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Today there is much talk of leadership in the Lord's Church. Much is written and discussed from several points of view. It can be beneficial to reflect on the important subject such as leadership and how it works in the life of the believer and in the Body of Christ.
There is the Invisible Church composed of all the justified and the locorregional church that is the expression, sometimes imperfect, of the Invisible Church. The locorregional church approaches the Invisible Church, but it can include the sympathizers, the professors no more, the true believers.
Dangers present in the Latin leadership
Since the locorregional church is in the world with different cultures, the negative and positive impact of such a background can not be avoided. In Latin America, the reality of the "caudillo or cacique" syndrome, which historically has exerted too much influence on the politics of Latin countries, is strong. It is easy to directly transfer such a leadership system to the locorregional church. The culture favors it a lot.
Another trend in the churches of the north is the pattern of the business world. What results in marketing, it is said by many, must also work in the church. The figures, the mega-churches, the fame of the pastor and charismatic evangelist, all constitute a very strong influence. But the question to answer is: What is the pattern or biblical pattern that God will recognize and bless?
It sounds a lot and with good reason: As the leader or leader goes, so goes the church, that is, the home, marriage or any relationship that God ordains. If it's true, it's worth this new series which proposes the following:
Biblical Leadership – Biblical Principles
in the life of Jesus by giving an invitation and two commands Matthew 11: 25-30
in Paul regarding Jesus in the incarnation Philippians 2: 5-11
in John as he presents Jesus in the upper room John 13: 1-20
in Peter as an apostle regarding the leader 1 Peter 5: 1-11
Characters that illustrate how to become a leader in the face of their reality
in Enoch who walked with God Gen. 5: 22-26; Heb.11: 5, 6
in Moses against two very severe criticisms Num. 12: 1-16; 16: 1-50
in Joshua before the hidden sin of Achan Joshua 5-7
in David before the anointing and the postponement of ascending the throne1 Sam: 16-31
in Isaiah after being a prophet and meeting Jehovah Isa. 6
Daniel in the middle of a long life in the foreign part of his ministry Daniel
My goal in the series is to analyze the leadership of Jesus, being the teacher par excellence. There is no way to improve such an example; it is also he who lives in the believer and will produce the same qualities that he manifested so clearly in the midst of his own opposite situation. First we will see Christ himself who said it in Matthew 11; Paul elaborates it in the believer in Philippians; John remembers the night before the crucifixion and Peter applies it in the locorregional church.
After doing the expository study of these portions, we will see how the Holy Spirit in the Old Testament led the process of brokenness, the message of the Cross. These characters "subject (s) to passions similar to ours" became examples of true leadership, whether of the Old Testament or the New. I want to make some practical applications and show how the resurrected life of Christ works in us.
Two timely warnings
Who looks for in this series only a new technique, new program, new psychological strategy will leave disappointed. The essence of leadership is not what you do but what you are. The leader is not born, but is made as clay in the hands of the potter. Leadership is forged through trial, humiliation, obedience and faith in the Word of God.
When I write the leader and the leadership, it does NOT refer only to the pastor, the evangelist, the elder or the deacon, who have certain responsibilities in the locorregional church. It refers to every believer who has his world around. It may be the husband who sets an example to his wife and family; It can be the wife who sets the example to the children and to the others who are. It can be a son or a daughter who makes shine his example in his own very particular missionary field. Each believer has his missionary field, his environment where he can shine for Christ. Leadership is nothing but Christ living in the believer.
Matthew introduces us to Christ and to "The normal Christian life" Matthew 11: 20-30
In order to appreciate this passage, we must return to the context. Jesus had just gone through the cities closest to where he lived: Chorazin, Bethsaida and Capernaum (11:21, 23). His words condemned them strongly because in the very presence of the Messiah they rejected both the message and the miracles of Jesus. With the surprising words he said: More tolerable in that day of the final judgment the fate of Sodom and Gomorrah than that of these infamous cities. To hear the truth and not receive it is to deserve the wrath of God.
The prayer of Jesus to his father Matthew 11: 25-27
Although we know that Jesus was a man of much prayer, this is one of the few times we have the same prayer, brief but very direct and therefore very important. "I praise you, Father, Lord of heaven and earth, because you hid these things from the wise and the wise, and you revealed them to the children. Yes, Father, because it pleased you so "(11: 25,26 – some thirty-three words). In short, he says that the truth does not fall to the religious, not to the hearer or the deserver, but to the "children," famous for their faith, acceptance and obedience. This fundamental principle confuses the wise and puts the system of the religious world upside down. Suffice it to say: God was pleased. Isaiah says the same in such eloquent words: "For my thoughts are not your thoughts, neither are your ways my ways, says the Lord. As the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts more than your thoughts "(Isaiah 55: 8,9).
In the same way Isaiah says: "For thus said the High and Sublime, the one who inhabits eternity, and whose name is the Holy One: I dwell in the height and the sanctity, and with the broken and humble of spirit, to make live the spirit of the humble, and to quicken the hearts of the broken ones "(Isaiah 57:15). God himself is accessible to those who hear the truth, but always and only under the conditions that he himself places-the humility and repentance of "those who are worked and charged."
Those who receive Jesus humbly will know the intimacy of the Father himself (Matthew 11: 27)
But in this introduction Jesus adds a surprising truth. His neighbors rejected him, but to the "children," to the humble, to the "poor in spirit" he revealed himself. Around Jesus reveals a chain of unexpected privileges or rewards. "All things were delivered to me by my Father, and no one knows the Son, but the Father or the Father knows anyone, but the Son, and he to whom the Son wants to reveal" (27). It is a very profound statement: Who receives me and my teaching, will get to know me, around as I know my father, such will know my father. In this way the simple believer comes to know the intimacy of the Son and the Father: all this open to the "child," at least trained, according to the religious world.
Everything that follows in the invitation so well known and the development of the ordinario Christian life in Matthew 11: 28-30 proceeds on this basis from an attitude of the "child," the broken, the humble and the contrite. God is always available only to "the hardworked and the burdened." This is the ordinario Christian life according to Watchman Nee. "
What does all this have to do with leadership? Very much, in many ways. God is revealed not to the great theologians or to the wise, but to the brokenhearted. This is the message of the cross. This is the process of forging leaders and starts from the first step and never changes at all. This is not how the world prepares the leader, always with education, with technology, with experience, according to the principles of the bureaucracy. There is no place in the Christian life for the leader who wants to realize himself, his talents and his gifts.
A more balanced perspective in front of the leader's gifts
The much teaching of the gifts of the Spirit that has afflicted the church in recent years proceeds on a false basis, not the basis of Jesus and this truth. This is not to deny the truth of the different gifts of Ephesians. 4; Romans 12; 1 Peter 4 and 1 Cor. 12-14. But Paul for this reason of the possible abuse of the gifts, puts 1 Corinthians 13, the chapter of love, between the treatment of the two gifts, sometimes controversial. It is not the exercise itself of the gifts but the motivation of where the true gift that edifies the Lord's church comes from. The motivation is of the Christ who lives in the broken, contrite, knowledgeable believer of the Cross and the work of the Cross.
I never forget the advice of L. E. Maxwell, leader of the Prairie Bible Institute in Three Hills, Alberta, my mentor, my teacher who gave me the constant example of this blessed truth of the Cross. He told us: "Do not read only the word of love or charity repeated many times, but read like this: Christ in me is suffering, Christ in me is benign; Christ in me does not envy, Christ in me is not boastful, Christ in me is not puffed up etc. "How that change of words changes the course of the controversy of which is the best gift, the most spiritual, the most sought by fasting and psychic projection!
What is the root of the leadership problem today? Human pride
This series on biblical leadership will return again and again to the same problem. We are not surprised at the root, since it was the first sin in the heavens and the first in the Garden of Eden. Only the Cross ultimately deals with such a problem and treats it positively in our portion: "Learn of me, for I am meek and humble of heart" (Matthew 11:29). The context prepares us for such truth by graphically illustrating the example of selfish pride and self-confidence of Chorazin, Bethsaida and Capernaum (11: 21-24) that instead of being the first to accept the Messiah, they did not know it. They did not believe in him. In the short prayer to the Father, Jesus highlights the reason. It is not hearing or seeing but the faith of the "child" that makes the believer enter into an intimate relationship with Jesus and therefore with the Father himself.
Jesus clarifies this action for the Father in the strongest terms by saying: "I praise you, Father, Lord of heaven and earth, because you hid these things from the wise and the learned, and you revealed them to the children" (11: 27). It is not so much that these wise men can not understand but that God purposely hides this truth from them, a principle so basic of their person. He could not compromise or accommodate this fundamental truth to please the human being. God is High and Sublime (Isa 57:15) and is revealed only to the contrite and the broken.
Observations to be made in this introduction to biblical leadership
The purpose of the new series is to apply biblical leadership very broadly to all believers in their own field of action: pastor, elder, deacon, father, mother, husband, wife and youth.
Leadership is not seen so much in doing but in being before God.
The exclusive model is Jesus in his incarnation and ministry before his disciples, the world, his enemies and, above all, before his heavenly Father.
The introduction presents in advance the principles realized in Jesus, applied by Paul, John and Peter, but seen in action through the saints of the Old Testament.
Although the portion to be studied in Matthew 11: 28-30 is the great invitation to find full rest in Christ, the context places those truths in the only way to approach God or in the initial salvation or in "the ordinario Christian life" (Watchman Nee) at any time.
The fundamental truth about true leadership is the Message of the Cross, which is the only way to neutralize the Nemesis (enemy) of human pride / pride.
"Learn from me, for I am gentle and humble of heart;" Christ emphasizes where we should begin and who to follow.
THE PROMISE OF A VERADERO REST IN GOD
Today there is a fairly common phenomenon among spiritual leaders. It is called burn or in English "burn out." This refers to a deep psychological decay, a depression that results in the desire to 'throw in the towel' and sometimes a spiritual and even moral fall. There may be a physical or hereditary base; In this case it is worth seeking professional help. But many times the cause of such spiritual fatigue is that we try to do God's work using only the meager resources of the flesh, not the abundant resources of the Holy Spirit. We stop being led by the flesh that can never please God (Rom 8: 5-8). Christ himself said: "Apart from me you can do nothing" (John 15: 5). In our portion Christ gives us the remedy: come to me, take my yoke, learn from me, because I am gentle and humble of heart. There is a break promised by simply coming to him and a break made in bearing the yoke and learning from him, the true humble leader. Christ in us is the guarantee of our rest.
In the first preliminary study we observed that Matthew places the Great Invitation given to "those who are worked and charged" (Matthew 11: 28-30) in the context of his denunciation of the cities, such as Capernaum, who rejected both his miracles and his teaching. Then he follows a brief prayer to his Heavenly Father in which Jesus emphasizes that the true revelation of the truth is given only to "children," that is, to the proud not. Such reception of the truth introduces the "child" (the humble one) to the Son who in turn introduces him to God himself. That blessed intimacy is accessible to all who come so receptive and obedient. For such acceptance there are definite conditions that result in spiritual rest or victory in Christ.
The danger of "burn out" or the decline and discouragement in leadership
For the subject of leadership this truth of rest in Christ is of application. "Burn-out" or decay and "burn" afflicts every believer who tries to serve God in the energy of the flesh. Thus he afflicted even Paul on that occasion in Romans 7:24: O wretched man, who will deliver me from this body of death? Our biblical portion gives us the invitation of Jesus both to approach him in the initial salvation and to approach him every day in the moments of the ministerial crisis.
The first commandment: "Come to me, all you who are busy and burdened" – Matthew 11:28
There is no simpler word than the word "come." It has been so many years since we heard the invitation of the parents to come to them; From the first uncertain steps we gave, they responded with pleasure. They hugged us with a smile, happy that we were taking the first steps. They did not care how we got to them, they welcomed us and they grabbed us. How much more our heavenly Father receives his "children!" Thus the sincere invitation that Jesus extends to him is either the first step of saving faith or the most recent approach in the midst of the trials of life. He is always there to receive us.
But there is a very important negociador. Only those "worked and charged" are those who are received by God or are repentant or those who do not trust themselves. The first verb is active, the second passive, indicating the whole scope of life. Only he receives them to give the rest of those who have their sins forgiven or those who seek new strength to move forward. That is why Chorazin, Bethsaida and Capernaum (11: 21-24) because they were so intelligent and wise did not understand his message. So many Pharisees and Sadducees never understood his message, much less came close to him.
God has nothing to say to the proud, to the proud. It is that basic truth applies both to those who seek salvation on the basis of their merits and to the believer who wants to serve God for convenience or good reputation. God only reveals himself (11:25, 26) and will make them rest by his grace to those in need, those who do not have their own resources (11:28).
We know this truth very well with respect to the unbeliever. But the believer urgently needs to understand that only the brokenhearted are those to whom God gives this rest. They are such that they can rest in Christ as the all in all of their life and their service in his name. If God does not reduce the unbeliever to nothing, he does not save him; in the same way, if it does not reduce us from just depending on him, there is no such rest that prevents discouragement and "burn out." Only the poor in the spirit give them their bliss (Matthew 5: 3-12). The Sermon on the Mount emphasizes this truth that we will see through this study. It is the message of the Cross, nothing more nor less.
The second commandment: Take my yoke upon you – Matthew 11:29 (a)
The brokenhearted, the unbeliever who believes in Christ as much as the long-time believer has to bear the yoke (take his cross in another text – Matthew 16:24, Mark 8:34, Luke 9:23.) There is no other Christ insists that those who receive his rest take his yoke and take his cross, but then adds: "My yoke is easy and light my burden (11:30)." He does not ask us for what he does not supply. There is nothing to fear, but only the broken understand how gentle their rest is in the midst of the whirlwind of injustice and the attacks of the enemy that come upon us when we serve the Lord wholeheartedly.
Notice again the frequent repetition of this principle of submission and the faith that depends only on it. The whole divine response revolves around that principle. Such a principle does not suit our flesh, the old man. That is why we return to the Cross to know how God judged him merienda and for all. I return to my favorite hallarse: "Knowing this that our old man was crucified with him so that the body of sin be destroyed (canceled or canceled) so that we no longer serve sin (that is, that old self-confident man) ) "(Rom 6: 6).
I do not get tired or apologize for returning to what Christ did on the cross. We only have to say: "Amen, Lord, I accept with gratitude the end of my old life." In such an attitude of heart, bearing the cross is neither difficult nor heavy. There is no such substitute for this truth. If it is not accepted with all our heart, the battles will defeat us, our scarce forces fail us and the leadership in our field will betray Jesus. It is the "burn out" and the decision to "throw in the towel."
The third commandment: "Learn from me, for I am gentle and humble of heart" Matthew 11: 29b
We come now to the key point. "Come to me" marks the invitation, the act of faith that arrives and the attitude that we must maintain. "Carry my yoke" means to take the cross, walk to the beat of him in obedience. "Learn from me" challenges us to be apprenticed in the area of meekness and humility. In these three mandates Jesus points out the essentials of biblical leadership. The fact that Jesus describes himself in these two virtues must make it very clear that these are the areas of our weakness, if not the sin most attached to our being.
Christ presents life as a constant learning, it does not end because we never reach the fullness of his holiness. The apprentice recognizes his faults, his need to develop his potential. His attitude is one of submission, humility, a receptive mind, shortly, mud in the hands of the potter. The furthest thing is pride and self-confidence.
It is interesting that Jesus does not describe himself in terms of his infinite wisdom, his authority over Satan, his power to perform feats in creation and miracles of healing. He puts his finger on the believer's wound to identify the most urgent lesson to learn. Jesus does it with good reason. What was the innovador sin, the first that burst into heaven and created the devil himself? What was the sin that turned heaven into a future hell? Lucifer contemplated and rebelled against God; the essence of sin is pride (Isaiah 14: 4-20; Ez, 28: 11-19).
John the Baptizer expresses it graphically: "And also the ax is placed at the root of the trees; therefore every tree that does not bear good fruit is cut down and thrown into the fire. . . he who comes after me, whose shoes I am not worthy to wear, is more powerful than me; he will baptize in the Holy Spirit and fire "(Matthew 3: 10,11). The work of Christ on the cross merienda dealt with that evil that infects every human being. Only Christ and our death to sin can nullify the power of the old man, manifested in human pride (Rom.6: 1-14). The leader more than anyone needs to appropriate this death because the leadership strongly promotes the secret pride and open its name, its authority, its talents, its rights and its control of others. You have to let go of mine to receive the things of Christ. There is no substitute for this truth. We fall strange but it frees us.
An Important Distinction "I will give you rest and you will find rest for your souls"
If you read the Spanish version carefully you will notice that Christ uses only one verb but with two different grammatical constructions with a nuance that we must grasp. It is very significant. By coming to him in simple faith he makes us rest, grants a permanent rest. The idea of the verb is to stop, refresh, give relief. This is a condition that guarantees us acceptance in front of his father (see 11:27). We can say that this refers to justification: that fiat or legítimo order that declares us as just as Christ himself, forgiving our sins and giving us a status, an unalterable position before the just judge. The "I will give you rest" is a fact endorsed by the just judge based only on the vicarious death of his beloved Son.
But the verb translated in Spanish "you will find rest" affirms that there is the rest given and the rest found. There can be a great difference in the life of the believer between the given and the found. The rest given lies in coming in faith and the rest found lies in taking the yoke and learning from it in humility. It is a walk to make rest under the conditions of taking the cross and keep learning from it. In other negative words Christ says in the words of Paul, dying with Christ and letting the Cross, that divine verdict with respect to our "I" or pride, is constantly taking place in the walk of the believer. This is the formation of the true leader. It is a daily walk very close to the teacher characterized by those virtues that stand out, that of meekness and humility. What a tremendous lesson to learn for every believing leader! It does not matter what your field of action is.
We must look more closely at the qualities of Jesus: meekness and humility. Both words were not common or admirable in Greek culture. They were in a certain sense virtues not to be sought. But the gospel raised them to a place not previously known in pagan culture. That is to say, those virtues did not exist apart from what Christ brought to the human being. The word meek means: gentle, sweet, gentle. It touches more the inner character before God, but manifested in equanimity, kindness to all with whom it is treated. Someone has said that meekness is not the weakness of character but the strength of character under God's control. Moses was the meekest man in the Old Testament (Numbers 12: 3)
Humility brings the idea of the low, the small, the creature before the Creator. We see ourselves as we are in the presence of God. It is the grace of humility that attracts the "High and Sublime who lives in height and holiness, and with the broken and humble of spirit, to live the spirit of the humble, and to vivify the hearts of the broken" ( Isaiah 57:15).
Lessons to learn from the teacher par excellence
1. The invitation to come to Jesus is genuine and guarantees us relief and acceptance before his Father and at the same time introduces us to the same intimacy of the Trinity (11:27)
The rest given is followed by the rest found on the basis of taking the cross and learning from it.
The area of the leader's learning is meekness and humility and not the unfolding of our "I," talents, gifts even given by God, much less our control of others.
Jesus describes his yoke as something good, healthy, and kind and helpful, nothing to avoid.
The qualities of Jesus should be the goal of every leader who wishes to serve in his name. There is no room for the "dictadura" or "caudillismo" so common in our culture.
God can not reward selfishness in the believer in any way; it does not matter the meticulous manifestation.
But the meek the humble of heart lives in us and we never want to offend him for introducing the old into the new.
LEADERSHIP AND HUMILITY IN THE MANNER OF UNITY – Philippians 2: 1-12
In the first study Jesus himself offers rest to both the one who arrives for the first time (justification) and the one who always arrives to maintain that communion (sanctification) that prevents the "burning out," the "burn out." "Come to me that you are worked and loaded. . . Take my yoke. . . and learn from me that I am meek and humble of heart "(Matthew 11: 28,29). What is remarkable are two things: 1.) Only the needy, the broken in heart are recipients of their divine rest. He never admits the selfish and the self-confident; 2.) The area of crucial learning is unlearning pride and learning humility. Such conditions guarantee the "sabbath" or the rest that "remains for the people of God" (Hebrews 4: 9). In short, sanctification, our union with Christ, is the only antidote for discouragement and "burn out."
Leadership and humility in maintaining unity
At first glance there is not much connection between leadership and unity. But we will see that leadership in the flesh always results in disunity and separation between brothers. The carnal leader establishes his "reign;" he seeks ways to control and manipulate the followers of Christ for his own interests. Paul faced this in the churches of Galatia. "Have I become, then, your enemy by telling you the truth? They are zealous for you, but not for good, but they want to separate you from us so that you may be zealous for them "(Galatians 4: 16,17).
True leadership always fosters and promotes the unity of the body of Christ. We must take into account that the leader is subject to the Head of the Church and such is very interested in the welfare of the whole body. To hurt the limb of the body is to hurt the Head. We are very serious about leadership that seeks its own ends and thus divides the body of Christ. Many times the division so common in churches today is based on pride and the pursuit of followers. The biblical leader does not seek personal followers but only in order to introduce them to the Head itself.
Jesus' approach to secular contra spiritual leadership
Toward the end of his ministry the Lord faced the desire of his own disciples to be the first, the "mere mere." James and John with their mother asked for very special treatment for themselves. The others were angry because they had the same desire. Our Lord raised this basic truth in this context: "You do not know what you are asking. Can you drink from the cup that I have to drink, and be baptized with the baptism with which I am baptized? And they said: we can "(Matthew 20:22). Crazy they said yes because they did not understand anything about the cost of breaking.
Now comes the key truth of leadership: You know that the rulers of the nations lord it over them, and those who are great exercise authority over them. But among you it will not be so, but whoever wants to become great among you will be your servant, and whoever wants to be first among you will be your servant; as the Son of Man did not come to be served, but to serve; and to give his life as a ransom for many "(Matthew 20: 25-28). So important is this truth that it is repeated also in Mark 9:35 and Luke 24: 24-27. Who does not learn this lesson is disqualified from being a leader among the brothers.
Jesus and his teaching seen through the eyes of Paul Philippians 2: 1-12
To understand Paul's life better we have to see him again in his past trajectory. It seems that Saul of Tarsus was a very hard-working leader and with that human talent the pride had been an integral part of his life. He struggled to get right in his religion: "Because you have already heard about my conduct in former times in Judaism, which greatly persecuted the church of God, and devastated it; and in Judaism I surpassed many of my contemporaries in my nation by being much more jealous of the traditions of my parents "(Gal.1: 13,14). Paul gives his testimony of the possessions he formerly enjoyed: "circumcised on the eighth day, of the line of Israel, of the tribe of Benjamin, Hebrew of the Hebrews; as for the Pharisee law; as for zeal, persecutor of the church; as to the righteousness that is in the law, blameless "(Phil 3: 5,6). But Paul had to unlearn all that and rightly spoke more of humility and meekness than any other biblical writer.
The Situation of the church of Philippi
Paul expresses a lot of affection for the Philippians, a cooperative church with him, with whom he put the gospel for the first time in Europe. (See Acts 16: 11-40) But if there had been a defect, it would have been a tendency toward disunity. After giving sincere thanks for his participation in the Gospel (1: 5), Paul shares his situation of imprisonment in Rome and the common fate of suffering for Christ (1: 27-30). Luego dice con más tristeza y claridad: “Ruego a Evodia y a Síntique, que sean de un mismo sentir en el Señor. Asimismo te ruego también a ti, compañero fiel, que ayudes a éstas que combatieron juntamente conmigo en el evangelio . . .” (Fil. 4: 2, 3).
Si tomamos nota de poco importante, Pablo introduce la carta dirigiéndosela a los obispos y a los diáconos o a los líderes de la iglesia (1:1). En cierto sentido les da la responsabilidad de persistir la pelotón en medio de las tendencias contrarias. Al iniciar capítulo dos Pablo se mete en su afán –el egoísmo, el orgullo sutil y el espíritu divisivo. Por una serie de comparaciones muy positivas, Pablo les urge que “completen mi gozo, sintiendo lo mismo, teniendo el mismo amor, unánimes, sintiendo una misma cosa.” Luego en forma negativa recalca: “Nada hagáis por contienda o por vanagloria. Antes bien con humildad, estimando cada uno a los demás como superiores a él mismo, no mirando cada uno por lo suyo propio, sin cada cual también por lo de los otros” (2:2-4).
Para conseguir el fin de unir a los filipenses, Pablo nos da en Fil. 2:5-11 un pasaje cristocéntrico sin par en todo el Nuevo Testamento. Sin incautación su propósito no era el de dogma ni doctrina en lo indefinido sino en la actos de la pelotón espiritual. Esto es en sí muy sobresaliente. No es la verdad en proposiciones ortodoxas sino la verdad encarnada y vivida en los quehaceres de la vida. Pablo no entra en los detalles que los teólogos han venido debatiendo por los siglos sino en la humildad tanto para el prelado y diácono como para Evodia y Síntique. Se debe caracterizar tanto al líder como al seguidor por la humildad. Sólo de esa guisa se garantiza la pelotón y el ejemplo cierto del dirigente.
La Humildad divina en toda su renombre y magnificencia Fil. 2: 6-11
En la exposición de esta porción tan rica, no voy a tratar de sacar la verdad tan clara de su ídolo absoluta. Esta verdad la creemos y tenemos por aceptada sin cuestión alguna. Cuando “se anonadó o se humilló a sí mismo” (2:8) no dejó ni por un segundo su ídolo eterna e integridad absoluta de ser la segunda Persona de la Trinidad. Siempre era y siempre será el Verbo perdurable, el Cristo pre-encarado. El gran valía de esta porción es su aplicación cotidiana a nuestra guisa de existir como creyente, como líder o en la casa, en el casorio en la comunidad, la iglesia, la escuela dominical o donde Dios nos ponga.
Investiguemos los utensilios de esa valor tomada desde la gloria pasada.
En primer circunstancia nuestra escueto mente no es capaz de ningún modo de sondear la hondura de estos hechos. Tracemos estos sietes pasos para debajo:
“el cual siendo en forma de Dios:” (6) “forma” quiere proponer la manifestación indiscutible de la existencia. No tiene ausencia que ver con las formas variables. Juan 1:1-3 afirma y establece esta existencia.
No estimó ser igual a Dios como cosa a que ratificarse:” (6) su valor fue voluntaria, no forzada, ni obligada. Contó el precio de dejar las prerrogativas, los derechos innatos de ser Dios para tomarnos en cuenta. Esto se originó en él mismo.
“sino que se despojó a sí mismo:” (7) renunció sus derechos legítimos y se vació de lo suyo por un acto supremo de su voluntad bajo el mando de su Padre celestial.
“tomando forma de siervo, hecho semejante a los hombres:” (7) Esta condescendencia nos es incomprensible ya que somos espinilla; él es el alfarero y creador que de la ausencia nos formó, estando nosotros muertos en pecado.
“y estando en la condición de hombre, se humilló a sí mismo:” (8) El intriga del Dios que se hizo hombre, prodigio incontrovertible siendo hombre con todas las limitaciones sin el pecado (Heb 4:15). Las comparaciones aquí no fallan: el hombre que se hiciese hormiga no se asemejaría nunca a tal comparación.
“haciéndose obediente hasta la muerte:” (8) Dios hombre optó por no conducirse, ni charlar ni hacer ausencia que su Padre no obrara, hablara e hiciera. Llevó una vida totalmente bajo la obediencia más absoluta de su Padre celestial. Lo hizo de buena anhelo.
“Y muerte de cruz:” (8) No había asesinato más execración delante Dios (Deut. 21:23; Gal. 3: 13). Tal asesinato era el epítome de la maldición de Dios. No fue la asesinato ni de ejemplo ni de mártir sino la asesinato vicaria del Cordero de Dios (Juan 1:29).
Todo este sinopsis nos deja pasmados. Tal simpatía, tal entrega, tal compromiso por quienes éramos viles, enemigos, débiles: “Y a vosotros también que erais en otro tiempo extraños y enemigos en vuestra mente, haciendo malas obras, ahora os ha reconciliado” (Col.1: 21). Todo esto es la teología de la cruz, pero esto no es el enfoque de la porción; no es dogma sino praxis (actos) que nos obliga como vivimos delante Dios y nuestros prójimos.
El resultado de equivalente humillación no puede ser menos que la exaltación final en toda la renombre que merece. “Por lo cual Dios también le exaltó hasta lo sumo, y le dio un nombre que es sobre todo nombre para que en el nombre de Jesús se doble toda rodilla de los que están en los cielos, y en la tierra, y debajo de la tierra; y toda lengua confiese que Jesucristo es el Señor, para gloria de Dios Padre” (9-11). No puede sobrevenir más renombre a posteriori de tal humillación, el Mensaje de la Cruz, primero la asesinato, luego la resurrección y la ascenso.
La Aplicación principal de esta obra maestra Fil. 2: 5
Todo lo que es de Cristo en su gloria, su pre-encarnación, su encarnado y su asesinato vicaria, ahora se aplica exclusivamente a nuestra guisa de existir y relacionarnos el uno con el otro. Tanto el líder con el seguidor o vice versa tiene que existir bajo este ejemplo.
“Haya, pues, en vosotros este sentir, que hubo también en Cristo Jesús” (2: 5). Ahora viene poco que no había conocido yo antaño, pero da significado y sabor de guisa muy llamativa. El texto innovador se presta no tanto a Cristo como ejemplo sino que esta verdad, la humildad es ya producto de nuestra en unión con Cristo; el texto dice que hubo una conexión en unión en Cristo Jesús. Sí que Cristo es nuestro supremo ejemplo, pero tal pone en nosotros el deber, la condición de seguirlo e imitarlo.
La humildad nos es una virtud difícil de producir e imitar. Se ve muy fea si la tratamos de fingir. Pero Cristo que se humilló, se anonadó, ya vive en nosotros, nos toca dejar que él en nosotros produzca la misma reacción de negarnos a nosotros mismos, tomar nuestra cruz y seguirlo en el espíritu del crucificado (Lucas 9:23.24). Esto acompaña el consejo de Jesús: “aprended de mí porque soy manso y humilde de corazón” (Mateo 11:28-30).
La etimología de la humildad es la bajeza; lo opuesto de la humildad es la altivez (2 Cor. 10:5). En estas dos posiciones podemos ver el espectro, la gradación de lo espiritual y lo carnal. Cristo se bajó, Satanás quiso subirse. La Cruz es el trato divino para con la altivez en todo aspecto. Nos corresponde la humildad delante Dios porque somos bajos y él es “Alto y Sublime” (Isa. 57:15). En el mensaje de la Cruz aceptamos plenamente nuestra bajeza y se traduce en la buena voluntad de servir como siervo a nuestro prójimo. La etimología de la mansedumbre es la ternura y la misericordia. La mansedumbre se refleja la humildad delante Dios en la mansedumbre alrededor de el prójimo. El manso y humilde lleva su vida en nosotros que andamos por la fe (Rom. 1:17).
Para el líder esto debe ser el primer paso que lo califica para dirigir la obra de Dios. Sin esta humildad no puede sobrevenir la rezo de Dios. Lastimaremos a los que nos rodean, lo cual Pablo niega: “Nada hagáis por contenida o por vanagloria; antes bien con humildad, estimando cada uno a los demás como superiores a él mismo, no mirando cada uno por lo suyo propio, sino cada cual también por lo de los otros” (Fil. 2:3,4).
Lecciones por formarse de Pablo en Filipenses
1. Jesús estableció el principio fundamental de la humildad. Este antiguo orgulloso embustero lo había aprendido acertadamente y exhorta a los amados filipenses.
Jesús puso en marcha este principio al dejar lo suyo, lo legítimamente suyo, y por eso puede exigir ausencia menos de los suyos.
La humildad no es producto del creyente imitando al ejemplo del Maestro. La carne no puede producir ni la humildad ni la virtud.
La humildad es la dinámica de Cristo que nos llevó a cruz de una vez y produce en nosotros el espíritu que sirve de buena voluntad a los demás.
La humildad produce en el cuerpo de Cristo la pelotón; el orgullo o la carne tanto en el líder como en el seguidor produce la desunión sectaria.
La humildad pone en entusiasmo la dinámica de la cruz; es la piedra de toque del evangelio. ¡Qué contradicción es predicar la cruz de guisa orgullosa!
El líder cierto va delante de los suyos habiendo aprendido de Aquel que es sobre todo “manso y humilde de corazón.”
Author: Gordon Johnson
is recognized in Latin America as a lecturer. He has served as a professor at the Rio Grande Bible Seminary, Texas since 1954, being president of the institution for many years as well. He has several degrees among which he received a Masters in Latin American Studies and a PhD in Missiology.
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