“Disqualified” means is that…conduct, traits, or sins come to light in the elder’s life that are not in keeping with the qualifications, and the elders realize that the person is no longer qualified…When that happens, the person is no longer a pastor or elder.

I’m always ultimately thankful when the Lord uncovers things that are hidden. God is light, which means he reveals. Sin exists in darkness, which means it hides. When God causes things to come to the light, he does so to expose, change, warn, judge, and transform. While having sin exposed is never pleasant, it does always lead to God’s glory being vindicated.
With that said, a few questions I was asked at church yesterday which I want to answer today and tomorrow here:

What does it mean that a pastor has disqualified himself?
How does that happen?
Why would God allow a pastor to fall morally?

I’ll cover the first two today, and the third tomorrow.
What does it mean that a pastor has disqualified himself?
The term “disqualified” comes from 1 Corinthians 9:27 where Paul says that as a pastor and preacher he takes care to maintain his self-discipline so that, after preaching to others, he does not himself become disqualified.
While 1 Corinthians was written before 1 Timothy, the concept of elder qualifications were already in Paul’s mind. He understood that the gospel is validated from the transformed lives of its ministers. The holiness of preachers is foundational to the equipping of the saints for the work of the ministry (Ephesians 4:12). In fact, the lack of holiness of some of the leaders in the church in Corinth was responsible for much of the turmoil in the church (1 Corinthians 5).
This is why Paul eventually lays out what “qualified” means for elders. In 1 Timothy 3 and Titus 1, he lists qualifications of elders, preachers, and deacons. Some of them are general—“above reproach” and “blameless” are examples of these general qualifications (1 Timothy 3:2, 10). Then there are more specific qualifications—“one-woman man” or “not a drunkard” are examples of those.
Nowhere does the New Testament teach that everyone who meets the qualifications should be an elder, but the New Testament does clearly teach that everyone who is an elder needs to meet those qualifications.
The typical way a person becomes an elder is by expressing to the other elders their desire to be one (1 Timothy 3:1). Then over a period of time that person’s life is examined. As their leadership grows in the church, and as they shepherd God’s people, their ability is tested (1 Timothy 3:10; 5:22). Eventually the elders might get to a place where they affirm the person as a fellow elder. This act might look different in different congregations (congregational vote, public affirmation, laying on of hands, etc.). But the bottom line in every congregation is that the act proclaims that the church finds this person “elder qualified.” They are a one-woman man, their household is in order, they are gentle, they manage their money well, they are hospitable, and so forth.
What “disqualified” means is that sometime after that, conduct, traits, or sins come to light in the elder’s life that are not in keeping with the qualifications, and the elders realize that the person is no longer qualified. They have become “disqualified.” When that happens, the person is no longer a pastor or elder.
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The God of the Bible sacrificed himself for their sins, but the god of gender wants them to sacrifice themselves for “gender.” The God of the Bible offers a path to happiness and flourishing, while the god of gender offers them a life of self-loathing and pain. Most importantly, the God of the Bible wants to forgive them, whereas the god of gender wants to harm them. That’s the kind of truth that can save a person from the clutches of false religion. 

As US embassies around the world wave the Pride flag, there is no denying that LGBTQ has become the American culture’s center of gravity. Twenty years ago, the main American religion was prosperity. Now it is the LGBTQ movement. 
How do pastors respond to the LGBTQ worldview? Or, more particularly, how do pastors shepherd their people to think rightly about the issues this movement raises? Here are five practical ways pastors can help their congregations navigate the LGBTQ culture:
1. Treat It like Another Religion
Twenty years ago, the LGBTQ movement was about individual autonomy. They trumpeted individual rights (such as visiting a partner in the hospital, sharing insurance plans, etc.). I fear that too many Christians—especially those who have been in ministry for a few decades—still perceive the LGBTQ world as being concerned with those issues. It isn’t. 
Today the LGBTQ movement has grown from concerns over individual rights to a full-on attack on Christianity. It is a rival religion. It has its own god (self-identity), its own language (that of critical theory and intersectionality), and its own priests (schoolteachers and university professors). There is a conversion rite (coming out), confirmation, and the taking on of a new identity. There is even penance for previous sins. The only thing missing is forgiveness. 
Pastor, ask yourself: How do I preach about other religions? Whatever your answer is, apply it to this issue.
Look, we make doctrinal distinctions in our preaching all the time. We often separate Catholicism from Christianity by highlighting justification by faith. We challenge the Mormons’ and Jehovah’s Witnesses’ views of Christ. We contrast the Trinity with Islam. These are likely normal practices in our preaching. 
The truth is, LGBTQ is more prominent in our culture and  worldview than those other religions. It occupies more cultural space.  But the LGBTQ religion is less about justification. Thus contrasting faith and works doesn’t adequately address this movement.
I encourage pastors in their preaching to draw attention to texts that highlight the nature of mankind and describe who we are and why we are here. Then contrast today’s identity culture with what the Bible says about identity. 
Of course, part of this new religion is sexual ethics. Pastors should be very clear about what the Bible says about sexual ethics, homosexuality, and gender. But the heart issue the LGBTQ worldview presents is that of identity—the question it raises is who makes man? Draw attention to that. 
2. Be Familiar with the Worldview this Religion Presents
Pastors can sometimes shy away from understanding the LGBTQ world because of how dark and sinful it is. Distance from its practices is a good and holy desire. 
But ignorance of the dominant worldview in our culture is not sustainable. A good place to go is Carl Trueman’s The Rise and Triumph of the Modern Self. Trueman’s book sheds light on the worldview behind the LGBTQ movement, helpfully showing its history and tracing how it came to occupy center stage in our world.
And here a point of contrast is in order. I watched a recent Christian evangelistic video from a ministry I love and saw how it critiqued the LGBTQ worldview. It treated it like it was a form of relativism or post-modernism. It went after it for its claim that “what is true for you is true for you, and what is true for me is true for me.”
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I’m not saying that every kid who goes to public school is in danger. Each public-school district is different, and your milleage may vary. But what I am saying is that as I look at what the schools are like across the street from my house, in the county next door, or in a city down the highway, I’ve made the decision that I’d rather have my kids not play that game.

I’m occasionally asked why I homeschool my kids instead of sending them to public school. The truth is the reasons are personal and include the learning styles of each child, as well as familial. As a pastor, homeschooling just fits with our lifestyle better.
At the same time, there is no hiding from the fact that public schools in Virginia have shifted radically since I moved to the state ten years ago. Because of how many military instilations are here, Virginia is a very transitory state. On top of that, Northern Virginia (the DC area) is where many federal workers live, ensuring constant turnover in the schools and churches. So even though I have only been here ten years, that is long enough to be considered an old-timer, and it is also long enough to have observed a pretty basic shift in the schools here. Parents—both Christian and non-Christian alike—have noticed it. The schools here do not prioritize academics, but “equity.” In fact, “equity” is of such importance here that the schools are willing to sacrifice both academics and safety to pursue it.
Here are three examples of that from the past year.
Act 1: Thomas Jefferson High
Known locally as “TJ,” Thomas Jefferson High School used to be regarded as one of the top academic high schools in the country. It is also right across the street from my house. For the past two years, almost every Sunday as I drive home from church there are high school students protesting on the street outside of TJ. I know it is not unusual for students to object to their school’s administration, or even to actively protest it. But picket lines on a Sunday are unusual, much more when they are nearly every Sunday.
Why are the students protesting? Well, for years, the students and faculty have prided themselves on their academic accomplishments, college placements, and school reputation. But a few years ago Fairfax County Public Schools made the decision to no longer make academic excellence the goal of TJ, but rather “equity.” As a result, TJ changed their admissions process to drastically reduce the number of Asian-Americans allowed in. These new admissions policies were so blatantly discriminatory they were continually struck down by courts, only for the court orders to be ignored and the practices continued. The discrimination was justified by administrators because it was in pursuit of “equity.” The students recognize the racism (and that really is the best word for it) inherent in the pursuit of “equity,” and they respond by protesting.
Last month I stopped to talk to some of the students. They told me that the school has a new policy they are protesting, a policy that bars the administration from informing students if they received the national merit award. Apparently (and I don’t know this for a fact, but it is what the students say), the only way to know if you have gotten this award is if the administration informs you, and the TJ administrators stopped doing that a few years ago. Why? The Washington Post  reported that one administrator defended the policy because recognizing national merit scholars makes “other kids feel bad” about not getting the award.
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The hypostatic union is the theological term for the fact that Jesus, in his incarnation, has two natures. He is (and always has been/always will be) the eternal Son of God, the second person of the Trinity. In Jesus, the fullness of God dwells. He has all the attributes of God, all the excellencies of Yahweh, and all the prerogatives of deity. They are all his. He is omniscient, omnipresent, and omnipotent. He is truly God….Jesus was also truly man, descended from Adam and Abraham, in the line of Judah and David. He was limited in time, space, and knowledge…he is truly human.

In honor of the World Cup semi-final later today between Argentina and Croatia—which will be absolutely bonkers, by the way—here is a post to help spiritualize your soccer watching. Goalkeepers have a lot to teach us concerning the hypostatic union, the person/nature distinction evident in Jesus, and the kenosis of the Son of God.
Hypostatic union:
Goalkeepers are by far the most interesting players on the soccer field. They really do exist in two different planes. First, they are just like every other player. All the laws of soccer apply to them. The equipment rules are the same for every player. They take up a spot on the roster. They can go anywhere on the field, and do everything that any other soccer player can do. All the rules apply to them. They are, in short, just another player.
But then there is the second plane: inside the penalty area, they suddenly acquire a new nature. When they are in the 18, they can use their hands. They are protected from challenges. Other players cannot interfere with their ability to release the ball. There is a whole set of rules governing what they are allowed to do with the ball when it is in their hands, and these rules don’t apply to the other players.
Basically, the goal-keeper is a walking contradiction. Now, for most keepers and in most games, the dual nature of the position is irrelevant. Many keepers are content to stay inside the area, doing goal keeper things, and being treated by fans, officials, and opponents alike as if they were special—because, let’s face it, when they are in the box, they are sort of special.
But every now and then you’ll encounter a more adventurous keeper; one who leaves the 18 to take a free kick upfield, or to release pressure by receiving passes. Sometimes they will go all the way to the other end to take a free kick, or get on the receiving side of a corner, or maybe just to get involved in the attack.
Why would a keeper do this? Perhaps their team is down a goal, or maybe he has the best shot of any one else? It could be that he just got bored staying put.  But the point is, he doesn’t really need a reason. After all, the other players don’t need special reasons to do what they do, and once the keeper steps outside of his box, he is just like every other player.
The hypostatic union is the theological term for the fact that Jesus, in his incarnation, has two natures. He is (and always has been/always will be) the eternal Son of God, the second person of the Trinity. In Jesus, the fullness of God dwells. He has all the attributes of God, all the excellencies of Yahweh, and all the prerogatives of deity. They are all his. He is omniscient, omnipresent, and omnipotent. He is truly God. That is nature #1.
Jesus was also truly man, descended from Adam and Abraham, in the line of Judah and David. He was limited in time, space, and knowledge. He was just like every other player on the field, in that he is truly human; that is nature #2.
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It seems that the transgender movement is growing, preying upon adolescents who don’t like their bodies, and despise how God made them. Transgender advocates often speak of how common self-harm is in the transgender movement, and that is not surprising. It is a movement that teaches people that to love themselves, they have to hate themselves. It is a no-win situation. It is like being stuck in a bad dream.

Imagine you are a youth soccer coach, and a girl you have coached for five seasons takes you aside at practice and asks you, “Coach: I’m going through some changes in my life, and one of them is that I’ve decided I want to be known as a guy. Can you please address me by he/him, instead of her/she?”
What would you say?
This scenario is becoming more and more common. Last year I wrote about a teacher in the area who was fired by his school for asking the school board to not compel him to use “preferred pronouns” for students. He said, “I love my students too much to lie to them.” That cost him his job.
What would you do?
Here are some principles I’d want to communicate to the person:
1). “I love you and care for you.” The transgender movement teaches people—and in particular kids—that anyone who does not affirm their preferred gender is acting out of hate to them. It is important to bracket your response to the person by refuting that head-on.  Any response has to be framed in love (Leviticus 19:18; Matthew 19:19; Mark 12:31; Romans 13:9).
2). “I love you the way God made you.” The heart of the transgender movement is an attempt to sever gender from sex. This is not an issue the Bible is silent about. The Bible uses the expression “male and female” over fifty times, often to drive home the point that God makes people male and female. For example: “When God created man, he made him in the likeness of God. Male and female he created them, and he blessed them and named them Man when they were created” (Genesis 5:1-12). Or: “From the beginning of creation, ‘God made them male and female” (Mark 10:6). In fact, many of those fifty references to “male and female” go on to connect the distinctions of the sexes to the biological ability to procreate (including Mark 10:7).
The point is, God makes us male and female. Biology is not a Choose Your Own Adventure.
Thus, for me to affirm my love to you, I have to affirm my love for you the way God made you.
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You want to love the Word by knowing the Word—one feeds the other. This is in contrast to the person who leans on his own understanding. He doesn’t need the Bible to direct him, because he thinks he has life figured out. That person is a fool. In contrast, the person who fears the Lord actually studies God’s word—and he does so not to learn head knowledge, but to really and legitimately learn how to live.

Trust in the Lord with all your heart, and do not lean on your own understanding.
So reads Proverbs 3:5. But what exactly does it mean to lean not on your own understanding?
Like many verses in Proverbs, Proverbs 3:5 pits two opposite concepts against each other. A person can either trust in the Lord with their whole heart, or lean on their own understanding. It is an either/or, not a both/and.
But despite the simplicity of this structure, there is an ocean of truth behind it. In actuality there is a massive war in the world. There is a war between angels and demons, truth and lies, Satan and the church. There is a war involving “the rulers, authorities, cosmic powers over this present darkness, and the spiritual forces of evil in the heavenly places” (Ephesians 6:12). Those dark forces are hostile against the truth, and specifically against anyone who tries to live a life submissive to the the Lord.
In contrast to those forces, there is the Spirit-filled person—the person who fears the Lord. If he is a husband, he is a leader who loves his wife and brings his children up in the fear and discipline of the Lord. If she is a wife, she is submissive to her husband and loving toward her children. If he is a child, he is obedient to his parents. These roles describe the Spirit-filled life in Ephesians 5:21-6:9.
In all of those roles, there is a war being waged in the mind of the person. Should they act according to their own desires, or according to God’s pattern for the world? Should they do what they want to do, or do what the Lord calls them to do?
While the battle may sway back and forth, at some point the combatant needs to take sides. This is Solomon’s appeal in Proverbs 3. He is pleading with his readers to choose a side—are they going to fall prey to the devil’s schemes and live like they want to live, or are they going to crush their own desires, and live in submission to the God’s word?
The context of Proverbs 3 bears this out. There is a contrast between the one who “forgets” biblical wisdom and the one who “keeps the commandments” (Proverbs 3:1). There is a difference between the person who “is wise in his own eyes” and the one who “turns away from evil” (Proverbs 3:7).
Solomon’s overarching point is that you can’t be both people.
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