Structuring Churches to Come to One Mind, Will and Purpose (Part 1)

By Peter Thompson B.Theo Grad Dip Theology

There are a number of biblical principles which still perplex to some degree or another even the best scholars, and while those scholars manage to give something of an explanation, many of us can tell that something is not right.

One of these issues involves three New Testament exhortations for the whole church to come to one mind. These texts are glossed over today considering that the church is ridiculously splintered and fragmented, and the hope of the global church completely coming to one mind over even one basic issue is virtually lost, despite the noble efforts of the ecumenical movement over many decades. Something is indeed wrong.

But we need not despair just yet, as there is I believe a viable, and rather simple, solution. However, to begin to understand this properly will require three parts. In this first part, we will look at each of the two Pauline exhortations in some detail. In the second part, we will look at the third exhortation, this time by Peter, and then at an instance in Acts when the church did in fact come to one mind over a heated issue. Finally, in Part 3, we will look at what I consider to be a viable proposal on how the church was able to achieve this unity. church

The Corinthian Church Problem

It is well-known that division, segregation and strife significantly disrupted the Church at Corinth:

  • Most church members were declaring themselves to be followers of a particular leader over against other leaders which resulted in the formation of factions, causing quarrels and strife (1 Corinthians 1:11-13; 3:3-5; compare 2 Corinthians 10:12, 17-18);
  • Some church members were taking their fellow believers to secular courts to resolve their disputes (1 Corinthians 6:1-8);
  • The wealthy factions within the church were eating separately from the less fortunate members, humiliating them and causing them to go away hungry (1 Corinthians 11:17-22); and
  • Certain church members were declaring themselves spiritually superior to the rest of the church community because of their wisdom, knowledge or charismatic giftedness in tongues and/or prophecy, resulting in exclusive factions and causing weaker members to stumble (e.g., 1 Corinthians 3:18-20; 4:6-7, 18-20; 8:1, 7-13; 14:36-40; compare 1 Corinthians 1:20-31).

Paul’s Solution to the Corinthian Problem

What is not generally understood is Paul’s overall solution to the problem:

  • The Father has called all believers into the fellowship of His Son, and hence the Father is the source of the whole Church’s life in Christ Jesus whom the Father made to be their wisdom, righteousness, sanctification and redemption (1 Corinthians 1:9, 30; compare 1 Corinthians 12:6);
  • To all believers in their fellowship with Jesus Christ, Christ is the power and wisdom of God, and sustains them all to the end (1 Corinthians 1:4-9, 24; compare 1 Corinthians 12:5; Matthew 28:18-20; Hebrews 13:5; John 15:1-8; Colossians 2:19);
  • The whole Church community has the Holy Spirit who teaches them all, enabling them all to understand the things freely given to them, and empowers them all with various supernatural giftings (1 Corinthians 2:12-13; 12:7-11; compare 1 Corinthians 12:4);
  • Church leaders are not to domineer the flock of God, for the church belongs to Christ, not to them, and therefore the leaders belong to the church community as humble servants/slaves of Christ the rightful owner (1 Corinthians 1:2; 3:5-9, 21-22; 4:1-2; compare Ephesians 1:12-14; 4:30 [the seal speaks of ownership]; Acts 20:28-30; Ephesians 4:11-12; 2 Timothy 24-26; 1 Peter 5:1-4; Hebrews 13:7, 17);
  • Genuine, self-giving love is to motivate all that is done in the church community so that all are built-up (1 Corinthians 8:1; 13:1-8; 16:14; compare 1 Corinthians 10:23-24; Ephesians 4:12-16);
  • The whole Church is to agree and be united in the same mind and same judgment, for the church community has the mind of Christ by means of the Spirit (1 Corinthians 1:10; 2:10-16; 2 Corinthians 13:11); and
  • The Gospel is not to be hindered by self-seeking, greed, ambition for power and recognition, or strife (e.g., 1 Corinthians 1:17; 2:1-5; 2 Corinthians 4:1-8; 5:11-15; compare 1 Corinthians 9:18-23; John 13:34-35; 17:22-23).

Looking at the whole picture here, we can start to see something of a progression emerging in Paul’s method of dealing with the fragmentation and divisions within the Corinthian church — Jesus has become the church’s life, being all the wisdom and power the church needs through the Spirit, and He therefore allows us by His Spirit to access (supernaturally) His mind (and hence wisdom) to guide all decisions and judgments so that the whole church can, together, thoroughly agree with each other for the sake of the Gospel. After all, Jesus is Lord and Head over the church!

A similar sort of progression can be discerned in Philippians.

The Philippian Church Problem

Paul also had to deal with some divisive issues in the Philippian church community:

  • Some members of the church were acting out of selfish ambition, rivalry and empty conceitedness, thinking too highly of themselves (Philippians 2:3);
  • Others were also looking out for their own interests/concerns (Philippians 2:4);
  • There was a lot of complaining/grumbling evident within the community (similar to the early Israelites in the desert — 1 Corinthians 10:10; Exodus 16:7-12; 17:3; Numbers 14:17-29 etc.), which occurred in the context of disputes/controversies (Philippians 2:14); and
  • In particular, two important women ministers in the Philippian Church, Euodia and Syntyche, were not seeing eye to eye with each other (Philippians 4:2).

Paul clearly suggests that such self-seeking and disunity is not a manner of life worthy of the Gospel (Philippians 1:27; compare Ephesians 4:1-3).

Paul’s Solution to the Philippian Problem

In this case, Paul’s overall solution is:

  • Finding solace in the Father’s love in the midst of suffering (Philippians 2;1; compare 2 Corinthians 13:14);
  • Being comforted in Christ in the midst of persecution (Philippians 2:1; compare 2 Corinthians 1:3-5);
  • Sharing in the Spirit together (Philippians 2:1; compare 2 Corinthians 13:14);
  • Their love for one another abounding yet more and more (Philippians 1:9; compare Philippians 2:2; 1 Thessalonians 3:12; 4:9-10);
  • Their love for one another being accompanied by full knowledge (of God and His will) and moral insight so that they may together discern, i.e. assess for approval, those things that really matter (Philippians 1:9-10; compare Philippians 3:12-21; 4:8-9; Romans 12:1-2);
  • Humbly seeking the interests of others (Philippians 2:3; compare Romans 15:1-2);
  • Each one emptying themselves as Christ Himself did (Philippians 2:5-11);
  • Setting their minds, even their whole being (soul/person), on the same thing together (Philippians 2:2; compare Romans 12:16); and
  • Contending together as one person (soul) for the Gospel, standing firm in one Spirit (Philippians 1:27; compare Ephesians 2:18).

Summarising this Solution

This apparent progression is summed up in a careful assessment of Philippians 2:12-15. They were to:

  • continue to obey (presumably Christ — 2 Corinthians 10:5-6), for God Himself works in them to effect this obedience to His will for His own good pleasure (note Romans 7:7-25 which describes how a God-fearer before conversion is incapable of obeying God’s will revealed in Scripture);
  • by actively working out their salvation in how they live their lives together, for obedience characterises true faith (Romans 1:5; 15:18; James 2:14-26);
  • which is accomplished by ceasing their divisive disputes/controversies leading to complaints/grumbling;
  • which then allows them to be blameless and pure, children of God without fault, holding firmly onto the word of life in the midst of a crooked and depraved generation (unlike the crooked and depraved generation of blemished Israel who forfeited being God’s children — Deuteronomy 32:5), and in so doing, effectively presenting the Gospel, the message which brings life, to them (compare Daniel 12:3).

In other words, the Philippians needed to stop whatever squabbling was going on as a result of their self-seeking and get on with being God’s blameless children, shining as stars in pagan Philippi. They were to do this by setting their minds on the same thing in total agreement, for God empowers them to be obedient to His will. The way the Philippian church conducted themselves in unity without disputes therefore affected their capacity to present the Gospel in the midst of persecution.

Final Exhortation by Paul

This is given particular emphasis in Philippians 4:1-3, for Euodia and Syntyche had successfully, before their current disagreement, laboured together with Paul in the Gospel with Clement. Now, they are exhorted by Paul to agree with each other in terms which echo Philippians 1:27 and sum up Paul’s pleas so far:

  • Standing firm in the Lord (i.e. being steadfast, the concern of Philippians 3:1-21);
  • Agreeing with each other in the Lord (i.e. unity, the concern of Philippians 2:1-16); and
  • Contending in the cause of the Gospel (the backdrop to the whole epistle).

Only as the Philippians stood firm in the sphere of their relationship with the Lord Jesus were they empowered to obey God’s will, and consequently come into full agreement and be of the one and same mind together, thereby ceasing to hinder the effective spread of the Gospel.

There is a lot of similarity in these two exhortations by Paul for the Corinthian and Philippian churches to agree and come to one mind within their separate communities for the sake of the Gospel. This similarity will be explored further in Part 2.

To review the studies included in the Framework and find out why we have concluded these things you will need to see the notes which are available by contacting us.

Please also share our blog to allow others to review and contribute – we need everyone, not just leaders, to play their part in building a church that others want to come to.

Peter “Thommo” Thompson was born in 1958 in the bulldust of south-western Queensland in the region around the township of Mitchell.  He was converted outside of the church through a supernatural encounter with the living God in Mackay, North Queensland, in February 1979, and embarked upon a long and arduous journey of God dealing with the figurative bulldust in his life.  In 2012, he completed a Bachelor of Ministry & Theology double degree, and in 2013, a Post-Graduate Diploma in Theology, all at Tabor Adelaide.  He currently lives with his two adult daughters in Ipswich, Queensland, and is writing a series of academic novels with the intent of hopefully helping to facilitate a church unifying movement through an unbranded form of Christianity in Australia.

Copyright 2015 Peter Thompson. Permission is granted to copy, forward, or distribute this article for non-commercial use only, as long as this copyright byline, in totality, is maintained in all duplications, copies, and link references. For reprint permission for any commercial use, in any form of media, please contact us.


The Need to Restructure the Church to Mirror the Relationships within God

By Peter Thompson B.Theo Grad Dip Theology

The Paradox of the Christian God

Understanding the Father, the Son and the Holy Spirit as being only “one” God has perplexed Christians since the early church some 2000 years ago. Many different concepts have arisen in popular Christian culture to help explain the paradox of how God can be three persons on the one hand, but only one God on the other. None of them have been successful (for reasons I won’t go into now), for they all falter in one way or another to differentiate the three distinct persons who are otherwise in perfect union. These include:

  • the ice/water/steam analogy;
  • the egg shell/egg white/egg yolk analogy;
  • the will/mind/emotions analogy and
  • the spirit/soul/body analogy.

Muslims have ridiculed Christianity for centuries over this paradox of the Christian God and the church’s weak attempts to explain it.

Demonstrating the Three-in-One God Relationally

Nonetheless, there is, in my opinion, one concept which successfully and biblically helps us comprehend this paradox, that of intimate human relationships in both Christian marriage and in church communities. Christians were never meant to explain the paradox, but to demonstrate it through their own intimate relationships where:

  • two individual persons, husband and wife, become one flesh together (Ephesians 5:28-31; 1 Corinthians 6:15-16; Matthew 19:3-6; Mark 10:2-9); and
  • church communities come to one mind, will and purpose together (1 Corinthians 1:10; Philippians 2:2; 1 Peter 3:8; compare Romans 12:16).

Unfortunately, neither contemporary marriages nor modern Christian church communities effectively demonstrate to the world the reality of our three-in-one God, because:


  • contemporary marriages tend to have either one spouse dominating the other, or each spouse exerting some measure of manipulative control over the other to accommodate their own self-centred desires;
  • the modern church is splintered beyond repair with over 33,800 known denominations, para-denominations and networks already existing in the world back in 2000; and
  • the ecumenical movement has basically failed despite several decades of intense effort, with many of the advocates who have devoted most of their lives to the cause in dismay over the limited progress made.


The Distinctiveness of the Three Divine Persons


This means that in order to understand the paradox of the three-in-one God, we have to comprehend the perfect, relational union of the three distinct persons of the Godhead as revealed to us through the course of human history, and particularly through Christ in whom “the whole fullness of deity dwells bodily” (Colossians 2:9 ESV). I believe that the Bible clearly portrays God as three distinct centres of divine activity. For example:


  • it was the Son, not the Spirit or the Father, who became a physical human being some 2,000 years ago, bearing human sin in His own body and being resurrected from the dead (e.g., 1 Corinthians 15:3-8; Philippians 2:5-11; Romans 8:11; Ephesians 2:19-20);
  • it is the Spirit, not the Father or Son, who physically indwells humans today (e.g., 2 Corinthians 1:21-22; Galatians 4:6; 1 Corinthians 6:19; Ephesians 1:13-14; compare Ezekiel 36:14);
  • it was presumably the Father, not Jesus or the Spirit, who personally presented Himself to Moses on the top of Mount Sinai (Exodus 33:17-23).


The Relational Dependence of the Three Divine Persons upon Each Other


However, in the Bible, God is not portrayed as three distinct persons understood to be autonomous, self-conscious individuals, each independent of the other, as secular science has defined personhood over the past 400-500 years — none of them have their own, separate identity. This is because each divine person is defined by their relationship to the other two:


  • The Father relates as “father” to the Son;
  • The Son relates as “son” to the Father; and
  • The Spirit proceeds, is breathed forth, from the Father through the Son.


Each of the three persons of the Godhead have their personal identity in relationship, in their specific relationship with each other. Therefore, the Father, the Son and the Spirit are to be understood as dynamic, inter-dependent persons in such intimate relationship that they do all things together as one being. This makes sense because a human being:


  • can only find fulfilment and purpose when they are relating to others, whether positively or negatively;
  • cannot effectively have any personhood when they are completely devoid of relationships; and
  • ceases to be a person when there is absolutely no-one else they can relate to.


Even contemporary psychology is finally coming to terms with how any autonomy we as humans might find as distinct persons only arises in the context of our relationships. It is only through interaction with other individuals that human identity as a unique person actually occurs.


God’s Perfect Union Together


This means that each divine person is understood in terms of their perfect capacity to give and receive love to and from each other — as my favourite lecturer at Bible College would say, they are perfectly complete in their union together, and they have no need for anything or anyone else to complete them.


This loving relationship between the Father, Son and Spirit is so perfect that they have one mind, one will, one purpose. Scripture clearly suggests this. For instance:


  • Jesus states that He raised Himself from the dead by His own power (John 10:17-18), and yet, elsewhere, Jesus was raised by the Spirit in accordance with the Father’s great strength and through the Father’s glory (e.g., Romans 6:4; 8:11; Ephesians 1:19-20);
  • while the Father created all things through and for Jesus, Jesus also created the heavens and the earth, and still holds the universe together by the word of His own power (1 Corinthians 8:6; Colossians 1:15-16; Hebrews 1:2-3, 10); and
  • just as Jesus preserves those who follow Him so that no-one can snatch them out of His hand, so does the Father (John 10:28-30).


Jesus is much more than just an echo of the mind of God:


  • He has His own identity;
  • He expresses His own will and purpose;
  • Yet He is in perfect harmony with the Father and the Spirit.


This means, to me at least, that every divine act is an action of all three together in such a way that their coinherence, i.e. the way they perfectly intertwine with each other relationally, results in each divine person being in Himself wholly God, as Jesus was wholly God in His human form (Colossians 2:9). There is a shared consciousness, a mutual self-giving which is always enriching and fresh as each divine person continually encounters each other in perfect union. Jesus, the Father and the Spirit are distinct yet one.


God’s Perfect Equality Together


I am also convinced that the Father, Son and Spirit are also completely equal in power and authority because:


  • Jesus was equal with God before the incarnation, and consequently, He did not insist on strictly maintaining that equality during the time He voluntarily surrendered Himself to human form (Philippians 2:5-11);
  • Jesus voluntarily offered Himself in sacrifice, which means that He was not coerced to do so by the Father (Hebrews 9:13-14; John 10:17-18; Isaiah 53:10), which was clearly evident in the Garden of Gethsemane scene where Jesus willingly accepted the cup of suffering (e.g., Matthew 26:36-45; Luke 22:39-42); and
  • Jesus clearly expresses equal authority with the Father where Jesus not only gives life to whomever He wills just as the Father raises the dead and gives them life, but also has been given all authority to execute judgment, even though He can do nothing on His own (John 5:19-30).




  • Jesus had to learn what obedience to the Father entailed in His death for all humanity in order to become our High Priest (Hebrews 2:9-18; 5:7-9); and
  • Jesus only ever completed the works and will of the Father who had sent Him (John 4:33-34; 5:36; 6:38-40).


This was not the imposition of the Father’s will upon Jesus, but the undertaking of a common cause, the salvation of humanity.


When we think about what Paul really meant when he said that the entire Godhead resides completely within Jesus bodily (Colossians 2:9), we must realise that the idea there is a “chain of command” within the Trinity can’t possibly work. Arguments by other theologians holding that a hierarchical structure of authority exists within the Trinity are not sustainable in my opinion.


Paradox Solved


This then means that the goals, intention and objectives of each of the three divine persons are perfectly united without any conflict, enabling them to work together inseparably. Hence, they only ever have one mind, one will, one purpose together in their perfect union, even though they have distinctive minds, wills and activities. It is a perfect union which is obviously physically unattainable between two or more organic human-beings, because God is spirit.


Modelling the Trinity on Planet Earth


The church itself then, like Christian marriages, in all its various congregational expressions should mirror the relational unity of God in all its decisions, activities and general life together (1 Corinthians 1:10; 12:12-15, 24-27; Romans 12:4-5; compare Ephesians 5:25-32). This unity comes as Jesus functions in His proper place of being the Head over the church, a subject to be addressed in my next blog.


Only then can the reality of God as Father, Son and Spirit be modelled upon planet Earth. The church must overcome its absurdly ridiculous lack-of-unity problem, largely caused by its hierarchical structures, and return to being of one mind, one will, one purpose together (Philippians 1:27; John 17:11, 20-22; John 10:16; compare John 13:34-35). How this can be achieved practically will be the topic of another day, for I am convinced that it is not impossible despite the deeply splintered state of the church in the world today.

To review the studies included in the Framework and find out why we have concluded these things you will need to see the notes which are available by contacting us.

Please also share our blog to allow others to review and contribute – we need everyone, not just leaders, to play their part in building a church that others want to come to.

Peter “Thommo” Thompson was born in 1958 in the bulldust of south-western Queensland in the region around the township of Mitchell.  He was converted outside of the church through a supernatural encounter with the living God in Mackay, North Queensland, in February 1979, and embarked upon a long and arduous journey of God dealing with the figurative bulldust in his life.  In 2012, he completed a Bachelor of Ministry & Theology double degree, and in 2013, a Post-Graduate Diploma in Theology, all at Tabor Adelaide.  He currently lives with his two adult daughters in Ipswich, Queensland, and is writing a series of academic novels with the intent of hopefully helping to facilitate a church unifying movement through an unbranded form of Christianity in Australia.

Copyright 2015 Peter Thompson. Permission is granted to copy, forward, or distribute this article for non-commercial use only, as long as this copyright byline, in totality, is maintained in all duplications, copies, and link references. For reprint permission for any commercial use, in any form of media, please contact us.


Healthy Fathering God’s Original Design for Making Disciples

By Jose Bosque

First let me make it clear that my use of the term “spiritual father” as it relates to earthly fathers is intended to be gender neutral while carrying a specific relational truth. As I use or imply the words “spiritual fathers” and/or “spiritual sons” in this article my full intention is that you, the reader, would view these words to mean sons and daughters of our heavenly Father – the children of God. Women are Sons in the Kingdom and men are part of the Bride. God the Father doesn’t have the issues we have.

Again, I write this article fully intending to be gender neutral. In a politically correct world this article would be littered with phrases like “him and or her,” “him/her,” “sons and daughters,” “spiritual fathers and spiritual mothers” and the like. All of this to say what I intend with the use of two terms: “spiritual fathers” and “spiritual sons”. I am not trying to be politically correct in this article. Rather, I am trying to be scripturally accurate.

I have spent a good part of this week counseling young leaders in the Kingdom. They were all full of passion, drive, boldness, determination and perseverance. Yet, almost without exception all of them are having problems of a very similar nature. Their Christian walk is very similar as well. Each has surrounded themselves with people to whom they are ministering but these young leaders are still lonely. Ministry demands that these leaders teach and demonstrate God’s love for people. And while spiritual leaders spend their lives helping people know the love of God, they often come up short in this area themselves. They need to know the Father’s love for themselves. They need God’s plan for discipleship.

I’ve found that leaders who have left the institutional church system and have become free of its often abusive authority, run in the opposite direction so hard and so fast they run past the Father’s intended authority. Almost all of them, in one way or another, think they are to be fathered directly by our Father in Heaven. They love God, but they have been so hurt by men they mistakenly close the door to any attempt by an elder brother to speak regularly into their lives. It’s not that they wouldn’t listen; it just is not high on their priority list due to their lack of trust in human father figures.

Spiritual fathers are also in a very difficult time as the Lord’s Church goes through this season of transition. It certainly has not helped these spiritual fathers when many spiritual sons have yet to value them as a gift to the Body. These fathers are full of wisdom forged in the fire of patient endurance as the Lord threshed the floor of their hearts from the chaff of religion. They are pillars of truth in the House of God created for such a time as this.

Young leaders would be very blessed to find and connect with a spiritual father at this hour. I am not talking about some surface relationship based on position or a shallow fly-by type of relationship with occasional interaction. Rather, I’m talking about an intentional, God designed, father-son relationship where love flows freely back and forth without an agenda.

See an article I recently received from a young leader I helped father in the early part of the ministry; as you will read in  this article God uses different men throughout our life to help form it. I have even learned what not to do from some of the tyrants I had in my life. I have had to learn not to throw out the proverbial “baby with the bath water” in this most important issue. For the record, I hold no animosity against the bad ones. I understand they were never properly fathered and could only repeat what they had seen.

Today, in the religious church world if anyone even shows any sign of life or passion for Christ they will be shipped off to the seminary. Jesus chose a different plan and it’s called “follow me”. It’s not how many bible verses you know but how many you actually believe and live out before this generation.

Most Christians don’t need more information they need to see the Christ Life modeled before them. This discipleship model can only be “fleshed out” as we walk together daily with another elder brother. Real love must be tested in the fire of real life.

Let’s look at some of the reasons as to why this is God’s multi-generational design for making disciples:

  1. God chose a pattern based on a Father/Son relationship to reveal His nature to humanity. In essence the Godhead dressed himself in a concept that the human race could understand. Then the Lord Jesus came to earth and modeled obedience to His Father before us so as to leave us an example to follow. If this was Gods best way to reveal Himself and make disciples what do you think will be our best way?

John 14:6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. NKJV

  1. 2. We have the example of the first century church and how the Lord himself raised up men like Peter, James, and Paul, each with their particular gifting. If you are still confused as to the role of a spiritual father, here is a verse to clear the cobwebs of religious abuse.

2 Cor 12:14-15 Now for the third time I am ready to come to you. And I will not be burdensome to you; for I do not seek yours, but you. For the children ought not to lay up for the parents, but the parents for the children. 15 And I will very gladly spend and be spent for your souls; though the more abundantly I love you, the less I am loved. NKJV (Emphasis mine)

  1. We can also have the beautiful relationship between Paul and Timothy. They are the epitome of a pure scriptural father-son relationship. It has always blessed me to note what we consider important in a young leader’s resume today compared to what Paul left out of Timothy’s resume when recommending him to others. See for yourselves what Paul felt was important:

Phil 2:19-23 But I trust in the Lord Jesus to send Timothy to you shortly, that I also may be encouraged when I know your state. 20 For I have no one like-minded, who will sincerely care for your state. 21 For all seek their own, not the things which are of Christ Jesus. 22 But you know his proven character, that as a son with his father he served with me in the gospel. NKJV

  1. Paul and Timothy in their apostolic journeys, exampled the need to apostolically appoint elders in every city. I say “apostolically” because the terms “pastoral epistles” and “missionaries” are two inventions of the religious system used for propagating their human programs. Who were the elders but older mature men – spiritual fathers – who were assigned to model before the new disciples – spiritual sons – the pattern which had been taught to them by the apostles.
  2. Spiritual Fathers led the church throughout the first 300 years of church history. Before Constantinople men such as Clement, Polycarp, Irenaeus, Tertullian and Origen could all point back to the spiritual fathers that had discipled them. This was a pattern and lifestyle in the early church that Constantinople and the clergy system of the Roman church all but did away with.
  3. 6. We have the recent train wreck of the false apostolic movement. This movement clearly shows us the fallacy of father/son relationships based upon position rather than love. Our enemy wants to mimic God’s real apostolic concept. In an effort to slow down the work of the Lord and leave wounds in many young leaders hearts. The enemy sowed some bad seed in the Lord’s vineyard as in all things, bad seed can only reproduce after its kind.

A remnant of the false apostolic movement is still alive and well growing alongside the good plants of the Lord. But God is using His genuine apostolic pattern to set real spiritual fathers in place with spiritual sons. Our Father knows once His people taste and see His pattern of real apostolic fathers and sons, they will never again allow themselves to serve the taskmasters who flaunt their “apostolic anointing” and run around flashing their titles.

  1. Now, we have the example of the real Apostolic- I am talking aboutrelationships based on the love of God. These are fathers who will not demand your tithe in trade for their attention. They will never require any title other than brother. They will never ask to be recognized as your spiritual father. They will see you with the Heavenly Fathers eyes and work alongside the Holy Spirit to produce the best in you. They will never abandon you in the midst of your mess. They like Christ will weep, will entreat but will also patiently trust Gods time with your growth.

You have NEVER seen what I am talking about? Maybe it’s because when they came near they didn’t have the glitter and bling like those you look up to and follow now.

If you are reading this you would do well to take these words to heart and ask the Father what He wants at this time in your life. I feel spiritually complete. I have a spiritual family, I have a spiritual father. I have spiritual peers and I have spiritual sons whom I am relating to in God’s love. The future is bright. The world is yet to see the power of the army that is, even now, locking elbows as the love of God grows among us.

This army is also known as the Church – the ekklesia – the called out ones. The real Church is fueled by the love of God and is incredibly powerful. She is comprised of spiritual fathers with spiritual sons who relate to each other with love and respect. Don’t try to judge the force or power of the real Church with your Wall Street measurements. That which the Lord is building is divine and cannot be judged by human means.

1 Cor 1:26-30 For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. 27 But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; 28 and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, 29 that no flesh should glory in His presence.

Maybe sometime I will take time to discuss the whole God-ordained process of how spiritual fathers know who are their spiritual sons and visa-versa. In the meantime quit measuring with human measurement and see who makes himself available to love you! I am not talking about a weekly greeting. I am talking about a daily walking out life together.

May the Lord bless your search for a true spiritual father.

Jose Bosque

To review the studies included in the Framework and find out why we have concluded these things you will need to see the notes which are available by contacting us.

Please also share our blog to allow others to review and contribute – we need everyone, not just leaders, to play their part in building a church that others want to come to.

Copyright 2013 Jose L. Bosque Permission is granted to copy, forward, or distribute this article for non-commercial use only, as long as this copyright byline, in totality, is maintained in all duplications, copies, and link references. For reprint permission for any commercial use, in any form of media, please contact

Church Revolution The Need for a Biblical Emancipation

Have you ever wondered why the Church is in the mess it is in? Or maybe you have thought everything is fine it’s just you the Lord will not bless. Have you thought to yourself after reading some of these articles “Why are these people so way off from what I learned in seminary and seen all my life? 302x302xrevolution.jpg.pagespeed.ic.l8NX0cwwYx

Brethren we have been infected by a virus. It is called RELIGION or the SYSTEM. It’s human and it requires human works to sustain it. There is not one ounce of HOLY SPIRIT in it. There is no room for the Headship of the Lord Jesus Christ because the little kings/dictators who rule it refuse to surrender His Church to Him.

The root of the problem is the switch from a love-based Kingdom to a money-generating not for profit venture or fiefdom called the church. The systems greatest expression is arrogant individualistic ministry versus the unity found in the Trinity/Godhead.  Verbal assent is given to biblical truths but really in practice it is all about the individual congregation. All finances are handled by the leader, his family or those he/she controls with a paycheck. According to them it is the only way they can protect themselves from “sheep bites” and a fickle flock.

Upton Sinclair said: “It is difficult to get a man to understand something when his salary depends upon his not understanding it”

“Members” of these weekly social clubs have been dumbed down more than the black race during slavery. Actually it is the Afro-American pastors who are some of the worst at using and abusing their people. The “Master/Pastor/Bishop/Apostles” rules and reigns over the people. The sheep are told they exist to support the Vision of the House which can be translated the promotion of the Pastors dreams, wishes and desires. Members are told they are “laity” or support personnel to the “clergy” and no attention is given to their gifts and callings.

No one asks questions and if they do they are blackballed as a discontented, divisive individual. When word comes down the grapevine from the top your so-called friends will scatter and you will find yourself very alone. Sad to say some of the Lord’s people find out about these truths but like many blacks after their emancipation from slavery they return back to serve their wicked masters. It’s because people fear the peer pressure more than they long for true biblical freedom.

Don’t misunderstand my purpose. This is not a hate the pastor website. The pain goes both ways and the problem is usually the system not the people. I have cried and prayed with good men whose call was real and whose hearts were sincere. They only did was was taught to them in the seminary and the church growth conferences. They meant well but the system kills. Religion is of human origin and its girded up by corporate principles of making a profit. A week doesn’t pass by that I don’t  hear of a pastor or church leader who has succumb to the temptations and sins of this age. My heart breaks for leaders and that’s why this site exists.

How can we change this mess?? Nothing less than a revolution will do!  Nothing less than valiant men and women of Faith will usher it in!

I believe we need to return to the biblical foundations. We need to understand why we were taught what we were taught. We need to see how the virus entered and what verses and definitions were twisted to achieve their human objectives. We need to be set free. We need a biblical emancipation!

Jose L. Bosque

To review the studies included in the Framework and find out why we have concluded these things you will need to see the notes which are available by contacting us.

Please also share our blog to allow others to review and contribute – we need everyone, not just leaders, to play their part in building a church that others want to come to.

Jose Bosque is Editor in Chief and founder of Viral Cast Media which oversees GodsLeader, JaxChristian now ViralChrist and 15 other websites. He has ministered in Jacksonville since 1987 and served the city since 1992 as a citywide servant leader. Jose is considered a resource and a spiritual father to many leaders in the city and in the 54 nations where the Lord has sent him to serve. Originally born in Cuba, Jose has resided in Jacksonville since 1966.

Copyright 2015 Jose L. Bosque. Permission is granted to copy, forward, or distribute this article for non-commercial use only, as long as this copyright byline, in totality, is maintained in all duplications, copies, and link references. For reprint permission for any commercial use, in any form of media, please contact us.


Restoring a Relevant Church in the 21st Century

As the CEO of the Church Excellence Framework, this has been an exciting year where we feel the Lord has given many a rough blueprint for what needs to happen to restore the reputation of the church. Here are a few things we believe in passionately and believe are highly backed up scripturally and in practice.

  • Returning the church to the original definition of Ecclesia; that all people have authority and involvement, not just leaders.
  • The church serving the people not the people serving the church vision.
  • Moving to the Senior Pastor as a facilitator rather than the person who must give permission before people are allowed to act in their area of passion.
  • Clarifying and serving the Calling of People vs Serving the Church vision, even if outside of the churches activities.
  • Priesthood of All Believers and Every Member Ministry (1 Peter 2: 9) to put less pressure on paid pastors.
  • Placing significant emphasis on the skill of the youth and children’s workers, as this is the area of the greatest fruit.
  • Bringing back the Five Fold Ministry (Eph 5) ensuring that every church has apostolic oversight, and that there is a role for the Evangelist and those with prophetic gifts. One could also argue for the removal of the Senior Pastor role biblically.
  • Increasing understanding of the heavenly court systems and unseen realities of heaven that have been hidden from traditional church teaching.
  • More effective methods of Empowering, Establishing and Equipping of the Saints, going beyond small groups and sermons to methods of multiplication, fathering and pathways to growth.
  • Moving from measures of “Connecting to a Church” to “Measures of Transformation.”
  • Moving away from the Attraction Model to the Discipling Model – Platforms for Community Engagement not Concert Attendance
  • Moving towards measuring “numbers of disciples effectively equipped and able to reach out” versus “Numbers attending Church.”
  • Changing the staffing structure from appointing ministry roles to appointment by critical Functions such as HR and Communications, Head of Spiritual Operations or Head of Evangelism. Avoiding pastors seeking to do numerous tasks not in alignment with their gifting and ultimately becoming blockers.
  • Principle that Quality Relationships result in Engagement more than content so reducing heavy listening content and more net weaving.
  • Allowing Debate and Questioning as a key tool for learning that allows doubt to be expressed.
  • Encouraging greater unity with other Christian denominations and Christian organizations by seeing more products advertised and working with other churches and city councils.
  • Encouraging Trust and Believing the Best in Others particularly new people moving from a “we need to get to know you” philosophy, which slows down disciplemaking and breeds resentment.
  • Moving from Teaching to Learning with emphasis on outcomes such as growth of believer not input such as how many are in small groups.
  • Multiplication and one-on-one Disciple-making (2 Tim 2:2) not just group discipling.
  • Encouraging more Church Transparency and Lives that Invite Feedback and Development.
  • Moving from “Shouting on the Mountaintop”, i.e. preaching in a church mainly full of believers to “Immersing in the Culture” and strong missional component that is based in the community not just in the church.
  • Encouraging lots of resources to be given to people even if from different parts of the Body of Christ to restore the view we are one body not a location or denomination.
  • Establishing a culture of Honouring People, evaluating how people are loved  and treated fairly, “All men will know you are my disciples if you love one another” (John 13:34).
  • Supporting Christians in the Marketplace (Being Salt and Light) with support in character, outreach techniques and calling or spiritual gifts.
  • Bringing the charismatic, contemplative, community care, evangelistic, mystic style churches into one church rather than churches specializing, on the basis that all elements are biblical and not to be excluded.

We have many other aspects listed in our framework if you would like to get more info at—————————————————————————————————————

CEO. Jane Johnson B.Com Grad Dip LD, Dip Coaching,

Jane has worked in many different leadership capacities from being a professionally qualified Christian Leadership Coach for 13 years to many Christian leaders, to leading a ministry with the Navigators, to being a Senior Learning and Development Manager of a multimillion corporation, advising the management team on strategic approaches to get the best out of their people. She has developed considerable experience with Investors in People taking several companies through to successful accreditation and training as a consultant for them. Hence she understands the amazing impact a tool based on this principle can have.

Connect with her on LinkedIn at

Restructuring the Church to Find Rest (Part 2)

By Peter Thompson B.Theo Grad Dip Theology

In Part 1, we had a somewhat detailed look at the “yoke” imagery in the Old Testament, which frequently referred to oppressive human governments in contrast to God’s gracious form of government. Out of this contrast, a further contrast between the structure of the first-century church based upon the fatherhood of God, and contemporary church structures rooted in modern democratic forms of human governance, becomes a little more obvious. In particular, this is a contrast between governance rooted in modern individualism versus the more tried and tested biblical form of governance based upon family relationships.


The Yoke Jesus Offers

As a result of understanding this “yoke” imagery as speaking of governance, it is quite feasible to understand the yoke that Jesus is offering in Matthew 11:25-30 as speaking of the yoke Jesus Himself embraced as a human being under the rule of the Father, but not as the beast of burden in the yoked relationship. In the yoke imagery, the beast of burden did all the hard work, while the farmer yoked to the beast directed the service of the beast and controlled how that service was undertaken. The farmer had the authority, wore the pants so to speak, within the yoked relationship to the beast, usually an ox. Hence, the people in the Old Testament were yoked like oxen to their oppressive kings/rulers.

Jesus, on the other hand:

  • had the Father hand over all things to Him, even though the Father is Lord of heaven and earth (Matthew 11:25-27; compare John 3:35; 13:3; 1 Corinthians 15:27);
  • had been given all authority in heaven and on earth (Matthew 28:18; compare John 5:22-27; 17:2; Colossians 2:10; Hebrews 2:6-9);
  • only did what He saw the Father doing (John 5:19);
  • claimed that it was the Father living in Him who was doing all the works Jesus performed (John 14:10); and
  • only spoke the Father’s words (John 14:24).

Jesus was yoked to His Father in intimate relationship, proclaiming the coming of the “kingdom” (e.g., Mark 1:15), that is, God’s kingdom, the rule of the Father that Jesus Himself, as the Son, shared in. Jesus as the Son of Man, representing the new humanity in Him, therefore demonstrated the Father’s “yoke” which was not oppressive and burdensome like the yoke of human rulers

The Yoke Jesus Himself Wore

I firmly believe that the yoke Jesus offers in Matthew 11:29 was in fact the very yoke Jesus Himself wore as a human being in the service of God’s kingdom, because:

  • the Holy Spirit now speaks to us as Jesus’ present-day disciples whatever He hears the Father and Son say (John 16:13), just as the Spirit spoke to Jesus what the Father was saying;
  • it is the Spirit who guides us and does all the work, both in evangelism and in maturing believers (e.g. John 16:8-11; Acts 1:8; 4:8, 31; 8:29, 39-40; 9:31; 13:2-4, 9-12; 15:28; 16:6-10; 20:28; 1 Corinthians 2:4-5, 10; 6:11; 14:23-25; 2 Corinthians 3:16-18; Galatians 3:1-2; 5:22-23; Romans 8:13, 26-27; 15:17-19; 1 Thessalonians 1:5-6; 2 Thessalonians 1:11; Colossians 1:9-12; Ephesians 3:16-17; 4:1-3; 2 Timothy 1:6-7); and
  • it is the same Spirit Jesus was anointed with in power to do good and heal all who were oppressed by the devil (Acts 10:38).

This explains why Jesus stated that it was His yoke. This also explains why, in my opinion, Jesus’ yoke was easy, and His burden light! With the Father doing all the work through the Holy Spirit, the Christian community through their relationship with Jesus are yoked to the ultimate power and authority in the universe.

This Yoke Was Offered to Us Communally

I am convinced that the yoke Jesus offers us was offered to the whole community of His disciples, not just to the twelve disciples, or to individual leaders or believers, because:

  • the second-person plural “you” is used consistently throughout Matthew 11:7-30;
  • in Matthew 11:7, Jesus had been addressing the crowds concerning John the Baptist, and there is nothing to suggest in the chapter that Jesus had turned from the crowds to address only the twelve disciples as leaders;
  • Jesus was calling out to all who would come to Him in Matthew 11:28; and
  • the yoke speaks of the governance of the whole people of God under the gracious rule of the Father.

Hence, what arises for followers of Jesus is not some form of a democratically-structured government which is based upon individualism where individual desires, needs and insights are held in fluid, and at times strained, tension with the desires, needs and insights of the larger groups within the community — this results in various forms of political power struggles within church congregations, and across church denominations.

Instead, a Christian community should be embracing the powerful yet gracious rule of the Father through the Son by the Spirit as a shared experience where the Father does all the work, for the yoke Jesus embraced with the Father as a human being He offers to us as His community of disciples. It is then, and only then, that the Christian community can ever do even greater works than Jesus Himself did (John 14:12), for Jesus was only one man in a very large world.

Contemporary Church Governance

My experiences of church leadership and governance leave me in no doubt which form of government operates almost universally in Australian churches. I have found that church leaders to some degree or another:

  • expect their congregation to commit to the vision either the head pastor/minister or the inner core of leaders determines for the church;
  • tend to make decisions concerning the church for and on behalf of the congregation without full congregational involvement and approval, even where churches are supposed to be governed by congregations democratically;
  • tend to resist the giftedness of the whole congregation in order to protect their own status as the more gifted ones in the assembly, which in turn enhances their own prestige, and garners respect and authority;
  • determine in advance how each meeting should be conducted and ordered;
  • seriously struggle to facilitate the supernatural manifestation of the Spirit in church meetings so that church members are genuinely built up and matured into Christlikeness; and
  • have absolutely no idea how the greater church community can ever come to one mind on any one thing, let alone all things (note 1 Corinthians 1:10; Philippians 2:2 and 1 Peter 3:8 in the light of Romans 12:1-2; 1 Corinthians 2:16).

Furthermore, it is rather obvious to me that this present democratic-style rule of the church by privileged office-bearers within the various church leadership structures is not causing the church to impact our nation in any significant way, hence the contemporary church right across the Western World has been in a serious and steady decline, despite the mega-church phenomenon. Burnout and depression among Christian leaders/ministers throughout the Western World is at epidemic levels — this is not the rest Jesus offers us. Things need to change!

Restructuring Under God’s Governance

For me, personally, the way forward is to restructure how we do church so that Jesus Himself personally guides and directs us as the Head of His Body through the charismatic giftings across the whole local Christian community, which is facilitated and safe-guarded by all five ministry giftings, not just pastors and teachers. This is, in my understanding, the clear meaning of Ephesians 4:11-16, Ephesians 2:19-22 and Colossians 2:19 in tandem with passages like 1 Corinthians 14:26-33 and 1 Thessalonians 5:19-21. I have experienced such a manifest, supernatural presence of Jesus in the midst of the congregation on some rare occasions where Jesus Himself dynamically, in person, in the here and now, speaks and acts in the midst of His people.

I am therefore convinced that this can occur regularly when a careful reassessment of leadership structures is implemented on the basis of family, not some form of democracy rooted in individualism. It is time for the church to address its disunity, come to one mind on all things, and grow up into the fullness of the stature of Christ as sons of the Father together in one household. More on how that can be achieved another day.

It is time to embrace the true yoke Jesus offers, and carefully with humility and appreciation cast off the yoke Christian leaders have put on their respective congregations by not allowing those leaders to solely determine what is best for the Christian communities they oversee. Then, and only then, will the secular community outside the church sit up and take notice, so that eventually, we won’t be such a joke to them anymore.

To review the studies included in the Framework and find out why we have concluded these things you will need to see the notes which are available by contacting us.

Please also share our blog to allow others to review and contribute – we need everyone, not just leaders, to play their part in building a church that others want to come to.

Peter “Thommo” Thompson was born in 1958 in the bulldust of south-western Queensland in the region around the township of Mitchell.  He was converted outside of the church through a supernatural encounter with the living God in Mackay, North Queensland, in February 1979, and embarked upon a long and arduous journey of God dealing with the figurative bulldust in his life.  In 2012, he completed a Bachelor of Ministry & Theology double degree, and in 2013, a Post-Graduate Diploma in Theology, all at Tabor Adelaide.  He currently lives with his two adult daughters in Ipswich, Queensland, and is writing a series of academic novels with the intent of hopefully helping to facilitate a church unifying movement through an unbranded form of Christianity in Australia.

Copyright 2015 Peter Thompson. Permission is granted to copy, forward, or distribute this article for non-commercial use only, as long as this copyright byline, in totality, is maintained in all duplications, copies, and link references. For reprint permission for any commercial use, in any form of media, please contact us.


A funny illustration to question what have we done to Church?

I thought you might all like to read an extract below from another author I came across on Organic Church. Mike Mooney he is really good, very refreshing to read his book and very freeing its called ‘An Outsiders Guide To The Gospel’.

It may indicate how religious our rituals have become as Christians and question whether we have sucked some of the life out of our gatherings and made them “meetings’.


One day Barry the good Christian was talking a walk when he bumped into Jesus. It was a quite a shock at first, but he was excited to hear that Jesus wanted to spend the day with him. What luck, to have God actually with him!

The first thing he did when they arrived at his apartment was stand in front of Jesus for  twenty five minutes and sing love songs to him. This. Was. Awkward.

After worship Barry informed Jesus it was now time for them to have communion. Jesus smiled, stood up and asked enthusiastically where the wine was.

This. Was. Awkward.

Barry informed Jesus very nicely that communion was actually done with grape juice, as this was the biblical way, and Barry always followed the Bible. Jesus seemed to roll his eyes, but Barry wasn’t sure. Jesus then asked what they planned on eating for fellowship. Barry produced two tiny pieces of a cracker.

When Jesus asked why they were drinking grape juice out of a shot glass and holding a tiny piece of cracker, Barry decided it was best to ignore Jesus for a moment while he enjoyed communion. For Barry, it was a great moment of connection. Meanwhile, Jesus was still asking where the wine was.

Next, Barry sat Jesus down, as he wanted to share a three-point sermon with him about how to live a better Christian life. He was very focused on the Bible, and pointed out several verses that supported what he was preaching. Jesus asked if they could have a simple conversation instead. Barry laughed, thinking Jesus was joking. After ten minutes Jesus actually fell asleep. Barry falsely assumed he was simply in a deep meditation due to the anointed message, and so continued for another thirty minutes. At the end, he politely woke Jesus up.

After Barry was sure Jesus was awake and listening, he become very serious as he began his altar call. He asked Jesus, very convincingly, if he wanted to accept himself into his heart. In fact, he kept on asking with increasing pressure until Jesus raised his hand, upon which he prayed for Jesus to receive his salvation. Barry was very proud of himself-just wait until his prayer group heard about this!

After Jesus got saved by Barry, he was given a form to fill out all his contact details. Once Barry got all his details he strategically walked Jesus towards the door. It seemed that Jesus wanted to hang out for longer, but why? Hadn’t they already done everything important to the Christian fellowship experience?

Barry gave his best Christian smile, invited Jesus back at the same time, same place the following week. Jesus, however, didn’t understand his nice Christian smile actually meant, Its time for you to leave now, and so he remained standing there, explaining that there was still plenty of time left in the day to hang out.

This. Was. Awkward.

After Jesus Finally got the hint and left, Barry sat on his couch, exhausted. Ninety minutes with Jesus, he was convinced was enough for one week.

How awkward would it be to go through all of these religious practices if Jesus was actually with us, like in the story above? But he is with us, that’s the kicker. That’s the whole point. He is actually with us. One of the main revelations Christ came to reveal is that God is with us.

DO let us know if you have any positive comments about how you my want to do something different in future.

Do we need to Restructure the Church? (Part 1)

Joke or Yoke

By Ian Thompson B.Theo, Post Grad Thoelogy

Christianity one could argue  has become something of a joke to the large majority of people in our secularised Australian society. They basically see Christianity as irrelevant to their individualistic lives and often see Christians as weak, gullible people in need of a religious crutch of some sort.

My adult experience in a variety of Australian churches over the past 36 years suggests that Christians really don’t know how to overcome this “joke” status, and therefore don’t effectively communicate their faith to neighbours, workmates, the media, or community leaders. That was certainly the case for me until fairly recently.

In my opinion, one central reason the joke-status label sticks has to do with the way we do church in Australia. We appear to be missing one of the most important keys to proclaiming and evidencing the kingdom of God to our local surrounding communities, and  I would argue our church structures are largely responsible for this.

I believe that this important key, which can help us understand how to start reversing the incredible decline of Christianity in Western World countries today, centres around reassessing the significance of one of the most popular of Jesus’ sayings — Matthew 11:25-30.

We can start removing the joke-status label that society puts on the church (especially through the media) by putting on the yoke Jesus offered to us. In other words, I am convinced that we can replace the “joke” with the “yoke”! But first, some foundations need to be laid to understand what Jesus meant by the “yoke” imagery in this beloved Matthew passage.

Western Individualistic Cultural Influences

The modern Western World culture and its development of democratic political structures has been dominated by individualism for many centuries, and it is obvious that this has resulted in:

  • most public issues these days being assessed on some perceived basis of individual rights, privileges and freedom;
  • tension arising between what a particular individual wants in his or her perceived sense of freedom, and what influential groups within society want in order to maintain their own privileges;
  • minority groups battling against society’s power brokers for a legal recognition of their individual rights; and
  • political power struggles where representative groups are seeking to impose their particular sense of individual rights and privileges upon the whole of society, such as with gay marriage, abortion, euthanasia, and legalised marijuana.

Common Basis for All Forms of Democratic Government

Democracy in all its various forms therefore has one particular common factor, ensuring that individuals in power are, to some degree or another, subject to the people they govern. Otherwise, either a dictatorship will result, or society will degenerate into an anarchy, where the strongest individuals with the most physical, military and/or financial power rule.

Democratic Influences on the Contemporary Western Church

These democratic forms of government rooted in individualism have tended to universally affect the Western World churches in many ways, including:

  • some form of a hierarchical leadership structure (such as popes, patriarchs, arch-bishops/bishops, priests, senior pastors, head ministers, synods, presbyteries, etc.);
  • some form of accountability for those in leadership;
  • some form of control against the basis of church government degenerating into an anarchy or dictatorship; and
  • some form of control where the church’s doctrines and practices are preserved against strongly opinionated detractors seeking their own agendas.

First-Century Cultural Influences

In contrast, New Testament scholars these days tend to accept that first-century, Greek-influenced Roman culture:

  • was not rooted in individualism but in family structures;
  • operated on an honour/shame system where individuals were bound to maintain the honour and social status of their family group;church-building
  • conferred shame upon families to enforce the wider society group values; and
  • upheld the authority of fathers, husbands and masters as the cornerstone structure of society, leading to the formation of family-group elders to govern the wider family affairs.

Most first-century family groups relied on their honour status in society for their very survival, because their capacity to trade or provide services depended upon that status. Consequently, families had to cover up as much as possible any shameful conduct of their individual family members. This meant that the honour of the family far outweighed the rights of any individual.


First-Century Church Structure

As a result, the New Testament church was primarily structured on the basis of family relationships:

The church was to exist as the household of God Himself, with the heavenly Father as the primary authority and provider (1 Timothy 3:15; Ephesians 2:19; Hebrews 12:7-11; compare Galatians 4:4-7; Romans 8:14-17; 2 Corinthians 6:17-18);

  • The church under the body of Christ metaphor was to model the coming eternal community, where the whole resurrected people of God will be structured and centred around Jesus as their rightful King (e.g., Luke 11:23; John 17:20-23; 1 Corinthians 1:7-9; 1 Timothy 6:13-16; Hebrews 3:1-6; Colossians 1:13; 2:19; compare Galatians 4:25-26; Philippians 3:20; Ephesians 1:22-23; Revelation 21:22);
  • The church under the temple of the Spirit metaphor are to exist as a single spiritual house wherein God Himself dwells (1 Peter 2:5; Ephesians 2:19-22; 1 Corinthians 3:9, 16; compare Revelation 21:1-3);
  • Individual church members were to seek the honour of others, not themselves (Romans 12:3, 10; Philippians 2:3-4; compare 1 Corinthians 12:22-26);
  • Church leaders were to function like household servants (2 Corinthians 4:5; Colossians 1:7; 4:7; Romans 16:1; 1 Corinthians 3:5; 16:15; Titus 1:7), with the apostle Paul being the household servant-manager over the churches he started (1 Corinthians 4:1; compare Colossians 1:24-25); and
  • The primary purpose of church meetings was for all believers in their Spirit-giftedness to build each other up as brothers and sisters (1 Corinthians 14:26; Ephesians 4:12, 15-16; Romans 15:2).

The language of family and household are very extensive throughout the New Testament’s description of the early church. I am utterly convinced myself that New Testament church structures based on family relationships were not hierarchical, despite arguments to the contrary by other theologians who, in my opinion, have vested interests in upholding the current status quo in contemporary church leadership structures.

Understanding these cultural differences between our modern, democratic Western societies and the New Testament Rome-dominated societies will offer what I consider to be a different perspective on comprehending the significance of Matthew 11:25-30.

Old Testament Language of Matthew 11:25-30

The language Jesus used in Matthew 11:25-30 was clearly drawn from Old Testament passages like:

  • Jeremiah 6:16: “find rest for your souls” [ESV];
  • Jeremiah 31:25: “satisfy the weary soul” [ESV]; and
  • 1 Kings 12:4: “lighten the hard service of your father and his heavy yoke on us” [ESV].

The “yoke” imagery in the Old Testament frequently represented service to oppressive kings, usually foreign rulers, who tended to extract hard, burdensome service from their subjects for their own royal ease and prosperity (1 Kings 12:4-14/2 Chronicles 10:4-14; Deuteronomy 28:47-48; Isaiah 9:2-7; 10:24-27; 14:24-25; 47:5-6; Jeremiah 27:6-8, 11-13; 28:2-4, 10-15; 30:8-9; Ezekiel 30:18; 34:25-28; Lamentations 1:14; 3:19-30).

Note in particular Proverbs 28:3, where a leader/ruler who oppresses the poor is compared to beating rain which leaves no food — both leaders and rain are expected to bring prosperity and growth, but tyrants become devastating rain that destroys and leaves people impoverished.

Human yokes/governments are therefore hard and burdensome, but God’s yoke, the yoke of His covenant and law, is light in comparison (compare Jeremiah 2:20; 5:4-5; Deuteronomy 30:11-14; 1 John 5:2-3).

God’s Form of Government

Therefore, in contrast to human kings, Yahweh as King, Shepherd and Father in the Old Testament:

  • caused His people to walk by brooks of water in a straight path without stumbling, satisfying the weary soul (Jeremiah 31:9-14, 23-28; Ezekiel 34:11-16; compare Isaiah 40:3-4, 28-31; Psalm 23:1-3; 36:7-10);
  • gave His people rest under His gracious yet powerful rule (Psalm 95:3-11; see also Hebrews 3:7-4:13);
  • acted powerfully on behalf of His people with grace, mercy and abundant goodness (Psalm 145:4-9); and
  • lifted up His people’s heads, affirming them and giving them dignity, free from oppression (Psalm 3:3-6; Leviticus 26:13; Psalm 27:5-6; compare Psalm 18:1-3; 110:5-7; Genesis 40:13; Judges 8:28).

Human governments and divine government, as represented by the “yoke” imagery, are therefore vastly different. This has significant implications in coming to terms with the “yoke” Jesus was offering all those who come to Him in Matthew 11:29, which we will look at in Part 2.

Peter  Thompson was born in 1958 in the bulldust of south-western Queensland in the region around the township of Mitchell.  He was converted outside of the church through a supernatural encounter with the living God in Mackay, North Queensland, in February 1979, and embarked upon a long and arduous journey of God dealing with the figurative bulldust in his life.  In 2012, he completed a Bachelor of Ministry & Theology double degree, and in 2013, a Post-Graduate Diploma in Theology, all at Tabor Adelaide.  He currently lives with his two adult daughters in Ipswich, Queensland, and is writing a series of academic novels with the intent of hopefully helping to facilitate a church unifying movement through an unbranded form of Christianity in Australia.

Copyright 2015 Peter Thompson. Permission is granted to copy, forward, or distribute this article for non-commercial use only, as long as this copyright byline, in totality, is maintained in all duplications, copies, and link references. For reprint permission for any commercial use, in any form of media, please contact us.

To review the studies included in the Framework and find out why we have concluded these things you will need to see the notes which are available by contacting us.

Please also share our blog to allow others to review and contribute – we need everyone, not just leaders, to play their part in building a church that others want to come to.


From the CEO of the Church Excellence Framework

We are pleased to announce we have developed a diagnostic tool and now have the framework free to download  as well as a copy of the case behind the framework. We are finding there is a significant interest now in what we are doing and feel confirmed from the Lord that it is time for reformation of the church in preparation for coming times. It is a time of exceptional revelation too about things that have not been discussed in churches for centuries. Please can I encourage you to have an open mind and research things in depth before forming conclusions. We always have to fight religiosity to allow the Father to move.

One of the indicators in the framework is  ” Leaders evaluate if they are being overprotective”.  The following research backs up the need for this to be considered.

Barna Group suumarises research as  to SONY DSCwhy people are disconnecting with church in the newly released Book “You Lost Me” by David  Kinnaman.

The reasons are summarized as :-

  • Overprotective
  • Shallow
  • Antiscience
  • Repressive
  • Exclusive
  • Doubtless


  • young generation want to reimagine, recreate, and  be innovators. The church is seen as A CREATIVE KILLER.


The most common  perception of churches in the research was that they are boring. Easy platitudes leaving  them with no idea of the gravity and power of following Christ. Few can connect their faith with their gifts, abilities and passions.  So what they see does not give them a sense of calling.

We have a calling tool available at this site for free that can be distributed as a newsletter link. Can we move to offer a range of tools that can really move people quickly to a deeper level. We are all one body therefore should we really be seeing a lot of resources offered in church?


Many have come to the conclusion science and faith are incompatible. As we know this is not the case so if we could stimulate debate around this , could this  dissuade people from  making quick conclusions?  Offering a selection of books on your site that could address this in a deeper way may be of help.  Can we go beyond just offering a sermon and a small group? Coaching( one on one discipling) can also be a great place to have this discussion with people.  These are serious issues for the church so a thought out strategy could produce endless fruit.


Religious rules are perceived as stifling particularly in the area of sex. If we could show love first and that what ever they do they are welcome , then we could focus on getting a personal relationship with Christ established which will ultimately motivate this area to change.


They have been shaped by a culture of openmindedness, tolerance and acceptance. They want to find areas of common ground.

As we can be secure in what we believe, and acceptance is paramount in the gospel can we offer love first before discussing lifestyle. The person has to be ready to change and therefore  is challenging before people are ready counterproductive?


Young and former Christians  say church is not a place to express doubts.  Many are concerned over the response to doubt that they can be talked out of it.

Everyone is on a growth curve – do we need to learn more coaching techniques and less statements and opinions or mentoring before we have permission.

How can we create a community that helps this generation face its doubts?


The Framework seeks to offer ways of increasing debate, building on the principle of priesthood of all believers , builds on love as the overriding principle, promotes ways to increase the amount of  one on one discipling so these issues can be worked out. We can teach people how to share their story of what Christ has done for them in a way that opens people up. We have experienced something uniquely special but often we are  not taught how to share it these days. One of the indicators is prioritising growth and so what would happen if we made this a priority to address in our churches? There is a great study guide that goes with this.

Check out to request the notes to understand where the framework is coming from. We may only be offering this for a limited period to the public.

You may wish to bring this to your pastor and ask to discuss with him so promoting more accountability to the congregation.