Who "sharpens" them? Who helps the leaders of the body of Christ keep their "keen edge" -- both their doctrinal and ethical purity? Is it possible that, in many cases, there is no one?

        Over the recent past, the body of Christ has encountered many difficulties and scandals. Sexual immorality, questionable  practices, problematic pronouncements, and doctrinal deviations have all hurt the cause of Christ, giving "occasion to the enemies of the Lord to blaspheme" (2 Sam. 12:14). Such highly visible deviations have called into question the capability of our leaders to carry out their task in a manner consistent with scriptural teachings and their own profession. Why is this? Can anything be done about it? Many pastors and teachers have been caught up in popular doctrines today which have little or no Scriptural basis. How can we help return these leaders to the true doctrines described in the Scriptures?

        Certainly the efforts being made by such organizations as the National Religious Broadcasters help. Calls for financial disclosure from ministries may be of value. Closer scrutiny of the lives and teachings of leaders may curb some problems. However, all these measures may be overlooking a very basic issue which could have just the kind of impact that is needed.

        Proverbs 27:17 provides a clue. We find that as "iron sharpens iron, so one man sharpens another." What any man needs to remain sharp -- including leaders -- is another to whom he can be accountable. Perhaps we need not only better accountability structures but also more accountability relationships to keep that keen edge.

        Gordon MacDonald recently offered some very candid thoughts about the events that led up to his resignation from the presidency of InterVarsity Christian Fellowship. He admitted to permitting a "friendship to become immoral" but "didn't feel the liberty to talk to anybody about it."

        In discussing what contributed to his sin, MacDonald concluded:

        I now realize I was lacking in mutual accountability through personal relationships. We need friendships where one man regularly looks another man in the eye and asks hard questions about our moral life, our lust, our ambitions, our ego.

        He needed someone to keep him sharp; just as Proverbs 27:17 indicates. Such biblical interaction between two people would have operated "in the way of sharpening the manner and forming the habits and character." He needed a friend to offer counsel (Prov. 27:9) and, when necessary, words of correction: "Faithful are the wounds of a friend, but deceitful are the kisses of an enemy" (Prov. 27:6).

        Unfortunately, in many Christian circles the leaders are set up on an unrealistic pedestal. This is not to deny that the Scriptures call for high standards -- morally and doctrinally -- for those in leadership. However, such standards don't imply that our leaders are other than human, without the weaknesses and failures all of us share.

        When this pedestal is coupled with an all-too-common "lone-ranger" mentality -- either self-imposed or forced on leaders by their congregations -- our pastors and leaders are being set up for a fall. Isolated and unconnected, these leaders may not have the opportunity for this much needed personal sharpening process.

        Jerram Barrs, in his excellent book on leadership, notes: "We may be given different positions of responsibility and authority in...the body of Christ, but never does our position set us apart from our fellow human beings. We must always therefore be ready for our behavior and decisions to be questioned, discussed and criticized. We must be open to correction and rebuke." (Shepherds and Sheep, pp. 47-48.) This would seem to happen best in a growing one-on-one relationship.

        It would seem wise, then, for those in leadership to evaluate whether they indeed have some honest, open relationship where someone else can look them in the eye and, as MacDonald put it, ask the hard questions. It will hardly be easy to develop such a relationship, but the effort would be well worthwhile.

        For the rest of the members of Christ's body, whose leaders lack such relationships, perhaps we could 1) pray for our leaders to develop the kind of needed accountability that will help preserve their "sharpness"; 2) find ways to encourage them to develop a relationship or two where they can get the kind of interaction discussed here; and 3) make ourselves available to be that "iron" our leaders need if the opportunity arises.

        Clearly there isn't a simple answer to the struggles the church has faced recently. The thoughts shared here are far from a quick and complete solution. But, these ideas may just lead to the long-term personalized accountability that will help ensure the spiritual health of our leaders and, ultimately, the health of the body of Christ.

        During His Sermon on the Mount, Jesus Christ exhorted His followers not to judge self-righteously or hypocritically. Is this necessarily what Christians do when they question the teachings of God's "anointed" preachers and evangelists? Many teachers who claim such anointing would say so, and many more of their followers commonly reply to all manner of criticism: "Touch not God's anointed."

        Some of these teachers add that such actions carry literally grave consequences. Prominent "faith" teacher Kenneth Copeland affirmed in his taped message, "Why All Are Not Healed": "There are people attempting to sit in judgment right today over the ministry that I'm responsible for, and the ministry that Kenneth E. Hagin is responsible for....Several people that I know had criticized and called that faith bunch out of Tulsa a cult. And some of 'em are dead right today in an early grave because of it, and there's more than one of them got cancer."

        In addition to certain "word-faith" teachers, such sentiments may be found among various groups involved with shepherding and other forms of authoritarian rule (from diverse "five-fold" ministries to a host of large and small "fringe churches"). The leaders of these groups are commonly regarded as having a unique gift and calling that entitles them to unconditional authority. To dispute any of their words or deeds is not distinguished from questioning God Himself.

        Advocates of such authority assume that Scripture supports their view (And many times they don't). This is also true of many false, but popular modern church doctrines like the doctrine of the "rapture." Pastors may make what they claim to be obvious interpretations between the lines to support their view. Their key biblical proof text is Psalm 105:15: "Touch not mine anointed, and do my prophets no harm" (KJV). But a close examination of this passage reveals that it has nothing to do with challenging the teachings of church leaders. Most church members never take the time or put out the effort to search the Scriptures for themselves.

        It needs to be noted that the Old Testament phrase "the Lord's anointed" is typically used to refer to the kings of Israel (1 Sam. 12:3, 5; 24:6, 10; 26:9, 11, 16, 23; 2 Sam. 1:14, 16; 19:21; Ps. 20:6; Lam. 4:20), at times specifically to the royal line descended from David (Pss. 2:2; 18:50; 89:38, 51), and not to prophets and teachers. While the text does also mention prophets, in the context of Psalm 105 the reference is undoubtedly to the patriarchs in general (vv. 8-15; cf. 1 Chron. 16:15-22), and to Abraham (whom God called a prophet) in particular (Gen. 20:7). It is therefore debatable whether this passage can be applied to select leaders within the body of Christ.

        Even if the text can be applied to certain church leaders today, in the context of this passage the words "touch" and "do harm" have to do with inflicting physical harm upon someone. Psalm 105:15 is therefore wholly irrelevant to the issue of questioning the teachings of any of God's "anointed."

        Moreover, even if we accepted this misinterpretation of Psalm 105:15, how are we to know who not to "touch"; that is, who God's anointed and prophets are? Because they and their followers say they are? On such a basis we would have to accept the claims of Sun Myung Moon, Elizabeth Clare Prophet, and virtually all cult leaders to be prophets. Because they reputedly perform miracles? The Antichrist and False Prophet themselves will possess that credential (Rev. 13:13-15; 2 Thess. 2:9)! No, God's representatives are known above all by their purity of character and doctrine (Tit. 1:7-9; 2:7-8; 2 Cor. 4:2; cf. 1 Tim. 6:3-4). If a would-be spokesperson for God cannot pass the biblical tests of character and doctrine, we have no basis for accepting his or her claim, and no reason to fear that in criticizing his or her teaching we might also be rejecting God.

        Finally, if any individual Christian is to be considered anointed, then so every Christian must be as well. For this is the only sense in which the term is used (apart from Christ) in the New Testament: "You [referring to all believers] have an anointing from the Holy One" (1 John 2:20, NIV). Thus, no believer can justifiably claim any special status as God's "untouchable anointed" over other believers.

        Nobody's teachings or practices are beyond biblical judgment -- especially influential leaders. Biblically, authority and accountability go hand in hand (e.g., Luke 12:48). The greater the responsibility one holds, the greater the accountability one has before God and His people.

        Teachers and pastors should be extremely careful not to mislead any believer with false popular doctrines, for their calling carries with it a strict judgment (James 3:1). They should therefore be grateful when sincere Christians take the time to correct whatever erroneous doctrine they may be preaching to the masses. And should the criticisms be unfounded they should respond in the manner prescribed by Scripture: to correct misguided doctrinal opposition with gentle instruction (2 Tim. 2:25).

        There is of course another side to this issue: criticism often can be sinful, leading to rebellion and unnecessary division.  Christians should respect the leaders that God has given them (Heb. 13:17). Theirs is the task of assisting the church in its spiritual growth and doctrinal understanding (Eph. 4:11-16). At the same time believers should be aware that false teachers and well meaning pastors will arise among the Christian fold (Acts 20:28; 2 Pet. 2:1). This makes it imperative for us to test all things by Scripture, as the Bereans were commended for doing when they examined the words of the apostle Paul (Acts 17:11). After hearing a sermon do you test its major points against the Scriptures?

        The Scriptures are useful not only for preaching, teaching, and encouragement, but for correcting and rebuking (2 Tim. 4:2). In fact, Christians are held accountable for proclaiming the whole will of God and warning others of false teachings and teachers (Acts 20:26-28; cf. Ezek. 33:7-9; 34:1-10).

        We would do well to heed Scripture's repeated warnings to be on guard for false teachings (e.g., Rom. 16:17-18; cf. 1 Tim. 1:3-4; 4:16; 2 Tim. 1:13-14; Tit. 1:9; 2:1), and to point them out to believers (2 Tim. 4:6). With so much scriptural support, such actions can hardly be considered unbiblical.