HMAM Global

There are these claims that are misleading, flying in the face of the clear biblical narrative: that Jesus never visited the poor and that He came to make us rich. These statements are not only inaccurate but represent a dangerous distortion of the Gospel message. It also ridicules the salvific purpose of the coming of our Lord Jesus.

To claim Jesus never visited the poor is far from the truth. Many of those who were considered poor would probably lack stable "homes". Scripture frequently mentions beggars by the roadside (Mark 10:46-52, John 9:1-7), individuals suffering from debilitating illnesses often leading to destitution, and those marginalized by society. For these individuals, the streets and public spaces were their dwelling places.

Jesus' ministry was characterized by His movement through towns and villages (Matthew 9:35). His teachings in synagogues (Mark 1:21), on hillsides (Matthew 5:1), and by the sea (Mark 2:13) brought Him directly to the communities where the poor resided and congregated. His acts of healing in public – the healing at the pool of Bethesda (John 5:1-15), the woman with the issue of blood in a crowd (Mark 5:25-34) – were direct encounters with those likely facing economic hardship and limited access to care.

These weren't formal house calls in every instance, but they were undeniably Jesus visiting and ministering to the poor in their context, where they were most vulnerable and in need.

While Jesus did visit homes of supposed wealthy people, He also visited homes of people who couldn't be considered wealthy. Examples include:

Peter's Mother-in-Law (Mark 1:29-31, Matthew 8:14-15, Luke 4:38-39): Jesus healed Peter's mother-in-law in their home.

Matthew (Levi) the Tax Collector (Luke 5:27-32, Matthew 9:9-13, Mark 2:13-17): Jesus dined at Levi's house.

Simon the L***r (Mark 14:3-9, Matthew 26:6-13): Jesus visited Simon, a man identified by his former or current leprosy.

Again, we must note that the ability to prepare a meal for a guest reflects common hospitality, not necessarily affluence. In the cultural context of the time, offering food to a visitor was a social norm and didn't automatically indicate significant financial resources.
These examples demonstrate that Jesus' interactions weren't limited to the financially comfortable; He deliberately engaged with individuals across the socio-economic spectrum.

Furthermore, Jesus' interactions with the seemingly wealthy provide a crucial argument against the notion that His primary mission was financial prosperity. If Jesus came so that people can be rich, then His visits to those who were already considered rich would have been entirely unnecessary. They already possessed what He supposedly came to give. So, why the visit?

However, as Scripture shows, Jesus’ visit to the seemingly wealthy was not to endorse their wealth, but to offer them what He came to give: eternal life!

Zacchaeus (Luke 19:1-10): Jesus' visit wasn't to bestow more wealth but to bring salvation and inspire radical generosity.

The Rich Young Ruler (Mark 10:17-27): Jesus didn't offer him financial increase but challenged him to relinquish his wealth for a greater spiritual reward.

Lazarus and His Sisters (John 11 & 12, Luke 10:38-42): Jesus' visits focused on spiritual teaching and the promise of eternal life, not on their material comfort.

These encounters reveal that Jesus' message was for all, regardless of their economic status, and that what He came to offer transcended mere financial gain. His aim was not to make the rich richer but to call them to a higher purpose, to challenge their values, and to offer them the same spiritual salvation offered to the poor.

In addition, Jesus' visiting the rich is a reality that is even obtainable today. The rich would not be comfortable on the streets and public space where most of Jesus’ sermons were preached; so he had to take the gospel to them in their comfort zones.

Therefore, the claim that Jesus never visited the poor and that His primary mission was financial enrichment is a dangerous misrepresentation of the Gospel. Scripture clearly shows Jesus actively ministering to the poor in their context and engaging with individuals across the socio-economic spectrum.

The fact that He also visited the seemingly wealthy underscores that His mission was not limited to financial matters but encompassed a deeper, spiritual reality and the offer of eternal life, a gift needed by both the rich and the poor alike. To reduce His profound ministry to a mere promise of financial gain is to diminish the transformative power of the Gospel and ignore the clear compassion Jesus showed for the marginalized and the spiritual challenges He posed to the affluent.

HAVE YOU FOUND THE TREASURE?

If you are a believer and still hold on to the idea that you are seeking the kingdom of God, I would like to ask you a simple question: when will you find it? What if I told you that you’ve already found the kingdom?

For many, the phrase "seek ye first the kingdom of God" (Matthew 6:33) conjures images of a lifelong, arduous quest for a distant spiritual realm. Sermons often emphasize tireless striving, leading to the impression of an elusive destination. However, scripture reveals a profound truth: seeking God's kingdom is not an endless search but an invitation to recognize and align with God's present sovereign rule in our lives.

The core misconception lies in our understanding of the "kingdom of God" in that context. It's not a future utopia; rather, it represents the government and reign of God. To seek it is to desire to be under His authority in every aspect of life. Jesus declared, "The kingdom of God is within you" (Luke 17:21), shifting the focus of the government of God inward.

Jesus further illustrated the findability of this kingdom through parables. In the Parable of the Hidden Treasure (Matthew 13:44), a man finds treasure in a field and sells all he has to buy it. Similarly, the Parable of the Pearl of Great Price (Matthew 13:45-46) depicts a merchant who, upon finding a pearl of immense value, sells everything to acquire it. In these parables, the treasure and the pearl of great worth are likened to the kingdom of God. The parables highlight the decisive moment of discovery and a complete reorientation of priorities upon finding the kingdom—it is a treasure to be found here and now, not an endless pursuit without attainment.

The pivotal moment of this finding is the arrival of the Holy Spirit in a believer's life. Jesus promised the Helper (John 14:16-17), and Paul affirmed that believers "were sealed with the promised Holy Spirit" (Ephesians 1:13-14). If you are a believer and have the Holy Spirit, you have found the kingdom of God. The indwelling Spirit is the tangible evidence of God's government within you. This is the "finding" Jesus spoke of—entering the reality of God's reign.

Therefore, our subsequent endeavors should not focus on endless searching. Instead, they should center on aligning ourselves with the Holy Spirit's governance already present within us. This involves discerning His voice, yielding to His promptings, and aligning our lives with His will. As Paul urged, "Walk by the Spirit" (Galatians 5:16). You simply need to be right with the divine governor within.

The phrase "all these things will be added to you" (Matthew 6:33) is not a reward for endless seeking, but rather a consequence of living under God's reign. It invites us to shift our focus from anxious pursuit to faithful living under His administration once it has been found. The seeking leads to the finding—the reception of the Spirit and entrance into God's reign. After all, Jesus says, “He who seeks shall find.”

Our Christian journey is a walk with the King within us, living by His kingdom's principles through the Spirit's guidance. Let us dispel the myth of an unending search for the kingdom. Seeking the kingdom of God is not chasing shadows; the kingdom is a present reality for those who have the Holy Spirit. Our task is to cultivate our relationship with Him, aligning with His will and trusting in His provision. The kingdom is our current citizenship to be lived out, empowered by the Spirit within us. Once again, if you are a believer and have the indwelling of the Holy Spirit, you’ve found the kingdom of God. You only need to continually align yourself with the government of the Holy Spirit so you can live righteously and be a good citizen of the kingdom.

May the Lord grant us the grace to be good citizens of the kingdom of God in Jesus' name. Amen.

Your Brother,

Hezekiah Fakeye

Teaching Shepherds: Embracing the Four-Fold Ministry to Avoid the Perils of Non-Teaching Pastors

The healthy growth and spiritual maturity of the body of Christ hinge on a clear understanding of the leadership roles divinely ordained for its edification. While the concept of a "five-fold ministry," primarily drawn from Ephesians 4:11, is widely discussed, a closer examination through the lens of functional roles, consistently illuminated throughout Scripture, reveals a more accurate model: a four-fold ministry. At its core, this understanding recognizes that all pastors are inherently teachers and that while administrative and teaching functions may manifest differently through spiritual gifts, a true calling to the leadership ministry of pastor necessitates both. Therefore, when teaching and administrative roles appear distinctly separated, with the teacher not functioning as a shepherd and the shepherd not actively teaching, these are manifestations of spiritual gifts (as outlined in Romans 12:6-8) rather than distinct callings to the primary leadership ministry of pastor.

The failure to grasp this distinction, clinging instead to a rigid "five-fold" mentality, carries significant dangers, most notably the erroneous justification for individuals in leadership neglecting their fundamental duty to teach and shepherd holistically.

The primary lens through which to understand the leadership structure of the church is that of functional roles, consistently illuminated throughout Scripture. The terms "pastor," "elder," and "overseer" (bishop) are often used interchangeably to describe those with the primary responsibility for the spiritual care and leadership of a local congregation (Acts 20:17, 28; 1 Peter 5:1-2; Titus 1:5-7).

Crucially, Scripture explicitly mandates that these leaders must possess the ability and commitment to teach. As Paul instructs Titus, an elder "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, NIV). Similarly, Paul highlights that elders who "work is preaching and teaching" are worthy of double honour (1 Timothy 5:17, NIV), underscoring the centrality of teaching to their role. The very essence of shepherding, as depicted in Jeremiah 3:15 ("shepherds who will lead you with knowledge and understanding"), demands active teaching and guidance rooted in God's Word.

Within the body of Christ, the spiritual gifts described in Romans 12 (such as administration/leadership - proistēmi - in verses 6-8, and teaching - didaskalia - in verse 7) manifest in diverse ways to serve the church. Individuals with a strong gift of administration may excel in organizing, leading, and managing the practical affairs of the church. Those with the gift of teaching have a particular aptitude for explaining and communicating biblical truth. However, when these gifts operate in isolation at the level of primary leadership, they do not necessarily constitute a calling to the office of pastor/elder.

A true calling to the ministry of a pastor encompasses both the shepherding/administrative functions and the teaching responsibilities. An individual who solely possesses the gift of administration and leads effectively but neglects the consistent teaching of the Word is not fulfilling the biblical mandate for a pastor. While their administrative skills are valuable as a spiritual gift, their lack of teaching disqualifies them from the full role of a shepherd who feeds the flock with knowledge and understanding. Conversely, someone with a strong gift of teaching who primarily focuses on instruction without undertaking the broader care, oversight, and leadership responsibilities of a pastor is operating within their spiritual gift. Their teaching is vital for the church's edification, but it doesn't, in isolation, constitute a pastoral calling.

This understanding is powerfully supported by the linguistic structure of Ephesians 4:11. The coupling of "ποιμένας" (pastors) and "διδασκάλους" (teachers) with the single "τοὺς δὲ" suggests a unified role. The other distinct ministerial callings – apostles, prophets, and evangelists – are presented separately. This implies that the functional role of a pastor inherently includes teaching, unlike the other callings which may utilize the gift of teaching but are not primarily defined by it in this passage.

The correction from a rigid "five-fold" mentality to this functional understanding of a four-fold ministry (Apostles, Prophets, Evangelists, and Pastor-Teachers) is crucial because the misinterpretation carries significant dangers for the body of Christ. Foremost among these is the erroneous justification for individuals in leadership neglecting their fundamental teaching roles while still claiming the title of pastor.

This flawed understanding can lead to a church where the administrative aspects are well-managed, but the spiritual nourishment of the congregation is severely lacking. Similarly, it can elevate gifted teachers to positions of pastoral authority without the accompanying shepherding heart and responsibilities.

The consequences of separating these integral aspects of pastoral leadership are dire:

1. Anemic Spiritual Growth: Congregations led by non-teaching pastors will struggle to grow in spiritual maturity and understanding.

2. Vulnerability to False Doctrine: Without consistent, sound teaching, believers are more susceptible to deception and theological error.

3. Dysfunctional Church Leadership: When administrative skills are prioritized over teaching in pastoral roles, the spiritual direction and guidance of the church suffer. Conversely, teachers without a shepherd's heart may lack the relational and caring aspects crucial for effective church leadership.

4. Misunderstanding of Spiritual Gifts and Callings: Confusing spiritual gifts with ministerial callings leads to an imbalanced understanding of church leadership and the diverse ways God equips His people.

In conclusion, the biblical model reveals that the role of the pastor/elder is inherently defined by both shepherding and teaching. While the gifts of administration and teaching are vital within the church (Romans 12), they do not constitute a calling to the primary leadership ministry of pastor/elder in isolation. A true pastor is a teaching pastor, and a teacher who does not shepherd operates within their spiritual gift. Embracing this functional understanding, supported by Scripture and linguistic nuance, is essential for the spiritual health and effective leadership of the body of Christ, ensuring that those who lead are also diligently feeding and guiding the flock with the truth of God's Word.

Yours in Christ,

Hezekiah Fakeye