Chapter 5: Ministry Balance

IN THIS CHAPTER, you will discover:  

·         Biblical models of excellence.  

·         Covenantal relationships in the early church.  

·         The danger of having an omnicompetent pastor.  

·         The results of extremism.    

AS A RESULT, you will be able to:  

·         Emulate the biblical models.  

·         Enjoy koinonia fellowship in your own church.  

·         Help the congregation gain ownership of the body.  

·         Avoid pitfalls that lead to extremism.

Reading: \"iii. The Family of Jacob (Gen. 37:1‑50:26),\" International Bible Commentary, pp. 138‑47.   Key Scripture: \"The LORD was with Joseph and he prospered, and he lived in the house of his Egyptian master. When his master saw that the LORD was with him and that the LORD gave him success in everything he did, Joseph found favor in his eyes and became his attendant\" (Gen. 39:2‑4).   One of the basic tenets of good teaching is modeling. The teacher as a model must demonstrate what he or she expects from the disciple. In turn, students will imitate the teacher\'s actions. Jesus declared that students are never above their teacher (Matt. 10:24). Following are two Old Tes­tament models of excellence and one New Testament model -- Jesus.   Joseph   The patriarch Joseph demonstrated that excellence of character is pos­sible even in the cruelest circumstances. From an early age Joseph had known that he was destined to rule. Yet the plan seemed to have been thwarted by his brothers when they sold him into slavery. Although mistreated by them and later by Potiphar, Joseph\'s character remained intact. The temptation to give in to hatred, bitterness, and resentment must have been overwhelming at times. But Joseph was able to with­stand because he knew that \"the LORD was with him\" (the Key Scripture).   Wrongfully accused of seducing his employer\'s wife, Joseph was thrown into prison. But because of his excellent spirit, God gave him favor even in that despicable place. Placed in charge of all the other inmates, Joseph demonstrated spiritual fruit as he ministered to them. They found his compassion and peace hard to understand considering his circumstances. Once a fellow prisoner, the former cupbearer to the king, had the opportu­nity to help Joseph. Upon his release he could have brought Joseph\'s plight to the king\'s attention. But the cupbearer, elated over his own restoration, forgot. Joseph remained in prison for two more years (Gen. 40:23).   All his life Joseph was being prepared by God to receive his promise. The time of his enslavement -- from age seventeen to thirty -- was a further refining process. When Joseph\'s education was finished, he was suddenly lifted from the status of prisoner to second in command of Egypt. Joseph\'s time had come. Because his management and relational skills had been honed both in the household of Potiphar and in prison, he was able to maintain his equilibrium. Suddenly thrust into power, he immediately instituted an ingenious plan for saving Egypt from starvation (Gen. 41:48).   Because of his faithfulness, Joseph was not only able to save this foreign country, but his own people as well. God further blessed Joseph by reuniting the young ruler with his aged father and his beloved brother Benjamin. The reconciliation with his older brothers is a testimony to Joseph\'s eagerness to forgive -- and his total reliance on God\'s provision (Gen. 45:5‑7). We can glean two important lessons from Joseph\'s story: only forgiveness brings true reconciliation, and God works things out according to His plan for those who submit to him (Rom. 8:28). Joseph, a truly worthy model, demonstrated excellence in every relationship and environment.   Ruth   Ruth, our next model, had several things going against her. First, she was a gentile Moabitess. She was also a widow and poor, without material support. But Ruth never questioned her circumstances. Instead she possessed such a sweet spirit that she is remembered as a symbol of faithful love. Given the option of following her widowed mother‑in‑law back to Bethlehem or staying in Moab, Ruth chose not to desert the older woman, although Naomi had urged her to return to her family. Ruth\'s goal was to look after Naomi for the rest of her life.   When the two arrived in Bethlehem, Ruth lost no time in finding work. Ancient law decreed that the poor could glean after the harvesters had finished reaping. Ruth worked so diligently picking up grain that Boaz, the owner of the field, noticed her. When he inquired about her, Boaz discov­ered her character to be as admirable as her countenance. Later he told her, \"I\'ve been told all about what you have done for your mother‑in‑law since the death of your husband-how you left your father and mother and your homeland and came to live with a people you did not know before\" (2:11).   Boaz married the young widow. And Ruth, who had come to Bethlehem expecting nothing, received far more than she could ever have hoped for -- or even imagined. She had come to serve and care for the aging Naomi. Yet God rewarded her with more than a wealthy husband who loved her. To Naomi\'s delight, Ruth became pregnant right away. Their son Obed became the father of Jesse, who was the father of David. The faithful Moabitess and Boaz thus became ancestors of Jesus Christ.   Jesus, the Supreme Model   Jesus is our most excellent model. In teaching His disciples (including Christians today), His purpose was not merely to transmit knowledge but to communicate a likeness of Himself (Luke 6:40). Jesus reflects the glory and wisdom of his Father as we are to reflect his image. But this is only possible if we develop Christ-like qualities that make us . . .   Empathetic. We must put ourselves in the place of another person and feel the personal pain -- and joy -- that they experience. Empathy comes only after drawing on God\'s divine reservoir of compassion (Ps. 116:5).   Emboldened. The person who is free from the fear of people can boldly proclaim the gospel and accomplish the Great Commission (Matt. 28:19­20). Clothed in the armor of God (Eph. 6:14‑17), we must courageously march forward -- with no thought of retreat.   Enduring. Although this quality is perhaps less appealing than the pre­vious ones, it is foundational to successful ministry. Endurance is plod­ding ahead, one step at a time, even when situations are difficult or seemingly hopeless. Yet it is in the mundane that ministry most often occurs (Acts 27:33‑38).   Empowered. The Holy Spirit alone can strengthen and encourage Chris­tians far beyond mere endurance. When the Holy Spirit empowers, believers can soar like the eagle (Isa. 40:31), being lifted higher and higher into the very presence of God.   Not everyone is called to a foreign country like Joseph to do a grand project for the Lord. Sometimes we are called to minister within a tight circle of family and friends like Ruth. But anyone who displays the character of Jesus -- love, faithfulness, honesty, caring, purity, and loy­alty -- is performing ministry in His name. God has given us numerous examples in the Bible of people who have succeeded. As we strive for Christian excellence in ministry today, we should follow their examples.   If Joseph or Ruth had written guidelines for excellence, their list might read as follows:   Confess that you can do nothing without God\'s power. Maintain a positive attitude. Keep your eyes on God, not on the circumstances. Do the kind thing in each situation. Look to the future. Develop a spirit of humility. Persevere through the difficulty. Be able to laugh at yourself. Allow yourself to be ministered to.   In striving for excellence, Christians today have several advantages over these Old Testament saints. Living on this side of the cross, we have experienced the fulfillment of God\'s prophecies concerning the Mes­siah -- his death, resurrection, and ascension. We have received the benefits of the outpouring of the Holy Spirit at Pentecost. And now filled with the same Holy Spirit, we are empowered to follow the example of Christ. As we model Christ daily, our actions speak eloquently to lost and hurting people.     Key Concepts: [All answers above]   1. One of the basic tenets of good teaching is ________________.   2. True or False. The teacher should not be required to demonstrate what is expected from the disciple.   3. God (does, does not) work things out according to His plan for those who submit to Him.   4. Ruth exemplifies someone called to minister to (a foreign country, family and friends).   5. True or False. Jesus\' purpose in teaching was to communicate a likeness of Himself.   6. ____________ means to put ourselves in the place of others and feel their pain.   7. Endurance (is, is not) foundational to successful ministry.   8. One guideline for excellence is to keep our eyes on (God, circumstances).     Further Study: Read \"Joseph,\" pp. 545‑46 and \"Ruth, Book of,\" p. 875 in the New International Dictionary of the Bible. Life Application: As a child, who were your heroes? Your parents? An historical figure? A sports star? Was there an encouraging person who especially helped you come to Christ or to grow in your Christian life? To whom can you be a hero or heroine now? Ask the Holy Spirit to reveal someone whom you might encourage. Think of specific ways you can serve others using Jesus as a model.

Reading: The Equipper\'s Guide to Every‑Member Ministry, pp. 55‑62.   Key Scripture: \"He remembers his covenant forever, the word he com­manded, for a thousand generations, the covenant he made with Abraham, the oath he swore to Isaac\" (Ps. 105:8‑9).   Covenantal Relationships   According to the New Testament, the laity was everything God\'s people were to be in covenantal relationship with Him. Its writers never referred to the laity as uneducated or distinct in any way from the clergy. In fact, the Greek word for clergy also refers to those included by Christ in God\'s family -- not to a specific class of ministers. Therefore, every member of the church is, in essence, a clergyperson each bound with the others in covenantal relationships.   The relationship of the Father, Son, and Holy Spirit is the basis of our covenantal relationships. Christian relational networks usually consist of people who share a common kinship (extended family), a common friend­ship (friends and neighbors), or a common association (special interests, work relationships, recreational pursuits, etc.). The Greek word oikos- \"household\" -- best describes these relationships in Christian circles.   Jesus\' relationship with His disciples was in the context of an oikos. Jesus spent a great deal of time eating and traveling with His little band of disciples. His purpose was to develop leadership qualities in them in preparation for His departure. After His death and resurrection, Jesus expected His disciples to share the gospel with individuals, but more often with whole households. Several specific households of believers are mentioned in Acts and the Epistles. Although most are simply called households, some are designated as house churches. Each of the follow­ing was an oikos, probably made up of individuals sharing a common kinship or common friendship: Cornelius, a Roman army officer (Acts 10:44‑48); Lydia, a businesswoman (Acts 16:15); a Philippian jailer (Acts 16:34); Aristobulus and Narcissus (Rom. 16:10‑11); Stephanas (1 Cor. 1:16); Lois, grandmother of Timothy (2 Tim. 1:5); and Onesiphorus (2 Tim. 4:19).   Another type of oikos is one based on common associations either in the workplace or in an area of interest. The following individuals or groups might be placed in that category: the widows who sewed (Acts 9:39); Dionysius, a member of the Areopagus (Acts 17:34); Aquila and Priscilla, fellow tentmakers (Acts 18:2‑3); disciples of John (Acts 19:1‑7); Publius, the chief official of Malta (Acts 28:7‑10); and Caesar\'s house­hold (Phil. 4:22).   Those households designated as house churches belonged to: Mary, the mother of John Mark (Acts 12:12); Priscilla and Aquila (Rom. 16:3‑5; 1 Cor. 16:19); Nympha (Col. 4:15); Archippus (Philem. 2).   In Acts one of these house churches is lauded for its intercessory prayer. This group met at the house of Mary, mother of John Mark, cousin of Barnabas, and friend of Peter. On this occasion, the group was praying fervently for Peter who had been arrested. The night before his trial, an angel answered their prayers and escorted Peter out of jail. To an unsaved observer this was an impossibility, for the apostle had been chained between two guards (12:6‑7). When Peter realized the signifi­cance of his escape (12:11‑12), he went straight to the prayer meeting at Mary\'s house, perhaps to assure the believers gathered there that God had heard their prayers.   Unified Believers   These early Christians had discovered that powerful things happened when they were unified in prayer. They experienced blessings available only through their corporate praises and petitions. A sense of oneness permeated the body of Christ economically, geographically, and socially, as well as spiritually. \"All the believers were one in heart and mind. No one claimed that any of his possessions was his own, but they shared everything they had. With great power the apostles continued to testify to the resurrection of the Lord Jesus, and much grace was upon them all\" (Acts 4:32‑33).   The fellowship (koinonia) indicates a generosity of spirit shared by the whole group. They enjoyed the breaking of bread as part of the common meal and listened intently as the apostles witnessed to the ministry, death, and resurrection of Jesus Christ. As believers enjoyed the fellow­ship of their oikos, they also learned the principles of their newfound faith. Thus every believer became responsible for sharing the gospel.   The result of their unity was phenomenal. Miracles were performed, prayers were answered, people were healed, their ranks multiplied, and no one was in need. Although problems occasionally erupted (Acts 6:1), their experience of the Resurrection and subsequent infilling of the Holy Spirit caused their differences to be resolved quickly. The early church, built on the common bond of love for Christ, was truly in the hands of the laity.   Key Concepts:   1. ___________ is another word for church in the New Testament. [57]   2. Relationships in the early church were (covenantal, institutional) rather than contractual. [57]   3. (Before, After) the Protestant Reformation, various renewal move­ments recovered the lay principle. [58]   4. True or False. The layperson in the early church was inactive in confession and church discipline. [59]   5. Laypersons in the early church (did, did not) cast out demons and renounce Satan\'s works. [59]   6. As early as the fourth century people in the laity were arranged in hierarchal order as a carry‑over from the Old Testament model of a separated _______________. [60]   7. True or False. The church absorbed secular leadership models from trade and dramatic guilds. [61]   8. In comparison with the ordained clergy, for over a thousand years lay pastors were (exalted, trivialized). [61]   9. Even during the Reformation the priesthood of the gospel of justifica­tion by faith was viewed in the light of one\'s (corporate, individual) relationship to God. [61]    Further Study: Read the Topical Notes \"Deacon,\" p. 1347 and \"Elder, p. 1358 in the NIV Topical Study Bible. Life Application: Is there someone in your oikos who needs salvation? Encouragement? Healing? Those in covenantal relationship with people in need know best how to pray for them. Your prayers will be even more powerful when you agree with other Christians (Matt. 18:19). That\'s why it\'s important to have a prayer partner -- someone who is always available for prayer and who can keep your requests confidential. Ask the Lord to lead you to such a person.

Reading: The Equipper\'s Guide to Every‑Member Ministry, pp. 62‑74; 172‑74   Key Scripture: \"It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God\'s people for works of service, so that the body of Christ may be built up\" (Eph. 4:11‑12).   Sacred Glue   A church has arrived spiritually when its members can truthfully declare that Jesus Christ alone is the glue that holds them together. Each of us would like to describe our church in this way, but most of us cannot. Lyle Schaller in his book, Assimilating New Members, pp. 24‑37, lists the following types of glue that often hold congregations together:   The kinfolk ties The enemy Social class The crisis The group life Community building Theological stance Program and ministry Place and building Heritage and nostalgia Growing old together The church secretary The liturgy The congregational lifestyle Organizational structure The choir director The nationality or ethnic‑language factor The denominational identity The personality and magnetism of the minister A specific, attainable, measurable, highly visible, and unifying task   Schaller wisely points out that the very glue that binds some congrega­tions together \"can become gummy and begin to cause some people to feel excluded.\" In fact, he has concluded that \"the stronger the inclusive and cohesive factors, the more likely the average visitor will not feel welcome.\" As you read the list, think of your own church. Does it depend on one or more of these types of glue to hold it together?   One strong cohesive factor holding a congregation together is the pastor. Much emphasis is put on his or her giftings and charisma. And because of the mistaken idea that pastors walk on a slightly higher plane than the laity, a congregation may expect its pastor to be all things to all people.   The Omnicompetent Pastor   It is easy to see how the trivialization of the laity disintegrated into a body led by an omnicompetent pastor. This person is expected to meet every need. Even in small churches pastoral care includes visitation; counsel­ing; prayer; ministries to singles, couples, and families; ministering to the sick and those in crisis situations; mediation and reconciliation; church discipline; and other responsibilities. Couple that with the formal ministries of preaching, baptizing, and administering the sacraments. Not only is it physically impossible to meet all of these needs adequately, but the pastor is being set up for burnout.   Delegation will somewhat relieve the omnicompetent pastor. Jethro, the father‑in‑law of Moses, encouraged the prophet to delegate most of his work to capable men. Because Moses followed his wise counsel, he was saved from burnout while doing God\'s work (see \"Jethro\'s Principle,\" Chapter 3). Although this principle works admirably in a small group setting, it is not optimum for pastoral ministry under the New Covenant. According to Scripture, God\'s people are gifted, priestly, and empowered servants, competent to be ministers to the body of Christ. Therefore, the pastor should not have to spend time either burning out or delegating. Ideally the whole church should be unleashed for pasturing each other.   Unleashing the Church   Most churches are structured around the system of pastor and laity, with many members viewing the two as unequal in gifts and responsibilities. Perceiving the pastor on a higher spiritual level, few are able to appreciate the value of the laity. Frank Tillapaugh in his book Unleashing the Church, pp. 110‑11, sees the pastor as the determining factor in freeing the body for ministry. Tillapaugh states:   The senior pastor is the key to unleashing the church. He can be the first among equals, but the stress must be on equal. I believe that if he is really committed to the concept of the church unleashed, he can see it happen within five years. Rufus Jones, a retired pastor end denominational leader, once shared with me that he believed any pastor could shape a church within five years if he: (1) stayed under the authority of Scripture; (2) allowed the Holy Spirit to lead; (3) loved the people; (4) developed a   clear‑cut strategy (in our case that is the church unleashedJ; (5) communicated effectively. Notice he said within five years. When God wants to make an oak tree, he takes 100 years; when he wants a squash he takes six weeks. He is working from the perspective of eternity. We can move toward our objectives slowly; the important thing is to keep moving.   Gaining Congregational Ownership   The pastor must begin to move by first convincing the elders or official board of the church that congregational ownership is biblical and effective (Eph. 4:11‑13). This may take a lot of time, but it is important that the pastor not give up. Once the body has agreed to the strategy, the pastor must model the church\'s commitment to lay ministry. He or she can do that in the following ways: (1) Commission lay pastors in a special ceremony; (2) Issue name tags identifying them as lay pastors; (3) Allow them to greet the congregation on Sunday mornings; (4) Mention lay pastors often from the pulpit; (5) Have lay pastors visit every member.   The church can be unleashed only as the pastor, ruling board, and congregation determine that the time has come. The pastor must be willing to model lay ministry. Finally, the sacred glue that has held the church together must be eliminated, for Christ is the only cohesion needed to join the body to Himself and each other.     Key Concepts:   1. True or False. The whole charismatic ministry of the church can be invested in one person, the pastor. [62]   2. Under the New Covenant the church is a gifted, a priestly, an empowered, and servant _________. [63]   3. True or False. In Ephesians the pastor is called to equip the saints to do their own ministry. [63]   4. Paul Stevens believes that the Moses principle (is, is not) valid for pastoral care. [64]   5. True or False. Even in ministry there is a specialization mania. [64]   6. True or False. Most pastors today feel that they are capable of being both an excellent preacher and counselor. [653   7. Counseling has passed out of the church into the hands of secular or Christian ___________. [65]   8. The word (amateur, laity) originally meant one who does something for the love of it. [65]   9. Preaching sermons on lay pastoral care is not as effective as ___________ the commitment. [71]   10. The most crucial moment in communicating the policy of the church is people demand the pastor\'s (time, title) and ministry. [72]     Further Study: Read \"Church,\" New International Dictionary of the Bible, pp. 218‑20.   Life Application: Following is a personal commitment to participate as part of the lay ministry in your church. Read it carefully; and if you can honestly commit to service, sign it. Then just do it!   I ________________, before my Lord Jesus, commit myself to serve Him and His church here at ________________ Church. I promise to pray daily; live by the Bible; be faithful to my church and its leadership; and allow the Holy Spirit to control my life.

Reading: \"Balaam,\" pp. 120‑21 and \"Paul,\" pp. 756‑61 in the New Inter­national Dictionary of the Bible.   Key Scripture: \"He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it\" (Titus 1:9).   Biblical Cautions   Extremism in doctrine and practice is always a real threat for the people of God. Truth either overemphasized or underemphasized can lead to deception and eventually apostasy unless it is forsaken. Balaam is the preeminent biblical example of a false prophet. He had a legitimate gift of prophecy, and his prophecies are some of the most remarkable in the Old Testament. But when pressed to prophesy against Israel by Balak, king of the Moabites, he compromised his prophetic call by advising Balak how to seduce Israel through immorality. When God\'s judgment fell, 24,000 Israelites perished; and Balaam was killed in the subsequent slaughter of the Midianites (Num. 22‑25; 31:8).   The apostle Paul himself experienced fanaticism under Judaism and was particularly sensitive to imbalance in the church. He addressed this prob­lem extensively in his first letter to Timothy. Here he criticized certain men who were infiltrating the church in Ephesus with false doctrines. Their speculations, twisted principles, and endless word games were causing problems among the believers. This unhealthy interest in controversies resulted in flagrant sin. Subtly the congregation became infected with \"envy, strife, malicious talk, evil suspicions and constant friction\" (6:4‑5).   These men had abandoned the simple truths of Christ and turned away from their original motivation of ministry (1:5‑6). They now placed great emphasis on intellectualism -- arguing merely for the sake of debate (1:4). This practice made it easy for them to slip into legalism. They began to advocate abstinence from marriage and certain foods, which the Lord had provided for their enjoyment (4:3). Paul warned Timothy to avoid such extreme teaching and to hold on to the true faith (w. 6‑8). He also cautioned him against those who taught false doctrines (1:3) and specu­lated in religious mysticism (1:4).   In his second letter to Timothy, Paul gave specific examples of two men, Hymenaeus and Philetus, who had wandered away from the faith. He compared their influence in the church to the spread of gangrene in a sick body (2:17). Paul used this illustration to demonstrate the extensive spreading of their sin -- and the revulsion that God feels when he looks on it. He charged Timothy to \"preach the Word; be prepared in season and out of season; correct, rebuke and encourage with great patience and careful instruction\" (4:2).   During his earthly ministry Jesus had also dealt with the legalism of the Pharisees, who were bound by over six hundred laws. He characterized them as false teachers who say but do not do (Matt. 23:3), burden down the people (v. 4), seek the approval of others (v. 5), expect to be served and honored (v. 6), and major on minors and minor on majors (v. 23).   Since the teachings of the Pharisees ran counter to the principles of Jesus, the church saw them as opponents of the gospel. Unfortunately, their hypocritical behavior was sometimes mimicked by people in the church -- members who polluted the fellowship with endless controver­sies and leaders who put massive burdens on other believers. Extremism thus worked its way into the body of Christ. It had the potential of shipwrecking the faith of everyone involved (1 Tim. 1:19). But extremism was never God\'s intended plan for the church.   Jesus\' Style   The same leaven of the Pharisees may creep into the church today, either in individuals or in the corporate structure. Gayle Erwin in his book, The Jesus Style, pp. 159, 161‑62, warns the church to be careful. He further states his reservations concerning the distance many religious groups have placed between themselves and Jesus our supreme Model.   When denominations and other religious organizations become established, their theologies and social structures tend to be rigid. Anyone with fresh insight or a prophetic word is stoned verbally or excluded from the Jerusalem (headquarters) of the group. Only those who fit the prescribed pattern survive.... Every system should have as its first priority the building of relationships that will fulfill the command to love. No structure should be built that demands authority and obedience over love and unity. No person in the structure should be more than one step away in authority and contact from the constituency.... Jesus walked among the people. He never became a part of any of the religious structures of his day except in areas such as the synagogue where the people were and where the longest part of the pyramid of power lay. This fact should be a strong guideline for the religious world.   Guidelines for Personal Growth   Like Jesus, we should walk among the people, avoiding religious struc­tures that may hamper our spiritual growth. According to the apostle Paul, the only way we can accomplish this is to imitate Christ in our daily lives. Paul offered guidelines to the Philippians for imitating Christ. In the letter he exhorted his readers to do nothing out of selfish ambition (2:3), consider others better than ourselves (v. 3), look to the interests of others (v. 4), and develop an attitude of servanthood and sacrifice (w. 5‑6).   Furthermore, Paul encouraged them to work out their own salvation, forego arguing and complaining -- and rejoice! God has called us to maturity, the prize of perfection for which we are pressing onward (Phil. 3:12‑14). But maturity in Christ is not attained by looking inward; it is in looking to God first and then reaching out in ministry to others.   Problems for Pastors   If a pastor has not yet gained the maturity needed to shepherd a flock, the whole congregation will be in jeopardy. Instead of looking to God for guidance, he or she may be (1) preoccupied with particular themes, (2) lashing out at critics, (3) exaggerating to the point of lying, (4) using improper illustrations for the audience, (5) looking in the Bible for sermons for individual parishioners, or (6) making decisions in the personal lives of members.   Because humans are imperfect, a pastor may unwittingly fall into one of these areas occasionally. But habitual transgressions must be confronted and the problem dealt with. Sometimes members may fail to recognize extremism because they have never experienced a balanced ministry -- or more than likely, the symptoms have appeared subtly over a long period of time. Still we must abide by biblical principles, examples, and guidelines if we are to attain and preserve a balanced ministry.     Key Concepts: [All answers above]   1. Extremism in doctrine and practice (is, is not) a threat to the body of Christ.   2. A biblical truth overemphasized (can, cannot) lead to deception.   3. (Balaam, Korah) is the preeminent example of a false prophet.   4. Abstinence from ____________ and certain foods were examples of heresy advocated by the false teachers in the early church.   5. The _____________, bound by over six hundred laws, were legalists.   6. True or False. Hypocritical behavior is a characteristic of false teachers.   7. Religious structures should (hinder, promote) our spiritual growth.   8. True or False. An immature pastor can become preoccupied with par­ticular themes and may exaggerate to the point of lying.     Further Study: Read \"IV. Warning Digression (Phil. 3:1‑21),\" pp. 1446-48 and \"V. Dangers to the Church (1 Tim. 4:1‑16),\" pp. 1479‑81 in the International Bible Commentary.   Life Application: What are some examples of overemphasis in the church today? Positive confession? Shepherding? Prosperity teaching? Have you or a friend experienced any fallout from extremism in teaching? What negative spiritual effects resulted, and how were they overcome? List some ways to minister to those hurt by false teaching.