TEACHING

Daryl Wood

(Daryl is a fivefold teacher on the Kingdomquest apostolic team.)

DON’T DRINK THE KOOL AID!

(Part 5)

DON’T DRINK THE KOOL AID! Teaching Series - Read [Part 1] [Part 2] [Part 3] [Part 4] [Part 5] [Part 6 ]

"Go, therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age (Matt. 28: 19, 20)."

Discipleship is a growth process whereby a believer receives more of Christ through an intensive relationship with a more mature brother or sister, under the Lord’s headship and direction. By drinking from the cup of another who has blazed the trail beforehand, it is possible for one to make quantum leaps toward his maturity in Christ, quickly eclipsing what he would have accomplished had he been left on his own with the Lord.

While we should always be open to hearing God through others, and particularly those who have proven themselves trustworthy in practice as well as in precept, a "discipleship connection" is set apart from other relationships within the body of Christ by the especially thorough and concentrated nature of the association. The special bond of trust that is cultivated between teacher and student is a crucial component in the formation and development of this dynamic. Trust sets the stage for a more rigorous involvement on the part of the teacher, as the disciple opens himself more fully to his input. In the absence of a significant degree of trust, any overture to disciple another would be most presumptuous.

It is not enough for the prospective disciple to grant permission for this extended involvement-- he must actively seek it. Without such a pursuit on the part of the learner, attempts by the teacher to assist him can be quite intrusive and tantamount to over lording. A careful examination of Jesus’ recruitment of His twelve verifies the fact that His disciples exercised this kind of seeking. Jesus gave the invitation, and the terms were explicitly clear.

"‘Follow Me, and I will make you fishers of men.’ Then they immediately left their nets and followed Him (Matt 4: 19, 20)." The call was both to be discipled, and to become part of the larger discipleship process.

In order for discipleship to work properly the disciple must hear God for himself, with the help of input that he receives from one who is functioning as his guide. This involves a most delicate balance when viewed from the learner’s standpoint. Too much trust, and he risks becoming a mindless clone of the one whom he has chosen as a guru. Too little trust, and the link that would otherwise lead to effective mentoring is never established.

Similar dangers exist for the tutor. He must be careful not to cultivate within a learner any overdependence upon himself, as this could yield results more tragic than would no mentoring. At the same time, he must be diligent in his role in pointing trainees to Christ.

"Imitate me, just as I also imitate Christ (1 Cor. 11: 1)," Paul said.

"The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you (Phil 4: 9)."

Having defined the essence of discipleship, I now move toward a development of some key scriptural principles that are critical for its effective outworking. For this and other subjects, the Bible does not read as a "how-to" manual. Instead, it offers accounts of those who have borne fruit through putting truth into practice. In particular, I will spotlight a specific discipler (Paul) and his dealings with a particular church (the one at Corinth).

Again, overzealousness in discipling others can lead to meddling, which infringes on the work of the Holy Spirit in the life of a developing believer. Any slackness likewise hinders the growth process. Perhaps no book in the Bible better captures the aspects of this tension than Second Corinthians. The reasons stem from Paul’s unique relationship with the church at Corinth. The following facts serve to paint the scenario:

Viewing each of these points independently and consecutively, the picture becomes clear.

Paul planted the church in Corinth (see 1 Cor. 3:6). "For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel. Therefore I urge you, imitate me (1 Cor. 4: 15, 16)."

Paul’s continual sowing into the lives of these converts—from the point of inception in Christ to the present—made him responsible as their father in the faith. Because of the reliability of his godly example, he could rightly urge them to follow in his footsteps. He had not abused his relationship with them in any way, neither personally nor through others who were associated with his ministry.

"Now for the third time I am ready to come to you. And I will not be burdensome to you; for I do not seek yours, but you. For the children ought not to lay up for the parents, but the parents for the children. And I will very gladly spend and be spent for your souls; though the more I love you, the less I am loved. But be that as it may, I did not burden you. Nevertheless, being crafty, I caught you with guile! Did I take advantage of you by any of those whom I sent to you? I urged Titus, and sent our brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? Did we not walk in the same steps? (2 Cor. 12: 14-18)."

It is precisely because Paul had been a father to the Corinthians and had been faithful in that role that he could appeal to them to imitate him. They had received from him intensively, and they largely owed their growth in Christ to his ministry. How disconcerting it must have been for him to have observed ravenous wolves making inroads into the lives of so many that he loved so dearly, and for whom he had sacrificed so much of his life.

In spite of the healthy and consistent leadership that Paul had provided the Corinthians, they were nevertheless coming under the sway of some less than scrupulous self-proclaimed apostles. The irony was that this church which Paul noted was ". . . enriched in everything by Him in all utterance and all knowledge," and that had ". . . come short in no gift" (1 Cor. 1: 5, 7) was oblivious to the peril.

To counter this threat Paul took the bold step of both identifying and opposing those individuals whom his disciples erroneously considered to be true ministers of Christ, and even apostles.

"But what I do, I will also continue to do, that I may cut off the opportunity from those who desire an opportunity to be regarded just as we are in the things of which they boast. For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder! For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works (1 Cor. 11: 12-15)."

He pointed out to the Corinthians the warning flags of the spiritual abuse to which they had subjected themselves:

"For you put up with it if one brings you into bondage, if one devours you, if one takes from you, if one exalts himself, if one strikes you on the face (v. 20)."

Paul had taken some extra steps to avoid the smallest appearance of financial impropriety or that he was relating to this church for his own personal gain. He had gone as far as to utilize resources from some poorer churches, with which his relationships seemed more stable, so that he could minister to Corinth. The imposters, on the other hand, were extorting from the Corinthians, and the church heartily welcomed them and no doubt gave generously to the charlatans (v. 7-10)!

While Paul was directing the hearts of his disciples into the liberty that is available in Christ (2 Cor. 3: 16-18), the pseudo-ministers were preaching legalism. Again, Corinth received the bondage and the bondsmen.

While Paul condescended as far as to act like a fool in his efforts to reach his children in Corinth (v. 16-21), the proud false-workers were boasting in what they had accomplished as "ministers of Christ (v. 22, 23)." Again the Corinthians took their self-exaltation as validation, failing to discern those who were moving in error.

Finally, while Paul was content to appear weak in their midst (v. 21), the ministers of Satan misused the authority entrusted to them by the church to crush and oppress the saints with condemnation.

The same bag of tricks that were in operation then is still in use by the devil today. Manipulation for satisfaction of greed, legalism, self-aggrandizement, and condemnation for control remain some of the most effective tactics that are utilized by false ministers in this post-modern era, just as they were used in the days of the early church.

His children in the faith in Corinth had now built a relational wall, and this greatly complicated his efforts to minister. Much of this was no doubt traceable to the influence of the false apostles to whom they had been listening. As victims of bewitchment, these disciples stood in jeopardy of losing all that Paul had labored so diligently to build in them. He therefore addressed the state of affairs with candor, and pleaded with them to open their hearts to him once again.

"O Corinthians! We have spoken openly to you, our heart is wide open. You are not restricted by us, but you are restricted in your own affections. Now in return for the same (I speak as to children), you also be open (2 Cor. 6: 11-13)."

"Open your hearts to us. We have wronged no one, we have corrupted no one, we have defrauded no one. I do not say this to condemn; for I have said before that you are in our hearts, to die together and to live together (2 Cor. 7: 2, 3)."

Paul shunned titles. While he did not shrink from acknowledging his functional roles and giftings within the body of Christ, he never flagged in the accolades of man. He forged his ministry with the foundation of relational bonds of love. Yet the current situation demanded that he remind them of the authority that he held positionally as well. In doing so, he was careful to counterbalance his assertions concerning his ministry with his overarching focus—the development of their individualized faith in Christ. This challenge for him must have been very complex, as well as personally awkward.

"Moreover I call God as witness against my soul, that to spare you I came no more to Corinth. Not that we have dominion over your faith, but are fellow workers for your joy; for by faith you stand (2 Cor. 1: 23, 24)."

"Therefore I write these things being absent, lest being present I should use sharpness, according to the authority which the Lord has given me for edification and not for destruction (2 Cor. 13:10)."

Paul’s treatise in Second Corinthians provides us with an upper level course study in discipleship practice. By leaving us with a written record of how Paul was led of the Lord to handle a most difficult relational predicament, we can glean great insight into God’s heart, as He serves as the Chief Discipler.

Notably, a number of Paul’s other church relations were far simpler and more straight-forward. He was able to impart far more of himself to the Thessalonians, for example, because they received him in greater measure. Unlike their counterparts in this case study, they did not debate or deliberate over the authenticity of his ministry as he spoke for the Lord. They did not rally into private factions, in preference of one servant over another, as did those in Corinth. Put another way, the Thessalonians cooperated fully with God’s discipleship process. Paul’s assessment of them glowed with commendation:

"For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe (1 Thess. 2:13)."

As I move toward conclusion it is helpful to round out some particular elements of discipleship that have not been touched upon adequately thus far. As alluded to earlier, true discipleship cannot be contained within or defined by titles such as "teacher," "student," etc. While functional roles do exist (in a loose sense) as one is learning of Christ in deeper measure from another, these are not rigidly identified under titular headings. They never mark a "one-way street." Usually they are not of a permanent nature, since many exist only for a particular season. Finally, they are often not all-encompassing, as some have a much more narrow scope with respect to their development (i.e., they may involve training within a specific context of ministry).

I’m reminded of two comments that I’ve received from those whom I’ve discipled that seem to illustrate this point. One man, who worked with me on a job away from his home for a period of almost two years, told me, "The Lord has revealed to me that you are my pastor while I am away from my home base." Another referred to me as . . . "my spiritual advisor." I believe that both of these labels that my friends used are consistent with the true spirit of discipleship.

Finally there is a part of me that has bristled at times as I’ve penned the words of this chapter. Though I believe them to be absolutely true, I acknowledge the inherent danger that comes with trusting any human being too much. (In this sense, Jesus entrusted Himself to no man. See John 2:24.) Still, the tremendous upside that can come from edifying mentor/protégé connections cannot be denied. As I mentioned in a previous chapter, the real key to receiving healing from wounds caused by abusive authorities comes not through the absence of authority, but rather in its healthy application and receipt. To refuse to acknowledge this fact is to completely ignore God’s blueprint for maturing us into the image of His Son, and to cut ourselves off from the very vehicle that He has promised to use to propagate His kingdom. While in the past I have personally been exploited in the name of "discipleship," I have nonetheless counted the cost and have determined that the loss incurred by overlooking this process outweighs any potential risks associated with embracing it. May the Lord grant us the courage to take hold of all that He has for us in this regard, and the wisdom and discernment to avoid every counterfeit. In other words as we relate with others, "Take and drink of the water of life freely . . . . But don’t drink the Koolaid!"

DON’T DRINK THE KOOL AID! Teaching Series - Read [Part 1] [Part 2] [Part 3] [Part 4] [Part 5] [Part 6 ]