Guidelines for Inter-Church Cooperation, Part 2

In this part of the sermon: This section introduces the third pillar of the missions policy: inter-church cooperation. Martin poses the central question of how and to what extent churches should cooperate in…

Martin uses the analogy of 'spectacles' that filter out all light except what pertains to inter-church cooperation in missions, to help the audience focus on the specific principle being extracted from the texts.

Romans 15.1-1. We saw this principle that financial support was not limited to one congregation, and that the central base of support and what we might call the launching congregation for missionary operations shifted from one church to another when it seemed wise to do so. Paul's initial missionary endeavors were based in Antioch, but when he thinks of going on up to Spain, he writes to the Roman church of his desire to change his fundamental base of operation from Antioch to Rome, and also he expects that the Roman church will bring him on his way, a polite euphemism for saying, I expect you...

7:04 - 8:16 Read in full sermon

The point: Cooperate with other churches for specific, temporary needs like pastoral supply, responding with consensus and flexibility.

He illustrates inter-church cooperation by describing how Trinity Baptist Church is providing a supply pastor for the Moonwalk Bible Fellowship in the Philippines, in cooperation with a Pennsylvania church, for a specific, temporary need.

As some churches received the support of welcome of these missionaries, their inspections continued until the day that the leaders of the church rose to the husbs, were held in the quarters of Millardwood Cove. It's important to note that one of the lodges in my mind was just outside of a church involved in etiology sister nowhere before but women, who were there in all of that, and who are nowanta asylum veio as Baltimore Bay mejor, as I've done right along, and, burned into the cross these days. But to my mind no punishment was any excuse, I want to show how this principle operates in our mi...

14:53 - 15:26 Read in full sermon

The point: Engage in inter-church cooperation for missionary apprenticeships, seeking broader credibility for proven men through consensual arrangements with other assemblies.

Martin uses the example of Jonathan Walker's internship in Moorestown, NJ, as an illustration of inter-church cooperation where a man's credibility is broadened through a consensual, temporary arrangement with another church.

This does not give him a name and a title, but here is a specific need to which we are responding with a consensus among the churches. This is illustrative. This is illustrative of this principle. Furthermore, right now, someone whom we hope eventually to send to the Philippines is doing an internship down in Moorestown, New Jersey.

16:27 - 16:51 Read in full sermon

In this part of the sermon: Martin introduces the fifth grouping of texts (Acts 18:24-28, Romans 16:1-2, Colossians 4:10) to establish the principle of inter-church commendation of servants and ministries…

He contrasts Apollos's fervent spirit with a 'laid-back Bible talker' who avoids showing excitement, to highlight Apollos's passionate and bold preaching.

This man had been instructed in the way of the Lord in being fervent in spirit. He was no laid-back Bible talker. You know what a laid-back Bible talker is? The last thing in the world he ever wants to do is give the impression that he might be excited about anything.

19:22 - 19:40 Read in full sermon

The point: Avoid stereotyping individuals based on their eloquence or fervor, and be willing to learn from others, regardless of their perceived status.

Martin illustrates the danger of stereotyping by noting that Priscilla and Aquila did not assume Apollos was unteachable despite his eloquence and fervor, thus allowing them to instruct him more accurately.

I'm so glad Priscilla and Aquila did not stereotype him. Yes, because it says, they expounded unto him the way of God more accurately. And in the privacy of a home situation, under the spiritual headship of Aquila, Priscilla entered into those discussions. God have mercy on any of you men who've got a twisted, quirky notion of spiritual headship that you won't let your wife open her mouth in mixed company around the table on spiritual matters.

21:15 - 21:45 Read in full sermon

The point: Avoid stereotyping individuals based on their eloquence or fervor, and be willing to learn from others, regardless of their perceived status.

He uses the term 'kooky unbiblical notion' to describe a twisted view of spiritual headship that prevents wives from speaking or praying in mixed company, emphasizing that Priscilla's involvement in teaching Apollos was biblical.

I'm so glad Priscilla and Aquila did not stereotype him. Yes, because it says, they expounded unto him the way of God more accurately. And in the privacy of a home situation, under the spiritual headship of Aquila, Priscilla entered into those discussions. God have mercy on any of you men who've got a twisted, quirky notion of spiritual headship that you won't let your wife open her mouth in mixed company around the table on spiritual matters.

21:15 - 21:45 Read in full sermon

Driving home: You bet your boots I am, because under the name of learning and a little bit of Greek, people use this passage to stand on its head the whole biblical doctrine of male headship in the church.

Martin uses a sarcastic rhetorical question about Paul submitting to Phoebe as his elder to expose the 'nonsense' of interpreting Phoebe's role as a 'ruler' or 'deaconess' in a way that contradicts biblical male headship.

So when people say, well, the Greek word means ruler, proiste me, and they sound very learned. Well, whatever she did for others, she did for Paul. Now, you mean Paul submitted herself to her oversight and accepted her as his elder? Come off it now.

24:29 - 24:47 Read in full sermon

Driving home: You bet your boots I am, because under the name of learning and a little bit of Greek, people use this passage to stand on its head the whole biblical doctrine of male headship in the church.

He clarifies the old English phrase 'salutes you' by explaining it doesn't mean a military salute, but 'greets you warmly,' making the text more accessible.

Now, that doesn't mean he clicked his heels, and threw a military salute. We have at least one military man here today. That's the old English for greets you. Greets you warmly.

25:44 - 25:54 Read in full sermon

The point: Do not commend individuals or ministries from churches with whom no prior relationship or communication has been established.

Martin uses the analogy of building blocks to describe how general communication (letters, phone calls, visits, pulpit exchanges) forms a 'terrible wall' but a 'good and solid' foundation of trust between churches, essential for specific commendations.

So that there can be a foundation of trust built by a letter here, a phone call there, a visit here, a letter there, an exchange of pulpits here, all these little blocks and the rest go in here. Sorry, Jerry, this looks like a terrible wall. But it's not. It's not.

33:50 - 34:07 Read in full sermon

The point: Communicate with a network of trusted churches about missionary endeavors, inviting prayerful consideration for financial help without coercion.

He shares a personal anecdote about being invited to preach at a conference in Zambia and being asked to recommend another preacher when he couldn't go, illustrating inter-church cooperation through commendation based on established trust.

The concern that we share is another building block in the general relationship of trust. And that then becomes the foundation of this kind of specific commendation of the servants of Christ, the various ministries of Christ, and specific missionaries. Right now, it's very interesting, I hold in my hands letters from Zambia, used to be Rhodesia, just up north of South Africa where Pastor Nichols and his family were. And this man writes to me asking, begging, really, for me to come over in the latter part of August and the first part of September to preach at a conference that will bring togeth...

36:07 - 37:25 Read in full sermon

The point: Be willing to voluntarily refuse financial support, even when entitled to it, to maintain the blameless integrity of motives in ministry.

Martin vividly describes Paul's self-support as a tentmaker, saying his 'calluses on my hands and a broken heart and dark shadows under my eyes' were what he 'got out of it,' emphasizing his blameless motives.

So he was willing to work into the wee hours of the morning at his trade as a tent maker that he might preach the gospel. And if anyone says, what are you getting out of this, Paul? He says, calluses on my hands and a broken heart and dark shadows under my eyes. But I seek not yours, but you.

44:04 - 44:22 Read in full sermon

The point: Practice financial support and cooperation in missions that is voluntary and non-coercive.

He uses a '20th century free paraphrase' of Paul's words about false apostles driving Cadillacs and taking Bahamas vacations while fleecing the Corinthians, to highlight the contrast with Paul's integrity and the Corinthians' misplaced affection.

Because I lived at my own expense and robbed the other churches? He even uses the term, I robbed the other churches, not to be burdensome to you. But it wasn't because you didn't have the means. These false apostles come along, and they're driving Cadillacs and having 10-week vacations in the Bahamas.

46:00 - 46:16 Read in full sermon