sermon preview: gentle is how we roll


How many times have you suffered a crack in the windshield of your vehicle due to the impact of a rock being flung up by the tires of a big rig?

If your experience is like mine, across the years, the answer is: “So many I’ve lost count!”

Of course, what can be most frustrating about that experience is that in a great many cases such could have been easily prevented. The thing is the trailer truck didn’t have proper mud flaps. They were far too short, too limber, or perhaps even missing completely.

And so, as I made my way into Houston recently, I couldn’t help but notice the flaps on the truck that appears in this picture. It not only had thick, heavy, long flaps that nearly touched the ground, but it also had flaps between the wheels. Yes, between the wheels!

flapsIn other words, the entire rear of this truck – from the outside edge of one tire to the outside edge of the opposite tire – was arrayed with an effective barrier of quality mud flaps. It would be exceedingly difficult for anything to be flung up by this truck’s tires to find its way in becoming a projectile ready to do someone some harm.

Impressive! In part because such a thing is so rare that it stands out with clarity in contrast to the crowd.

The company that owns this truck went the second mile in terms of effort and expense to do everything possible to ensure that their trucks were “driving friendly.” This company is clearly concerned with leaving nothing but good in its wake on the way. It asks itself not, “What is the minimum I can get away with?” but, “What is best for those who follow me?” They are making their way through this world with gentleness.

Unfortunately, I never was able to find out the name of the company that owns this truck. If I had been able, I would have called them or emailed them and thanked them for their thoughtfulness and blessing of others. Such integrity stands out from the crowd!

So why am I telling you this story? Because in my mind it is a perfect illustration of the meaning of the word gentleness. At least the meaning of the word gentleness (Grk. – prautes) as it appears in that list of words we have come to know as “the fruit of the Spirit.” (Gal. 5.22-23a)

For the Christian who lives out this sort of gentleness bears in mind the consequences of their actions on others. They place the good of others before themselves. They are not careless, but mindful of, and deliberate toward, all others. They look out not just for their own good, but seek to bless all they encounter, though most of those others are even strangers to them. They don’t just try to avoid a mess for themselves in life, but avoid making a mess or problem for others to have to deal with. They intentionally extend great grace and mercy.

Pray with me, won’t you?

Lord, make us like these mud flaps – tough enough to readily and consistently take the hit for others, so as to give clear witness of who you are and what you are like: gentle. And make us like the operator of this truck – gladly willing to pay the price to be a blessing to others and to be as little of a problem or pain to others as possible. Steer us way from all that is the opposite of all that is your gentleness: abrasive actions, belligerent speech, the condescending and run-right-over-you look, and the aggressive spirit that constantly seeks to have its way. Guide us in the way of second-mile kindness that grows up from a heart of humility and a mind full of consideration for doing right by all others. Make us meek, Lord, and so, make us shine brightly in the dark world. Amen.

golden nuggets from Sirach (1)


On of the things I’m about this year in my reading is working through the Apocrypha, paying special attention to the book of Sirach (aka: Ecclesiasticus). More and more so each year, Sirach becomes one of my favorite writings. It’s not a book for quick reading. To truly appreciate what’s being said in it, you must read it slowly and repeatedly, with reflection.

Following are five of the statements that have jumped out at me in my reading of Sirach this time through. Put them in your head and let them steep a bit.

“My child, if you come to serve the Lord, prepare yourself for testing.” (Sirach 2.1)

“… conduct your affairs with gentleness, and you will be loved more than a person of good repute.” (Sirach 3.17)

“Don’t deprive a poor person’s life, and don’t avoid looking the needy in the eyes. … Listen to the poor, and reply with peaceful and gentle speech.” (Sirach 4.1,8)

“Don’t lower yourself before a fool, and don’t show partiality toward the powerful. Fight to the death on behalf of truth, and the Lord God will fight for you.” (Sirach 4.27-28)

“Don’t be preoccupied with your money, and don’t say, ‘I’m self-sufficient.'” (Sirach 5.1)

elders: a closer look at their qualifications (3)


A third vital question potential candidates for an eldership should be asked can be worded colloquially: do they play well with others? Consider the following Scriptures and you’ll see the basis for such a question.

a. Do they bully anyone?

“They shouldn’t be … a bully.” (1 Timothy 3.3a CEB)

“… supervisors [episkopos] shouldn’t be … a bully …” (Titus 1.7b CEB)

The Greek word translated here as “bully” is plektes and the two texts under consideration include all of the word’s occurrences in the NT. The word casts a large net, being descriptive of someone who strikes, hits, jabs, or shoves people, be it with their ways or their words. As Philip H. Towner wisely notes:

“The degrees and modes of violence that the word might express are numerous (bullying, verbal abuse, angry pushing and shoving), and the prohibition should be regarded as widely as possible.” (The Letters to Timothy and Titus, p.253)

The eldership is no place for a person who pushes people around, verbally or physically. Period.

b. Are they gentle in their dealing with others?

“… they should be gentle …” (1 Timothy 3.3b CEB)

Epieikes is the Greek word translated here as “gentle.” It refers to the giving of kindness and leniency. A person who practices epiekes knows when to extend grace and not stand on their rights or operate slavishly by the law.

Many years before the apostle Paul, Aristotle defined epiekies thus:

“To pardon human failings; to look to the law-giver, not to the law; to the intention, not to the action; to the whole, not to the part; to the character of the actor in the long run and not in the present moment; to remember good rather than the evil, and the good one has received rather than the good that one has done; to bear being injured; to wish to settle a matter by words rather than deeds.” (William Barclay, The Letters to Timothy, Titus, and Philemon, pp.83-84)

Epiekies appears only five times in the NT and a thoughtful reading of its occurrences aside from 1 Timothy 3.3 is helpful.

(1) Epieikes isn’t just for those we like or feel some natural affinity toward:

“Let your gentleness [epieikes] show in your treatment of all people.” (Philippians 4.5 CEB)

(2) Our speech should give ample evidence of epieikes:

“Remind them to submit to rulers and authorities. They should be obedient and ready to do every good thing. They shouldn’t speak disrespectfully about anyone, but they should be peaceful, kind [epieikes], and show complete courtesy toward everyone.” (Titus 3.1-2 CEB)

(3) Consider the company epieikes keeps:

“What of the wisdom from above? First, it is pure, and then peaceful, gentle [epieikes], obedient, filled with mercy and good actions, fair, and genuine.” (James 3.17 CEB)

(4) And notice epieikes’ opposite:

“Household slaves, submit by accepting the authority of your masters with all respect. Do this not only to good and kind [epieikes] masters but also to those who are harsh.” (1 Peter 2.18 CEB)

A church with an eldership comprised of individuals full of epieikes (gentleness) would be a blessed church indeed.

c. And finally, are they peaceable toward all?

“… they should be … peaceable …” (1 Timothy 3.3b CEB)

The word is amachos and it appears only here and in Titus 3.2 in the NT. It originally had reference to the absence of physical fighting, as in hand-to-hand combat in wartime. However, through time it came to take on a broader meaning, meaning a complete lack of strife, quarreling, or jockeying for position of any kind. Inscriptions on ancient graves sometimes record the words of a loving husband praising his wife over her not being contentious or quarrelsome, but amachos.

Imagine what personal relationships within and without of the eldership would be like if amachos was the road always traveled.

A final note. The opponents of Timothy and Titus had none of these qualities, being given to the raising of “foolish and thoughtless discussions” that produced “conflicts,” “stupid controversies” and “fights.” (2 Timothy 2.23-25; Titus 3.9) As to confronting their opponents, Paul directed Timothy and Titus to not descend to the level of their adversaries, fighting fire with fire.

Elders after the model of Scripture follow the way of this directive, too, being peacemakers in the church, humble and gracious in spirit, actions, and communication. That is, they play well with others.