Instead of going line by line we are going to pick out some topics and ideas in this section. This passage is one of those very familiar passages that is quoted often and makes it into all the “encouraging scriptures to memorize” lists. Unfortunately the very familiar verses often get read over too quickly and much meaning is missed. When you plug the familiar sentence, “While we were still sinners Christ died for us” into what’s going on around it, it becomes even more powerful.
Romans 5:6-11
For while we were still helpless, at the appointed moment, Christ died for the ungodly. 7 For rarely will someone die for a just person—though for a good person perhaps someone might even dare to die. 8 But God proves His own love for us in that while we were still sinners Christ died for us! 9 Much more then, since we have now been declared righteous by His blood, we will be saved through Him from wrath. 10 For if, while we were enemies, we were reconciled to God through the death of His Son, [then how] much more, having been reconciled, will we be saved by His life! 11 And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.
1) The first thing I want to talk about is how Paul describes humanity apart from Jesus. He doesn’t just say we are “lost”. He uses 4 words to describe more fully just what kind of state we are in.
a. Verse 6 says we are helpless. The Gk word asthenes is rendered by different translations as: helpless, weak, powerless, without strength. The word is usually used to talk about being physically incapable to perform some task, but Paul is clearly talking about spiritual helplessness. We are powerless to change ourselves or help our situation. We may be able to force some changes in behavior, but we simply cannot change our nature. Suppose there is a law that all dogs have to be put to death. Even if a dog can learn to stop barking it is still a dog in essence. Even if we could somehow learn to obey every law, we still have a sinful nature that we are powerless to change.
b. Verse 6 also says Jesus died for the ungodly. Asebes comes from a-sebomai and literally means “without worship”. It means to have no reverence for God, no connection to Him. There is no article before asebes in the Greek. This means Paul is not distinguishing THE ungodly from THE godly, but that Jesus died for godless humanity. In our natural state there is nothing about us that desires to do God’s will, worship Him, or have any connection with Him. “Not so” you say. Those desires to find truth, know God, and do right that we have before coming to Jesus are a result of the Holy Spirit working on us, not our own natural desires.
c. Verse 8 says Jesus died for sinners. Hamartolos comes from a Greek phrase meaning to miss the mark. Over time it changed form a little and became the noun that means “mark miser.” In a moral sense it insinuates a continual aiming at the wrong target, striving for the wrong things, having skewed goals and priorities. What’s interesting is that in ancient literature, a hamartolos does not need to be severely wicked man. It is not just murderers and rapists, but anyone who has missed the mark of God’s holiness. That puts us all in that category (Romans 3:23 All have sinned and fall short of the glory of God). According to one commentator, what defines a hamartolos is any “behavior or activity that does not measure up to moral expectations.” Using that definition, who would dare say they don’t belong in this category?
d. Verse 10 calls us enemies. Echthros: enemy, hostility, hatred. This is not just a notional enemy, but one against whom you actively struggle. For example, during the cold war Russia was our notional enemy. We saw them as the enemy and they saw us the enemy, but we weren’t actively fighting each other. This is not what echthros means. The word entails a deep animosity and resistance and wrath. The word can be used 2 ways. In the active voice it means to be hateful or hostile to another, to enact war and feel animosity. In the passive voice it means to be hated, to be subjected to the hostility of another. Which is the case here? Passive. Because we are sinners, we have been made the object of God’s wrath. How do we know this is the usage here? 1) 5:9 references God’s wrath, not ours. 2) 5:10 says we are reconciled, 5:11 brings more clarity saying we have received reconciliation. Greek scholars believe Paul’s intent with these statements is to say that we’ve been let off the hook as God’s enemies. The one who would subject us to wrath and hostility has done what’s necessary to remove his anger towards us.
So that is the state we are in. We are godless, sinners, who have been made God’s enemies and the subjects of His wrath, and we are completely powerless to do anything about it. Awesome. So why doesn’t Paul like people? This is pretty depressing stuff. Paul’s intent is not to berate his readers and provoke guilt. His purpose isn’t to say “You suck, you’re all sinners, there’s nothing good about you, now go home, kick your own shins, puke and die.” Once you plug these thoughts into the bigger message of what Paul is saying it becomes quite awesome.
Look at the first word in this section, “For”. “For” connects what was just said to what is said next and can usually be understood as “because”. Paul is expounding on the last statement in verse 5, “this hope will not disappoint.” Paul is addressing the worry that some people had that hope in Jesus might actually disappoint. “What if we put our faith in Jesus, are reconciled to God here on earth, and live our lives in relationship with Him, only to find out when we die that we won’t be saved? What if when we die, Jesus says we’re not good enough and sends us away?” The whole point of this section of scripture is to prove we have to reason to fear being disappointed. Why?
Paul's answer is simple, logical, and moving. Paul uses these 4 different words to describe what a wretched, hopeless state we are in then reasons that if God loved us enough in that state to suffer and die, how much more will His love see us through to the end now that we are His friends? God’s love is so great that He sacrificed all for weak, powerless, unrighteous, irreverent, unworshipful, sinful people who have been made the enemies of God and should be the object of His wrath. If He was willing to do that for people that far from Him, what can we expect now that we are redeemed, reconciled, made righteous with Christ, filled with the power of the Spirit, sanctified, adopted God worshipers?
One last side note: What is verse 7 about? Does anyone else think that seems backwards? In Hebrew culture a righteous man may be a law keeper who stiff and unloving. The Pharisees were righteous. A good man was a person who not only did what was right, but was also loving and kind and liked. The verse makes more sense when you understand the usage of these two terms in the original language. It's like saying, "It would be unlikely for someone to die for a Pharisee, but for someone like Mother Theresa, someone might die in her place."
Sunday, July 17, 2011
Saturday, July 16, 2011
A future certainty rooted in present reality
In Romans, Paul is constantly building thought upon thought. In chapter 4 Paul discussed justification by faith, using Abraham as our model. Right off the bat in chapter 5 Paul confirms salvation through faith and spends the next few verses discussing the benefits of justification by faith. We are made right with God by faith through Jesus. But it isn’t just about a lofty, far-off future goal. Because of Jesus we also experience grace now.
Romans 5:1-5
Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ. 2 Also through Him, we have obtained access by faith into this grace in which we stand, and we rejoice in the hope of the glory of God. 3 And not only that, but we also rejoice in our afflictions, because we know that affliction produces endurance, 4 endurance produces proven character, and proven character produces hope. 5 This hope does not disappoint, because God's love has been poured out in our hearts through the Holy Spirit who was given to us.
-The first benefit we gain is peace with God. Matthew Henry says “It is sin that breeds the quarrel between us and God, creates not only a strangeness, but an enmity; the holy righteous God cannot in honour be at peace with a sinner while he continues under the guilt of sin.” Things aren’t just uncomfortable between God and us; there isn’t just an awkward distance like when you find out a friend said something a little hurtful. Col 1:19-22 says before we are made right through faith we are enemies of God, alienated and hostile. Without justification, our rebellious human spirit is at war with God.
- BUT!!! Peace with God is more than a ceasing of war, it insinuates a friendship and intimacy. For example North and South Korea signed a truce at the end of the war. There is technical peace in that they are not actively fighting each other. But there is inner hostility, hatred, bitterness, distrust, and lingering contempt. Contrast this to the peace we have with Japan. Not only was there a cessation of fight, there was a relationship that sprang forth after the war was over. James references this nuance of the word peace in James 2:23. So the Scripture was fulfilled that says, Abraham believed God, and it was credited to him for righteousness, and he was called God's friend.
-Peace with God brings a second benefit; access to God. Bruce says, “the former rebels are not merely forgiven by having their due punishment remitted; they are brought into a place of high favor with God.” The forgiveness isn’t just penal it’s relational. It’s not just that the negative consequences are removed; in addition to that we are connected with God in relationship and have access to Him. Before Christ's death on the cross only the High Priest had access to the presence of God and only one day a year. The presence of God resided in the Holy of Holies which was separated from the rest of the temple and humanity by a HUGE curtain. When Christ died on the cross the curtain was torn from top to bottom signifying that everyone now have access to the presence of God anytime.
-A third benefit is being able to rejoice “in the hope of the glory of God.” What does this mean? First lets talk about the phrase “glory of God”. What does that mean?
The Glory of God is not just the glory or worship He receives from us. In Paul's theology humans were created not just in a dim weak image of God, but we were created with the intention to share partly in the glorious nature of God. (We are not, however, mini-gods!) We lost hope of being able to share in this glory with sin (Rom 3:23 For all have sinned and fall short of the glory of God.) but Jesus reinstated this hope. Seeing, being enveloped in, worshiping, and even in some sense sharing in God’s glory is the end for which mankind was created. Glorified bodies and whatnot.
Psalm 84:11 says God will give grace and glory to the righteous. Who are the righteous? Only those whom God declares righteous by faith.
2 Also through Him, we have obtained access by faith into this grace in which we stand, and we rejoice in the hope of the glory of God.
Hope: Now lets talk about the word “hope”. What is Christian hope? Wishful thinking (Hope it doesn’t rain)? Wanting something highly unlikely (Hope Silva loses his next fight)? Naivety (Like to hope all people are basically good)? No. Christian hope is a future certainty rooted in present reality. Christian hope is more akin to: Because I am getting a degree now, I am certain I will get a better job in the future.
I think Paul’s use of “hope” entails far-off hope (eternity with God) and a close hope (experiencing God’s Kingdom here).
3 And not only that, but we also rejoice in our afflictions, because we know that affliction produces endurance, 4 endurance produces proven character, and proven character produces hope.
Rejoice in suffering?
Bruce: In the NT suffering is seen as a normal part of Christian life. But its not just an inevitable, unavoidable reality, it is a "token of true Christianity." Something that produces the truest Christ like nature in people and a marker that God sees those who endure it as worthy of the Kingdom. A chain reaction happens that causes maturity and Christ-likeness.
5 This hope does not disappoint, because God's love has been poured out in our hearts through the Holy Spirit who was given to us.
Hope does not disappoint. What does this mean? Simple; hope that never comes to realization is disappointing. When you hope for something and it never happens, there is sadness. Saying this hope does not disappoint means these benefits of being justified by faith, though they haven’t been realized yet, are certain. They WILL happen. The believer will not be disappointed or ashamed someday to realize what they had hoped for did not exist.
Romans 5:1-5
Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ. 2 Also through Him, we have obtained access by faith into this grace in which we stand, and we rejoice in the hope of the glory of God. 3 And not only that, but we also rejoice in our afflictions, because we know that affliction produces endurance, 4 endurance produces proven character, and proven character produces hope. 5 This hope does not disappoint, because God's love has been poured out in our hearts through the Holy Spirit who was given to us.
-The first benefit we gain is peace with God. Matthew Henry says “It is sin that breeds the quarrel between us and God, creates not only a strangeness, but an enmity; the holy righteous God cannot in honour be at peace with a sinner while he continues under the guilt of sin.” Things aren’t just uncomfortable between God and us; there isn’t just an awkward distance like when you find out a friend said something a little hurtful. Col 1:19-22 says before we are made right through faith we are enemies of God, alienated and hostile. Without justification, our rebellious human spirit is at war with God.
- BUT!!! Peace with God is more than a ceasing of war, it insinuates a friendship and intimacy. For example North and South Korea signed a truce at the end of the war. There is technical peace in that they are not actively fighting each other. But there is inner hostility, hatred, bitterness, distrust, and lingering contempt. Contrast this to the peace we have with Japan. Not only was there a cessation of fight, there was a relationship that sprang forth after the war was over. James references this nuance of the word peace in James 2:23. So the Scripture was fulfilled that says, Abraham believed God, and it was credited to him for righteousness, and he was called God's friend.
-Peace with God brings a second benefit; access to God. Bruce says, “the former rebels are not merely forgiven by having their due punishment remitted; they are brought into a place of high favor with God.” The forgiveness isn’t just penal it’s relational. It’s not just that the negative consequences are removed; in addition to that we are connected with God in relationship and have access to Him. Before Christ's death on the cross only the High Priest had access to the presence of God and only one day a year. The presence of God resided in the Holy of Holies which was separated from the rest of the temple and humanity by a HUGE curtain. When Christ died on the cross the curtain was torn from top to bottom signifying that everyone now have access to the presence of God anytime.
-A third benefit is being able to rejoice “in the hope of the glory of God.” What does this mean? First lets talk about the phrase “glory of God”. What does that mean?
The Glory of God is not just the glory or worship He receives from us. In Paul's theology humans were created not just in a dim weak image of God, but we were created with the intention to share partly in the glorious nature of God. (We are not, however, mini-gods!) We lost hope of being able to share in this glory with sin (Rom 3:23 For all have sinned and fall short of the glory of God.) but Jesus reinstated this hope. Seeing, being enveloped in, worshiping, and even in some sense sharing in God’s glory is the end for which mankind was created. Glorified bodies and whatnot.
Psalm 84:11 says God will give grace and glory to the righteous. Who are the righteous? Only those whom God declares righteous by faith.
2 Also through Him, we have obtained access by faith into this grace in which we stand, and we rejoice in the hope of the glory of God.
Hope: Now lets talk about the word “hope”. What is Christian hope? Wishful thinking (Hope it doesn’t rain)? Wanting something highly unlikely (Hope Silva loses his next fight)? Naivety (Like to hope all people are basically good)? No. Christian hope is a future certainty rooted in present reality. Christian hope is more akin to: Because I am getting a degree now, I am certain I will get a better job in the future.
I think Paul’s use of “hope” entails far-off hope (eternity with God) and a close hope (experiencing God’s Kingdom here).
3 And not only that, but we also rejoice in our afflictions, because we know that affliction produces endurance, 4 endurance produces proven character, and proven character produces hope.
Rejoice in suffering?
Bruce: In the NT suffering is seen as a normal part of Christian life. But its not just an inevitable, unavoidable reality, it is a "token of true Christianity." Something that produces the truest Christ like nature in people and a marker that God sees those who endure it as worthy of the Kingdom. A chain reaction happens that causes maturity and Christ-likeness.
5 This hope does not disappoint, because God's love has been poured out in our hearts through the Holy Spirit who was given to us.
Hope does not disappoint. What does this mean? Simple; hope that never comes to realization is disappointing. When you hope for something and it never happens, there is sadness. Saying this hope does not disappoint means these benefits of being justified by faith, though they haven’t been realized yet, are certain. They WILL happen. The believer will not be disappointed or ashamed someday to realize what they had hoped for did not exist.
Wednesday, July 6, 2011
Accountability
As Christians most of us will find ourselves either becoming a mentor/accountability partner or trying to find one. While this concept may seem pretty straight forward I think that there are still some things that we can learn on this topic. Nick just developed a teaching module for a class he is taking on the subject of accountability partners. I learned a lot from it and maybe you will too. Keep in mind that this was written according to the guidelines set forth by Nick's professor. Enjoy!
Growth Through Accountability: A Three-Day Seminar on Accountability Partnerships
The decision to follow Jesus is completely personal. Nobody can make that decision for another person. However, even though the initial decision rests completely on the individual (after the drawing and conviction of the Holy Spirit of course), the ensuing journey of faith and growth is not meant to be travelled alone. One way the Christian community is to strengthen its individual members is by keeping each believer mindful of the fact that he or she is accountable to God and the body of Christ. In the last few decades the practice of having an accountability partner has developed and gained popularity in facilitating this goal.
Improper use of this practice, both unintentional and through abuse, is damaging to the individual’s faith and has caused some to question the validity of accountability partnerships in general. To be sure, some guidance is needed to conduct such relationships properly. Over the next three days this group will learn lessons vital to the proper implementation of accountability partnerships. Each day will contain a lecture followed by small group discussions based on that day’s lecture (Note: The first day’s lecture will be longer than the other two as it will also serve as an introduction to the topic.).
Day One: Accountability partner parameters
Will individuals be held accountable for their actions? Should believers make themselves accountable to other believers? What qualities should be present in someone wanting to be an accountability partner? This session will answer these questions.
God will indeed hold every person accountable for his or her thoughts, words, actions and intentions (Matthew 12:36, Luke 16:1-2, Romans 3:19, 14:7, 1 Peter 4:3-4). Romans 1:18-32 gives helpful insight to this fact. According to Paul God’s right to hold each person accountable stems from the fact that He is the creator of the all things. Since He is the creator He has the right to hold his creation responsible for meeting His standards. Man’s accountability to God is even reflected in one of the titles God has in the Old Testament. In Ezekiel 48:35 God is called The Lord is Here (Jehovah-Shamah). This title infers a God who is always present, observing all, aware of every thought and action (Sumrall, 1993). God will not hold us accountable for only a few things He happens to catch, but for every thought and deed.
Hebrews 9:27 says every person will die and then face God’s judgment. Even those who deny that humanity is accountable to God and those who deny God’s existence altogether will be held accountable. A person’s preference or opinion has no effect on the reality of accountability. Thankfully, those shortcomings and sins for which we will be held accountable can be forgiven because of the work of Jesus.
Each person is ultimately accountable to God alone. However, believers must recognize that their actions affect other people as well. Bruce (1985) says “each Christian’s life affects his fellow-Christians and his fellow-men and women in general; therefore he should consider his responsibility to them” (p. 232). As stated earlier, the Christian journey was never intended to be a solo venture. We affect each other. Believers can build or hinder the faith of others. It is true that “The process of learning to know God and becoming like him is one which is assisted by others in the faith community” (Collinson, 2005, p. 246). Since each person’s life affects the lives and faith of others, one should feel accountable to other believers. In addition to a general sense of accountability to the community, it is beneficial for believers to make themselves accountable to a specific believer in a more intensive way.
Not every believer has the qualities necessary to be an effective accountability partner. James 3:1 says, “Not may of you should presume to be teachers, my brothers, for you know that we who teach will be judged more strictly.” James’ explicit reference is to teachers, but the underlying principle applies to accountability partners as well. Those whose role in the body directly influences the faith of others must demonstrate a higher degree of trustworthiness and ability. An accountability partner should be a person with a strong and growing relationship with Jesus, possessing strong character, relational and approachable. This list is not exhaustive, but will serve in this seminar to outline the most essential qualities.
The first necessity is that one should have a healthy growing relationship with Jesus. This should be obvious. One of the primary rules of leadership on any level is that nobody can lead people where he or she has not been. If a person does not have a genuine and intimate relationship with Jesus he or she will not be able to fully help others grow in faith regardless of teaching or counseling ability. There must be a deep knowledge of scripture from which the accountability partner can draw to give correct guidance. The potential partner must also be faithful in prayer, both for the one being mentored and for him or herself to have wisdom, insight and compassion.
The potential accountability partner must also be a person of high character. He or she must be full of integrity, known to be honest and willing to do what is right regardless of the cost. Tony Dungy (2010), a professional football coach known for his great leadership on and off the field says, “Character is the foundation on which all leadership is built” (p. 69), and later points out that people can always spot a person with phony character. Character cannot be proven overnight. Therefore, as Jesus taught in Luke 16:10, one should prove his or her character and faithfulness in smaller areas before becoming an accountability partner (Garland, 1992). Both in regards to character and spiritual depth the accountability partner’s life should be such that he or she is comfortable saying to the one being mentored, “And you should imitate me, just as I imitate Christ” (1 Corinthians 11:1).
Many church leaders are dynamic public speakers, prolific teachers and skilled administrators and organizers; yet struggle with developing meaningful one-on-one relationships. Those seeking to be an accountability partner, however, should be gifted in forming deep, long term relationships. According to McDowell and Hostetler (1994) biblical morality is really all about relationship. Morality is a set of guidelines to govern our relationships with God and fellow man. They go on to say it is impossible to offer truth and moral guidance outside of genuine relationship and therefore, “Anyone who wishes to pass on biblical values to someone else must begin by developing a strong, positive relationship with that person” (p. 123). Accountability partnerships are primarily about aiding a believer’s growth through a trusting and intimate relationship; therefore one must be prone to strong interpersonal relationships to be an effective accountability partner.
Part of being a relational person is being approachable. An accountability partner should not be arrogant, harsh, abrasive, or in any way make someone feel intimidated. Relationship cannot exist only in scheduled meetings so an accountability partner must be accessible often and at unexpected times. According to Dungy (2010) “Being available and approachable is necessary for effective leadership” (p. 90). This applies to leading groups as well as leading individuals in accountability partnerships.
These parameters and guidelines for an accountability partner should not be seen as lofty, unattainable ideals or mere suggestions. The necessity of these qualities must be recognized and anyone seeking to be an accountability partner who does not possess these qualities should prioritize their development in his or her life immediately. These parameters are important for two reasons. First, these things are a vital part of ensuring the person being mentored receives proper instruction and guidance from the accountability partner. These parameters ensure the accountability partner is rooted in Christ, genuine, knowledgeable, and has the other person’s interests in mind. The second reason is that these qualities, proven over time, cause the individual to have greater trust in his or her accountability partner. A trusting, honest relationship is absolutely vital to open communication, which is the foundation of accountability.
Form small groups and discuss the following questions.
1) Will Christians be held to a higher level of accountability than non-believers (John 9:41)?
2) Why is it important for a potential partner to be actively growing in his or her own faith?
3) Is being relationally minded purely nature or can it be learned. If it can be learned, how so?
4) What are some practical ways a person can ensure he or she is approachable?
Day two: The accountability partner’s role in spiritual battles
Now that we understand the value of accountability and what kind of person the task requires, we turn our attention to one of the most important roles of the accountability partner. Accountability partner, pastor, therapist and coach are all roles that are intended to cause inner growth in individuals. The responsibilities of an accountability partner overlap those of similar positions in many ways, yet there are some differences that distinguish it as separate from the others. A pastor leads larger groups and, realistically, cannot invest in every member of his or her congregation the time required of an accountability partner. A therapist is more focused on mental and emotional growth than spiritual growth and is not as relational in nature. A coach is perhaps the most similar to accountability partner, but is different in that a coach allows the client to define all the goals instead of scripture. Also, like a therapist, a coach’s role in growth may have nothing to do with spirituality and is more professional than relational. In short, an accountability partner’s objective is to promote spiritual growth in another believer through close personal relationship.
One of the primary roles of an accountability partner in meeting this objective is to assist the believer in gaining victory in spiritual battles. The source of the battle may be external spiritual attack (Ephesians 6:11, 1 Peter 5:8-9) or internal temptations (James 1:14). Regardless of the source of the struggle it is the accountability partner’s responsibility to fight along side the individual and assist in attaining victory.
Spiritual battles are exhausting and can quickly overwhelm a believer. When this happens and the believer has no support system he or she may give up and become defeated. The enemy may use the guilt of defeat in one area to attack one’s faith altogether. Therefore, it is necessary that an accountability partner be aware of battles the individual is fighting and join with the individual. Ecclesiastes 4:9-12 accepts the reality of struggles and stumbling. It says we should pity the person who has no support system, but that two people joined in a fight together have much better odds of victory.
This reality is played out in Exodus 17. In this chapter Moses sends Joshua to lead the Israelites in battle against the Amelekites. Moses watched from a hilltop and noticed when his hands were raised Israel gained the upper hand, but when he lowered his hands they began to lose. This was not a short battle and Moses’ arms grew very tired. Thankfully, he had Aaron and Hur there to support him. They did not simply encourage him to keep his hands up or tell him they were praying for him. They literally held Moses’ hands up and allowed him to rest. Being an accountability partner requires more than saying encouraging clichés and coming up with a scripture memory chart. It often requires getting involved in a person’s life, physically intervening in situations and helping a person function when he or she is too exhausted to do it alone.
An accountability partner must keep in mind that while relationship is crucial to the process, the relationship has a goal, the growth of the individual. Collinson (2005) uses the word discipling to describe the same process and says, “Discipling is not pure friendship. The purpose of the relationship is that teaching will take place and that learning will occur” (p. 241). Being an accountability partner is more than being a supportive friend. If the two parties get together often but never engage in spiritual battle victory will not be gained.
One way an accountability partner assists the believer in gaining spiritual victory is by changing the person’s mindset from defeat to victory. Spiritual battles are often won or lost in the mind. When a person becomes convinced he or she will not gain victory defeat is around the corner. However, if the person can maintain hope of victory even in the midst of battle, he or she will keep fighting and is much more likely to attain victory. The battle must be won in the mind before it is realized in the actual situation. Bridges (1996) points out that one cannot change actions without first changing the will. Therefore, an important aspect of being an accountability partner is ensuring the believer maintains the will to see victory.
An accountability partner can also assist the believer in attaining victory by keeping the believer’s goals a central part of his or her daily life. Often, the spiritual battles one faces correspond directly to stated goals. For example, one of the most common spiritual battles concerns apathy towards and neglect of spiritual disciplines. This is a subtle battle that plagues more Christians than not. The individual may state he or she has a goal of praying at a certain time each day, reading a certain amount of scripture per day, and fasting a certain number of days a month. The accountability partner should strive to keep these goals at the forefront of the believer’s mind. In this sense accountability partnership is similar to coaching. McCluskey (2008) says a large part of coaching is encouraging people to attain their goals (vision) by holding onto them when the individual becomes distracted or discouraged. In summary, an accountability partner serves to help the believer attain spiritual victory through prayer, support, encouragement, maintaining goals and in some cases involvement in specific situations.
Form small groups and discuss the following questions.
1) How does an accountability partner’s role in spiritual battles relate to Paul’s teaching on the body of Christ in 1 Corinthians 12:12-26?
2) What are some ways one can keep a fellow believer in a healthy mindset?
3) Share an example of a time when you assisted another believer in a spiritual battle and what you did to assist the other person.
Day three: Accountability partner responsibilities
Being an accountability partner is dynamic and each relationship must be tailored to the specific individual. There are, however, several principles and practices that should be part of every accountability partnership. Some have already been mentioned; such as ensuring the relationship maintains forward movement towards goal achievement and being supportive during spiritual battles. Some other keys to successful accountability are maintaining a proper perspective of the partnership, the Holy Spirit’s role in the process, the importance of intercessory prayer, and setting specific attainable goals.
One thing that is paramount to successful accountability is that the one acting as the accountability partner must maintain a humble, non-judgmental attitude and facilitate a horizontal relationship. In Philippians 2:1-11 Paul encourages this and says Jesus exemplified the humility believers should strive for. The accountability partner should be more spiritually mature and knowledgeable than the one being mentored, however the relationship must never be viewed as that of a master over a slave, or even a teacher over a student. The accountability partner does not wield power or authority over the believer, and the believer is not seeking to obey the accountability partner. Collinson (2005) says, “Discipling is not about the exercise of personal power. Christian disciplers do not make their own disciples. They point their learners to Jesus as master” (p. 247). The purpose of the relationship is not to prove how spiritual the partner is or for the partner to feel important. The accountability partner should not be concerned with receiving any credit for the believer’s growth but should simply rejoice with the believer as he or she grows (Romans 12:15). When Christian mentoring and accountability are done properly the accountability partner is not the focus and therefore does receive credit (Dungy, 2010). The individual should receive credit for his or her hard work and persistence and ultimately God, not man, must be glorified.
Part of this humility is avoiding a judgmental attitude. Romans 14 discusses the fact that Christian liberty can be a sign of maturity and growth, but insists that mature believers not become judgmental of those with weaker faith. Instead, he suggests believers alter their actions to assist the weaker ones in growth. As stated earlier, being approachable is vital to maintaining this kind of relationship and approachability excludes judgment.
The accountability partner must keep in mind that the growth of the individual does not depend entirely on his or her performance. Ultimately the accountability partner is simply a tool through whom the Holy Spirit works. Therefore one would be wise to keep in mind the role of the Holy Spirit in this process. It is the Spirit that comforts during hardships (John 16:7), convicts the believer of sin (John 16:8), leads the believer to truth (John 16:13) teaches the believer to pray (Romans 8:26) and speaks to the heart of the believer that he or she belongs to God (Romans 8:16). Therefore the partner must rely on the Holy Spirit to cause real change in the believer.
Also, the accountability partner must rely on the leading of the Holy Spirit in every situation. The Holy Spirit may enable the partner to discern the truth of a situation the believer is confused about. At other times the Holy Spirit may give the partner insight into what is hindering the believer’s growth. Sometimes an act that is morally neutral, and therefore goes unnoticed by the believer, becomes a stumbling block to the believer. Bridges (1996) says “It may not be the activity itself that determines whether something is sinful for us, but rather our response to that activity” (p. 89). In these cases the partner must rely on the leading of the Holy Spirit to reveal truth and draw the individual to repentance.
Another task of the accountability partner is intercessory prayer. The partner may be used by God to encourage and offer wise advice, but it is God alone that causes change and gives victory. Therefore the accountability partner must pray often and consistently for the believer. This should happen in the presence of the believer as well as in personal prayer times. When meeting with the believer the accountability partner should note specific areas of struggle, goals, concerns and other details so that he or she can pray in a specific and informed way for the believer. Also, it is often during intercessory prayer that the Holy Spirit gives guidance and insight to the partner.
One final thing an accountability partner should be purposeful about is helping the believer identify specific but attainable goals. Garland (1992) points out that leaders who develop the ability to identify both long term and short range goals for people they are leading are much more effective in facilitating positive change in individuals. These goals should be biblically based and focused on facilitating spiritual growth in the believer. The accountability partner is not responsible for helping the believer improve at free throws, but for helping him or her draw closer to Christ and exhibit a more Christ-like life. Establishing goals gives the believer direction, offers something specific to work towards and encourages him or her with clear progress. When the only direction is to “be better” the believer has no real way to know if progress is being made. However, when there are clearly defined goals, such as spend 20 minutes a day in prayer and meditation, the believer has a definite sense of progress when those goals are met.
Form small groups and discuss the following questions.
1) What are some other specific actions and principles an accountability partner should intentionally implement?
2) What is God’s view of leaders who abuse their power and lord their position over others (Matthew 20:25)?
3) In what ways does the Holy Spirit lead the accountability partner? What are the means of communication He may use (i.e. subtle inner leadings, scripture, etc)?
4) Discuss further why having goals and a direction to move towards is so important (Proverbs 29:18). Share some of you personal goals with the group and how you plan to achieve those goals.
References
Bridges, J. (1996). The pursuit of holiness. Colorado Springs, CO: NavPress.
Bruce, F. F. (1985). The letter of Paul to the Romans: An introduction and commentary. Leicester, Englad: Inter-Varsity Press.
Collinson, S. W. (2005). Making disciples and the Christian faith. Evangelical Review of Theology, 29(3), 240-250.
Dungy, T. (2010). The mentor leader: Secrets to building people and teams that win consistently. Carol Stream, IL: Tyndale House.
Garland, K. R. (1992). Leadership recruitment and training. In M. J. Anthony (Ed.), Foundations of ministry: An introduction to Christian education for a new generation (pp. 255-266). Grand Rapids, MI: Baker Books.
McCluskey, C. (2008). A Christian therapist-turned-coach discusses his journey and the field of life coaching. Journal of Psychology & Christianity, 27(3), 266-269.
McDowell, J., & Hostetler, B. (1994). Right from wrong: What you need to know to help youth make right choices. Dallas, TX: Word.
Sumrall, L. (1993). The names of God: God’s character revealed through his names. New Kensington, PA: Whitaker House.
Growth Through Accountability: A Three-Day Seminar on Accountability Partnerships
The decision to follow Jesus is completely personal. Nobody can make that decision for another person. However, even though the initial decision rests completely on the individual (after the drawing and conviction of the Holy Spirit of course), the ensuing journey of faith and growth is not meant to be travelled alone. One way the Christian community is to strengthen its individual members is by keeping each believer mindful of the fact that he or she is accountable to God and the body of Christ. In the last few decades the practice of having an accountability partner has developed and gained popularity in facilitating this goal.
Improper use of this practice, both unintentional and through abuse, is damaging to the individual’s faith and has caused some to question the validity of accountability partnerships in general. To be sure, some guidance is needed to conduct such relationships properly. Over the next three days this group will learn lessons vital to the proper implementation of accountability partnerships. Each day will contain a lecture followed by small group discussions based on that day’s lecture (Note: The first day’s lecture will be longer than the other two as it will also serve as an introduction to the topic.).
Day One: Accountability partner parameters
Will individuals be held accountable for their actions? Should believers make themselves accountable to other believers? What qualities should be present in someone wanting to be an accountability partner? This session will answer these questions.
God will indeed hold every person accountable for his or her thoughts, words, actions and intentions (Matthew 12:36, Luke 16:1-2, Romans 3:19, 14:7, 1 Peter 4:3-4). Romans 1:18-32 gives helpful insight to this fact. According to Paul God’s right to hold each person accountable stems from the fact that He is the creator of the all things. Since He is the creator He has the right to hold his creation responsible for meeting His standards. Man’s accountability to God is even reflected in one of the titles God has in the Old Testament. In Ezekiel 48:35 God is called The Lord is Here (Jehovah-Shamah). This title infers a God who is always present, observing all, aware of every thought and action (Sumrall, 1993). God will not hold us accountable for only a few things He happens to catch, but for every thought and deed.
Hebrews 9:27 says every person will die and then face God’s judgment. Even those who deny that humanity is accountable to God and those who deny God’s existence altogether will be held accountable. A person’s preference or opinion has no effect on the reality of accountability. Thankfully, those shortcomings and sins for which we will be held accountable can be forgiven because of the work of Jesus.
Each person is ultimately accountable to God alone. However, believers must recognize that their actions affect other people as well. Bruce (1985) says “each Christian’s life affects his fellow-Christians and his fellow-men and women in general; therefore he should consider his responsibility to them” (p. 232). As stated earlier, the Christian journey was never intended to be a solo venture. We affect each other. Believers can build or hinder the faith of others. It is true that “The process of learning to know God and becoming like him is one which is assisted by others in the faith community” (Collinson, 2005, p. 246). Since each person’s life affects the lives and faith of others, one should feel accountable to other believers. In addition to a general sense of accountability to the community, it is beneficial for believers to make themselves accountable to a specific believer in a more intensive way.
Not every believer has the qualities necessary to be an effective accountability partner. James 3:1 says, “Not may of you should presume to be teachers, my brothers, for you know that we who teach will be judged more strictly.” James’ explicit reference is to teachers, but the underlying principle applies to accountability partners as well. Those whose role in the body directly influences the faith of others must demonstrate a higher degree of trustworthiness and ability. An accountability partner should be a person with a strong and growing relationship with Jesus, possessing strong character, relational and approachable. This list is not exhaustive, but will serve in this seminar to outline the most essential qualities.
The first necessity is that one should have a healthy growing relationship with Jesus. This should be obvious. One of the primary rules of leadership on any level is that nobody can lead people where he or she has not been. If a person does not have a genuine and intimate relationship with Jesus he or she will not be able to fully help others grow in faith regardless of teaching or counseling ability. There must be a deep knowledge of scripture from which the accountability partner can draw to give correct guidance. The potential partner must also be faithful in prayer, both for the one being mentored and for him or herself to have wisdom, insight and compassion.
The potential accountability partner must also be a person of high character. He or she must be full of integrity, known to be honest and willing to do what is right regardless of the cost. Tony Dungy (2010), a professional football coach known for his great leadership on and off the field says, “Character is the foundation on which all leadership is built” (p. 69), and later points out that people can always spot a person with phony character. Character cannot be proven overnight. Therefore, as Jesus taught in Luke 16:10, one should prove his or her character and faithfulness in smaller areas before becoming an accountability partner (Garland, 1992). Both in regards to character and spiritual depth the accountability partner’s life should be such that he or she is comfortable saying to the one being mentored, “And you should imitate me, just as I imitate Christ” (1 Corinthians 11:1).
Many church leaders are dynamic public speakers, prolific teachers and skilled administrators and organizers; yet struggle with developing meaningful one-on-one relationships. Those seeking to be an accountability partner, however, should be gifted in forming deep, long term relationships. According to McDowell and Hostetler (1994) biblical morality is really all about relationship. Morality is a set of guidelines to govern our relationships with God and fellow man. They go on to say it is impossible to offer truth and moral guidance outside of genuine relationship and therefore, “Anyone who wishes to pass on biblical values to someone else must begin by developing a strong, positive relationship with that person” (p. 123). Accountability partnerships are primarily about aiding a believer’s growth through a trusting and intimate relationship; therefore one must be prone to strong interpersonal relationships to be an effective accountability partner.
Part of being a relational person is being approachable. An accountability partner should not be arrogant, harsh, abrasive, or in any way make someone feel intimidated. Relationship cannot exist only in scheduled meetings so an accountability partner must be accessible often and at unexpected times. According to Dungy (2010) “Being available and approachable is necessary for effective leadership” (p. 90). This applies to leading groups as well as leading individuals in accountability partnerships.
These parameters and guidelines for an accountability partner should not be seen as lofty, unattainable ideals or mere suggestions. The necessity of these qualities must be recognized and anyone seeking to be an accountability partner who does not possess these qualities should prioritize their development in his or her life immediately. These parameters are important for two reasons. First, these things are a vital part of ensuring the person being mentored receives proper instruction and guidance from the accountability partner. These parameters ensure the accountability partner is rooted in Christ, genuine, knowledgeable, and has the other person’s interests in mind. The second reason is that these qualities, proven over time, cause the individual to have greater trust in his or her accountability partner. A trusting, honest relationship is absolutely vital to open communication, which is the foundation of accountability.
Form small groups and discuss the following questions.
1) Will Christians be held to a higher level of accountability than non-believers (John 9:41)?
2) Why is it important for a potential partner to be actively growing in his or her own faith?
3) Is being relationally minded purely nature or can it be learned. If it can be learned, how so?
4) What are some practical ways a person can ensure he or she is approachable?
Day two: The accountability partner’s role in spiritual battles
Now that we understand the value of accountability and what kind of person the task requires, we turn our attention to one of the most important roles of the accountability partner. Accountability partner, pastor, therapist and coach are all roles that are intended to cause inner growth in individuals. The responsibilities of an accountability partner overlap those of similar positions in many ways, yet there are some differences that distinguish it as separate from the others. A pastor leads larger groups and, realistically, cannot invest in every member of his or her congregation the time required of an accountability partner. A therapist is more focused on mental and emotional growth than spiritual growth and is not as relational in nature. A coach is perhaps the most similar to accountability partner, but is different in that a coach allows the client to define all the goals instead of scripture. Also, like a therapist, a coach’s role in growth may have nothing to do with spirituality and is more professional than relational. In short, an accountability partner’s objective is to promote spiritual growth in another believer through close personal relationship.
One of the primary roles of an accountability partner in meeting this objective is to assist the believer in gaining victory in spiritual battles. The source of the battle may be external spiritual attack (Ephesians 6:11, 1 Peter 5:8-9) or internal temptations (James 1:14). Regardless of the source of the struggle it is the accountability partner’s responsibility to fight along side the individual and assist in attaining victory.
Spiritual battles are exhausting and can quickly overwhelm a believer. When this happens and the believer has no support system he or she may give up and become defeated. The enemy may use the guilt of defeat in one area to attack one’s faith altogether. Therefore, it is necessary that an accountability partner be aware of battles the individual is fighting and join with the individual. Ecclesiastes 4:9-12 accepts the reality of struggles and stumbling. It says we should pity the person who has no support system, but that two people joined in a fight together have much better odds of victory.
This reality is played out in Exodus 17. In this chapter Moses sends Joshua to lead the Israelites in battle against the Amelekites. Moses watched from a hilltop and noticed when his hands were raised Israel gained the upper hand, but when he lowered his hands they began to lose. This was not a short battle and Moses’ arms grew very tired. Thankfully, he had Aaron and Hur there to support him. They did not simply encourage him to keep his hands up or tell him they were praying for him. They literally held Moses’ hands up and allowed him to rest. Being an accountability partner requires more than saying encouraging clichés and coming up with a scripture memory chart. It often requires getting involved in a person’s life, physically intervening in situations and helping a person function when he or she is too exhausted to do it alone.
An accountability partner must keep in mind that while relationship is crucial to the process, the relationship has a goal, the growth of the individual. Collinson (2005) uses the word discipling to describe the same process and says, “Discipling is not pure friendship. The purpose of the relationship is that teaching will take place and that learning will occur” (p. 241). Being an accountability partner is more than being a supportive friend. If the two parties get together often but never engage in spiritual battle victory will not be gained.
One way an accountability partner assists the believer in gaining spiritual victory is by changing the person’s mindset from defeat to victory. Spiritual battles are often won or lost in the mind. When a person becomes convinced he or she will not gain victory defeat is around the corner. However, if the person can maintain hope of victory even in the midst of battle, he or she will keep fighting and is much more likely to attain victory. The battle must be won in the mind before it is realized in the actual situation. Bridges (1996) points out that one cannot change actions without first changing the will. Therefore, an important aspect of being an accountability partner is ensuring the believer maintains the will to see victory.
An accountability partner can also assist the believer in attaining victory by keeping the believer’s goals a central part of his or her daily life. Often, the spiritual battles one faces correspond directly to stated goals. For example, one of the most common spiritual battles concerns apathy towards and neglect of spiritual disciplines. This is a subtle battle that plagues more Christians than not. The individual may state he or she has a goal of praying at a certain time each day, reading a certain amount of scripture per day, and fasting a certain number of days a month. The accountability partner should strive to keep these goals at the forefront of the believer’s mind. In this sense accountability partnership is similar to coaching. McCluskey (2008) says a large part of coaching is encouraging people to attain their goals (vision) by holding onto them when the individual becomes distracted or discouraged. In summary, an accountability partner serves to help the believer attain spiritual victory through prayer, support, encouragement, maintaining goals and in some cases involvement in specific situations.
Form small groups and discuss the following questions.
1) How does an accountability partner’s role in spiritual battles relate to Paul’s teaching on the body of Christ in 1 Corinthians 12:12-26?
2) What are some ways one can keep a fellow believer in a healthy mindset?
3) Share an example of a time when you assisted another believer in a spiritual battle and what you did to assist the other person.
Day three: Accountability partner responsibilities
Being an accountability partner is dynamic and each relationship must be tailored to the specific individual. There are, however, several principles and practices that should be part of every accountability partnership. Some have already been mentioned; such as ensuring the relationship maintains forward movement towards goal achievement and being supportive during spiritual battles. Some other keys to successful accountability are maintaining a proper perspective of the partnership, the Holy Spirit’s role in the process, the importance of intercessory prayer, and setting specific attainable goals.
One thing that is paramount to successful accountability is that the one acting as the accountability partner must maintain a humble, non-judgmental attitude and facilitate a horizontal relationship. In Philippians 2:1-11 Paul encourages this and says Jesus exemplified the humility believers should strive for. The accountability partner should be more spiritually mature and knowledgeable than the one being mentored, however the relationship must never be viewed as that of a master over a slave, or even a teacher over a student. The accountability partner does not wield power or authority over the believer, and the believer is not seeking to obey the accountability partner. Collinson (2005) says, “Discipling is not about the exercise of personal power. Christian disciplers do not make their own disciples. They point their learners to Jesus as master” (p. 247). The purpose of the relationship is not to prove how spiritual the partner is or for the partner to feel important. The accountability partner should not be concerned with receiving any credit for the believer’s growth but should simply rejoice with the believer as he or she grows (Romans 12:15). When Christian mentoring and accountability are done properly the accountability partner is not the focus and therefore does receive credit (Dungy, 2010). The individual should receive credit for his or her hard work and persistence and ultimately God, not man, must be glorified.
Part of this humility is avoiding a judgmental attitude. Romans 14 discusses the fact that Christian liberty can be a sign of maturity and growth, but insists that mature believers not become judgmental of those with weaker faith. Instead, he suggests believers alter their actions to assist the weaker ones in growth. As stated earlier, being approachable is vital to maintaining this kind of relationship and approachability excludes judgment.
The accountability partner must keep in mind that the growth of the individual does not depend entirely on his or her performance. Ultimately the accountability partner is simply a tool through whom the Holy Spirit works. Therefore one would be wise to keep in mind the role of the Holy Spirit in this process. It is the Spirit that comforts during hardships (John 16:7), convicts the believer of sin (John 16:8), leads the believer to truth (John 16:13) teaches the believer to pray (Romans 8:26) and speaks to the heart of the believer that he or she belongs to God (Romans 8:16). Therefore the partner must rely on the Holy Spirit to cause real change in the believer.
Also, the accountability partner must rely on the leading of the Holy Spirit in every situation. The Holy Spirit may enable the partner to discern the truth of a situation the believer is confused about. At other times the Holy Spirit may give the partner insight into what is hindering the believer’s growth. Sometimes an act that is morally neutral, and therefore goes unnoticed by the believer, becomes a stumbling block to the believer. Bridges (1996) says “It may not be the activity itself that determines whether something is sinful for us, but rather our response to that activity” (p. 89). In these cases the partner must rely on the leading of the Holy Spirit to reveal truth and draw the individual to repentance.
Another task of the accountability partner is intercessory prayer. The partner may be used by God to encourage and offer wise advice, but it is God alone that causes change and gives victory. Therefore the accountability partner must pray often and consistently for the believer. This should happen in the presence of the believer as well as in personal prayer times. When meeting with the believer the accountability partner should note specific areas of struggle, goals, concerns and other details so that he or she can pray in a specific and informed way for the believer. Also, it is often during intercessory prayer that the Holy Spirit gives guidance and insight to the partner.
One final thing an accountability partner should be purposeful about is helping the believer identify specific but attainable goals. Garland (1992) points out that leaders who develop the ability to identify both long term and short range goals for people they are leading are much more effective in facilitating positive change in individuals. These goals should be biblically based and focused on facilitating spiritual growth in the believer. The accountability partner is not responsible for helping the believer improve at free throws, but for helping him or her draw closer to Christ and exhibit a more Christ-like life. Establishing goals gives the believer direction, offers something specific to work towards and encourages him or her with clear progress. When the only direction is to “be better” the believer has no real way to know if progress is being made. However, when there are clearly defined goals, such as spend 20 minutes a day in prayer and meditation, the believer has a definite sense of progress when those goals are met.
Form small groups and discuss the following questions.
1) What are some other specific actions and principles an accountability partner should intentionally implement?
2) What is God’s view of leaders who abuse their power and lord their position over others (Matthew 20:25)?
3) In what ways does the Holy Spirit lead the accountability partner? What are the means of communication He may use (i.e. subtle inner leadings, scripture, etc)?
4) Discuss further why having goals and a direction to move towards is so important (Proverbs 29:18). Share some of you personal goals with the group and how you plan to achieve those goals.
References
Bridges, J. (1996). The pursuit of holiness. Colorado Springs, CO: NavPress.
Bruce, F. F. (1985). The letter of Paul to the Romans: An introduction and commentary. Leicester, Englad: Inter-Varsity Press.
Collinson, S. W. (2005). Making disciples and the Christian faith. Evangelical Review of Theology, 29(3), 240-250.
Dungy, T. (2010). The mentor leader: Secrets to building people and teams that win consistently. Carol Stream, IL: Tyndale House.
Garland, K. R. (1992). Leadership recruitment and training. In M. J. Anthony (Ed.), Foundations of ministry: An introduction to Christian education for a new generation (pp. 255-266). Grand Rapids, MI: Baker Books.
McCluskey, C. (2008). A Christian therapist-turned-coach discusses his journey and the field of life coaching. Journal of Psychology & Christianity, 27(3), 266-269.
McDowell, J., & Hostetler, B. (1994). Right from wrong: What you need to know to help youth make right choices. Dallas, TX: Word.
Sumrall, L. (1993). The names of God: God’s character revealed through his names. New Kensington, PA: Whitaker House.
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