Category: Ministry & Marketplace

Do You Elihu? (Part 1)

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Before reading this post, I suggest you check out Pastor Paul LeBoutillier’s (Calvary Chapel – Ontario, Oregon) message on Job 32-42 for context. The clip below contains Pastor Paul’s commentary for Job 32 only…

 

Have you ever had to “get real” with a friend or colleague in distress? Perhaps you’ve been in a situation where saying what needed to be said felt like threading a needle…or a roundhouse kick to the trachea.

If so, rest assured: You’re not alone. We’ve all been there at one point or another.

Yet, while stirring a storm in tranquil seas is never fun, there’s something to be said about the willing word spoken at the perfect time, in the face of the opposite spirit.

‘Cause truth is: When verbal courage is expressed through perseverance, vulnerability, and fearless articulacy, it carries the power to inspire change.

Enter Elihu, the unsung hero in arguably the most underrated book in the Old Testament – Job.

For those unaware, the book details the life of Job, a righteous man who honors God despite immense suffering. Not only is Job the first poetic book in the Bible, but also the first to address themes of theodicy, the vindication of God’s justice in the light of humanity’s suffering. After losing his children, servants, wealth and health, Job’s wife and closest friends (Eliphaz, Bildad, and Zophar) tempt Job to curse God and die (Job 2:9); however, after multiple arguments between Job and his opponents concerning the source of his suffering (chapters 4-31), we finally find Elihu making his debut (32:6-22):

Then Elihu…burned with anger at Job because he justified himself rather than God. He burned with anger also at Job’s three friends because they had found no answer, although they had declared Job to be in the wrong. Now Elihu had waited to speak to Job because they were older than he. And when Elihu saw that there was no answer in the mouth of these three men, he burned with anger.

And Elihu…said, “I am young in years, and you are aged; therefore I was timid and afraid to declare my opinion to you. I said, ‘Let days speak, and many years teach wisdom.’ But it is the spirit in man, the breath of the Almighty, that makes him understand. It is not the old who are wise, nor the aged who understand what is right.

Therefore I say, ‘Listen to me; let me also declare my opinion.’ Behold, I waited for your words, I listened for your wise sayings, while you searched out what to say. I gave you my attention, and, behold, there was none among you who refuted Job or who answered his words. Beware lest you say, ‘We have found wisdom; God may vanquish him, not a man.’ He has not directed his words against me, and I will not answer him with your speeches. They are dismayed; they answer no more; they have not a word to say.

And shall I wait, because they do not speak, because they stand there and answer no more. I also will answer with my share; I also will declare my opinion. For I am full of words;  the spirit within me constrains me. Behold, my belly is like wine that has no vent; like new wineskins ready to burst. I must speak, that I may find relief; I must open my lips and answer. I will not show partiality to any man or use flattery toward any person. For I do not know how to flatter, else my Maker would soon take me away.”

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I mean….you talk about a ‘confrontation clinic’! Clearly, Elihu’s charge is one of the most comprehensive and honest critiques in all of Scripture…and he’s just getting started.

Let’s break the next few chapters down…

  • In Job 33, Elihu calls out Job for saying he was without any sin and that God would not answer. Elihu says, “But I tell you, in this you are not right, for God is greater than any mortal.” (v. 12)
  • In Job 34, Elihu pivots off his rebuke to emphasize God’s justice: “It is unthinkable that God would do wrong, that the Almighty would pervert justice.” (v. 12)
  • In Job 35, Elihu again censures Job: “Indeed, God does not listen to [the arrogant person’s] empty plea; the Almighty pays no attention to it. How much less, then, will he listen, when you say that you do not see him, that your case is before him and you must wait for him.” (v. 13-14)
  • In Job 36, shifts to highlighting God’s greatness: “How great is God, beyond our understanding! The number of his years is past finding out.” Elihu rightly points Job to God’s might, saying, “Listen to this, Job; / stop and consider God’s wonders.” (v. 26)
  • Finally, in Job 37, Elihu drops the mic (v. 23-24), emphatically bringing Eliphaz, Bildad, and Zophar to their figurative knees. As for Job, not only does he break his silence, but acknowledges Elihu’s criticism and in response, his own godly sorry (42:1-6). At last, Elihu’s persistence as a timely mouthpiece had come full circle.

Now, I bet you’re wondering what’s my point in bringing up Elihu, in summarizing these random passages.

To be fair, I could settle for…

  • Truth spoken in love leads to understanding/repentance.
  • Truth stands firm and perseveres through weakness.
  • God speaks to and through man for His highest good.
  • We are vessels of clay, anointed and appointed as His Godsend.

…however, what really grips me is God’s faithfulness to provide what we need to hear His voice and know He’s greater than our circumstances.

Yes, we can be correct in our theology and speak it coherently, but if it’s detached from God’s fatherheart of mercy, if it fails to lead one towards grace and discernment…can we honestly say we’re living as Kingdom influencers?

Granted, I know courage doesn’t necessarily imply perfect execution of proactive action. After all, the truth can get messy. But I guess this is why I love the story of Elihu so much.

For starters, Elihu doesn’t look for the platform; the platform finds him. He doesn’t speak when he feels like it but waits until ignorance and/or arrogance compels him (34:18-20). And before he even utters a word, he calibrates his thoughts to God’s perspective, allowing humility and confidence to saturate his speech. Perhaps this is why he refers to Job and his companions as “wise men” (34:2) in spite of their pride and valued his role as God’s embouchure more than his right to be right. Whatever the case, Elihu burned for God’s Word to be known (chapter 38), ultimately making a way for repentance to be realized.

May we all seize the opportunity to go and do likewise within our arenas of influence.

Selah.

Looking ahead, I’ll aim to write a sequel post on how we can be modern-day Elihu’s in today’s marketplace. For now, my encouragement to you is to consider how Elihu beheld the truth and his assignment to speak it. Then dare to apply it in your own life, regardless of whose (i.e. Job or Elihu) shoes you’re in, and live the question…

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‘Cause frankly whatever sole your soul is in, if you walk in humble obedience and the firm belief that God will use it to reflect His very best, then He’ll undoubtedly guide you whenever you have to speak the whole truth…and nothing but the truth.

You got this.

Cover creds: JW.org

What Keeps Us From Being Addicted to Jesus?

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Shout-out to my colleague, Karen Hall, for bringing this question up during our latest Messenger Fellowship Zoom call…

What keeps us from being addicted to Jesus?

Scripture references: Ephesians 1:19-20; Colossians 3:1

In fewer words, not living the full Gospel…in the fullness of hope. One could say the answer to what compromises our hope is also the answer to this question.

Yet, digging deeper, I believe a good chunk of this comes down to entitled expectations concerning the new life we have. For some of us, we think like Martha through the lens of ‘becoming’, not ‘it is finished’; for others, the concept of a ‘new thing’ may be a ‘new way’ tied to an ‘old thing’ in disguise.

Whatever the case, to be addicted to Jesus, it’s important we give into God as our default, not just as a ‘go-to’ option. For instance, we may want to help more people in more situations ‘Christ in us’; however, if we deny our help as anything without helplessness, are we really capturing the love and life of Jesus? Are we really capturing the power of Cross in our arenas of influence? Or are we content letting worldly systems (and our proximity to them) get in the way?

I know for me, independence has a way of exposing my attitude towards Jesus. To the extent I shy away from weakness, to that extent I yield to self-preservation and self-effort. At times, it’s almost as I’d rather embrace defeats I can understand than total sufficiency I can’t. Perhaps some are like me wondering what might happen if they have too much of Jesus? As if there’s an imaginary cutoff…or overdose limit?

Either way, the problems with independence are many, but if I had to pick some common themes, I’d say…

1. It hinders daily abiding.
2. It chains us to ‘old creation’ thinking/keeps us from celebrating our 100% helplessness in light of God’s 100% sufficiency
3. It distracts us from Jesus/wanting to be like him.
4. It separates Christ and Cross as the source of our new creation.

No wonder so many feel dead where they’re alive, alive where they’re dead, and thirsty to cope to bridge the divide.

Selah.

Looking ahead, if there is a follow-up to this bonus post, I’ll look to discuss the following…

  1. How we, as business leaders, can rest in victory and be released in confidence knowing our future is guaranteed.
  2. How intercession is an expression of our certainty in Christ’s power to save.
  3. How God guarantees outcomes is core to his sovereignty.

Stay blessed and healthy, my friends…

~ Cameron

Cover photo creds: HipWallpaper

Jethro Principles: Structures for Organized Relationship (Part 1)

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Central Thought: The Lord provides a structure in which intimacy with God is nurtured through a system of organized relationships.

Central Theme: The practice of multiple shepherds; the concept of communal shepherding.

Central Culture: A sense of ‘connection’ among members of the Body.
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When I say ‘Jethro’ what immediately comes to mind? A husky high priest embracing Moses, guiding him from fugitive to family? A fatherly shepherd in the middle of nowhere?

Perhaps you recall that ‘Prince of Egypt‘ scene when a jovial Jethro leads the Midianites in a festive (“you must learn to join the”) dance around the campfire.

To be honest, I imagine most first impressions of Jethro involves at least one of these things.

But what if I told you Jethro wasn’t just a hospitable father-in-law but a strategic advisor with a depth of business savvy? Would the idea of him being more than a pastoral shepherd cross your mind?

If not, dare to consider Exodus 18 where Jethro advises Moses how to manage two million people, essentially giving him a promised way to the Promised Land.

Let’s set the stage:

After wondering to the wilderness, Jethro finds a swamped Moses settling disputes among the thousands of freshly delivered Israelites. Cloaked in experience, Jethro asks Moses what he’s doing knowing full well what is going on. Moses then replies he’s judging the people as they come to him inquiring God’s will. Immediately, Jethro responds by giving Moses a system and structure for accountable relationship:

“Look for able men…who fear God, who are trustworthy…and place them over the people as chiefs of thousands, of hundreds, of fifties, and of tens. And let them judge the people at all times. Every great matter they shall bring to you, but any small matter they shall decide themselves. So, it will be easier for you, and they will bear the burden with you.” ~ Exodus 18:21-22 (ESV)

Heeding Jethro’s advice, Moses appoints a team of elders for each group size in v. 24-26. From there, a relieved Moses finds the flexibility and mobility he needs to meet God on Mount Sinai (Exodus 19) and receive the Ten Commandments (Exodus 20).

Now, I know what you’re thinking: But Cam, I’m low on the totem pole in my not-so-large company. How can this possibly apply to me?

Good news! These Jethro principles, while ancient, are timelessly paramount to the foundations of leadership and character. For starters, not only do they serve as a template for stewarding organized relationships, but also reveal how we, as Kingdom influencers, are to preserve our margins to experience and facilitate intimacy with God. In Moses’ case, he knew God was with him; he just didn’t know how this intimacy needed to be fostered. And I think for many of us, that’s the hardest part: While we may have the discernment, we can’t steer into the unforced rhythms of grace until we embrace our limitations (Matthew 11:20-24) and trust God’s entrusted.

As for Jethro, it’s interesting to note how his counsel reflects the Trinity in an organized relational context where each role is co-equal in value, diverse in function. One could say because of the Godhead, there’s always been a template on how responsibility, accountability, and stewardship operate since one can’t exist without the other. Either way…

…for God so loved the world, He gave us communal systems to be institutionalized so His mission could be realized.

Knowing this, we can see the heart of Jethro more clearly. While delegating authority was crucial in the moment, the intent of his objective wasn’t to establish hierarchy, but to help people discover God and to…

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Selah.

Study Questions

  1. As Jethro modeled, we serve community as we provide others what they need to receive life and godliness. While the church is a primary outlet, for most, our jobs are the hubs for our social interaction. That said, do you see Jethro principles at work? If so, how are they succeeding and/or where can they improve?
  2. How can one’s concept of authority benefit from the Jethro principles? How can one’s concept of hierarchy benefit from the Jethro principles?
  3. How to Jethro principles help us deal with conflict management and resolution?
Cover photos creds: Simplify the Message; written as mini-devotional for The Gate Community Church (request at or under 500 words)

Kingdom Agents: The Difference Between Gifts, Functions and Vocations (Part 2)

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So last week, we laid some groundwork on spiritual gifts and vocations, examining our priesthood in a professional light. As for today, I want to apply some gridwork with respect to our influencing identity. 

To do this, we need to accept a few core truths about God and how He’s created us:

  1. We are all designers, developers, and/or managers¹ (grid #1).
  2. The reason for this validates the existence of the Trinity (grid #2).
  3. The reason for this confirms our receipt of ascension (i.e. apostle, prophet, evangelist, pastor, teacher, elder, deacon) gifts.
  4. Each ascension gift (Ephesians 4) has a corollary designer/developer/manager counterpart.

Let’s break this down further by matching Grid 1 to points 3-4…

Grid 1

  • Designer (God the Father)
  • Designer/Developer
  • Developer/Designer
  • Developer (God the Son)
  • Developer/Manager
  • Manager/Developer
  • Manager (God the Holy Spirit)

Combined with Ephesians 4…

  • Designer – __Apostle__
  • Designer/Developer – __Prophet__
  • Developer/Designer – __Evangelist__
  • Developer – __Teacher__
  • Developer/Manager – __Pastor__
  • Manager/Developer – __Elder__
  • Manager – __Deacon__

A few quick points/reminders before I continue…

  1. The goal of this series is to help you discover your unique intelligence and giftings within your vocation.
  2. These lists apply to everyone, not just the ‘spiritually elite’.
  3. To simply comparisons, we are going to add ‘elders’ and ‘deacons’ to the ascension gift pastoral cluster so we can match 7 gifts with 7 functions.
  4. While Grid 1 represents the three principle leadership styles, no question there are many more subcomponents worthy of discussion. Perhaps I’ll unpack some of them later on; for now, let’s focus on these filters and proceed.
  5. Concerning the Trinity, the designer, developer, and manager roles imply core function, not sole function. While each member has a primary role (be it governing, stewarding or convicting), this doesn’t mean secondary modes of service are neglected.

Having said all that…let’s take our accountant friend from ‘part 1‘. While he may equip through an apostolic anointing particularly in his vocation, there may be times he imparts as a prophet and/or evangelist¹. Why? Because while the core of his apostolic function is to bring vision and direction to people², the purpose of his function is to call forth destiny.

As such, it’s important we make a critical distinction before digging deeper…

While your leadership profile may default to a particular ranking, your leadership isn’t contained to it.

Like many behavior assessments, one’s approach to giftings and function should not be fixed within a vacuum but should be fluid within an established rhythm. After all, God creates order but isn’t subjected to it.

For instance, as we’ll go through in ‘part 3’, you may possess an elder/deacon or deacon/pastor vocational profile but may find yourself in a prophetic moment during a counseling session. In this situation, you may feel uncomfortable operating outside your ‘gift wheelhouse’; however, ask yourself what’s more important: Being Spirit-led or strength-driven? 

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As Scripture confirms, whatever your strengths are, they should never be what leads you or what you rely on.

“The Lord is my strength and song, and he has become my salvation: he is my God, and I will prepare him a habitation; my father’s God, and I will exalt him.” ~ Exodus 15:2 (ESV)

“The Lord will give strength unto his people; the Lord will bless his people with peace.” Psalm 29:11 (ESV)

“The Spirit, not content to flit around on the surface, dives into the depths of God, and brings out what God planned all along. Whoever knows what you’re thinking and planning except you yourself? The same with God—except that he not only knows what he’s thinking, but he lets us in on it. God offers a full report on the gifts of life and salvation that he is giving us. We don’t have to rely on the world’s guesses and opinions. We didn’t learn this by reading books or going to school; we learned it from God, who taught us person-to-person through Jesus, and we’re passing it on to you in the same firsthand, personal way.”  ~ 1 Corinthians 2:10-13 (MSG)

As the Psalmist declares, God gives strength for strength…because He is our strength. Accordingly, we can be certain what He provides whether gift, function or vocation follows a similar line. Like strength, the reason we don’t have to worry about work being our identity is because the Lord is our source of identity. From the beginning of time, we were called with a progression to profession, with an occupational heritage by which to bless people. Why not accept the fact God is not only in what He appoints but is what He appoints as well?

As you journey this week, remember you are part of a royal priesthood maturing towards a promised land. Even if you feel you’re working in a desert or wilderness, remember you can embrace strength and intimacy with God through weakness. You can take hold of His sustenance through the marketplace manna He provides. And you can press on as walls of territorialism dissolve into radical equality…all because you know a) You’re loved by God and b) The reason we’re diverse in function/co-equal in value is so we can participate in God’s goodness while uniquely showcasing His glory throughout the earth.

Selah.

Looking ahead to next time, I’ll finally debut the 7 vocational profiles (apostle, evangelist, prophet, pastor, teacher, elder, deacon). ‘Til then, you got this and we’re here for you rooting you on.

Peace…

~ Cameron

Footnotes

  1. Among other ascension gift possibilities
  2. Especially in his place of profession
Cover photo creds: GOBankingRates

Kingdom Agents: The Difference Between Gifts, Functions and Vocations (Part 1)

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When I say ‘vocation’, what immediately comes to mind?

The 9-5 grind, the hustle and bustle, doing anything and everything to make ends meet?

If so, you’re not alone. After all, the world loves to condition us to view work as a ‘got to’, not a ‘get to’.

Yet, as I was reminded over the weekend, our marketplace vocation goes far beyond immediacy, intellect, and [our sense of] importance. Even though the nature of our jobs may require these elements, the aim of our jobs…the aim of our calling…is to serve as a royal priesthood, as Kingdom agents functioning in personal commission.

The question is: What does this look like and how does this happen?

tenor

For starters, it’s imperative we understand the difference not only between call and vocation but gifts and function.

To do this, let’s recap the spiritual gifts as outlined in the New Testament:

*Jesus gifts (Ephesians 4:1-3) – These are part of our vocation and include ascension and equipping gifts as well as the fivefold spiritual gifts (i.e. apostle, pastor, teacher, evangelist, prophet).

Note: While all are wired to shape influence, not all are wired to employ these gifts in the church/in these specific occupations. More on this in a sec.

*Spirit’s gifts (1 Corinthians 12) – These belong to the Spirit and are gifts in a gathering. Some examples include administration, discernment, wisdom, healing, and miracles.

* Community gifts (Romans 4:4, 12:4-8) – These help us function in a local body. Some examples including leadership, encouragement, service, and mercy.

list-of-spiritual-gifts

Due to word count, I’ll link these passages rather than copy/paste; however, after you read them, consider their Greek roots:

1. Romans 12:4-5 – The word for function is the Greek word ‘praxis’ meaning “practice function” and signifies continual activity.

2. Romans 12:6-8 – The word for gifts is the Greek word ‘charismata’ meaning “grace function” and signifies communal activity. In the workplace, we can know these functions as influencing functions.

In both these cases, it’s important to note the origin of gifts point to corporate functions created for unity, not individual skills and talents.

3. Ephesians 4:1-3 – The word for vocation is the Greek word ‘klesis’ meaning “calling function” and signifies the work in which a person is employed. This not only references our occupation but our acceptance of it as a divine call to a particular pathway/course of action.

In this case, it’s critical we know how vocation and calling work together. As Martin Luther once said, “Every person is capable of having a vocation”; however, our universal calling is to be a royal priesthood.

Accordingly, we can break this down as follows:

• Our universal calling: Priest (1 Peter 2:9)
• Our gifts and functions: Romans 12:4-8
• Our vocation: Romans 12 filtered through Ephesians 4


I like how Timothy Williams, author of The Spiritual Gifts, captures the vocational aspect of our spiritual gifts: While we know there are 5 ascension gifts and 7 community gifts,  it’s important to note “each ascension gift has a corresponding functional gift.” For instance, a certain accountant may not be called to serve as a prophet in a ministry setting (i.e. a liturgically designed ascension gift); however, he can still employ prophetic insight through encouragement and counsel in financial arenas (i.e. a vocationally designed ascension gift with specific communal functions). Of course, there may be times the accountant imparts guidance for church staff in critical situations. But the bottom line is: The man of God is at peace serving the body as a financial advisor with a prophetic anointing as opposed to a prophet with financial skills. 

Before I continue, I want to share a couple quick points on ‘vocation’ and how we’re to perceive it in light of our identity:

1. Gifts and vocations are NOT meant to soothe your ego or confirm your identity. If you base ‘who you are’ by ‘what you’ve been given’, you’ll reinforce territorialism in place of influence. Don’t do it!

2. Gifts and vocations are meant to enhance a sense of intimacy. If you base ‘what you’ve been given’ by ‘who you are’, you’ll reinforce a radical dependence on God and radical equality in how you view authority and hierarchy.

3. If we see ourselves as ‘Kingdom agents’, then we’ll a) desire to use our vocation to emphasize the work cultures that already point to Jesus (i.e. redeem our work environment) and b) seek to give clients and colleagues a taste of God by ‘calling forth their destinies’ (i.e. restore people).

4. If we don’t see ourselves as ‘Kingdom agents’, not only will we risk compartmentalizing our sacred and secular lives, but we will also miss opportunities to help people discern spiritual things with their natural minds.

5. Remember we’re all co-equal in value, diverse in function. Therefore, let’s engage our vocation as a holy partnership in influencing people to discover the fruit of their work/organization and in speaking restoration to people without agenda.

Looking ahead to ‘part 2’, I want to revisit William’s quote to help bridge the gap between Ephesians 4 and Romans 12.

‘Cause truth is: If we’re to better understand the relationship between gift and function within our vocation, we’ll need to apply additional grids and principles.

*Cough, Jethro. Cough, perichoresis. Cough*

Additionally, we’ll also need to add ‘elders’ and ‘deacons’ to the pastoral cluster so we can match 7 gifts with 7 functions. But I’m getting ahead of myself.

For now, I hope you were able to glean something out of this introduction. If you have any thoughts or questions, please don’t hesitate to leave a comment or contact me at your convenience.

Until then, God speed on your week. May His sweet presence be fresh wind in your sails as you press into His goodness.

You got this!

Selah.

Cover photo creds: Fast Company; body graphic creds: Msinop; content written by Cameron & Steve Fry; audio voiced by Steve Fry at the 2020 Commission U Leadership Retreat on February 29, 2020