Elder to what?" They were totally flustered.

In the New Testament we have Timothy, who some call an apostle and others call a pastor (the scripture calling him neither), being instructed to relate to the elderly man as he would his father, with honor and respect. There is something unnatural about the young rebuking the elderly. In an ecclesiastical, hierarchical context, where authority is positional rather than relational, the issue of age is irrelevant. It all depends upon who has the title and position. In today’s institutional churches it would be perceived as a compromise of a pastor’s authority to relate to any untitled individual as his senior. However, in the family esteeming others as better or superior to yourself is normal, or at least it should be. (Philippians 2:3) The church itself has become the greatest enemy of the family by its institutionalized example. This was a masterstroke of the enemy. God wants his family back!

"Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery (presbuterion )." (1Timothy 4:14)

Did Timothy receive a gift by prophecy, with the laying on of the hands of the presbytery? Yes he did! But what in the world is the presbytery? Oh, it has come to mean something to us through word association, as you can teach a baby that a cat is a rat by simply calling the cat a rat. And if you did it long enough, no one could convince him otherwise. Such is the power of tradition.

In his Non-ecclesiastical New Testament, Frank Daniels interpreted presbuterion as the elderly.

"Do not neglect the gift that is in you which was given to you through prophecy with the laying on of hands of the elderly." (1Timothy 4:14)

Had the King James translators translated the Greek word presbuterion correctly it would have been a direct violation of the King’s rules of translation. This was one of the key dominos that, if tipped, would bring down all the rest. They did, however, add their ecclesiastical translation in the margins as "council of elders." If the 16th century reader had known what a true elder was, that might have helped. To them an elder was someone who advanced his own brand of orthodoxy at the expense of the people. They knew nothing of the kind of love that motivated the godly elderly of the first century.

"While older members (presbyters) owe a special responsibility to the younger members in teaching and example, the church is without officers to rule or make decisions. It is a body of loving interaction and full participation." (Dr. Norman Park "It Shall Not Be So Among You")

The people of God are the ekklesia, not a church building or a system of worship. The called out ekklesia is the household of God. This brings us to a verse that is among the most misleading passages in the entire New Testament.

"But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God,(Oikos)which is the church (ekklesia) of the living God, the pillar and ground of the truth." (1Timothy 3:15)

Although the Greek word oikos is often translated house or home, it most often refers to the occupants of a house, i.e., the household or family. Oikos speaks of a family, not a building, a household rather than a material house. If you look at its usage throughout the rest of the New Testament, you cannot avoid this conclusion.

The literal translation of oikos is, Household, family, those who live in the same house. (The Bible library CD) There is a great difference between the houses that we live in and our households. There is an old saying, "a house does not make a home." Neither does a church building make those who enter it the ekklesia of God. Our houses are dispensable but our families are not. The important thing is the family. Let us advance a new equation. Oikos = Household of God = congregation of God = family of God. Oikos is always associated with family, not a material building or temple. It does not refer to the place or building where the Oikos or family meet, but of the family itself, the household.

Where, in this new dispensation, is God’s house? The scriptures make it quite clear; that God does not dwell in temples made with hands. We, the body of Christ, are his temple made of living stones, Jesus himself being the chief cornerstone as well as the foundation (see 1 Corinthians 3).

If 1Timothy 3:15 were translated properly it would read as follows.

"But if I am gone long, you may know how you should conduct yourself among the household of God, his dwelling place, which is the congregation of the living God, the pillar and the ground of truth." (Our own translation)

Acts 10:2: A devout man, and one that feared God with all his house (oikos), which gave much alms to the people, and prayed to God alway.

Acts 11:14: Who shall tell thee words, whereby thou and all thy house (oikos) shall be saved.

Acts 16:15: And when she was baptized, and her household (oikos), she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, (oikos) and abide there. And she constrained us.

Acts 18:8: And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house (oikos);  and many of the Corinthians hearing believed, and were baptized.

Did they meet in temples? Did they meet in church buildings? Where did they gather? Where is the logical place for a family to meet? Where does your family gather on a daily basis? The family of God in the first century met in homes. Where else would a family gather? Here are some of the verses that bring this out.

Acts 8:3: As for Saul, he made havock of the congregation |1577| (ecclesia,) entering into every house, and haling men and women committed them to prison.

Romans 16:5: Likewise greet the church that is in their house. Salute my well beloved Epaenetus, who is the firstfruits of Achaia unto Christ.

1Corinthians 16:19: The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.

Colossians 4:15: Salute the brethren which are in Laodicea, and Nymphas, and the church which is in his house.

Philemon 1:2: And to our beloved Apphia, and Archippus our fellow soldier, and to the church in thy house:

Acts 12:12: And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.

"…how I didn't shrink from declaring to you anything that was profitable, teaching you publicly and from house to house…" (Act 20:20 WEB)

Rule Over

You may be asking by now, "Don’t the scriptures say that elders are to rule over the ekklesia?"

It is apparent that the selection of the English word rule was with design, to promote this ecclesiastical conspiracy. The use of the words rule or have the rule over to lend weight to the argument that the church is hierarchical was a masterstroke, that we are still reeling from today.

What is the English definition of the word rule?

To exercise dominating power or influence…(The New Century Dictionary)

(n.) The right and power to govern or judge:
    • authority
    • command
    • control
    • domination
    • dominion
    • mastery
    • might
    • power
    • sway
    • force
    • weight
    • supremacy

    • servility (antonym)
    • servitude(antonym)
    • weakness (antonym) (The American heritage dictionary)

The King James translators have Paul telling Timothy:

"Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine." (1 Timothy 5:17 KJV).

"These writers made short shrift of the claim that elders have the authority to 'rule.' They knew the history of the 1611 version and the determination of King James to confer on both bishop and king the divine right to rule: 'No bishop, no king.' Hence his demand that the Greek word proistmi be rendered 'rule,' though it actually carried no connotation of authority, power, or governance. It merely meant that elders should be 'foremost' in zeal, knowledge, quality of life, and concern for the welfare of the church - a quality which rightfully should be embodied in all saints. In a very real sense, then, 'ruling' was not the preserve of the few, but the duty of all." (Dr. Norman Park "It Shall Not Be So Among You")

Paul counted himself as a fellow worker, not as one who ruled over the flock of Christ, knowing that one stands by faith in God, not by the scaffoldings of domineering men.

It is important to note that this verse is in the past tense but has been translated to read as though it were in the present tense. It is referring to those who have died in the faith, not to living individuals presiding over the body of Christ. The word over in this verse has nothing to represent it in the original. So, as usual, we will dismiss this word and all that it implies. The words, "them which have the rule over" are a paraphrase of one Greek word - hegeomai (2233) - a verb - meaning to lead, TO GO BEFORE as a guide. In a Christian context hegeomai is descriptive of the act of guiding, going on ahead, leading the way as an example, not sitting as overlords.

Having remembered those who had gone before them, the author of Hebrews turned to the hegeomai still living out the example of Christ among the early believers, those who continued in the example of those who had gone before. Following on the heals of Hebrews 13:7 is a verse that at first seems out of context, but upon careful consideration must be viewed as a transitional thought. This verse ties the exemplary guides of the past to those of the present in a continuum, revealing the fashion and style of leadership in the ekklesia. "Jesus Christ the same yesterday, and to day, and for ever." The hegeomai of the first century followed in the example of Christ, filling up "that which is lacking of the afflictions of Christ," (Colossians 1:24) "being made conformable unto his death…" (Philippians 3:10).

These contemporaries of the writer of Hebrews also were tortured, refusing the deliverance that was offered to them if they would but deny their Lord, that they might get a better resurrection. They too underwent trials, mockings, scourgings, bonds and imprisonment. They also were stoned, tempted, and killed by the sword, destitute, afflicted and evil treated. They did not live in luxury. They did not receive large salaries or sit in offices with honorific titles on the door.
 

Note: The word over is not in the original Greek, but was added, so we should dismiss it and all that it implies.

The King James scholars translated key words in this passage with supposed English equivalents that bear much more autocratic overtones than did the Greek.

For instance, the Greek word, Peitho that was translated obey appears only 55 times in the New Testament. It is only translated obey seven of those times. It would sound ridiculous to use the English word obey in most of the other passages where the Greek word Peitho appears. You be the judge.

The word Obey (peitho) is in the passive voice and simply means be persuaded.

"Peitho: To persuade, i.e. to induce one by words to believe. To make friends of, to win one's favour, gain one's good will, or to seek to win one, strive to please one. To tranquillise. To persuade unto i.e. move or induce one to persuasion to do something. Be persuaded. To be persuaded, to suffer one's self to be persuaded; to be induced to believe: to have faith: in a thing. To believe."  (Thayer and Smith. "Greek Lexicon")

"peitho, to persuade, to win over, in the Passive and Middle voices, to be persuaded, to listen to.... (Acts 5:40, Passive Voice, "they agreed"); The obedience suggested is not by submission to authority, but resulting from persuasion." (W. E. Vine Expository Dictionary of New Testament Words)

Matthew:28:14: And if this come to the governor's ears, we will persuade (pietho) him, and secure you.

Acts13:43: Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded (pietho) them to continue in the grace of God.

Acts14:19: And there came thither certain Jews from Antioch and Iconium, who persuaded (pietho)the people, and, having stoned Paul, drew him out of the city, supposing he had been dead.

Acts18:4: And he (Paul) reasoned (Dialegomai…'To think different things with one's self, mingle thought with thought. To ponder, revolve in mind. To converse, discourse with one, argue, discuss'. (Thayer and Smith Greek Lexicon)  …in the synagogue every sabbath, and persuaded (pietho) the Jews and the Greeks."

"For I am persuaded (pietho), that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord". (Romans 8:38-39)

"…this Paul hath persuaded (pietho) and turned away much people, saying that they be no gods, which are made with hands". (Acts:19:26)

From time to time, Paul expressed his confidence in other brothers in Christ. Here is one such instance.

"And I myself also am persuaded (pietho) of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another." (Rom:15:14)

2Corinthians 5:11: Knowing therefore the terror of the Lord, we persuade (pietho) men; but we are made manifest unto God; and I trust also are made manifest in your consciences.

Galatians 1:10: For do I now persuade (pietho) men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.

2Timothy 1:5: When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded (pietho)that in thee also.

2Timothy 1:12: For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded (pietho) that he is able to keep that which I have committed unto him against that day.

Hebrews 6:9: But, beloved, we are persuaded (pietho) better things of you, and things that accompany salvation, though we thus speak.

We find a great illustration of this in the life of Peter. God gave Peter a dream that shook his belief-system to the core. God sent him to the house of a devout Gentile to declare the gospel. When he returned to Jerusalem, those of the circumcision, who clung to the teachings of Judaism, contended with him, saying, "You went into uncircumcised men and ate with them." (Acts 11:3). What can we learn from Peter's response? Did he remind them that he was an apostle, i.e., "God's Anointed"? Did he ignore them as though he were above such questioning? Was he short with them? No to all the above. There is not a hint of offense in Peter's response. He treated them with the utmost respect, explaining in detail the events leading up to his trip to the household of Cornelius the centurion. Peter persuaded them to the degree that his critics were silenced and began to give glory to God. Peter did not demand blind consent. Because of the grace and humility Peter handled this situation with, what potentially could have caused a great schism in the Jerusalem Church resulted in an occasion for glorifying God. This story profoundly reveals Peter's posture toward the rest of Christ's disciples. He did not see himself as above question nor above those who questioned him. He simply exercised godly influence and those who heard him were persuaded.

Most abuses are the result of men trying to force their preconceived ideas on others by the use of mistakenly perceived power, without the slightest means of grace.

What about this word submit in Hebrews 13:17? "… submit yourselves: for they watch for your souls."

We have heard the words submit and submission over the last thirty years in relationship to those who desire to make disciples of Christ by the overt power of their own wills. We have also heard men teaching that wives are to submit to their husbands, even the ones who are physically and mentally abusive. Consequently, the words submission and submit have left a foul taste in the mouths of most Christians because of the abuse in the church.

The Greek word that was translated submit in verse seventeen above is hupeiko it simply means yield. It is closely related to hupotasso, of which we will speak more shortly. Hupeiko in no way infers any kind of outward force being placed on the person yielding. It is a voluntary act in this case of a person yielding to those who truly care about them in godly love. In the body of Christ you cannot demand that someone submit to your authority. If you do, it proves that you really do not have authority. He is not fit to lead who is not capable of guiding.

The following translation comes closest to capturing the true meaning of Hebrews 13:17.

"Be persuaded by your leaders, and be deferring to them, for they are vigilant for the sake of your souls, as having to render an account, that they may be doing this with joy, and not with groaning, for this is disadvantageous for you." (Hebrews 13:17 - Concordant Literal New Testament)

The third most favorite verse of those who desire to rule over the ekklesia of Christ is found in Hebrews chapter thirteen verse twenty-four.

The Greek word hegeomai is once again translated them that have the rule over. This is not a translation but a redefinition of one Greek word. Another important thing to note here is that this letter was not written to the hegeomai, but to the ekklesia as a whole. This is in direct conflict with modern leadership theory, where it is considered inappropriate to write anything, especially something as doctrinal as this letter is, without going through the chain of command, i.e., the ones who are ruling over and who censor all such documents for correctness.

"The Apostle Paul's example in writing to the churches in Galatia and Corinth is in direct conflict with modern elder theory. There were serious doctrinal, fraternal, and disciplinary problems in both places. Yet, Paul did not write the elders to straighten out these problems, he wrote the members and put the burden on the many. It is highly significant that in his letters Paul practically never mentioned elders. He looked to congregational responsibility and congregational action. Once more we note in modern "eldership" theory, Paul's appeal to congregational autonomy is an example to be avoided. It has been replaced by eldership autonomy." (Dr. Norman Park Jesus Versus "The Eldership")

"Likewise, younger ones, be subject (hupotasso) to older ones, and all being subject to one another. Put on humility. For God resists proud ones, but He gives grace to the humble." (1 Peter 5:5 MKJV - Green)

"Hupotasso: A Greek military term meaning, "to arrange [troop divisions] in a military fashion under the command of a leader." In non-military use, it was "a voluntary attitude of giving in, cooperating, assuming responsibility, and carrying a burden." (Strong’s)

According to Kenneth S. Wuest, "The word proud (in the above verse) is the translation of a Greek word which means literally to show above, and thus describes the proud person as one who shows himself above others. The word humble is the translation of the Greek word rendered lowly in Matthew11:29, where it describes our Lord's character. The word is found in the early secular documents where it speaks of the Nile River in its low stage in the words, 'it runs low.' The word means 'not rising far from the ground.' It describes the Christian who follows in the humble and lowly steps of his Lord."

In his "Fuller Translation," Wuest translated 1Peter 5:5 as follows.

"Moreover, all of you, bind about yourselves as a girdle, humility toward one another, because God opposes himself to those who set themselves above others, but gives grace to those who are lowly."

Even Paul would not elevate himself above others.

"Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand." (2 Corinthians 1:24)

In the early 70s there was a movement called Discipleship. The leaders of this movement were sincere, upright and godly men. However, they collectively missed God’s mark. Embracing the military usage of Greek words like hupotasso, they carrying their newfound philosophy to its logical conclusion. The result was a sheepfold that strangely resembled a concentration camp. In some cases, the most mundane daily decisions of the faithful were abdicated to someone called my shepherd. They also ascribed to this man the title of Covering, saying of him, "He is my covering." They spoke of the Pillars of Heaven, headship, the covering, delegated authority, kingdom taxes and covenant loyalty. These things, taught in a military, hierarchical context, served as walls to confine those who submitted. Consequently, many forfeited freedom itself, only to discover at last that their trust was misplaced. There are many Christians still reeling from the residual affects of this twisted teaching. Many still don’t understand what happened to them. All they know is that they trusted men who were in control and were hurt.

One of these leaders, whom we still hold in high regard for his humility and honesty, in the aftermath of this experiment gone awry, said,

In a publication entitled The Raleigh World, Steve Eastman writes of Bob's current posture toward the errors of the past.

In 1977, Michael Harper insightfully expressed his concerns regarding the discipleship movement in his book entitled Let My People Grow.

Why are men so eager to repeat the mistakes of the past? Someone said, "The definition of insanity is doing the same thing over and over again, expecting a different result." In spite of the injury and shame that occurred in the discipleship movement, a new generation has been deceived into thinking that, with a few alterations, they can get it right this time.

"For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." (Hebrews:2:10)

"… That prince who was to lead them into salvation." (Knox)

We must have our minds renewed to view leadership as going on ahead, rather than presiding above. Do we walk the path, or, rule the roost? Are we going on ahead or attempting to be the head? If we are following the captain, we will inadvertently lead, but we will not lord over the faith of others nor exercise authority and dominion upon them.
 

Two Models of Leadership

2.) V
     E
     R
     T
     I
     C
     A
     L

Horizontal leadership is going on ahead, following the captain of our salvation, out in front of the flock, leading or guiding, not driving them from behind. Vertical leadership is one person presiding over another. The very word over creates a mental picture of one above, and another beneath. One involves climbing up the ecclesiastical ladder of success, while the other is simply following on to know the Lord and assisting others along the way. Jesus gave us the first and only model of horizontal leadership. It was so radical in comparison to the vertical that without divine help the disciples could not imagine such a thing. The vertical, pecking-order model of leadership has no place in the Christian community. Referring to this vertical model, Jesus said; "But you shall not be so…"

"And there was also a strife among them, which of them should be accounted the greatest. And he said unto them, "The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest (meizon) among you, let him be as the younger; and he that is chief (hegeomai), as he that doth serve (diakoneo). For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth (diakoneo)." (Luke 22: 24-27)

So in answering the strife of which one of them would be the greatest, Jesus brought the disciples two giant steps down. He reduced them from kings, to elders, and from elders to household servants. Consider what that must have done to their egos!

Hear us dear reader! Jesus said, "It shall not be so among you."  This is an emphatic statement in the Greek. "It cannot be so among you!" What is the Father’s norm for his family? What shall be so among us?

John Wesley gives us our answer,

"But ye are to be benefactors to mankind, not by governing, but by serving".

Then he said to them, "Anyone who welcomes a little child like this on my behalf welcomes me, and anyone who welcomes me welcomes my Father who sent me. Whoever is the least among you is the greatest." (Luke 9:48) (The New Living Translation)

Therefore, anyone who becomes as humble as this little child is the greatest in the Kingdom of Heaven. (Matthew 11:4) (The New Living Translation)

Don't ever let anyone call you 'Rabbi,' for you have only one teacher, and all of you are on the same level as brothers and sisters.  And don't address anyone here on earth as 'Father,' for only God in heaven is your spiritual Father. And don't let anyone call you 'Master,' for there is only one master, the Messiah. The greatest among you must be a servant. But those who exalt themselves will be humbled, and those who humble themselves will be exalted. (Matthew 23:8-12 The New Living Translation)

"Of how little avail has this condemnation of "lordship" and vain titles been against the vanity of Christian ecclesiastics?" (Author unknown)

In our society, we incarcerate parents who use their children as objects for sexual gratification, serving themselves at the child’s emotional and physical expense. In the institution called the church (note: we do not refer to the body of Christ here) a similar condition exists. The abuses are much more subtle, but equally painful. The heart is ravished, not the body. The predators who continue to inflict untold pain upon God's Children are not locked up but praised and esteemed instead. I (George) have stood beside the victims; I have witnessed their tears. I heard them say, "I feel like I’ve been raped!" How else should they have felt? They had been violated. They were expected to perform without being truly loved. They had become the playthings of ambitious overlords, who cast them off when they failed to perform up to expectations.

Even God himself will not violate the wills of men. He is set to win them by love. "For God so loved the world that He gave his only begotten Son…" This shows the depth of God's commitment and love toward us. Jesus laid down his life as the evident token of that love. Upon this backdrop, how is it that men, purporting to be leaders in Christ's church, should do spite to the very Spirit of Christ by resorting to tyrannical means to secure obedience? In an attempt to police a forced orthodoxy, they violate the very sanctum that God has made off-limits to all but love’s persuasion. Obedience for any other reason than love is unacceptable to God. God beckons, He woos, but He does not force. Forced obedience is something akin to rape, - entering or thrusting oneself upon another without invitation. Imposing one’s will and desires upon the unwilling is our definition of tyranny. It is also the definition of rape.
We find a prime example of forced orthodoxy in 3 John 1:9-10. A man by the name of Diotrephes sought to impose himself and his will upon the Body of Christ, seeking the preeminence that only rightly belongs to Christ – the One True Head of the body. John wrote:

"I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church."

Even Jesus Himself does not use this kind of control over His church! In John chapter ten we see His opened handed kind of leadership.

"I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture. "The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly." (John 10:9-10, NKJV).

How often have you heard it preached from the pulpit that you were not to go elsewhere to be fed, but you were to stay put for your own good? We have heard it many times. This sectarian spirit is not the Spirit of Christ, who is so confident in the liberty He gives HIS sheep that He readily leaves the 99 and seeks out the one that goes too far astray.

True leadership in His kingdom is very open handed. His sheep are completely confident that no one shall pluck them out of His hand. The parable of the Prodigal Son is a wonderful example of a father who not only allows his son to leave, but gives him his inheritance when he asks for it. He knows that holding the son captive against his will is the sure way to lose him. He believes that once the son has seen the final fruit of his rebellion, he will come back to the one who truly loves him. Anyone who does not truly love Jesus' sheep does not have this kind of confidence. Do you want to see a body grow? Love builds up.

"Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and knit together by every joint with which it is supplied, when each part is working properly, makes bodily growth and upbuilds itself in love." (Ephesians 4:15-16, RSV).

Note at the outset that there is no biblical justification for the institutionalized version of Christianity that now covers the globe. In fact, there is no pattern in the scripture for setting up a church institution of any kind.

The word "world" here is a translation of a Greek word kosmos, which means a system. In context, Paul was speaking of the religious system at that time. We are not being trite when we say, Christianity is NOT a system, it is not of the kosmos/world. Christianity is a person and that person is Christ! Although Judaism and the law originated with God, in the hands of the enemy it became a system used to usurp and distract mankind from God's eternal purpose in Christ and was even used to crucify the very Offspring of God Himself. The same is true of the Christian system where the fruit of living union with Christ, the Vine, has been supplanted by a codified and systematized "Christianity." This is the sad world to which all true believers are DEAD. For they are not preoccupied with principles or Christian ethics but are new creations living by the spirit of life in Christ Jesus.

"But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant: exactly like the Son of man came not to be served, (diakoneo) but to serve, (diakoneo) and to give his life a ransom for many." (Mt.20:25-28)

Forgive us Father, for ever wanting other than Your Son as our example, our Divine mandate! Set before our eyes the image of the Lord of heaven on his knees serving. Washing the road-weary feet, dirty, perhaps smelly. Love constraining. Love bowing low. Love wrapped in a servant’s towel (see John 13:1-18)!

This is what the first century elderly modeled. This is what they handed down. They were examples, not of some legal standard of perfection as modeled by a lofty priesthood who says to itself, "If Jesus is now ruling and reigning, then we can too." He has not left us to rule and reign, but to serve just as He did. He contrasted the servant leadership that He modeled, with that of the Scribes and Pharisees, comparing the heart motivation and outworking of each.

Jesus is making a comparison here. Thieves and robbers come to steal and take life. He came to give life. Here we see the glaring difference between the Pharisee/clergy and Jesus. Speaking to the scribes and Pharisees, Jesus said, "All that ever came (come) before me are thieves and robbers." (John 10:8)

Such are hirelings who cared not for the sheep. (See verse 13.)

"I lay down my life for the sheep," Jesus said, and history attests to the truth of it. Time is measured both before and after the servant life of Christ, as if to pause in reverence, separating what was BC, "before Christ," from what is AD anno DominI,"In the year of our Lord."

All who come before (pro) Christ, in His place of eminence, are the same as thieves and robbers, driven by ambition and self-interest. They were and are motivated by private ambition. The money is good. They love the recognition. They love the feeling of power and control. Jude warned, "These are hidden rocky reefs in your love feasts when they feast with you, shepherds who without fear feed themselves; clouds without water, carried along by winds; autumn leaves without fruit, twice dead, plucked up by the roots" (Jude 1:12). They are hirelings, shepherds feeding themselves. They flee when the sacrifice of caring for the sheep becomes too great.

Here is the hireling’s test. If you can pass it, you may not be a hireling. Care for the sheep at no expense to the sheep. Don’t receive a wage; do it for nothing. Go beyond that and serve Christ's sheep at your own expense. Do this for three years and you will have passed the hireling’s test. You will be walking in the footsteps of greatness, the footsteps of the ONE who came to serve and lay down His life for His sheep.

Jesus did leave us an example to follow - one that stands in stark antithesis to the current notion of Church Leadership. This model from heaven, like oil, will not mix with the waters of historic ecclesiastical despotism.

"Let this mind be in you"

It is interesting to note all the instances in which Jesus avoided even the appearance of the ruling class. From his birth to his grave, he chose the most humble means. He really was born in a barn. His baby clothes were swaddling clothes, mere rags wrapped about him. His crib was a feeding box for livestock. Common shepherds came to pay Him honor, while the local who's who chose to ignore His lowly birth. At the Jerusalem dedication, his parents could only afford a pair of turtledoves, or two young pigeons, which was the offering of the poor. He grew up in the household of a working carpenter in the lowest of all the towns in lowly Galilee. He made himself of no reputation. Isaiah prophesied that He had no form nor comeliness, nor anything about Him that would attract carnal men. That final week of His life on earth, He chose to ride into Jerusalem on a donkey, not as a conquering king on a great horse. He washed the feet of his disciples that last night. He died in the most shameful way possible, the death of a criminal with two common thieves, although He was innocent. They even buried His body in a borrowed tomb!

Those who posture themselves to rule have forgotten something very important, the mind of Christ. Christ, who was equal to God, did not cling to His prerogatives as the Son of God. On the contrary, he emptied himself, and took upon himself the slave’s apron.

"Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross." (Philippians 2:5-8 RSV)

". . . But the surest way for this to be a better world is for people to seek first the Kingdom of God and His righteousness. The model for Christian leadership in America today is not the entrepreneur, not the CEO - it is the suffering servant, Jesus Christ." (Richard Halverson)