Who Sets the Table and Why Pastors Make Bad Waiters

 

Who sets the table?
This was one of the first challenges the early church faced. Like us, their needs grew faster than their leaders’ capacity. The apostles could not faithfully study, pray, preach, counsel, and shepherd while also waiting tables, distributing resources, and managing practical needs. They recognized that God had given them a particular role and that He also calls others to complementary roles. By defining their lane, they preserved their calling and created space for new leaders to rise. A leadership decision that multiplies leaders—not a bad idea. We should maybe think about this as a church!

Here’s what they told the church in essence: “We Word people are only human. We cannot lead pastorally and serve tables at the same time. And honestly, we’re not good at what we weren’t called to do.” They understood that if a church asks Word guys to be Waiter guys — they are asking for poor service across the board. In other-words this is a recipe for failure were everyone loses. Good thing we aren’t required to accept this.

Table Waiters are Essential Not Optional
If you’re not called to Word ministry, then you’re called to Service ministry. There’s no biblical category for passivity in the church, especially among men in the church—only for destitute widows, they can be receivers because well, the are both destitute and widows, genuinely marginalized. If you’re a man (or woman) with no responsibility, you’re sitting in a seat that doesn’t belong to you, it belongs to a destitute widow, you don’t qualify. It’s time to move. Move toward the door marked “Service” or toward the one marked “Exit.” Standing still in the middle of our dining room of fellowship only frustrates the Waiters and angers the Words guys. So, with all pastoral courtesy: please make your choice and follow through with it. The Waiters would be glad if you joined their team and the rest of us would appreciate enjoying our fellowship in peace without awkward people standing over our shoulders.

But I forget myself. Read Acts 6:1–7 and judge for yourself if this article is worthy of the issues that concern it. See the pattern: growth, grumbling, and a Spirit-led plan for organized service. It’s written for our instruction. And as we grow—slowly but surely—we feel the same pressures. All of the frustrations I hear in our church, and let me say dear faithful Waiter, are legitimate. And the solution is right here in this article. Non-Waiters, stop looking elsewhere. The Pastor has spoken, it’s your responsibility to respond in a way that makes His oversight of your soul a “joyful” thing. What benefit is there to anyone with any other alternative? Join the team, accept the job, volunteer for service. This attitude has won wars, build great companies, inspired winning teams, so why not also a healthy church? Teach yourself that it is far batter to say yes instinctively, its buying into your future and that of your church. God in the words of obedience to His will and when He speaks there is typically only one word that suffices , ‘yes’, o.k. maybe two “Yes, Lord.”

No More Bad Table Service
Those of you already serving should be encouraged. This means more hands, more help, and fewer people sitting in the wrong seats. Don’t you want more tables added so more people can be cared for? That will require more Waiters. I’m asking you to lean in and join the effort and ask “why is our Pastor waiting tables at all? That’s weird because he’s supposed to be a Word guy.” I couldn’t agree more, and yes it does feel weird, just so you know.

Oh No What Will We Do?

Here is the simple rule guiding all events and activities in 2026: No project leader, no project.


Next year we will either have a healthy rhythm of events, or none at all. The difference will be you—all of you actually because remember we don’t permit passivity, and will probably become less tolerant of that in the future, or so I would guess. So start talking amongst yourselves; the Word guy has just done Acts 6:2, you have been summonsed. What are you supposed to do? Just read Acts 3 and do it. Then lets have a Family Chat where we recognize the leading Waiters among us, while emphasizing a culture were everyone serves. Then lets make some plans, and execute them with excellence.

Bonus Content

Here are some ideas to get the creative juices flowing

1) Do we want our church to have a quality live stream?

2) Do want our church to be clean and hospitable?

3) Do we want an online presence so we are easy to find and updated with relevant content?

4) Do we want personal and family needs being met?

5) Do we want us to host events for our church and community?

6) Do we want door to door evangelism and invites to worship, to go out?

7) Do we want monthly financial reports and budget updates?

8) Do we want individuals to learn new skills, grow in competency, and increase their skill?

9) Do we want volunteering to be frustration free and service to be a joy un-mingled with disappointment?

10) Do we want to demonstrate obedience to the Word as a Church by reforming our culture to more closely align with what we plainly read in Scripture?

 
 

The Hymnal: An Explainer

 

If your family has not yet received a hymnal, make sure you pick one up today. Starting in the New Year the majority of our song selection will come from the hymnal and you are being provided one now to give your time to become familiar with it. Below is an article explaining why we are doing this.

It’s a Fighting Man’s Song Book

I want to speak for a moment about something that is too often overlooked in our churches today: the singing of hymns. In our generation, we are tempted to chase novelty, fresh songs, and catchy choruses. But I want to remind you that there is immense, eternal value in singing the old, rich hymns that have carried the church for centuries. Hymns are not merely sentimental songs; they are vehicles of gospel truth, engines of joy, and instruments of God’s glory. We sing the songs to encourage our own hearts in the walk of faith.

First, consider the content of hymns. Hymns are saturated with Scripture. They are carefully crafted, sometimes over decades, to teach and affirm the truths of God’s Word. When we sing “And can it be that I should gain an interest in the Savior’s blood?” we are not merely singing words; we are confessing the wonder of the gospel, the miracle of our redemption, the stupendous grace of God in saving wretches like us. Hymns are theological, doxological, and catechetical all at once. They shape our minds and our hearts in ways that fleeting modern songs cannot.

Second, hymns bind the church together across time and space. When we lift our voices together in a hymn, we join a chorus that spans generations. From the reformers to the missionaries in foreign lands, from the persecuted saints to the faithful in our own churches, we are connected in worship. Hymns remind us that our faith is not isolated; it is part of the grand story of God’s glory and the triumph of Christ. Singing together is not just an aesthetic pleasure; it is a declaration of our shared hope and a rehearsal of our eternal story.

Third, hymns stir our souls with delight in God. There is something about the beauty of a well-crafted hymn—the meter, the rhyme, the melody—that lifts our affections and directs them toward Christ. Singing hymns cultivates joy, gratitude, and awe. They help us to pray, to lament, to rejoice, and to exult in the greatness of God. In the words of the Puritans, “The chief end of singing in the church is to delight the heart in God.” Hymns are not mere decoration; they are worship, and they delight God as much as they delight us.

Finally, hymns preserve the heritage of the church. They carry the testimony of saints who lived and died for Christ, who wrestled with sin, who clung to God’s promises in suffering. By singing their words today, we remind ourselves that the gospel is not new—it is eternal. We are heirs of a faith that has been proven true through centuries of trial and triumph.

You have every reason to sing them with vigor, with devotion, with joy. Let them teach you, bind you, move you, and root you in the gospel. In them, the glory of God resounds, the joy of Christ is proclaimed, and your soul is nourished for eternity. Sing hymns, for the sake of God’s glory and the delight of your heart.

 

Does Your Pastor Have a Job Description?

 

In any business looking to hire you can be sure that the managers and HR people have spent a good amount of time crafting a job description. After all if you are going to spend good money on an employee it needs to be very clear what they are being paid for.

Churches should operate with an even greater level of clarity in a vocation where eternal souls are involved. Yet looking at many job postings and reading church bylaws, the functional job description for Pastors vary widely. This is important because a man looking at a church might end up taking a job he doesn’t understand, or a church might hire a man of conviction who pursues a Biblical ministry, that offends them.

Fortunately we have an exceptionally clear book on the matter. The Bible, specifically the New Testament points us to the description of a New Testament Church.

Here is a biblical job description for a pastor, grounded in key Scripture passages that describe the character, responsibilities, and spiritual qualifications of a faithful shepherd:

Biblical Job Description: Pastor (Elder/Overseer)

Title: Pastor / Elder / Overseer (Greek: poimēn, presbyteros, episkopos)

Position Summary:

The pastor is a qualified man called by God and affirmed by the local church to shepherd God’s people through the ministry of the Word, prayer, and oversight. He must model Christlike character, faithfully teach sound doctrine, protect the flock from false teaching, and equip the saints for the work of ministry.

Primary Responsibilities:

1. Preach and Teach the Word of God

  • "Preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching."
    —2 Timothy 4:2

  • "He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it."
    —Titus 1:9

2. Shepherd the Flock

  • "Shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly."
    —1 Peter 5:2

  • "I will give you shepherds after my own heart, who will feed you with knowledge and understanding."
    —Jeremiah 3:15

3. Lead by Godly Example

  • "Set the believers an example in speech, in conduct, in love, in faith, in purity."
    —1 Timothy 4:12

  • "Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith."
    —Hebrews 13:7

4. Pray for the Church

  • "We will devote ourselves to prayer and to the ministry of the word."
    —Acts 6:4

  • "I do not cease to give thanks for you, remembering you in my prayers."
    —Ephesians 1:16

5. Equip the Saints for Ministry

  • "And he gave...the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ."
    —Ephesians 4:11–12

6. Guard the Flock from Error

  • "Pay careful attention to yourselves and to all the flock...I know that after my departure fierce wolves will come in among you...Therefore be alert."
    —Acts 20:28–31

Qualifications:

1 Timothy 3:1–7

  • Above reproach

  • Husband of one wife

  • Sober-minded, self-controlled, respectable, hospitable

  • Able to teach

  • Not a drunkard or violent but gentle

  • Not quarrelsome or a lover of money

  • Manages his own household well

  • Not a recent convert

  • Well thought of by outsiders

Titus 1:5–9

  • Blameless

  • Not arrogant or quick-tempered

  • Lover of good, upright, holy, disciplined

  • Holds to sound doctrine

Accountability:

  • Accountable to Christ, the Chief Shepherd (1 Peter 5:4)

  • Accountable to fellow elders and the congregation (Acts 14:23, Hebrews 13:17)

It’s not enough for a church to use squishy language in it’s job description. Words like “ministry” or “minister at large” are frankly vague enough to be manipulated into whatever shape the prevailing powers in a church want them to mean. By being specific, you can be objective and clear.

So next time someone asks you for a job description of a Pastor I hope you’ll refer back to this article.

 

Serious About Sanctification: The 3 Fold Understanding of Our Sanctification

 

Before we move on, lets reexamine where we’ve been. Holiness isn’t just a command for the people of Israel; it's for all of God’s people. While Leviticus repeatedly calls the Israelites to be holy, the same command is found in the New Testament. In 1 Peter 1:14-16, we read, "As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, 'You shall be holy, for I am holy.'" God has sent the Holy Spirit to help his people live holy lives, to be separate from the world, and to be sanctified. The word "sanctified" means to be made holy, pure, or separate. It’s about becoming more like Jesus and being transformed to reflect him. Charles Spurgeon understood this well, saying, “If I had my choice of all the blessings I can conceive of, I would choose perfect conformity to the Lord Jesus, or, in one word, holiness.”

God’s goal in saving his people is not just forgiveness, but also transformation—restoring them to reflect his holiness. This change happens through sanctification, which can be understood in three ways: Positional, Perfected, and Progressive sanctification.

Positional Sanctification happens when a person is saved. At that moment, God spiritually separates them from the world and sets them apart for his purposes. Through their union with Christ, believers are separated from the power of sin. Though they might not appear much different at first, the foundation for growth in holiness has been laid. This is the first step in becoming holy. God declares them holy, and though many struggle to accept this, it’s true because of what Christ did on the cross. Jesus’ sacrifice on the cross made believers holy, forgiven, and righteous before God. Hebrews 10:10 says, "And by that will we have been sanctified through the offering of the body of Jesus Christ once for all." Because of Christ's work, we can be closer to God than even the high priest was on the Day of Atonement, making holiness possible for all believers.

Perfected Sanctification is the final stage, which happens when believers are with God in heaven or when Christ returns. While believers are declared holy at salvation, they won’t experience complete holiness until they see Jesus face-to-face. This is the goal for all believers: to be fully transformed into Christ's likeness. As 1 John 3:2 says, "Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is." In heaven, there will be no sin or unholiness, and believers will be perfectly holy. Hebrews refers to the saints in heaven as "the spirits of the righteous made perfect," and we can be assured that God will complete his work in us when Jesus returns.

Progressive Sanctification is the ongoing process of becoming more like Christ while still on earth. Even after salvation, sin still remains, and believers must deal with it through the Holy Spirit’s work in their lives. This process is described in 2 Corinthians 3:18, which says, "And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit." As believers focus on God, the Holy Spirit transforms them to be more like Jesus over time. Sanctification is not a passive process; believers are actively involved, working out their salvation with God's help. Philippians 2:12-13 says, "Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure." This shows that God’s work in believers enables them to work toward holiness. As John Murray puts it, "God works in us and we also work. But the relation is that because God works, we work."

As believers grow in holiness, it shows in their lives. Discipleship is a key part of sanctification, where every part of life is lived for God's glory. In Leviticus, the Israelites were taught that everything in their lives—how they lived, worked, and worshiped—was under God’s control. Paul reminds us of this in 1 Corinthians 10:31: "So, whether you eat or drink, or whatever you do, do all to the glory of God." When believers dedicate their lives to God, it shows their commitment to being holy. This is similar to the burnt offering in Leviticus, where the whole animal was sacrificed to show total devotion. In Romans 12:1, Paul calls believers to present their bodies as a living sacrifice, holy and acceptable to God. This is true worship and a sign of our dedication to God.

Holiness is a demand from God, and it’s not acceptable for someone to say they are a Christian but live in disobedience. If someone has been saved, they are called to be holy, and this process of sanctification cannot fail. The Day of Atonement foreshadowed Jesus' ultimate sacrifice. Jesus didn’t just forgive sins; he gave believers a new life and purpose, with the promise of complete holiness. If you believe in Jesus’ sacrifice and desire to become more like him, you can be confident that the Holy Spirit will continue transforming you until you are perfectly holy in God's presence.

This is why church exists, it’s a community of the genuinely reforming and transforming. We each have a personal responsibility to pursue our own sanctification. As we do so though we have a community wide influence that creates a culture of mutually edifying transformation. We recognize perfection isn’t possible here on earth, but we acknowledge the command to grow in proficiency as disciples of Jesus.

 

Serious About Sanctification: Leviticus, The Holiness of God, and Your Understanding

 

The book of Leviticus helps us understand what it means to be holy—to live in a way that pleases God. Leviticus was written by Moses, and it explains how God wanted the people of Israel to live, worship, and stay separate from other nations. It includes instructions about sacrifices, laws, and daily life.

Sometimes, people today want to skip over Leviticus because the rules seem old or hard to understand. But when we take time to study it, we see that it teaches us important things about salvation (how God saves us) and sanctification (how God helps us become more holy).

One major theme in Leviticus is holiness. The word “holy” shows up over 150 times! God keeps telling Israel to be holy because He is holy. For example:

  • Leviticus 11:44: “Be holy, for I am holy.”

  • Leviticus 19:2: “You shall be holy, for I the Lord your God am holy.”

  • Leviticus 20:7: “Consecrate yourselves… and be holy.”

God gave Israel many laws to help them live in a way that was different from the sinful nations around them. For example, in Leviticus 19:27–28, God told the people not to cut their hair or tattoo their bodies like the pagans did. These laws weren't about haircuts or tattoos being sinful on their own—they were about being different from the world and devoted to God.

In Leviticus 11, God gave rules about food—what was clean and unclean to eat. These food laws weren’t about nutrition; they were about teaching the Israelites to be set apart. Other nations used animals like pigs in sacrifices to false gods. By avoiding these animals, the Israelites showed they worshipped a different, holy God.

So, is it a sin to eat bacon? No. These laws were symbols to teach God’s people a lesson. God used them to say: “Be different, because I am different.”

Some people think Christians today should still follow some of these Old Testament laws. They try to divide them into "moral" laws and "ceremonial" laws. But that’s not exactly how the Bible talks about them. Leviticus often uses the words “clean” and “unclean” rather than “right” and “wrong.” That’s because these laws were a model—a picture of something deeper. They were teaching tools.

For example, in Deuteronomy 18, a false prophet—someone who lies in God’s name—was to be put to death. That seems harsh, but it shows how seriously God takes idolatry, which is worshipping something other than God. Even today, we should take false teaching seriously and remove it from our lives, even though we don’t carry out the old punishments.

Let’s look at an important story in Leviticus 10. Two priests, Nadab and Abihu, offered “strange fire” to God—something He hadn’t asked for. God sent fire to consume them, and they died. Why? Because they didn’t obey God’s instructions exactly. God was showing that holiness isn’t optional. It’s either holy or it’s not.

God also gave the Israelites a system of sacrifices to show different things:

  • Burnt Offering – total devotion to God

  • Grain Offering – thankfulness

  • Peace Offering – fellowship with God

  • Sin Offering – forgiveness for accidental sins

  • Guilt Offering – forgiveness for accidental sins plus making things right with others

Let’s focus on two of these:

  1. Burnt Offering (Leviticus 1): The animal was completely burned to show full devotion to God. It symbolized the worshiper saying, “All of me belongs to you, God.”

  2. Sin Offering: This was for accidental sins. The person would sacrifice an animal, which stood in their place. But this only worked for sins people didn’t mean to commit.

So what about intentional sins? There was no sacrifice for that. That’s why King David said in Psalm 51 that there was no offering he could give for his sin when he purposely had Uriah killed.

But then comes Leviticus 16, the high point: The Day of Atonement. Once a year, the high priest made a special sacrifice for all of Israel. It involved:

  • A bull for the high priest's own sin

  • A goat for the people’s sin

  • A second goat (the scapegoat) that carried away the people’s sins into the wilderness

  • A ram as a burnt offering, showing the people’s devotion after forgiveness

This day pointed forward to what Jesus would do on the cross. Jesus is our perfect high priest who had no sin. His blood cleansed us fully, and His death removed our sins forever—just like the scapegoat being sent away. After that, we’re not just forgiven—we’re supposed to live for God.

The point of the Day of Atonement wasn’t just to get rid of sin—it was to dedicate the people to God. That’s the same with Jesus’ death. He didn’t just forgive us; He gave us a new life.

Jesus said in John 14:15, “If you love me, you will keep my commandments.” Because He loved us first, we respond by loving Him back through obedience.

Jesus also sent us the Holy Spirit to help us obey. In John 14:16–17, Jesus promised the Holy Spirit would live inside His followers to help them live holy lives. That’s called sanctification—God making us more like Himself over time.

So what does Leviticus teach us today?

It shows us how seriously God takes holiness, and that He wants us to live in a way that reflects who He is. It reminds us that being a Christian isn’t just about being forgiven—it’s about being transformed. God calls His people to be holy, just like He is holy.

In the next article we will learn how holiness ties into sanctification as the fuel for discipleship.

 

Serious about Sanctification: Discipleship and the Local Church

 

Discipleship is one of the core tenets of the Christian life. At its simplest, it means to follow Jesus and to become more like Him. This process is essential for every believer. A true disciple of Jesus will necessarily engage in a lifelong journey of discipleship. Our church is committed to walking alongside every member, supporting each one in their pursuit of this calling. It is my privilege to begin our new series on discipleship with a sermon titled The Holy Church.

In this article we will examine the doctrine of sanctification. Perhaps you’re unfamiliar with the term—that's okay for now. Maybe you have a general idea of what it means, and our study will help fill in some gaps. Even if you already understand sanctification well, this will serve as a meaningful reminder. Often, we don’t consider the "why" behind a process—the purpose it serves—and we can become lost in the details of the process itself. Discipleship is necessary and good for the Christian life, and sanctification is the driving force behind it.

You might be tempted to think of sanctification as a lofty theological concept best left to scholars and pastors. But that can’t be the case for us, and in truth, it shouldn’t be the case for any believer. The reason is simple: God uses this word. Scripture is filled with references to sanctification, and if we fail to understand what it means, we risk misunderstanding God's Word. That misunderstanding can lead to a dangerous disconnect between knowledge and obedience—because if we don’t know what God wants, we likely won’t do what He desires.

Understanding sanctification is essential because it defines who we are—the church.

So what is the church? Is it a building? An institution? No, the church is a people. If you believe—if God has saved you from your sins and eternal punishment, and if He has clothed you in the righteousness of Christ—then you are part of the church, the universal body of all believers. We are gathered here today in a local church, and everyone here who believes is also part of the universal church. Last week, we joined with another local church for a combined service. In that moment, two local churches met together, and every believer in the room was part of the same universal church. The word "church," whether local or universal, always describes a people. Yet we often forget this. We sometimes treat the church as if it were a place or a structure, but it is not tethered to any location or symbolized by any building. One day, God will gather His entire church—His people—into His kingdom, and I guarantee that Saint Peter’s Basilica will not be there.

The word "church" comes from the Greek word ekklesia, which literally means “called-out ones.” God calls His people out—out of the world, out of sin, and out of darkness. But what does He call us to? We’ll get to that shortly.

Some people think that once someone is saved, there is little more to do in relation to God. They imagine that salvation is the end of the journey rather than the beginning. According to this view, once someone has attained salvation, they may feel free to live apart from God—or even worse than before. Some evangelists promote this mindset by going from place to place proclaiming, “Believe on the Lord Jesus Christ and you will be saved,” which is a beautiful and true message. But as soon as someone professes belief, the evangelist moves on, leaving the new believer without any guidance. What’s missing is a clear explanation of what it really means to believe on the Lord Jesus Christ. Because true belief always produces action. If you genuinely believe something, you will live accordingly. The Christian life involves far more than salvation alone.

To think otherwise is to misunderstand the very nature of God.

So lets go back to the beginning today and start building our argument for who God is and what Sanctification entails.

If you had to describe God in just one word, what would you choose? Many good answers might come to mind—like "love" or "glorious." But if you asked someone from the Old Testament, they might choose the word "holy." To be holy means to be sacred, pure, and separate from anything sinful or impure. In Isaiah chapter 6, the prophet Isaiah has a vision of heaven, where angels are calling out, "Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!" In Hebrew, repeating a word three times shows something is the highest or most important. So when the Bible says God is “holy, holy, holy,” it means He is perfectly and supremely holy—completely unlike anything else.

The angels also say that the whole earth is full of God’s glory. This means all of creation was made to show how amazing and holy God is. From the very beginning, that was God’s plan. In Genesis, God created the heavens and the earth, and everything was good. It was so good that Job 38 describes angels shouting for joy as God made the world. Then God created people in His image. Adam and Eve were meant to represent God on earth by ruling over creation the way God rules—righteously and wisely. They were supposed to live holy lives by obeying God, trusting Him, and walking closely with Him. God gave them jobs to do, and they did them. He gave them many good things to enjoy, and they received them with thankfulness. He also gave them commands to follow, and they obeyed. God even walked with them like a loving Father. From the start, it was clear that people were meant to live holy lives, just like God.

But things didn’t stay that way. Adam and Eve disobeyed God because they wanted to be like Him in the wrong way. Their sin brought serious consequences—spiritual, physical, and eternal death. Their close relationship with God was broken. They didn’t just lose their place with God; they lost the desire and ability to represent Him at all.

But God had a plan to fix what was broken. He promised to send a Savior—Jesus. And Jesus didn’t just solve the problem of sin and punishment. He also came to restore people so they could once again reflect God’s holiness, just as they were meant to from the beginning. Being saved doesn’t only mean being forgiven; it also means being changed. Some might ask, “If we believe in Jesus and are covered by His blood, doesn’t that make us right with God forever?” Yes, it does. Jesus’ death and resurrection fully paid for the sins of His people. But salvation isn’t the end of the story. God wants His people to grow in holiness because He is holy. This is a major theme throughout the Bible. God’s people aren’t just saved to be safe—they’re saved to be like Him. Holiness is one of God’s top priorities for those who follow Him.

We’ll see how this theme is developed in the Old Testament and carried into the New Testament in the next article. For now, it’s enough to ask you to stop and pray and ask God to grant you increasing understanding regarding His nature, and the active obedience required by genuine faith. This obedience will inevitably lead to increasing personal holiness in your life as a priority of Godward living.

 

On Church Government

 

Wheaties—you know, those dry brown flakes pretending to be a tasty breakfast cereal? The people who market them knew no one would want to eat them for the taste alone. So they put pictures of famous athletes on the box. The message was simple: eat your Wheaties, and you too can be great. For many people, talking about how a church is governed feels just as boring as a bowl of Wheaties with skim milk. But the truth is, learning how church leadership works can actually help us do amazing things together. So take a few minutes to learn how we do things here at ABCModesto.

The People

The people of the church—the congregation—are the church. At ABCModesto, we believe that the people are the body of Christ, and our leaders respect that. Our Pastor often says, “If we’re not doing something, it’s because the church hasn’t spoken up or stepped up to make it happen.” The opposite is also true: everything we are doing is because someone in the church said, “This matters,” and got involved. Ministries like Children’s, Worship, Administration, and Benevolence only happen because people care enough to make them happen.

Our Elders

About two years ago, we officially recognized our elders during a family meeting. It was a joyful day as the church affirmed its leadership. Elders guide the church in teaching, discipline, and direction. Usually, someone brings up a need, the elders talk about it, and a plan is shared at a family chat. If the church agrees, we move forward. The elders help ideas grow and keep us grounded in God’s Word. They help answer the question, “Why are we doing this?” while the congregation helps identify “What needs to be done?”

Our Leaders

Alongside the elders, we have a Leadership Team. These are people who lead specific ministries and help organize events, meet needs, and get things done. They help answer the practical question: “How do we do it?” This teamwork between the congregation, elders, and ministry leaders keeps the church moving forward in unity.

What we Are Not

Sometimes people think that being elder-led means the elders control everything. But that’s not true at ABCModesto. Our elders lead the church, but they don’t rule over it. Real authority is shared between the church body and its leaders. If the elders are answering every question—the what, the how, and the why—then you’ve got an elder-ruled church. That’s not us. We follow a principle called mutual submission. That means elders use their role to serve the church, and the church is called to respect and support the elders. This kind of teamwork makes us stronger—like how kneading dough again and again makes it firmer and more useful.

Why Don’t We Vote?

Some people ask, “You don’t vote? Isn’t that unbiblical?” The answer is, we don’t need to vote if we’re working together. In fact, the Bible never shows churches voting, and for most of history, churches didn’t vote at all. Voting is actually a newer idea that comes more from American culture than from Scripture. Also, voting often divides people. Every vote creates winners and losers, and that can harm unity. Ephesians 4:3 tells us to work hard to keep the peace and unity of the church. Voting can make that harder.

Instead, we focus on collaboration. This approach can be slower and a little messier, but it helps bring people together. When you have to work with people who are different from you, the church grows stronger. Collaboration builds unity. Voting often breaks it. Now, there are a few legal times when we do vote, like when forming or closing the nonprofit organization. But those votes are only for legal reasons. For the regular life of the church, we work toward agreement and unity.

Use Your Voice

So what does this mean for you? At ABCModesto, everyone’s voice matters. That doesn’t mean we’ll do everything someone suggests, no matter how passionate they are. But we do want to hear from everyone. In a world where loud voices often drown out others, we aim to make space for the quiet or different voices too. So speak up. Share your ideas. Just do it in truth and with love—that’s the best way to be heard. Also, get involved. It’s the people who show up who help shape what happens. And most of all, pray. Pray for unity. Pray for a humble heart that’s willing to follow even when the final decision isn’t what you wanted. Even the Pastor has to do that from time to time, so you’re not being asked to do anything your leaders wouldn’t do themselves.

Access the By Laws

Finally, we want you to have a copy of our Bylaws, which we adopted in June 2021 when ABCModesto and Baptist Temple joined together. These are always available during our Anchored Connect and Essential classes for new members, and we’re happy to provide them anytime. It’s important to remember that everything we do at ABCModesto is done in the open. We value honesty, transparency, and accountability. So if you ever need something, just ask. Church leadership might still seem as boring as Wheaties, but when we understand how things work, we can accomplish great things—together.

ABCM By Laws


 

What is the Baptist Faith and Message

 

The Baptist Faith and Message (BF&M) is a historic statement of beliefs adopted by the Southern Baptist Convention (SBC) to express their core theological convictions. Originally drafted in 1925, and revised in 1963, 1998, and 2000, the BF&M serves as a confession of faith outlining how Baptists understand and apply biblical truth in doctrine, worship, and life.

History and Development

The SBC commissioned the first Baptist Faith and Message in 1925, amid growing concerns about theological liberalism. It was based largely on the 1833 New Hampshire Confession of Faith but adjusted to address contemporary issues of the day. In 1963, under the leadership of theologian Herschel H. Hobbs, the convention revised the statement to emphasize the centrality of Jesus Christ and reaffirm confidence in Scripture during a time of cultural upheaval. A smaller amendment was made in 1998 to add a statement on the biblical view of the family. Finally, a significant revision occurred in 2000, led by a committee chaired by Dr. Adrian Rogers, reflecting the SBC’s renewed commitment to the inerrancy of Scripture, the exclusivity of Christ for salvation, and a complementarian view of gender roles. Each edition of the BF&M reflects an effort to maintain fidelity to Scripture while responding to the doctrinal and cultural challenges of its time.

Core Beliefs

At its foundation, the BF&M affirms the authority, inerrancy, and sufficiency of Scripture. It teaches that the Bible is God's revelation to man, "a perfect treasure of divine instruction," and is the supreme standard by which all human conduct, creeds, and opinions should be tried.

The BF&M articulates a Trinitarian view of God: God the Father as Creator and Ruler, God the Son as Redeemer through His atoning death and resurrection, and God the Holy Spirit as Comforter and Guide. It also emphasizes the total depravity of man and the necessity of salvation through faith in Jesus Christ alone.

Distinctive Baptist beliefs found in the BF&M include the emphasis on believer’s baptism by immersion and the autonomy of the local church. Religious liberty and the separation of church and state are also strongly affirmed.

The BF&M addresses Christian ethics, family life, and social issues, urging believers to seek justice, practice compassion, and uphold the sanctity of all human life. It remains a guiding document, reflecting the SBC’s commitment to biblical fidelity, evangelistic fervor, and cultural engagement.

 

Defining "Traditional Southern Baptist"

 

The Meaning of a Traditional Southern Baptist

A traditional Southern Baptist is someone deeply rooted in a historic and theological identity shaped by Scripture, evangelism, and congregational life. The term "traditional" refers not merely to cultural customs, but to a steadfast commitment to doctrinal beliefs and practices that have characterized Southern Baptists since their formation in 1845.

At the heart of traditional Southern Baptist life is a strong emphasis on the authority and inerrancy of the Bible. Traditional Southern Baptists believe that the Bible is the Word of God, wholly true and sufficient for all matters of faith and practice. This high view of Scripture informs their commitment to preaching, teaching, and living out biblical principles.

Evangelism and missions have also been central. Traditional Southern Baptists hold that the Great Commission — Christ’s command to make disciples of all nations — is the primary task of the church. Local churches actively support mission work both domestically and abroad through organizations like the International Mission Board and the North American Mission Board.

Theologically, traditional Southern Baptists typically affirm believer's baptism by immersion, the autonomy of the local church, and the priesthood of all believers. They emphasize personal conversion, a regenerate church membership, and a life that bears fruit in holiness and obedience.

Culturally, the traditional Southern Baptist is often associated with a conservative moral ethic, especially concerning issues like marriage, family, and religious liberty. While cultural expressions may vary regionally, a strong sense of community, hospitality, and reverence for God's Word remain hallmarks.

Ultimately, a traditional Southern Baptist seeks to honor Christ in all areas of life, believing that faith must be both confessed and lived. Despite cultural changes, this identity continues to shape countless churches and individuals who stand firm on the gospel, truth, and grace.

 

On Salvation What's Your View?

 

“Pastor Scott, what’s your view on the issue of free will, divine sovereignty, and salvation?”

Hey, thanks for the question. It’s an important one. The first thing to note is that this has been a debated issue in the church since the early centuries. For a couple of millennia, men of sincere motives have engaged in spirited and largely collegial debate. Trust me when I say I am not qualified to provide a definitive and final answer on the matter!

Here’s where I would start: “We love because He first loved us” (1 John 4:19). I appreciate the simplicity and clarity of the Apostle John's argument. The prime mover is clearly God. Had He not moved, those without love would remain without love. But the reason the loveless are able to love is because something was given to them—something that unleashed this previously unknown ability. We now have the ability to love because the ability to love was given to us. This verse also highlights the actions of both God and man: God loved, so we love.

This order is further reinforced by Romans 5:8: “But God shows His love for us in that while we were still sinners, Christ died for us.” This teaches that while we were in sin—alienated from and unresponsive to God—Christ died for us. Again, the prime mover is God, not man, because man was “dead in trespasses and sins,” according to Ephesians 2. At that time, we were not innocent—we were “alienated from God and hostile to Him” (Colossians 1:21). Our problem wasn’t a lack of education or information. “The heavens declare the glory of God” (Psalm 19:1), and “the law is written on our hearts” (Romans 2:15). Even if sinners could see spiritually (which they cannot, according to John 12:40), they would still reject God, because it is their nature to “suppress the truth of God in unrighteousness” (Romans 1:18). With all this, we agree with Jesus: “And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil” (John 3:19).

The bottom line is that Scripture paints a bleak image of man. He is blind and spiritually dead. He is alienated from and hostile to God. Sin runs deep, touching every part of him. This doesn’t merely leave him helpless—it makes salvation impossible from his side.

Apart from God, that is. Proverbs 28:13 tells us, “He who conceals his transgressions will not prosper, but whoever confesses and forsakes them will obtain mercy.” From this verse we derive a principle: whatever I conceal, God will reveal; whatever I reveal to God, He will conceal in Christ. But how does a spiritually dead sinner come to confess sins he was previously blind to? There must be a categorical change in his spiritual reality. Something must happen to him, because he cannot do what he is incapable of. What happens to a sinner whom God is drawing to salvation? God awakens his heart through a supernatural work of the Spirit. According to Ephesians 2:8–9, faith is a gift from God. And that gift is delivered by grace, which is itself a gift. Notice—it’s a gift, not a wage. Sinners do not earn salvation, nor do they deserve it. And there’s no way for a sinner to “choose” to receive the gift without making it cease to be a gift. If foreknowledge means looking down the timeline of humanity, God would see no one choosing Jesus—because no one has the capacity to exercise faith, which does not originate from them but is given by God.

Therefore, we say that salvation is monergistic. “Mono” means “one,” emphasizing that God alone initiates salvation in sinners, just as Ephesians 1:4 teaches. But when God moves, man responds. The gifts of faith and grace inevitably lead to a human response. That response is to embrace the biblical truth that we are sinners and to confess that Jesus Christ is Lord and Savior. Romans 10:9 says such a confession evidences itself in salvation.

At some point, we must simply say that both the sovereign initiative of God and the responsibility of man are taught in Scripture. Where one ends and the other begins, only God knows. We can conclude with the wisdom of preachers of old: the gateway to salvation reads on the outside, “Whoever enters” (John 10:9), and when the saved sinner walks through and looks back, he sees written on the inside, “All whom the Father has given me” (John 6:37). We must content ourselves that both are true. This is not a contradiction—it’s a glorious paradox intended to evoke awe and humility, not to define theological battle lines.

Why would God do this? Because it excludes all boasting and results only in praise and worship.

 

Free Will and Irresistible Grace: A Southern Baptist Perspective

 

Within the Southern Baptist tradition, few theological conversations have sparked more thoughtful discussion than the relationship between free will and irresistible grace. Rooted deeply in Scripture and Baptist history, these two doctrines reflect Southern Baptists’ desire to uphold both God's sovereign work in salvation and humanity's responsibility to respond to the gospel.

Historical Background

From its founding in 1845, the Southern Baptist Convention (SBC) has included a blend of Calvinistic and non-Calvinistic believers. Early leaders like James P. Boyce leaned heavily Calvinistic, while others emphasized a freer will in salvation. Today, this diversity continues, with churches ranging from strongly Reformed to more traditional views.

The Baptist Faith and Message 2000, the SBC’s official confession, strikes a careful balance: it affirms God's sovereign grace in election while also insisting on human free agency.

Free Will: Human Responsibility in Salvation

Many Southern Baptists uphold free will as central to understanding salvation. They teach that:

  • Every individual has a genuine choice to accept or reject the gospel.

  • God's grace is extended to all, but it does not force belief.

  • Evangelism is urgent because people must willingly respond to Christ.

This perspective, often associated with Traditionalist Southern Baptists like Dr. Jerry Vines and Dr. David Allen, emphasizes passages such as:

  • John 3:16 — "whoever believes in him shall not perish..."

  • 2 Peter 3:9 — God is "not willing that any should perish..."

  • Revelation 22:17 — "Let the one who desires take the water of life freely."

Here, salvation is seen as a divine invitation that requires a personal, voluntary response.

Irresistible Grace: God's Sovereignty in Salvation

Other Southern Baptists, particularly those influenced by the Reformed tradition, affirm the doctrine of irresistible grace. They believe:

  • Humanity, dead in sin (Ephesians 2:1), cannot and will not choose God apart from His supernatural intervention.

  • When God effectually calls a sinner, the Holy Spirit regenerates the heart, making repentance and faith certain but willing acts.

  • Salvation is entirely a work of sovereign grace, not dependent on human decision.

Leading voices such as Dr. Tom Nettles, Dr. Albert Mohler, and Founders Ministries highlight passages like:

  • John 6:44 — "No one can come to me unless the Father who sent me draws him."

  • Ephesians 1:4-5 — “he chose us in him before the foundation of the world…in love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will”

In this view, God's call is not a mere invitation but an effective summons that transforms the heart and guarantees a response.

Unity and Diversity Within the SBC

Despite differences over the mechanics of salvation, Southern Baptists find significant common ground:

  • All affirm salvation by grace alone, through faith alone, in Christ alone.

  • All champion the necessity of preaching the gospel to all nations.

  • All believe individuals are morally accountable before God.

Whether leaning Traditionalist or Reformed, most Southern Baptists agree that the gospel must be proclaimed urgently, trusting God to save His people according to His perfect plan.

The Baptist Faith and Message 2000 captures this balance well:

“Election is the gracious purpose of God, according to which He regenerates, justifies, sanctifies, and glorifies sinners. It is consistent with the free agency of man and comprehends all the means in connection with the end.”

Thus, the SBC remains a "big tent," allowing for both strong views of divine sovereignty and robust affirmations of human responsibility.

Conclusion

The tension between free will and irresistible grace highlights the profound mystery of salvation. Southern Baptists wrestle with these truths not to divide, but to better glorify God, remain faithful to Scripture, and proclaim the gospel boldly to a lost world.

Whether emphasizing human responsibility or divine sovereignty, Southern Baptists unite in declaring:
"Salvation belongs to the Lord" (Jonah 2:9).

Snapshot of the Two Views Compared Side by Side

 

What is the Literal / Historical / Grammatical Method of Interpretation?

 

A conservative philosophy of biblical interpretation generally emphasizes faithfulness to the original meaning of the biblical text, under the belief that Scripture is the inspired, infallible, and authoritative Word of God. Here's a simple breakdown of what this looks like:

1. High View of Scripture

  • Conservatives hold that the Bible is God-breathed (2 Timothy 3:16) and without error in its original manuscripts.

  • It is seen not just as a historical document, but as a living revelation with authority over faith and life.

2. Literal-Grammatical-Historical Method

  • Literal: Interpreting the text according to its plain meaning, unless the context clearly indicates a figurative or symbolic sense.

  • Grammatical: Paying close attention to the grammar and syntax of the original languages (Hebrew, Aramaic, Greek).

  • Historical: Understanding the historical and cultural background in which the text was written to rightly grasp its meaning.

3. Authorial Intent

  • Conservative interpretation seeks to uncover what the original human author (under divine inspiration) meant, rather than reading new or foreign meanings into the text.

  • This opposes approaches that prioritize modern experiences, ideologies, or subjective feelings over the text’s original meaning.

4. Theological Consistency

  • Scripture is interpreted in harmony with itself — because God is its ultimate author, it is internally consistent.

  • Hard passages are interpreted in light of clearer passages ("Scripture interprets Scripture").

5. Rejection of Modernist/Skeptical Approaches

  • Conservatives reject methods that treat the Bible merely as a human book full of errors, myths, or moral fables (like many forms of higher criticism).

  • They oppose revisionist interpretations that accommodate secular ideologies (e.g., radical feminism, LGBTQ+ affirmations, liberation theology without biblical grounding).

6. Application Flowing from Meaning

  • Only after understanding the original meaning does a conservative approach move to application — applying timeless truths to contemporary life without distorting the message.

In short:

A conservative philosophy of biblical interpretation is committed to discovering and submitting to the original, Spirit-inspired meaning of the text, and applying it carefully and faithfully today.

 

What is a Calvinist?

 

A Calvinist is someone who adheres to the theological teachings of John Calvin, a 16th-century Protestant Reformer. Calvinism emphasizes the sovereignty of God over all aspects of life and salvation, teaching that God alone initiates and accomplishes the redemption of sinners. At its core, Calvinism upholds a high view of Scripture, God's glory, and the total dependence of humanity on divine grace.

The central doctrines of Calvinism are often summarized by the acronym TULIP: Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints. Total Depravity teaches that sin affects every part of human nature, making people unable to choose God without His intervention. Unconditional Election asserts that God chooses individuals for salvation based on His will alone, not on any foreseen merit. Limited Atonement means Christ's death effectively secured salvation for those whom God has chosen. Irresistible Grace teaches that God's call to salvation cannot ultimately be resisted. Perseverance of the Saints affirms that those truly saved will endure in faith to the end.

A Calvinist believes that salvation is entirely the work of God from beginning to end. Human effort, though important in the Christian life, plays no role in securing salvation. This leads Calvinists to great humility and assurance, knowing that their salvation rests not on their own performance but on God's unchanging promise.

Calvinism also impacts how one views life beyond personal salvation. Calvinists typically hold that God's sovereignty extends to all areas—history, government, family, and individual vocation. Thus, many Calvinists see their daily lives as acts of worship, seeking to glorify God in all they do. In short, a Calvinist is someone who trusts fully in God's sovereign grace, finds assurance in His promises, and seeks to live all of life for the glory of God.

This article is intended to provide a ‘window sticker’ definition of Calvinism. It serves as neither an endorsement nor refutation of the views formulated by John Calvin and adhered to by his followers. That’s a discussion for another time. It is sufficient to say here that our church identifies with no man, or theological system created by a man. We adhere strictly to Scripture using the literal / historical / grammatical hermeneutic of interpretation. Our work of interpreting Scripture is greatly aided by the insights of theologians of the past but we do not rest on tradition or personality for our understanding of the Scripture.