That’s what M’Cheyne was: a God-besotted man, a God-enthralled man. What I found so captivating about him was how captivated he was by Jesus. He was on fire, but not with mere zeal. His heart burned with holy divine love, the kind that is ignited only when one is truly near the holy Fire that burns but doesn’t consume. We can debate for decades over apologetic arguments and textual criticism. We can doubt and wrestle with endless questions. But we can often discern in minutes when we encounter someone who has encountered the Real Thing.
On an overcast day in August 2013, I stood in the churchyard of St. Peter’s Free Church in Dundee, Scotland, staring at the gravestone of Robert Murray M’Cheyne. As I did, I felt a surge of emotion that transported me 24 years into the past and 3,700 miles west, back to the moment I first met the godly young man whose remains lay buried beneath my feet.
The moment occurred in a makeshift bookstore when I was 23 years old. The church my wife and I had begun attending had just hosted a pastors’ conference and had kindly left the book tables up to give us regular folk a chance to pick through the literary leftovers.
As I was browsing, I came upon a small greenish book titled Robert Murray M’Cheyne. It was authored by a nineteenth-century Scottish pastor I had never heard of (Andrew Bonar) and recorded the life of another nineteenth-century Scottish pastor I had never heard of. I knew next to nothing about Scottish history, let alone Scottish Christian history, so I don’t remember what moved me to buy that book. But I did.
And I am profoundly grateful that I did. Because the godly young man I came to know in the pages of that book shaped me in ways few others have. I even named our first dog after him.
Death to Remember
Robert Murray M’Cheyne was born on May 21, 1813. But like many who lived before the advancements in medicine we now take for granted, M’Cheyne wasn’t long for this world. He died of typhus on March 25, 1843, before reaching his thirtieth birthday.
The day his frail body was laid to rest in St. Peter’s churchyard — the church he had pastored for a mere six and a half years — seven thousand people showed up to honor his memory, grieve their sense of profound loss, and thank God for the grace they received through him. That alone speaks volumes of the kind of man M’Cheyne was.
It is remarkable how God so often uses a death to stop his people in their tracks and force them to think seriously about what life and death truly mean. In fact, that’s precisely what he did with M’Cheyne twelve years earlier.
At age eighteen, M’Cheyne was a bright honor student of classic literature at the University of Edinburgh who fully enjoyed the partying scene of his day. Having been raised attending church, M’Cheyne considered himself a Christian, but he was a Christian of the nineteenth-century Scottish “Bible Belt” variety. He professed faith in Christ, but his heart really loved the worldly delights of his intellectual pursuits and active social life. That is, until he was throttled by a death.
In the summer of 1831, his beloved older brother David succumbed to a deep depression that quickly wore him down in body and soul. His body didn’t survive the ordeal, but by God’s grace, his soul did. In the days before his death, David found profound peace in Jesus’s atoning death for him. His face seemed to shine with an inner radiance.
Robert was gripped both by the grief of his devastating loss and by his brother’s spiritual transformation. And God used this terrible event to bring about Robert’s own spiritual transformation.
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By Douglas Sean ODonnell — 11 months ago
God has not left us alone. He graciously gives us in his Word his pattern for the good life, offering lessons on discretion, purity, industry, hard work, justice, leadership, and controlling the tongue. To fail to preach Christian ethics is to fail to preach the whole counsel of God.
Focus on the Fear
In his “Introduction to Proverbs” for the ESV Literary Study Bible, Leland Ryken notes that one of the theological themes of Proverbs is “the view of God,” namely, that various proverbs provide a “detailed outline of what God likes and dislikes, values and regards as worthless, and as we contemplate those things, we come to an understanding of God.”1 Put differently, and more specifically, the biblical proverbs as a whole have a Godward goal: the fear of the Lord. As preachers, our job is to focus on that fear.
If we focus on our proper response to God, it protects us from preaching moralistic sermons. Also, with this Godward goal in mind, it is difficult to preach the health-wealth gospel of the popular prosperity preachers. As Arthurs asserts, “Proverbs are not prescriptions for the American dream. They are prescriptions for how to live skillfully in a world created by the sovereign, generous, and fearsome Master.”2 If you are preaching that holy, awesome, powerful God whom you should revere with your face to the ground and sandals off (Eccles. 5:1–7), it is unlikely that you will in the next breath say something that makes you the center of the universe and your best life now the priority.
Preach How to Live
A decade ago, I wrote a book on preaching Christ from Old Testament wisdom literature. I received a one-star review from a pastor who said, “I pity the congregation who sits under this man’s preaching.” Ouch! The reason for that review had to do with that pastor’s hermeneutics. He believed that books like Proverbs taught law, not gospel, and we are to preach them not as commands to keep but as commands that only Christ has kept. Well, I (still!) fundamentally disagree with that theology as it relates to the wisdom literature of the Bible. The wisdom literature, found in both the Old Testament and New Testament, are not ethics to get into the kingdom but ethics for those already in. As Graeme Goldsworthy summarizes, “[The Wisdom Literature] complements the perspective of salvation history . . . [and offers] a theology of the redeemed man living in the world under God’s rule.”3
Douglas Sean O’Donnell and Leland Ryken give pastors tools to better understand the literary nature of Scripture in order to give sermons that are interesting, relevant, and accurate to the author’s intention.
If you fail to preach to Christians the necessity of character formation, you fail to preach proverbs properly. “The real intent” of such literature, states Roland Murphy, “is to train a person, to form character, to show what life is really like and how best to cope with it.”4 God has not left us alone. He graciously gives us in his Word his pattern for the good life, offering lessons on discretion, purity, industry, hard work, justice, leadership, and controlling the tongue. To fail to preach Christian ethics is to fail to preach the whole counsel of God.
Follow the Formula
If you don’t know where to start in heeding the above suggestion, just follow this God-inspired formula. Some proverbs, or strings of proverbs, offer all or a few of these four ingredients: (1) a summons to listen, (2) admonitions, (3) motivation for obeying, and (4) consequences of obedience. For example, Proverbs 4:1–9 combines all four, starting in verses 1–2 with a summons to listen (“Hear, O sons . . . be attentive”), a motivation (“for I give you good precepts”), admonition (“do not forsake my teaching”). It concludes with four more admonitions to “get wisdom” and the positive consequences for doing so: she will keep, guard, honor, and bestow a crown on you. In your preaching, follow that formula.
It is possible, but not recommended, to organize sermons with the structural forms we find in some biblical proverbs. For example, I don’t advise a twenty-two-point sermon on the acrostic poem in Proverbs 31:10–31, or a seven-point sermon based on its chiastic structure. Nor would I recommend dividing the five rhetorical questions (and their one answer!) into your five points. You could do a four-point sermon on the four things that are too wonderful and inexplicable—(1) the way of an eagle in the sky, (2) a serpent on a rock, (3) a ship on the high seas, and (4) a man with a virgin (Prov. 30:18–19)—but it would be a short sermon, I would imagine.
My point is this: where there is clearly structural order that fits a sermonic outline (e.g., the Beatitudes), use the inspired structure. However, a suggested way to preach most biblical proverbs, especially those in the book of Proverbs, is to group verses together thematically.
By Brant Bosserman — 1 year ago
If, following careful consideration (Prov. 14:15), it is reasonably clear that the non-collection of a large debt or non-prosecution of a great evil, holds unique promise of achieving greater ends, Christians must be ready to extend unimaginably forgiving gestures. As Paul prevailed upon Onesimus to forgive his fugitive servant Philemon, by setting him free (Philem. 1:10); as Barnabas prevailed upon the Apostles to forgive Paul for his former hostility to Christians (Acts 9:26-27), by eventually extending him the right hand of fellowship (Gal. 2:9); likewise, all Christians must be open to the Holy Spirit’s reasonable persuasion to remit truly great debts of others, with a view to advancing the Kingdom of Heaven.
All Things Forgiveness
Forgiveness is central to the Christian ethic. D.L. Moody once said: “The voice of sin is loud, but the voice of forgiveness is louder.” As a forgiven people the glory of the children of God is to be a forgiving people. But, important as forgiveness is, it’s also misunderstood, trivialized, and in the hands of some even weaponized.
The following is a guest essay from Rev. Dr. Brant Bosserman. This essay biblically and pastorally addresses the subject of forgiveness. Even if it takes a little longer to read than a normal blog post, I highly encourage it to every reader!
Forgiveness: Objective DeedsForgiveness: Subjective DispositionForgiving the UnrepentantKinds of ForgivenessFalse RepentanceForgiveness and ConsequencesForgiveness and ImprecationRadical Forgiveness
Jesus taught us to pray, “forgive us our debts, as we also have forgiven our debtors” (Matt. 6:12; cf. Lk. 11:4). It is fascinating that the only fact that the Savior asked us to mention about ourselves in prayer is that we practice forgiving. However, exactly what forgiveness is, to whom it is due, and how it relates to correction and punishment are not widely understood. Critics of the Faith have alleged that Jesus’ lofty ideal of forgiveness is either dangerously liberal, at odds with other details of His ethic, or laudable, but widely disregarded by Christians. Given the central significance of forgiveness to the Gospel of how God saves sinners by faith in Jesus Christ; and given that a forgiving attitude is a fundamental mark of those who have been forgiven by God in Christ, believers can only benefit from sustained meditation on the topic. Jesus, after all, set forth the following promise and warning as the grounds making forgiveness central to prayer: “if you forgive others their transgressions, your heavenly Father will also forgive you. But if you do not forgive others, then your Father will not forgive your transgressions” (Matt. 6:14-15; cf. Mk. 11:25; Eph. 4:32; Col. 3:13).
Below, we will advance the following points. As to essence of forgiveness, it is the non-collection of a debt (or non-application of a penalty) accompanied by the expulsion a vengeful disposition. Christ’s ethic emphasizes the importance of a forgiving disposition, without neglecting the necessity of forgiving deeds, for two reasons. Outward forgiveness can be exercised hypocritically, apart from the more difficult work of a reformation of heart. Also, those who have forgiven a neighbor from the heart may, nevertheless, seek the application of a penalty out of love for the same party. The potential objects of Christian forgiveness are all people, but in different fashions. Even toward unrepentant offenders, Christ’s disciples must be prepared to repay evil with genuine kindness, entertaining a more hopeful vision of their enemies than their deeds deserve. However, only repentant believers can be forgiven in the fullest sense, by being treated and confidently acknowledged as brothers who enjoy mystical union with Christ and oneself. To scrutinize whether another’s repentance is genuine, and to enforce ongoing consequences for egregious sins and heinous crimes is perfectly consistent with forgiveness. For, to forgive a party is to will their good, and to facilitate rather than impeded what is best for them (and others). Finally, believers must be prepared to perform radical acts of forgiveness, especially in situations where one is powerless to pursue justice and/or the total forgiveness of a significant debt is likely to advance (rather than hinder) the kingdom of God.
FORGIVENESS: OBJECTIVE DEEDSWhen most people talk about forgiveness, they tend to have in mind feelings and subjective dispositions toward others. However, the Greek and Hebrew words for “forgive” often refer to objective actions. For example, the most frequent sense of the verb in the Gospel of Matthew is simply “to leave” something tangible behind, like fishing nets (4:20), crowds (13:36), stones (24:2), etc. In the context of monetary debts and criminal offenses, “forgiveness” involves foregoing the right to exact a payment (Matt. 18:23-34) or pardoning rather than prosecuting and punishing a crime (Ex. 34:9; Rom. 12:17). In His “Sermon on the Mount,” Jesus enjoins a radically forgiving disposition, setting forth the example of one who foregoes his right to retain basic property—“If anyone wants to sue you and take your shirt, let him have your coat also” (Matt. 5:40); and again, “whoever takes away what is yours, do not demand it back” (Lk. 6:30). Of course, Jesus’ directives on the topic of forgiveness are not entirely new. The Mosaic Law required objective remission of debts every seventh year toward all of one’s Israelite neighbors (Deut. 15:1-6), regardless of whether they had squandered a loan by vice or simply fallen on hard times.
It is noteworthy that the objective forgiveness of a debt and/or penalty may be extended in greater and lesser degrees. For example, in the Mosaic economy, the convicted thief of livestock normally had to make restitution by returning the stolen animal, and paying retribution by returning four or five times its value (Ex. 22:1). If, however, he confessed his theft and offered the requisite “guilt offering” at the tabernacle (Lev. 6:1-6), his crime would be significantly, but not entirely, forgiven. The thief who confessed prior to being caught only had to return the stolen property to the victim, plus a mere one-fifth of its value. But even under the Law, direct victims could forgive certain criminal offenses entirely by foregoing legal proceedings altogether. Well before Jesus’ ethical discourses, His father Joseph showed himself to be a “righteous man” by choosing not to prosecute, and thereby significantly forgiving, Mary for her apparent adultery (Matt. 1:19). And yet, Joseph seems not to have initially extended the fullest objective forgiveness that could be imagined. Although he forewent civil prosecution of Mary, he still resolved to “send her away secretly,” breaking off their plans for marriage. This clearly indicates that an offense can be forgiven in certain objective respects, even though other consequences may be retained (for more on this point see “Forgiveness and Consequences” below). What renders the Sermon on the Mount unique in relationship to the Mosaic Law is not that Jesus’ commands His followers to forgive in various ways. Rather, its novelty resides in how clearly Jesus sets forth the imperative to more than forgive; that is, to remit material debt and even extend additional favor to one’s debtors. Still, Jesus understood the substance of His ethic to have always been implied, even if not so expressed, in the Law itself (Matt. 5:17-20; Lev. 19:18).
FORGIVENESS: SUBJECTIVE DISPOSITIONParallel to the non-collection of a debt and non-prosecution of a crime, forgiveness is a determination from within not to seek personal vengeance, and to expel the ill-will that we harbor toward offenders. Everyone knows, after all, how unpleasant it is to be despised and hated, even when disdain isn’t expressed in overt acts. When he denounced the human tendency to regard certain men as “good for nothing” (Matt. 5:22), Jesus meant to censure an unforgiving attitude that writes-off a person forever. Positively, subjective forgiveness must involve crediting an enemy with a better estimation of his person than his deeds deserve. Without this constructive effort, our best attempts to expel hateful feelings will be to no avail. If our estimation of our neighbor were a sculpture, we could think of his misbehaviors and sins as chipping away at and reducing his effigy to something distasteful that elicits ire. Forgiveness entails an active effort to reform our image and estimation of those who have sinned against us. This forgiving attitude is often described, figuratively, as “forgetting” or no longer “counting” a person’s crimes (Jer. 31:34; 1 Cor. 13:5; Ps. 103:12). This is because the non-resentment that one harbors after extending forgiveness resembles the attitude he might have had if the sin had never been committed in the first place (see “Forgiveness and Consequences” below). In its most robust expression, subjective forgiveness is not a mere disposition of indifference toward an offender as if his image were merely undeformed. Paralleling His demands for radical deeds of forgiveness—not just remitting debt but extending undeserved credit to defaulters (Matt. 5:40-42)—Jesus requires an equally robust disposition of heart. Christian forgiveness entails entertaining a better vision of our enemies than their deeds deserve, with the result that we are able to gladly heed the command: “bless those who persecute you” (Lk. 6:28; Rom. 12:14; cf. Matt. 5:44; 1 Cor. 4:12; 1 Pet. 3:9). Practiced properly, subjective forgiveness is neither an exercise in fantasy nor a surrender to naivete about just how evil and dangerous certain foes may be. Rather, there are objective grounds for crediting all men with a better estimation than their sins deserve, and unique grounds for esteeming repentant brothers the most highly of all.
The objective and subjective dimensions of forgiveness have a paradoxical relationship that forces us to appreciate the central significance of the latter. On the one hand, it is possible to forgive another person’s financial debt begrudgingly (perhaps, for example, out of a desire to be perceived as gracious), without expelling a hateful disposition toward him from within. Jesus denounces this sort of forgiveness as disingenuous, not being “from the heart” (Matt. 18:35). Such forgiveness is as displeasing to God as alms given under compulsion rather than cheerfully (2 Cor. 9:7). As pleasant as it might be to have a large monetary debt forgiven, even if not from the heart, it is far more dangerous (and potentially costly) to incur for oneself a life-long enemy. That is why Christians are called to make peace (Rom. 12:18), and to make friends so far as they are able (Matt. 5:25). On the other hand, one might deny a criminal complete objective forgiveness (by remitting a debt partially, or seeking a reduced penalty for a crime), and yet extend to him the fullest sort of subjective forgiveness (genuinely seeking his well-being). God’s discipline of His people epitomizes this combination. He often applies objective penalties with the most holy intention to bless and to sanctify His people, rather than to finally harm and destroy (see “Forgiveness and Consequences” below). Another curiosity is that at first glance the extension of a forgiving deed may appear rather more difficult than cultivation of a forgiving heart. Initially, one may be greatly disinclined to forgive, outright, a neighbor’s financial debt for backing into his car, but surprisingly willing to restrain the tendency to despise and/or hope the worst for that neighbor. However, in the course of time, feelings of resentment for the car-incident may resurface again and again. Thus, the conscious resolve to forgive from the heart may need to be repeated many times for one and the same crime. In that respect, subjective forgiveness often proves to be rather more difficult than the one-time deed of remitting or reducing a debt. Moreover, if one finds it difficult to renew his forgiving disposition, say, seven times, for one offense, he will find it even more challenging to expel contempt for his neighbor after seven similar offenses. Recognizing that repeated forgiveness from the heart is profoundly difficult, Jesus nevertheless requires that His disciples be prepared to forgive their brethren “seven times in a day” (Lk. 17:4), and “seventy times seven” (Matt. 18:22).
BELIEVERS ARE REQUIRED TO FORGIVE THE UNREPENTANTHaving discussed forgiveness as both deed and disposition, we turn to the controversial question, are Christians are obligated to forgive the unrepentant? And if so, what is the rationale? That Christ requires his disciples to forgive unrepentant foes is clear from His teaching in the Sermon on the Mount. It is impossible that in commanding His disciples to lend your coat to “anyone” who “wants to sue you and take your shirt” (Matt. 5:40), Jesus meant to limit the prescribed response to repentant aggressors. The picture Jesus paints is that of a heartless enemy seeking to take the very shirt off our backs. Toward this kind of person, even in his state of aggression, Jesus requires what we might call a “super-forgiving” disposition. This conclusion is reinforced by the imperatives that precede and follow Matthew 5:40. To “not resist an evil person” (5:39a), to “turn the other [cheek]” to the person who slaps you (5:39b), to go a second mile with the person who “forces you to go one mile” (5:41a), and to “love your enemies” (5:42) all imply that the offending party is still yet evil, an enemy, and unrepentant when the radical forgiveness is extended to him. Most importantly, Jesus grounds His imperatives in the character of God. The Father extends profound gestures of kindness to all men without exception (Matt. 5:45-48; Acts 14:16-17), repaying their offenses with longsuffering patience (Rom. 2:4; 3:25; 2 Pet. 3:9), rather than immediate retribution.
When we survey other Scriptural imperatives that require a forgiving posture toward all, we can begin to see the practical wisdom of this feature of a Biblical ethic. We are told that the wise man seeks to “overlook an offense”—that is, to forgive rather than prosecute—wherever they can without aiding or encouraging evil (Prov. 19:11). Evidently, this is because in a fallen world we are bound to be victims of so many sinful behaviors that it is not even so much as possible to seek tangible recompense for them all. Biblical calls to generosity (1 Tim. 6:18; Eph. 4:28), some of which explicitly encompass our enemies (Lk. 6:35; Matt. 5:42), prescribe a super-forgiving stance, in part, because it garners respect and kindness in return (Lk. 16:1-9). Moreover, there are “weightier provisions of the law” about which we are obligated to correct our neighbor lest he suffer the terrible consequences in this life, not to mention the life to come (Prov. 26:5; 2 Tim. 3:24-25; Gal. 6:1; 1 John 5:16-17). On account of these, we must be prepared to simply forgive lesser debts, lest we become overbearing and lose the opportunity to gently address more serious ones. Sometimes monetary debts must be forgiven, and loss accepted, because our debtors are so financially destitute that collection is futile (Deut. 15:1-6; Lk. 7:42). Others are in such a calloused state of mind, that it would be folly on our part to enter upon any course of correction whatsoever for mere interpersonal slights (Prov. 9:8; 26:4; Matt. 7:6). This non-corrective stance toward committed fools, rebels, and belligerents is the very lowest sort of forgiveness that one can exercise in this life. For, in not collecting on his debts or seeking a corrective penalty, the hard-hearted man is being surrendered to the consequences of his own self-destructive behaviors. Even in handing the unrepentant “over to Satan,” the disposition of a believer’s heart is not to be one of cruelty, but of tough-love and hope that the evil fruits of his rebellion might be a means through which he is brought to final repentance (1 Cor. 5:5; 1 Tim. 1:20). This is also one reason why Biblical prayers for another person’s judgment are compatible with forgiveness. (See “Forgiveness and Imprecation” below.)
If Jesus positively requires that believers forgive the unrepentant, and there is manifest wisdom in doing so, what compels many to conclude that forgiveness ought to be reserved for the repentant? To begin, we have already seen that the Mosaic Law only prescribes a reduced penalty for theft if the criminal confesses and repents of his crime. In keeping with this provision of the Law, Jesus explicitly taught, “If your brother sins, rebuke him; and if he repents, forgive him. And if he sins against you seven times a day, and returns to you seven times, saying, ‘I repent,’ forgive him” (Lk. 17:3-4). Although God is, in many concrete gestures, “forgiving” to all of humanity through the course of history (Matt. 5:45-48), He withholds eternal forgiveness and imputation of righteousness (what the New Testament frequently calls “justification”) from all but those who repent and believe in Jesus Christ (Matt. 11:20-24; Lk. 10:13-15). Indeed, the point of the “Parable of the Forgiving King” (Matt. 18:23-35) is that those who experience God’s forgiving patience in history but fail to repent of their own merciless disposition will assuredly not be forgiven in eternity.
DIFFERENT KINDS OF FORGIVENESSJohn Calvin solved the apparent contradiction between Jesus’ calls to pardon everyone (even the unrepentant) and His limitation of the same to those who repent, with reference to the objective and subjective dimensions of forgiveness (see Calvin’s comments on Matt. 18:21-35). First, Christians must forgive unrepentant sinners (especially for non-criminal, personal offenses) by “laying aside the desire of revenge,” and repaying their evil with objective deeds of “kindness” (Matt. 5:43-48; Rom. 12:14, 17; Prov. 20:22; 24:29). However, it is appropriate, according to Calvin, “to entertain an unfavorable opinion” of unrepentant parties. Second, a more robust “kind of forgiving” must be reserved for the repentant brother. Upon confessing and turning from his evil, Christians must not only treat that brother kindly but “think favorably” of him. Calvin’s solution, although basically correct, is not entirely adequate. Whereas the extension of kind deeds and the suspension of personal vengeance must be extended to the repentant and unrepentant alike, Calvin denies that one aspect of subjective forgiveness may be extended to the latter, namely the development of a higher estimation of his person than his deeds deserve. We agree with Calvin that there is a qualitative difference between the forgiveness extended to the unrepentant and the repentant. However, we submit that in all its expressions, forgiveness must entail an alteration of our very thoughts and opinions of our fellow man. In short, we forgive the unrepentant by entertaining higher thoughts of what they may become, while we forgive a repentant brother by upholding a confident vision of the character that he presently has on account of Christ’s dwelling in Him
By Brian Tabb — 4 months ago
Throughout the highest joys of laboring alongside fellow believers in gospel work and the deepest pains of relational strain and conflict, the Lord preserves his people and accomplishes his sovereign purposes. He may bring resolution to disagreements and restored relationships in this life—as with Paul and Mark—or he may wait until the life to come to right every wrong, dry every tear, heal every pain, and mend every heart, when we’ll be forever with the Lord who makes all things new (Rev. 21:3–5).
Every seasoned pastor and organizational leader experiences significant conflicts and disagreements with fellow staff members, elders, or ministry colleagues. There are various reasons for such disputes: theological convictions, ministry strategies and priorities, leadership styles, communication gaps, perspectives about partnerships, and more.
While many conflicts can be resolved to preserve and strengthen ministry partnerships, disagreements often prompt coworkers to part ways.
Acts 15:36–41 recounts the end of the early church’s important and fruitful missionary partnership between Barnabas and Paul: “There arose a sharp disagreement, so that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus, but Paul chose Silas and departed, having been commended by the brothers to the grace of the Lord” (vv. 39–40).
Reflecting on this text can provide lessons for leaders today who face challenging conflicts in ministry.
1. Ministry partnerships are vital for the advance of the gospel and the growth of the church.
The book of Acts presents ministry partnerships as normative in local church and mission contexts to promote the church’s health and the gospel’s spread.
When “a great many people were added to the Lord” in Antioch, Barnabas recognized he needed a trusted coworker to teach these new disciples, so he went searching for Saul to join him in teaching (Acts 11:24–26). The biblical account presents Barnabas’s decision to partner with Saul in a favorable light, highlighting Barnabas’s godly character and the longevity and fruitfulness of their ministry in Antioch.
The Antiochian church sent multiple leaders to bring relief to the saints in Judea (vv. 29–30), and the apostles and elders in Jerusalem carefully selected a delegation to deliver an important letter to the Gentile believers in Antioch, Syria, and Cilicia (15:22–29). The plan to send Judas and Silas from the Jerusalem church alongside Paul and Barnabas signaled the church’s consensus in the decision at the Jerusalem council (“having come to one accord,” v. 25) and promoted the church’s encouragement, strengthening, and peace (vv. 30–34).
Later, Paul was willing to set sail for Athens while leaving behind Timothy and Silas on urgent ministry business in Macedonia, with the expectation his trusted colleagues would join him as soon as possible (17:14–15; 18:5; 1 Thess. 3:1–10).
Many pastors, missionaries, seminary professors, and other ministers would testify to the crucial importance of partnership with others involved in gospel work. Robust friendships are often forged as believers labor side by side in the fires of ministry, and such relationships provide needed encouragement and promote greater effectiveness than solo ministry efforts.
2. Disagreements and disappointments are inevitable in ministry partnerships.
Paul and Barnabas parted ways after a sharp disagreement, and many other notable ministry partnerships throughout history have ended in similar fashion.
Disagreements about doctrinal convictions, theological vision, or ministry strategy may lead coworkers to part ways.