Recognizing that the Bible is the very word of the Living God to man, and understanding the priority of knowing and obeying its truths, the elders at Valley Bible Church are deeply committed to studying and teaching Scripture with diligence and authority. Thus, the central ministry of Valley Bible Church is the continuous imparting of biblical truth to the people of God that they may know God and serve Him in worship and ministry.These are the primary doctrines of the Christian faith, and they reflect the heart of the teaching here at Valley Bible Church.

We teach that the Bible is God's written revelation to man, and thus the sixty six books of the Bible given to us by the Holy Spirit constitute the plenary (inspired equally in all parts) Word of God (1 Corinthians 2:7 14; 2 Peter 1:20 21). We teach that the Word of God is an objective, propositional revelation (1 Thessalonians 2:13; 1 Corinthians 2:13), verbally inspired in every word (2 Timothy 3:16), absolutely inerrant in the original documents, infallible, and God breathed.

We teach the literal, grammatical historical interpretation of Scripture which affirms the belief that the opening chapters of Genesis present creation in six literal days (Genesis 1:31; Exodus 31:17).

We teach that the Bible constitutes the only infallible rule of faith and practice (Matthew 5:18; 24:35; John 10:35; 16:12 13; 17:17; 1 Corinthians 2:13; 2 Timothy 3:15 17; Hebrews 4:12; 2 Peter 1:20 21).

We teach that God spoke in His written Word by a process of dual authorship. The Holy Spirit so superintended the human authors that, through their individual personalities and different styles of writing, they composed and recorded God's Word to man (2 Peter 1:20 21) without error in the whole or in the part (Matthew 5:18; 2 Timothy 3:16).

We teach that, whereas there may be several applications of any given passage of Scripture, there is but one true interpretation. The meaning of Scripture is to be found as one diligently applies the literal grammatical historical method of interpretation under the enlightenment of the Holy Spirit (John 7:17; 16:12 15; 1 Corinthians 2:7 15; 1 John 2:20). It is the responsibility of believers to ascertain carefully the true intent and meaning of Scripture, recognizing that proper application is binding on all generations. Yet the truth of Scripture stands in judgment of men; never do men stand in judgment of it.

We teach that there is but one living and true God (Deuteronomy 6:4; Isaiah 45:5 7; 1 Corinthians 8:4), an infinite, all knowing Spirit (John 4:24), perfect in all His attributes, one in essence, eternally existing in three Persons; Father, Son, and Holy Spirit (Matthew 28:19; 2 Corinthians 13:14) each equally deserving worship and obedience.

We teach that God the Father, the first Person of the Trinity, orders and disposes all things according to His own purpose and grace (Psalm 145:8 9; 1 Corinthians 8:6). He is the Creator of all things (Genesis 1:1 31; Ephesians 3:9). As the only absolute and omnipotent Ruler in the universe, He is sovereign in creation, providence, and redemption (Psalm 103:19; Romans 11:36). His fatherhood involves both His designation within the Trinity and His relationship with mankind. As Creator He is Father to all men (Ephesians 4:6), but He is spiritual Father only to believers (Romans 8:14; 2 Corinthians 6:18). He has decreed for His own glory all things that come to pass (Ephesians 1:11). He continually upholds, directs, and governs all creatures and events (1 Chronicles 29:11). In His sovereignty He is neither author nor approver of sin (Habakkuk 1:13; John 8:38 47), nor does He abridge the accountability of moral, intelligent creatures (1 Peter 1:17). He has graciously chosen from eternity past those whom He would have as His own (Ephesians 1:4 6); He saves from sin all who come to Him through Jesus Christ; He adopts as his own all those who come to Him; and He becomes, upon adoption, Father to His own (John 1:12; Romans 8:15; Galatians 4:5; Hebrews 12:5 9).

We teach that Jesus Christ, the second Person of the Trinity, possesses all the divine excellencies, and in these He is coequal, consubstantial, and coeternal with the Father (John 10:30; 14:9).

We teach that God the Father created according to His own will, through His Son, Jesus Christ, by whom all things continue in existence and in operation (John 1:3; Colossians 1:15 17; Hebrews 1:2).

We teach that in the incarnation (God becoming man) Christ surrendered only the prerogatives of deity but nothing of the divine essence, either in degree or kind. In His incarnation, the eternally existing second Person of the Trinity accepted all the essential characteristics of humanity and so became the God Man (Philippians 2:5 8; Colossians 2:9).

We teach that Jesus Christ represents humanity and deity in indivisible oneness (Micah 5:2; John 5:23; 14:9 10; Colossians 2:9).

We teach that our Lord Jesus Christ was virgin born (Isaiah 7:14; Matthew 1:23, 25; Luke 1:26 35); that He was God incarnate (John 1:1, 14); and that the purpose of the incarnation was to reveal God, redeem men, and rule over God's kingdom (Psalm 2:7 9; Isaiah 9:6; John 1:29; Philippians 2:9 11; Hebrews 7:25 26; 1 Peter 1:18 19).

We teach that our Lord Jesus Christ accomplished our redemption through the shedding of His blood and sacrificial death on the cross and that His death was voluntary, vicarious, substitutionary, propitiatory, and redemptive (John 10:15; Romans 3:24 25; 5:8; 1 Peter 2:24).

We teach that our justification is made sure by His literal, physical resurrection from the dead and that He is now ascended to the right hand of the Father, where He now mediates as our Advocate and High Priest (Matthew 28:6; Luke 24:38 39; Acts 2:30 31; Romans 4:25; 8:34; Hebrews 7:25; 9:24; 1 John 2:1).

We teach that in the resurrection of Jesus Christ from the grave, God confirmed the deity of His Son and gave proof that God has accepted the atoning work of Christ on the cross. Jesus' bodily resurrection is also the guarantee of a future resurrection life for all believers (John 5:26 29; 14:19; Romans 1:4; 4:25; 6:5 10; 1 Corinthians 15:20, 23).

We teach that Jesus Christ will return to receive the church, which is His Body, unto Himself at the rapture, and returning with His church in glory, will establish His millennial kingdom on earth (Acts 1:9 11; 1 Thessalonians 4:13 18; Revelation 20).

We teach that the Lord Jesus Christ is the One through whom God will judge all mankind (John 5:22 23): a. Believers (1 Corinthians 3:10 15; 2 Corinthians 5:10) b. Living inhabitants of the earth at His glorious return (Matthew 25:31 46). c. Unbelieving dead at the Great White Throne (Revelation 20:11 15). As the Mediator between God and man (1 Timothy 2:5), the Head of His Body the church (Ephesians 1:22; 5:23; Colossians 1:18), and the coming universal King, who will reign on the throne of David (Isaiah 9:6; Luke 1:31 33), He is the final Judge of all who fail to place their trust in Him as Lord and Savior (Matthew 25:14 46; Acts 17:30 31).

We teach that on the basis of the efficacy of the death of our Lord Jesus Christ, the believing sinner is freed from the punishment, the penalty, the power, and one day the very presence of sin; and that he is declared righteous, given eternal life, and adopted into the family of God (Romans 3:25; 5:8 9; 2 Corinthians 5:14 15; 1 Peter 2:24; 3:18).

We teach that the Holy Spirit is a divine Person, eternal, underived, possessing all the attributes of personality and deity including intellect (1 Corinthians 2:10 13), emotions (Ephesians 4:30), will (1 Corinthians 12:11), eternality (Hebrews 9:14), omnipresence (Psalm 139:7 10), omniscience (Isaiah 40:13 14), omnipotence (Romans 15:13), and truthfulness (John 16:13). In all the divine attributes He is coequal and consubstantial with the Father and the Son (Matthew 28:19; Acts 5:3 4; 28:25 26; 1 Corinthians 12:4 6; 2 Corinthians 13:14; and Jeremiah 31:31 34 with Hebrews 10:15 17).

We teach that it is the work of the Holy Spirit to execute the divine will with relation to all mankind. We recognize His sovereign activity in creation (Genesis 1:2), the incarnation (Matthew 1:18), the written revelation (2 Peter 1:20 21), and the work of salvation (John 3:5 7).

We teach that the work of the Holy Spirit in this age began at Pentecost when He came from the Father as promised by Christ (John 14:16 17; 15:26) to initiate and complete the building of the Body of Christ, which is His church (1 Corinthians 12:13). The broad scope of His divine activity includes convicting the world of sin, of righteousness, and of judgment; glorifying the Lord Jesus Christ and transforming believers into the image of Christ (John 16:7 9; Acts 1:5; 2:4; Romans 8:29; 2 Corinthians 3:18; Ephesians 2:22).

We teach that the Holy Spirit is the supernatural and sovereign Agent in regeneration, baptizing all believers into the Body of Christ (1 Corinthians 12:13). The Holy Spirit also indwells, sanctifies, instructs, empowers them for service, and seals them unto the day of redemption (Romans 8:9; 2 Corinthians 3:6; Ephesians 1:13).

We teach that the Holy Spirit is the divine Teacher, who guided the apostles and prophets into all truth as they committed to writing God's revelation, the Bible. Every believer possesses the indwelling presence of the Holy Spirit from the moment of salvation, and it is the duty of all those born of the Spirit to be filled with (controlled by) the Spirit (John 16:13; Romans 8:9; Ephesians 5:18; 2 Peter 1:19 21; 1 John 2:20, 27).

We teach that the Holy Spirit administers spiritual gifts to the church. The Holy Spirit glorifies neither Himself nor His gifts by ostentatious displays, but He does glorify Christ by implementing His work of redeeming the lost and building up believers in the most holy faith (John 16:13 14; Acts 1:8; 1 Corinthians 12:4 11; 2 Corinthians 3:18).

We teach, in this respect, that God the Holy Spirit is sovereign in the bestowing of all His gifts for the perfecting of the saints today and that speaking in tongues and the working of sign miracles in the beginning days of the church were for the purpose of pointing to and authenticating the apostles as revealers of divine truth, and were never intended to be characteristic of the lives of believers (1 Corinthians 12:4 11; 13:8 10; 2 Corinthians 12:12; Ephesians 4:7 12; Hebrews 2:14).

MAN
We teach that man was directly and immediately created by God in His image and likeness. Man was created free of sin with a rational nature, intelligence, volition, self determination, and moral responsibility to God (Genesis 2:7, 15 25; James 3:9).

We teach that God's intention in the creation of man was that man should glorify God, enjoy God's fellowship, live his life in the will of God, and by this accomplish God's purpose for man in the world (Isaiah 43:7; Colossians 1:16; Revelation 4:11).

We teach that in Adam's sin of disobedience to the revealed will and Word of God, man lost his innocence; incurred the penalty of spiritual and physical death; became subject to the wrath of God; and became inherently corrupt and utterly incapable of choosing or doing that which is acceptable to God apart from divine grace. With no recuperative powers to enable him to recover himself, man is hopelessly lost. Man's salvation is thereby wholly of God's grace through the redemptive work of our Lord Jesus Christ (Genesis 2:16 17; 3:1 19; John 3:36; Romans 3:23; 6:23; 1 Corinthians 2:14; Ephesians 2:1 3; 1 Timothy 2:13 14; 1 John 1:8).

We teach that because all men were in Adam, a nature corrupted by Adam's sin has been transmitted to all men of all ages, Jesus Christ being the only exception. All men are thus sinners by nature, by choice, and by divine declaration (Psalm 14:1 3; Jeremiah 17:9; Romans 3:9 18, 23; 5:10 12).

We teach that salvation is wholly of God by grace on the basis of the redemption of Jesus Christ, the merit of His shed blood, and not on the basis of human merit or works (John 1:12; Ephesians 1:7; 2:8 10;1 Peter 1:18 19).

We teach that regeneration is a supernatural work of the Holy Spirit by which the divine nature and divine life are given (John 3:3 7; Titus 3:5). It is instantaneous and is accomplished solely by the power of the Holy Spirit through the instrumentality of the Word of God (John 5:24), when the repentant sinner, as enabled by the Holy Spirit, responds in faith to the divine provision of salvation. Genuine regeneration is manifested by fruits worthy of repentance as demonstrated in righteous attitudes and conduct. Good works will be its proper evidence and fruit (1 Corinthians 6:19 20; Ephesians 2:10), and will be experienced to the extent that the believer submits to the control of the Holy Spirit in his life through faithful obedience to the Word of God (Ephesians 5:17 21; Philippians 2:12b; Colossians 3:16; 2 Peter 1:4 10). This obedience causes the believer to be increasingly conformed to the image of our Lord Jesus Christ (2 Corinthians 3:18). Such a conformity is climaxed in the believer's glorification at Christ's coming (Romans 8:17; 2 Peter 1:4; 1 John 3:2 3).

We teach that election is the act of God by which, before the foundation of the world, He chose in Christ those whom He graciously regenerates, saves, and sanctifies (Romans 8:28 30; Ephesians 1:4 11; 2 Thessalonians 2:13; 2 Timothy 2:10; 1 Peter 1:1 2).

We teach that sovereign election does not contradict or negate the responsibility of man to repent and trust Christ as Savior and Lord (Ezekiel 18:23, 32; 33:11; John 3:18 19, 36; 5:40; Romans 9:22 23; 2 Thessalonians 2:10 12; Revelation 22:17). Nevertheless, since sovereign grace includes the means of receiving the gift of salvation as well as the gift itself, sovereign election will result in what God determines. All whom the Father calls to Himself will come in faith and all who come in faith the Father will receive (John 6:37 40, 44; Acts 13:48; James 4:8).

We teach that the unmerited favor that God grants to totally depraved sinners is not related to any initiative of their own part nor to God's anticipation of what they might do by their own will, but is solely of His sovereign grace and mercy (Ephesians 1:4 7; Titus 3:4 7; 1 Peter 1:2).

We teach that election should not be looked upon as based merely on abstract sovereignty. God is truly sovereign but He exercises this sovereignty in harmony with His other attributes, especially His omniscience, justice, holiness, wisdom, grace, and love (Romans 9:11 16). This sovereignty will always exalt the will of God in a manner totally consistent with His character as revealed in the life of our Lord Jesus Christ (Matthew 11:25 28; 2 Timothy 1:9).

We teach that justification before God is an act of God (Romans 8:33) by which He declares righteous those who, through faith in Christ, repent of their sins (Luke 13:3; Acts 2:38; 3:19; 11:18; Romans 2:4; 2 Corinthians 7:10; Isaiah 55:6 7) and confess Him as sovereign Lord (Romans 10:9 10; 1 Corinthians 12:3; 2 Corinthians 4:5; Philippians 2:11). This righteousness is apart from any virtue or work of man (Romans 3:20; 4:6) and involves the imputation of our sins to Christ (Colossians 2:14; 1 Peter 2:24) and the imputation of Christ's righteousness to us (1 Corinthians 1:30; 2 Corinthians 5:21). By this means God is enabled to "be just and the justifier of the one who has faith in Jesus" (Romans 3:26).

We teach that every believer is sanctified (set apart) unto God by justification and is therefore declared to be holy and is therefore identified as a saint. This sanctification is positional and instantaneous and should not be confused with progressive sanctification. This sanctification has to do with the believer's standing, not his present walk or condition (Acts 20:32; 1 Corinthians 1:2, 30; 6:11; 2 Thessalonians 2:13; Hebrews 2:11; 3:1; 10:10, 14; 13:12; 1 Peter 1:2).

We teach that there is also by the work of the Holy Spirit a progressive sanctification by which the state of the believer is brought closer to the standing the believer positionally enjoys through justification. Through obedience to the Word of God and the empowering of the Holy Spirit, the believer is able to live a life of increasing holiness in conformity to the will of God, becoming more and more like our Lord Jesus Christ (John 17:17,19; Romans 6:1 22; 2 Corinthians 3:18; 1 Thessalonians 4:3 4; 5:23). In this respect, we teach that every saved person is involved in a daily conflict?the new creation in Christ doing battle against the flesh?but adequate provision is made for victory through the power of the indwelling Holy Spirit. The struggle nevertheless stays with the believer all through this earthly life and is never completely ended. All claims to the eradication of sin in this life are unscriptural. Eradication of sin is not possible, but the Holy Spirit does provide for victory over sin (Galatians 5:16 25; Ephesians 4:22 24; Philippians 3:12; Colossians 3:9 10; 1 Peter 1:14 16; 1 John 3:5 9).

We teach that all the redeemed once saved are kept by God's power and are thus secure in Christ forever (John 5:24; 6:37 40; 10:27 30; Romans 5:9 10; 8:1, 31 39; 1 Corinthians 1:4 8; Ephesians 4:30; Hebrews 7:25; 13:5; 1 Peter 1:5; Jude 24).

We teach that it is the privilege of believers to rejoice in the assurance of their salvation through the testimony of God's Word, which, however, clearly forbids the use of Christian liberty as an occasion for sinful living and carnality (Romans 6:15 22; 13:13 14; Galatians 5:13, 25 26; Titus 2:11 14).

SEPARATION
We teach that separation from sin is clearly called for throughout the Old and New Testaments, and that the Scriptures clearly indicate that in the last days apostasy and worldliness shall increase (2 Corinthians 6:14-7:1; 2 Timothy 3:1 5).

We teach that out of deep gratitude for the undeserved grace of God granted to us and because our glorious God is so worthy of our total consecration, all the saved should live in such a manner as to demonstrate our adoring love to God and so as not to bring reproach upon our Lord and Savior.

We also teach that separation from all religious apostasy and worldly and sinful practices is commanded of us by God (Romans 12:1 2, 1 Corinthians 5:9 13; 2 Corinthians 6:14-7:1; 1 John 2:15 17; 2 John 9 11).

We teach that believers should be separated unto our Lord Jesus Christ (2 Thessalonians 1:11 12; Hebrews 12:1 2) and affirm that the Christian life is a life of obedient righteousness that reflects the teaching of the Beatitudes (Matthew 5:2 12) and a continual pursuit of holiness (Romans 12:1 2; 2 Corinthians 7:1; Hebrews 12:14; Titus 2:11 14; 1 John 3:1 10).

We teach that all who place their faith in Jesus Christ are immediately placed by the Holy Spirit into one united spiritual Body, the church (1 Corinthians 12:12 13), the bride of Christ (2 Corinthians 11:2; Ephesians 5:23 32; Revelation 19:7 8), of which Christ is the Head (Ephesians 1:22; 4:15; Colossians 1:18).

We teach that the formation of the church, the Body of Christ, began on the Day of Pentecost (Acts 2:1 21, 38 47) and will be completed at the coming of Christ for His own at the rapture (1 Corinthians 15:51 52; 1 Thessalonians 4:13 18).

We teach that the church is thus a unique spiritual organism designed by Christ, made up of all born again believers in this present age (Ephesians 2:11 3:6). The church is distinct from Israel (1 Corinthians 10:32), a mystery not revealed until this age (Ephesians 3:1 6; 5:32).

We teach that the establishment and continuity of local churches is clearly taught and defined in the New Testament Scriptures (Acts 14:23, 27; 20:17, 28; Galatians 1:2; Philippians 1:1; 1 Thessalonians 1:1; 2 Thessalonians 1:1) and that the members of the one spiritual Body are directed to associate themselves together in local assemblies (1 Corinthians 11:18 20; Hebrews 10:25).

We teach that the one supreme authority for the church is Christ (1 Corinthians 11:3; Ephesians 1:22; Colossians 1:18) and that church leadership, gifts, order, discipline, and worship are all appointed through His sovereignty as found in the Scriptures. The biblically designated officers serving under Christ and over the assembly are elders (also called bishops, pastors, and pastor teachers; Acts 20:28; Ephesians 4:11) and deacons, both of whom must meet biblical qualifications (1 Timothy 3:1 13; Titus 1:5 9; 1 Peter 5:1 5).

We teach that these leaders lead or rule as servants of Christ (1 Timothy 5:17 22) and have His authority in directing the church. The congregation is to submit to their leadership (Hebrews 13:7, 17).

We teach the importance of discipleship (Matthew 28:19 20; 2 Timothy 2:2), mutual accountability of all believers to each other (Matthew 18:5 14), as well as the need for discipline of sinning members of the congregation in accord with the standards of Scripture (Matthew 18:15 22; Acts 5:1 11; 1 Corinthians 5:1 13; 2 Thessalonians 3:6 15; 1 Timothy 1:19 20; Titus 1:10 16).

We teach the autonomy of the local church, free from any external authority or control, with the right of self government and freedom from the interference of any hierarchy of individuals or organizations (Titus 1:5). We teach that it is scriptural for true churches to cooperate with each other for the presentation and propagation of the faith. Each local church, however, through its elders and their interpretation and application of Scripture, should be the sole judge of the measure and method of its cooperation. The elders should determine all other matters of membership, policy, discipline, benevolence, and government as well (Acts 15:19 31; 20:28; 1 Corinthians 5:4 7, 13; 1 Peter 5:1 4).

We teach that the purpose of the church is to glorify God (Ephesians 3:21) by building itself up in the faith (Ephesians 4:13 16), by instruction of the Word (2 Timothy 2:2, 15; 3:16 17), by fellowship (Acts 2:47; 1 John 1:3), by keeping the ordinances (Luke 22:19; Acts 2:38 42) and by advancing and communicating the gospel to the entire world (Matthew 28:19; Acts 1:8; 2:42).

We teach the calling of all saints to the work of service (1 Corinthians 15:58; Ephesians 4:12; Revelation 22:12).

We teach the need of the church to cooperate with God as He accomplishes His purpose in the world. To that end, He gives the church spiritual gifts. First, He gives men chosen for the purpose of equipping the saints for the work of the ministry (Ephesians 4:7 12), and He also gives unique and special spiritual abilities to each member of the Body of Christ (Romans 12:5 8; 1 Corinthians 12:4 31; 1 Peter 4:10 11).

We teach that there were two kinds of gifts given the early church: miraculous gifts of divine revelation and healing, given temporarily in the apostolic era for the purpose of confirming the authenticity of the apostles' message (Hebrews 2:3 4; 2 Corinthians 12:12); and ministering gifts, given to equip believers for edifying one another. With the New Testament revelation now complete, Scripture becomes the sole test of the authenticity of a man's message, and confirming gifts of a miraculous nature are no longer necessary to validate a man or his message (1 Corinthians 13:8 12). Miraculous gifts can even be counterfeited by Satan so as to deceive even believers

We teach that no one possesses the gift of healing today but that God does hear and answer the prayer of faith and will answer in accordance with His own perfect will for the sick, suffering, and afflicted (Luke 18:1 6; John 5:7 9; 2 Corinthians 12:6 10; James 5:13 16; 1 John 5:14 15).

We teach that two ordinances have been committed to the local church: baptism and the Lord's Supper (Acts 2:38 42). Christian baptism by immersion (Acts 8:36 39) is the solemn and beautiful testimony of a believer showing forth his faith in the crucified, buried, and risen Savior, and his union with Him in death to sin and resurrection to a new life (Romans 6:1 11). It is also a sign of fellowship and identification with the visible Body of Christ (Acts 2:41 42).

We teach that the Lord's Supper is the commemoration and proclamation of His death until He comes, and should be always preceded by solemn self examination (1 Corinthians 11:28 32).

We also teach that whereas the elements of Communion are only representative of the flesh and blood of Christ, the Lord's Supper is nevertheless an actual communion with the risen Christ who is present in a unique way, fellowshipping with His people (1 Corinthians 10:16).

We teach that angels are created beings and are therefore not to be worshiped. Although they are a higher order of creation than man, they are created to serve God and to worship Him (Luke 2:9 14; Hebrews 1:6 7, 14; 2:6 7; Revelation 5:11 14; 19:10; 22:9).

We teach that Satan is a created angel and the author of sin. He incurred the judgment of God by rebelling against his Creator (Isaiah 14:12 17; Ezekiel 28:11 19), by taking numerous angels with him in his fall (Matthew 25:41; Revelation 12:1 14), and by introducing sin into the human race by his temptation of Eve (Genesis 3:1 15).

We teach that Satan is the open and declared enemy of God and man (Isaiah 14:13 14; Matthew 4:1 11; Revelation 12:9 10); the prince of this world, who has been defeated through the death and resurrection of Jesus Christ (Romans 16:20); and that he shall be eternally punished in the lake of fire (Isaiah 14:12 17; Ezekiel 28:11 19; Matthew 25:41; Revelation 20:10).

We teach that physical death involves no loss of our immaterial consciousness (Revelation 6:9 11), that the soul of the redeemed passes immediately into the presence of Christ (Luke 23:43; Philippians 1:23; 2 Corinthians 5:8), that there is a separation of soul and body (Philippians 1:21 24), and that, for the redeemed, such separation will continue until the rapture (1 Thessalonians 4:13 17), which initiates the first resurrection (Revelation 20:4 6), when our soul and body will be reunited to be glorified forever with our Lord (Philippians 3:21; 1 Corinthians 15:35 44, 50 54). Until that time, the souls of the redeemed in Christ remain in joyful fellowship with our Lord Jesus Christ (2 Corinthians 5:8).

We teach the bodily resurrection of all men, the saved to eternal life (John 6:39; Romans 8:10 11, 19 23; 2 Corinthians 4:14), and the unsaved to judgment and everlasting punishment (Daniel 12:2; John 5:29; Revelation 20:13 15).

We teach that the souls of the unsaved at death are kept under punishment until the second resurrection (Luke 16:19 26; Revelation 20:13 15), when the soul and the resurrection body will be united (John 5:28 29). They shall then appear at the Great White Throne judgment (Revelation 20:11 15) and shall be cast into hell, the lake of fire (Matthew 25:41 46), cut off from the life of God forever (Daniel 12:2; Matthew 25:41 46; 2 Thessalonians 1:7 9).

We teach the personal, bodily return of our Lord Jesus Christ before the seven year tribulation (1 Thessalonians 4:16; Titus 2:13) to translate His church from this earth (John 14:1 3; 1 Corinthians 15:51 53; 1 Thessalonians 4:15-5:11) and, between this event and His glorious return with His saints, to reward believers according to their works (1 Corinthians 3:11 15;

We teach that immediately following the removal of the church from the earth (John 14:1 3; 1 Thessalonians 4:13 18) the righteous judgments of God will be poured out upon an unbelieving world (Jeremiah 30:7; Daniel 9:27; 12:1; 2 Thessalonians 2:7 12; Revelation 16), and that these judgments will be climaxed by the return of Christ in glory to the earth (Matthew 24:27 31; 25:31 46; 2 Thessalonians 2:7 12). At that time the Old Testament and tribulation saints will be raised and the living will be judged (Daniel 12:2 3; Revelation 20:4 6). This period includes the seventieth week of Daniel's prophecy (Daniel 9:24 27; Matthew 24:15 31; 25:31 46).

We teach that, after the tribulation period, Christ will come to earth to occupy the throne of David (Matthew 25:31; Luke 1:31 33; Acts 1:10 11; 2:29 30) and establish His messianic kingdom for a thousand years on the earth (Revelation 20:1 7). During this time the resurrected saints will reign with Him over Israel and all the nations of the earth (Ezekiel 37:21 28; Daniel 7:17 22; Revelation 19:11 16). This reign will be preceded by the overthrow of the Antichrist and the False Prophet, and by the removal of Satan from the world (Daniel 7:17 27; Revelation 20:1 7).

We teach that the kingdom itself will be the fulfillment of God's promise to Israel (Isaiah 65:17 25; Ezekiel 37:21 28; Zechariah 8:1 17) to restore them to the land which they forfeited through their disobedience (Deuteronomy 28:15 68). The result of their disobedience was that Israel was temporarily set aside (Matthew 21:43; Romans 11:1 26) but will again be awakened through repentance to enter into the land of blessing (Jeremiah 31:31 34; Ezekiel 36:22 32; Romans 11:25 29).

We teach that this time of our Lord's reign will be characterized by harmony, justice, peace, righteousness, and long life (Isaiah 11; 65:17 25; Ezekiel 36:33 38), and will be brought to an end with the release of Satan (Revelation 20:7).

We teach that following the release of Satan after the thousand year reign of Christ (Revelation 20:7), Satan will deceive the nations of the earth and gather them to battle against the saints and the beloved city, at which time Satan and his army will be devoured by fire from heaven (Revelation 20:9). Following this, Satan will be thrown into the lake of fire and brimstone (Matthew 25:41; Revelation 20:10) whereupon Christ, who is the Judge of all men (John 5:22), will resurrect and judge the great and small at the Great White Throne judgment.

We teach that this resurrection of the unsaved dead to judgment will be a physical resurrection, whereupon receiving their judgment (Romans 14:10 13), they will be committed to an eternal conscious punishment in the lake of fire (Matthew 25:41; Revelation 20:11 15).

ETERNITY
We teach that after the closing of the millennium, the temporary release of Satan, and the judgment of unbelievers (2 Thessalonians 1:9; Revelation 20:7 15), the saved will enter the eternal state of glory with God, after which the elements of this earth are to be dissolved (2 Peter 3:10) and replaced with a new earth wherein only righteousness dwells (Ephesians 5:5; Revelation 20:15, 21 22). Following this, the heavenly city will come down out of heaven (Revelation 21:2) and will be the dwelling place of the saints, where they will enjoy forever fellowship with God and one another (John 17:3; Revelation 21-22). Our Lord Jesus Christ, having fulfilled His redemptive mission, will then deliver up the kingdom to God the Father (1 Corinthians 15:24 28) that in all spheres the triune God may reign forever and ever
(1 Corinthians 15:28).

1. Admit your sinful ways and desire to turn from them and be delivered from the judgment they bring (Romans 3:10, 23; Acts 3:19).
   
2. Acknowledge what Christ did for sinners on the cross, which was confirmed by His resurrection from the dead (Romans 5:8; Jn 11:25).
   
3. Receive Him as the only means of eternal life (Ephesians 2:8-9; John 1:12; 6:40)
   
4. Appropriate His rightful claim as Lord of your life(Romans 10:9; Philippians 2:10-11).
   

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Because leadership is always so determinative on the well being and spiritual growth of the body of Christ, one of the first things the Apostle Paul saw to was the appointment of elders in every church as under-shepherds of God's people (Act 14:23; Tit. 1).

Two key New Testament passages (1 Tim. 3:1-13 and Tit. 1:5-9) provide us with the essential qualifications that such men must demonstrate in order to be qualified to serve the local church. Rather than a detailed exegesis of all the qualifications of these two passages, the purpose of this paper is to provide a brief overview of the qualifications for study and reflection in coming to grips with the main concepts in preparation for evaluating possible candidates for the offices of elders and deacons. In addition, there are a number of crucial principles that I have found very important for understanding and applying these biblical texts which set forth these qualifications. These are concepts that are pertinent to the passages in view because they have their roots in the New Testament as a whole and bear directly on what the Bible says about leadership.

UNDERSTANDING AND APPLYING THE QUALIFICATION

OF ELDERS AND DEACONS

An important question that needs to be asked and answered pertains to the exact nature of these qualifications. What exactly are these qualifications?

But by way of further definition there are three more things about these qualifications as marks of maturity that are important in grasping the nature of these qualifications.

1. They are goals and they provide us with a target, something we should all set our sights on. Since all believers should grow and mature in the Lord, these qualifications should be the goal of every believer, not just elders and deacons. These are goals we will all strive for if we mean business with Jesus Christ. In essence this should be our aim because as these marks are realized, we will also be accomplishing the other goals God has for our lives (cf. Phil.3:12-15; cf. also 1 Tim. 1:5-6). In a context concerned with having the right goals in ministry, Paul warns Timothy about those men who wanted to be teachers, but who had strayed from the goal of 1 Timothy 1:5-6. In verse 6, the Greek word for straying," astocheo, means to fail to aim carefully, and thus to miss the mark." They were disqualified because they were aiming at the wrong goals.
2. Next, these qualifications are marks of identification and confirmation. They make the person who possesses these qualities a marked person with the brand of Jesus Christ emblazoned across their lives. Today, the church has lost its distinctiveness because, far too often, you can't tell believers from unbelievers, and I am not talking about manner of dress. Rather, I am referring to values, priorities, pursuits, and godly character.
3. Finally, as marks of identification and confirmation, they also make the possessors of these qualities examples, patterns to follow. They demonstrate the reality of Christ in our lives which enables us to be influential in the right way.

In keeping with these thoughts, especially the concept that these qualities are targets we should all set our sights on, let's look at 1 Timothy 3:1 and the phrase, aspire to the office of overseer.?

Paul's statement about aspiring to the office of overseer may sound strange to many. In plain and simple terms this involves a form of ambition, an aspiration, a drive, a target to shoot at. But what exactly does this mean?

"Aspire" is a very strong word. In the Greek text, it's the middle voice of orego which means to stretch yourself out, to personally reach out for, "and so it came to mean to aspire." In plain and simple terms, it refers to ambition, to that which drives or motivates a person. Ambition comes from a Latin word meaning "canvassing for promotion." In our day, ambition is usually connected with some form of self-seeking motivated by selfish desires. It generally refers to a person with some very self-centered, hidden agendas. Such ambition in leaders and in any Christian is a curse to be avoided because leaders with such agendas will always end up manipulating and using others for selfish ends.

Leaders must follow the warning the prophet Jeremiah gave to Baruch in Jeremiah 45:5, Are you seeking great things for yourself? Do not seek them. But there is a biblical and sanctified ambition and one that is essential to good leadership, one that is a mark of maturity, a mark that should be a part of each of our lives. So, what is biblical ambition?

1. It is an ambition that has been cleansed of self-seeking, one that seeks only the glory of God and the well being of others.
2. It is an ambition that seeks not position, praise, power, prestige, or popularity, but service to God and ministry to men.
3. It is an ambition that has at its center the three important E's which define the purpose of the church:

• The Exaltation of God

• The Edification of the body of Christ

• The Evangelization of the lost.

Why? How? Because if we are truly maturing in Christ, we should be learning to seek our security, significance, and satisfaction from the Lord rather than from people, position, power, and praise, etc. For a beautiful commentary on this study read 1 Thessalonians 2:1-20.

With all this in mind, let's note two things about 1 Tim. 3. First, notice that Paul does not use the term elder in this passage, and that is significant. Acts 20 clearly shows that the words elder and overseer refer to the same office. Elders are the overseers, for Acts 20 elders are defined as overseers (cf. Acts 20:17 with vs. 28). What's the difference between the two terms?

1. The term elder, stresses the dignity and position of this ministry in the church.
2. On the other hand, overseer stresses the function and work of an elder. In 1 Tim. 3:1, Paul carefully chose to use episkope, the office or charge of oversight."

But why? Because this word stresses the ministry function and nature of this office as a charge from God and not the element of position. God is not looking for men who are aspiring for position. Jesus made this clear to the disciples. The church needs men who want to serve the body for the glory of God and the blessing of others.

Second, note the next statement of verse one. It is a fine work he desires to do. Underline the word work. Work is the Greek ergon which means work, deed, action, task, enterprise, undertaking. The emphasis is clearly not on aspiring to a position or a place of prestige, but on the function and work of overseeing, an aspiration which is to have its root in godly and pastoral love for the well-being of God's people rather than personal and selfish agendas. It is this that Paul asserts as trustworthy or honorable.

It should be our prayer that we all would set our sights on spiritual maturity, but as we do, let's be careful of our motives. The purpose of maturity is not to make us more comfortable and secure, or land us with a position in the church. Its purpose is to make us more like the Lord Jesus and effective as His representatives in a lost and dying world. Oswald Sanders, in his classic book on leadership entitled Spiritual Leadership, has some fitting remarks:

"The true spiritual leader is concerned infinitely more with the service he can render God and his fellowmen than with the benefits and pleasures he can extract from life. He aims to put more into life than he takes out of it."

The greatest need is not for leaders, but for saints and servants. Unless that is held in the foreground of our thinking, the whole idea of leadership and leadership training becomes dangerous. Since these qualities provide us with a target we should all aim for, let me bring up another principle.
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The Principle of the Relative Nature of the Marks of Maturity
If a man is honest about his life on the inside, when he reads these qualifications his response may be, who can ever truly be qualified? Who can completely fulfill all these qualifications? And these kinds of feelings will often cause a man to shrink back from what could be God?s will when he very well may be qualified. The principle is simply this: No one is perfect. No one, other than the Lord Jesus, ever hits the direct center of the bull's eye. In fact, I am convinced no one ever really gets close enough to hit the bull's eye.

You see, one of the most fundamental principles of Scripture is that we all fall short of God's glory and perfection. While godly maturity and Christlikeness should be the goal or target of every believer and while one of the goals of every ministry and its leadership should be to bring its people into higher and higher stages of godly maturity (cf. Col. 1:28), still, no matter how mature or how godly one becomes, none of us even comes close to perfection.

Do you remember David?s plea in Psalm 143:3? David, a man after God's own heart and a leader of God's people, when praying for God's help said: "And do not enter into judgment with Thy servant, For in Thy sight no man living is righteous."

Paul also brought out this truth in Philippians 3:10-16. The goal, indeed, the mark we are all to pursue as did Paul is spiritual maturity, being conformed to the character of the Lord Jesus, but no matter how much we have attained that goal, there will always be plenty of room and need for more growth and change. No person has ever attained full maturity except the Lord Jesus Himself!

So,what does this truth and fact mean?the fact that no man is perfect or fully measures up all the time?

1. It means there will always be room for improvement and growth in the qualities mentioned in these passages. Being above reproach is not a demand for perfection before selection. If that were so, no man would ever be qualified.
   
2. However, it teaches us that being above reproach in relation to these qualities means that a man?s life-style is such that, generally speaking, no one can legitimately accuse him of conduct which is unbefitting a mature believer.
3. It means that these qualities should exist in a man?s life to such a degree that they stand out as prominent and consistent characteristics. They are clearly distinguishable, but there will be room for growth and times when he may fall short.
4. It means that, because none of us is perfect, we should not expect our leaders to walk on water. They all have feet of clay.
5. However, being above reproach does mean we should look for those men who are mature and examples of Christlikeness, and we should expect them to continue to grow.
   

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The Principle of Emergent Leadership
An important question is this. How do we go about selecting the right men for the ministries of elders or deacons? This is an important question because it involves motivating the flock to understand and act on key biblical concepts which lead to the flock's ability to do two things:

1. select the right men, and
2. respect and respond to the leadership and ministries of those men who are chosen to serve as spiritual leaders of a congregation.
   

Though Scripture gives clear guidelines concerning the spiritual qualifications of elders and deacons and concerning the functions of the elders, we find no clearly stated instruction for the process of selecting elders or deacons.

1. Acts 6:1-7 is often used as an example and does provide us with some important insight, but those selected at that time were never given an official title like deacon. It was undoubtedly a temporary ministry but it still provides us with a biblical example of selecting people for important ministries through the guidance of the leadership, but also through involving the congregation in the selection process according to certain spiritual qualifications.
2. Acts 14:23 is another passage dealing with the appointment of elders. Scholars are divided, however, down the middle on the precise meaning of appoint (ceirotonew, to vote by stretching out the hand?). Some emphasize its literal meaning while others its derived meaning. Being divided on the meaning, they are also divided on the procedure used by Paul and Barnabas. But probably, they used a procedure similar to that of Acts 6 which involved the recognition of spiritually mature and growing men through input and involvement of the congregation in the process because it was the people who knew them and had seen them in action (cf. Acts 16:1-3 where Paul seems to have chosen Timothy based on the report of the people).

In this regard, there is an important principle that we need to keep in mind. Acts 20:28 clearly teaches that it is really God who makes or appoints and qualifies men for ministry by maturing them, by gifting them, and by giving them a burden for such a ministry. In Acts 20:28, the word made, in made you overseers, is the Greek tithemi, to place, set. But it often carries the idea of appoint, and is so translated six times in the NASB (cf. John 15:16; 1 Cor. 12:28; 1 Tim. 2:7; 2 Tim. 2:11; Heb. 1:2; 1 Pet. 2:8).

Since God is the one who appoints men to the ministry of elders (and this would apply to deacons also), what exactly is the responsibility of the church? What is it that the church does in the selection process? It is the responsibility of the church to recognize the emergence of those men whom the Holy Spirit has prepared and appointed by the qualities of their lives from the standpoint of

Thus, while the local flock is asked to participate in the selection process, its job is not so much to elect or select such men as it is to affirm the Spirit's work and thus His appointment and gift of certain men to serve either as elders or deacons. How? By recognizing God's work in their lives through growth in Christ-like qualities.

These qualifications then simply demonstrate God?s work and His appointment (cf. Acts 16:1-3). What then is an emergent leadership It is a leadership that gradually emerges or develops like fruit growing on a tree. Selecting an emergent leadership is tremendously crucial. Listen to what Oswald Sanders says:

"The Holy Spirit does not take control of any man or body of men against their will. When He sees elected to positions of leadership men who lack spiritual fitness to cooperate with Him, He quietly withdraws and leaves them to implement their own policy according to their own standards, but without His aid. The inevitable issue is an unspiritual administration."

So according to the New Testament, leadership is to be an emergent leadership, a leadership that emerges as a product of God's work within the flock of God's people. As an emergent leadership, men are not simply elected or appointed by men, but recognized by the qualities of these passages in 1 Timothy 3 and Titus 1. This is why evaluation according to the criteria of these passages is so important. This is why finding men who meet the qualifications is so much more important than selecting a certain number to meet a quota even though that number of qualified men are not ready or prepared by the Spirit of God.

As I have sought to demonstrate in the summary of the qualifications of elders and deacons that follows, you will note that these qualities may also be seen from the standpoint of all of a man's fundamental relationships in life to God, to His Word, to self, family, others (including the outside world), and things. Why do I call this to your attention? Because it is a way to stress that these requirements, as marks of maturity, encompass every area of a man?s life. A truly mature man is a well-rounded and balanced man who has allowed Jesus Christ to invade, take charge, and change every sphere of his life (cf. Col. 1:9f ; Josh. 3:13-14).

The point is simply this: Biblical Christianity knows nothing about compartmentalized living. There are to be no areas of the life where the Lord is not allowed to invade and take charge. In other words, there are to be no spiritual junk closets? or areas we reserve for ourselves. We are to be His lock, stock, and barrel.

As churches consider these passages and consider men in their light, I believe it is tremendously important to recognize their primary focus so that can become our focus as well. What then is the focus?

1. Christian character
2. Spiritual maturity
3. Well-rounded godliness.

The interesting point is that there is no direct, clearly-defined reference to spiritual gifts in these verses. Indirectly we undoubtedly find a reference to the gift of teaching in able to teach in 1 Timothy 3:2, and since one of the gifts given to the body of Christ is the gift of leadership, we probably have an indirect reference to the gift of leadership in the analogy between managing his family and the church in 1 Timothy 3:5. The word manage in verses 4-5 is proistemi, to lead, go before. It is used of the spiritual gift of leading in Romans 12:8, and of the responsibilities of elders in 1 Timothy 5:17 and in 1 Thessalonians 5:12.

There is a principle here. Clearly such gifts are necessary to some degree if an elder is going to be able to fulfill the functions and responsibilities of an elder. Without these he would be working in areas of his weaknesses rather than in areas of his strengths as gifted by the Lord. Giftedness is important to every believer's ministry, and especially to the ministry of church leaders. In other words, what God has called you to do, He has gifted you to do, and what He has gifted you to do, He has called you to do (1 Pet. 4:10).

But the important point is this: The Apostle does not tell us to look for men who have the gift of teaching or leading or exhortation. Further, he does not tell us to look for men with dynamic personalities, or who are regarded by people as great pulpiteers or men of oratory, or for men who are successful businessmen. God's emphasis in this passage is not on giftedness, or on dynamic personalities because such things in themselves never qualify a man for leadership in the church. The emphasis is on godly character.

The body of Christ needs men who are first and foremost men of God. How far removed this is from our day and age and from, unfortunately, the thinking of the average believer or church goer. When most people think of a church leader, they think of such things as pulpit ability, a dynamic and glowing personality, or of someone who looks good in a blue suit and is a leader in the community. We tend to focus on the outside and we give little emphasis to spiritual character. There needs to be balance. Ability, skill, and a man's outward impression are not unimportant nor are they completely neglected in these verses, BUT THEY ARE NOT GIVEN OR HIGHLIGHTED AS THE PRIMARY CONSIDERATION.

Instead, God is telling us in no uncertain terms that the key to a man's success in leading the church is not his skills, methods, personality, nor even his gifts. Instead, the key is in his emotional, mental, and spiritual maturity. The ministry of overseers in the local church is like a coin with two sides and both must be included.

But you know what we do? We tend to ignore or depreciate one side or the other. Both sides are important and neither should be neglected, but the side of the coin God has turned up for us to see, the side needed the most by the emphasis of these qualification passages, is the side I am calling spiritual maturity for no matter how gifted a man is, if he is spiritually immature, he will be a poor leader and the church will be in trouble.

Hebrews 13:7 teaches us the same lesson. The readers are told to remember those who had taught them the word of God, but it was not their giftedness or skill in preaching that they were told to consider or imitate. Instead, it was their conduct and their faith.

The coin principle does not stop here. Giftedness is important, and for truly qualified elders a number of gifts undoubtedly come together to enable men to shepherd the flock of God gifts such as teaching, exhortation, showing mercy, leading, and administration. In other words, there are

• (a)communication skills and abilities, and
• (b)shepherding, leading skills and abilities.

We tend to over emphasize one to the exclusion of the other, or we find a board of elders functioning primarily on administrative matters rather than on other aspects of ministry. On any board of elders, some will be more skilled and gifted in one area and others in another. One of the needs of the board and the flock is to allow men to work in their areas of giftedness so that the men on the board are able to complement or integrate their gifts together for the benefit of the church.

One of the designed results of these marks of maturity is that such men become examples of the Christian life and of the power of God that is available in the person and work of Jesus Christ. The responsibility of the church is to select those men who are models, examples for the flock to follow as we see in Hebrews 13:7 and 1 Peter 5:3.

I once saw a bumper sticker that said, "Don't follow me, I'm lost too,". That's the state of the world and, unfortunately, of many well meaning Christians and leaders. They are like the commercial pilot who told his passengers, I have some good news and some bad news. The bad news is we are lost, but the good news is that we are making good time. Motion in itself never means direction just as activity in itself never means effectiveness. We can be like the cowboy who rushed into the corral, bridled and saddled his horse and rode off in all directions. We need quality lives with quality motion aimed in the right direction with specific, biblical objectives.

Effective ministry to others is often equated with dynamic personalities, with talent, giftedness, with training, with enthusiasm, and with charisma. But these things alone are inadequate. Much, much more is needed. Howard Hendricks, in his unique style, tells the story of a student who came to him with a problem.

Student:"Hey professor, I have a problem."
Hendricks:"Yea, What's your problem?"
Student:"Why did the Lord choose Judas?"
Hendricks:"Ah, that's no problem. I have a bigger problem than that."
Student:"Yea, what's that?"
Hendricks:"Why did the Lord choose you?"
And I think he also added, "Why did the Lord choose me?"

His point was, look at the disciples. How would you like to launch a world wide campaign with the likes of Peter and his companions? Yet, with these common, average, uneducated men, the Lord launched a campaign that has reached the world and turned it upside down. Why? Because of their methodology? No! Because of their dynamic personalities or programs? No! Because these common men intimately knew the Lord and began to experience His life and character in theirs by the Spirit of God. He took common men and made them into great men who became spiritual leaders because they were experiencing Him.

Our need? The selection of godly men! If we must choose between giftedness and godliness, let us choose godliness. If we can choose both, that's great and that's the ideal, but let's keep the emphasis where God puts it!

QUALIFICATIONS FOR ELDERS

As a summary statement for all that follows in the qualifications, Paul says an elder is to be a man who is above reproach (1 Tim. 3:2; Tit. 1:7). His lifestyle is such that no one can legitimately accuse him of conduct which is unbefitting a mature believer. However, this does not mean he is perfect or without room for improvement. Why? Because none of us are perfect (Phil. 3:10-14; Ps. 143:2).

Generally speaking, an elder is to be a model of Christian maturity and the qualities of these passages are marks of maturity which normally characterize the qualified man. Note that these qualities may also be seen from the standpoint of a man's fundamental relationships to God, His Word, self, family, others including the outside world, and things.

1. Not a new convert (1Tim. 3:6). Not a neophyte, novice, one newly converted. Does he truly know the Lord and has he shown definite progress in spiritual maturity?
2. Devout (Tit. 1:8). Does he demonstrate a definite commitment to know, love, and walk with God?
3. Holding fast to the faithful word . . . able to exhort . . .and refute. . .(1Tim. 3:2; Tit. 1:9). Is he a student of the Bible? Is he stable in the faith, sound in doctrine and practice? Does he know the Word well enough to teach it to others? Is he able to use the Word of God to exhort people with sound doctrine and to refute those who are antagonistic to the faith or the truth of Scripture?

1. If a man aspires to the office of overseer (1 Tim. 3:1). Based on biblical criteria and motives, does he have a strong desire to serve the Lord and the body of Christ as an overseer of the flock, or does he feel constrained by necessity (cf. 1 Pet. 5:2, "shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily according to the will of God")
2. Temperate (1 Tim. 3:2). In the everyday situations of life does he tend to react according to biblical principles so that he remains under God's control? Is he Spirit-controlled and disciplined rather than self-indulgent?
3. Prudent (1 Tim. 3:2). Is he prudent or biblically minded to the extent that he walks wisely according to the wisdom of Scripture?
4. Not quick tempered (Tit. 1:7). Does he have a short fuse? Is he emotionally stable and in control of his feelings?
   

1. Husband of one wife (1 Tim. 3:2; Tit. 1:6). Literally, a one-woman man. He is a man totally devoted and faithful to his own wife so that he is not distracted by other women? (See the Addendum on this controversial clause.)
2. One who manages his own household well (1 Tim. 3:4-5; Tit. 1:6). Does his wife love, respect, and follow his leadership, and are his children believers, under control, respectful of authority, and responding positively to God?