Category: Book of Acts

Chapel Talk: Knowing God (Acts 7)

On By Jovan PayesIn Audio, Book of Acts, Church History, Discipleship, evangelism, Faulkner University, Messages, New Testament, Persecution

Fellowship

On By Jovan PayesIn 1 Corinthians, 1 John, 2 Corinthians, Book of Acts, Ephesians, Focus Magazine, Johannine Literature, New Testament, Old Testament, Paul's Letters, Psalms, Publications, Published, Spiritual Formation

When I was a young man, my mom would stress her concern to me regarding the person I was becoming. As a Central American mother, she would often say to me this Spanish proverb, “Dime con quién andas y te dire quién eres,” which means, “Tell me whom you are with, and I will tell you who you are.” She had good reason for concern. I was slipping into the world of street gangs, violence, and drugs. She was attempting to make me aware that the company I kept said a lot about who I was becoming.

In church-ese, we speak of those with him we share “fellowship.”

A Perspective

This word is typically reserved for formal relationships, it is not a word commonly used in everyday talk. Yet, what this word means is readily accessible. The English word “fellowship” tells us who or what we shape our life around. It describes certain boundaries that shape our lives, our relationships, and even our priorities. We could say it a fellowship is a circle we draw that includes certain relationships and excludes others. To make this more complicated, we may have many overlapping fellowships.

Our English New Testaments remind us that what we fellowship is important. For example, “Take no part in the unfruitful works of darkness, but instead expose them” (Ephesians 5:11, English Standard Version). “Take no part,” this means Christians are called to be disassociated from what spiritual darkness creates. As light has no common ground with darkness (2 Corinthians 6:14), Christians have no partnership with evil except to expose it for the spiritual corruption it is (Ephesians 5:7–10). This is what light does, it shines to expose what is hiding in the dark.

Light does not allow darkness to hide its contents, and neither should Christians allow spiritual darkness of sinful corruption to hide what it is doing in the world we live in. We may live in a world surrounded by corruption, but we are called to be disassociated from it.

Additionally, the apostle John provides a “test” of sorts to help God’s people realize that our fellowship with God comes with personal responsibility: “If we say we have fellowship with him [i.e., God] while we walk in darkness, we lie and do not practice the truth” (1 John 1:6). The claim to be in fellowship with God must be supported by a life living in the light, not darkness. Otherwise, our claim is a work of pure fiction. It is this truth that makes the Christian faith so consequential. It means our fellowship with God affects our lifestyle and our priorities, for it shapes the boundaries of what we will accept and what we must reject.

More positively, John follows up his caution with another maxim, “But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin” (1 John 1:7). Our fellowship with God entails the redemptive and sanctifying gifts of God provided we “walk in the light” with God.

Being with Likeminded Kindred

Fellowship is a practical thing that God’s people do. Not only does it provide a boundary marker of godly living amid a corrupt world which sharpens our understanding of what a faithful life before God looks like. It also provides a clear way to share in the life of other like-minded kindred. The early church participated in “the fellowship” of those who devoted themselves to the apostle’s teaching, the breaking of bread, and praying together (Acts 2:42).

As David proclaimed in Psalm 119:63, “I am a companion of all who fear you, of those who keep your precepts.” Christianity is not a lonesome religion. In this way, it stands against the trend within Western society of individualism, which is a form of thinking of ourselves in isolation from our community, our family, and our ancestors. This problem has only worsened in our post-pandemic world in which “going to church” is as easy as hopping online and clicking on a few buttons while still in our pajamas.

The in-person “fellowship” of God’s people, once a marker of togetherness, unity, and godly accountability, as a spiritual biome where God’s redemption is lived out has become a privatized novelty. Yet, when Paul wrote to the Corinthian believers, he reminded them, “God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord” (1 Corinthians 1:9). The “you” in “you were called” is part of a plural verb. Christians experience the fellowship of the Son together as brothers and sisters, not in isolation together.

Ultimately, fellowship is a vital part of being disciples of Christ and a worshiper of God. Our fellowship with God guides us to make clear distinctions between us and corrupting evil in the world. It also has a practical communal part to it, as we join with other fellow believers in worship. The more we appreciate this, the better the language of the communal worship will penetrate our hearts: “Behold, how good and pleasant it is when brothers dwell in unity!” (Psalm 133:1).

This article originally appeared in Think magazine. To subscribe click here. There are slight edits in this version.

Understanding That I Cannot Live at Peace with Everyone: Living with Not Being Able to Do the Impossible

On By Jovan PayesIn 1 Peter, 1-2 Samuel, Book of Acts, Christian Leadership, Galatians, Genesis, Hebrews, Isaiah, James, Jenkins Institute, John, Leadership, Leadership Ethics, Matthew, Ministry, New Testament, Old Testament, Pastoral Leadership, Preacher, Psalms, Published, Romans, Spiritual Formation, The Preaching and Ministry Journal

[Note: This is a pre-pub version of my article submission for The Jenkins Institute’s August 2023 issue of The Preaching & Ministry Journal.]

God created human beings to be social, and to live within community. When “God created man in his image, in the image of God he created him,” notice that the text then equates this action with, “male and female he created them” (Gen 1:27).[1] The word “man” (’adam) here is not exclusive to the male but is generic for mankind as a created order. Mankind is the only creation made in God’s image and likeness, which is to say, that elements of the human species allow us to approximate what God is like. Humans are not God, but they share a “family resemblance.” A few of these resemblances include being free social, moral, spiritual, and relational creatures.

Christian ministry among God’s people and in the world speaks to these fundamental human issues and experiences. God has always communicated his will to humanity to shape our social, moral, spiritual, and relational toward godliness through Divine action, word, or prophetic revelation (Heb 1:1–2; 4:12–13). Unfortunately, our ungodliness gets in the way. Not only is the human response to the exposing power of God’s word often filled with resistance, but often the people who pursue godly living are resisted, rejected, and in extreme cases have been persecuted (1 Pet 4:1–19). Christian ministry, then, is grounded in the understanding of God’s word, its proclamation of the gospel by which sin is condemned, and the power of God’s gracious sanctification is heralded.

The work of Christian ministry is seated right in the heart of the human experience. It challenges free will choices, condemns certain actions, and commends others, and does so with love and righteousness serving as tandem virtues. Jesus in his farewell words to his disciples, reminded them that the word of God makes enemies. For this reason, he quoted Psalm 35:19, “They hated me without a cause” (John 15:26). This raises the issue of this short essay: while ministry is often filled with wonderful experiences and we witness meaningful spiritual triumphs, it is inevitable that the ministry of the word will create conflict among those we share it. We cannot always live in peace with everyone. How do we as ministers navigate this hard bitter truth? I suggest the following spiritual and emotional tools.

Spiritual Tools

Sitting with the Rejected Jesus

When we find ourselves at the barrel end of the anger and rejection of those we minister to, we need to sit with Jesus. God’s work comes with rejection. Jesus said, “If the world hates you, know that it has hated me before it hated you” (John 15:18). The prophet Isaiah foresaw the coming of Jesus and depicted him as the rejected servant who will suffer for the healing of Israel (52:13–53:12; Acts 8:35). On the surface, he was “stricken, smitten by God, and afflicted” (Isa 53:4), but in fact, he was punished by God for Israel’s rebellion against God (Isa 53:5).

Robert Chisholm notes that Isaiah affirms that “this apparent alienation was not final” for God’s servant will be vindicated (53:10–11).[2] The Gospels recount in detail how in his ministry Jesus was rejected for the hard truths against hypocrisy, traditionalism, and lack of love and grace for the downtrodden. I have learned to sit with Jesus when I feel rejected by those to whom I minister the word of God.

The Light Must Shine in the Darkness

The light of God’s word often creates tensions with those whose sins, consciences, or beliefs are cloaked in the darkness of worldliness. There is a great temptation to preach what is agreeable to the majority. When we push beyond what is traditionally expected or on controversial topics, biblical conclusions about sin may be met with hostility. These hostilities may be warranted if the presentation lacked love or adequate biblical foundation. Other times, hostilities arise because a social norm that has become acceptable is called sin. The preaching of repentance is to trade in resistance.

Additionally, preaching God’s word trades in light and darkness, righteousness and sin, morality and immorality, and personal sins and relational sins. If we refrain to proclaim the “whole counsel of God” then we will have abdicated our role as servants of God (Acts 20:26–27; Gal 1:10). It is hard to speak God’s word to people you love when you know that you are shining God’s light into their darkness (John 1:5, 11–12), but this is the task we have accepted. Trust the light to do its work.

Compassionate without Compromise

Every preacher brings a culture to their pulpit. Our desire to be faithful to God’s word can sometimes lack compassion. We should take time to evaluate if some of our uneasy relationship with others is because we preach as if there is only one type of preaching: harsh. The oracles of Moses, the prophets, and the sermons and discourses of Jesus and the apostles provide us with diverse examples of proclamation. Jesus certainly condemns sin. Remarkably, he lovingly invites the sinner to the innermost part of his heart (Matt 11:28–30).

On one occasion, Matthew cites Isaiah 42:1–3 to describe Jesus’ healing love for the sick. His compassion is framed as “a bruised reed he will not break, and a smoldering wick he will not quench” (Matt 12:18–21). William Barclay (1907–1978) reflects on this well, “A man’s witness may be shaky and weak; the light of his life may be but a flicker and not a flame; but Jesus did not come to discourage but encourage.”[3] We should always do some soul-searching when reflecting on the friction created by our attempts to proclaim God’s word.

Emotional Tools

Disappointment is a Normal Reaction

Isaiah declared, “who has believed what he has heard from us?” (53:1). Paul himself cited this in Romans 10:16 as he discusses the problem that not everyone will believe, yet the gospel must go out. Ministry is people work. We work with people. People disappoint us, especially those that know us and our love for them. It is hard not to personally take the rejection of what we teach and preach. Jesus reminds us that when our teaching aligns with his, any rejection of the doctrine goes back to our God.

The disappointment in “ministry outcomes” can tap into our identity issues and send us down a shame and depression spiral. Not everyone will like our preaching style. Not everyone will like our personality. Not everyone will accept us either. Sadly, we will be misunderstood as well. We will be judged by word gaffes in the pulpit. Our hard stand on sin will sometimes be confused for bigotry and outdated morality. People we love may be inadvertently hurt by ministering the word of God. We always want clear skies, but we must endure cloudy days. Disappointment is a normal reaction when our good-faith intentions in ministry create personal problems with others. Love them through your disappointments.

Frustration is No Excuse for Bad Behavior

As a young man, I thought I would become an auto mechanic for Mercedes-Benz. One day in auto school, two Russian students were heard banging on a car. The teacher yelled out into the shop, “What are you doing?” In response one of the men said in a thick Russian accent, “Don’t worry, sledgehammer and screwdriver fix everything.” My teacher was not impressed. When our message offends, and it will then remember we are stewards of God’s word. When we are frustrated by how people respond to us, we need to remember it is not an excuse for short-sighted responses that satisfy our emotional fixations of retribution.

“Sledgehammer and screwdriver” will not fix everything. When reading the Gospels, Jesus certainly had his fair share of direct controversies, but he always tempered them based on the kind of person that stood before him. Frustration often seeks a release because we have been let down. It is hard to remember that the person in front of you needs the grace of Jesus, not a petty unkind word that took a second to say but may take a lifetime to overcome. Yet, we are called to be peacemakers between God and man, and with each other (Matt 5:9; Jas 3:17–18). The work of peace-making applies the transforming “heart of Jesus” to times of conflict.[4]

Pray and Meditate through the Psalms

If there ever was a biblical figure that understood conflict in his life with those who oppose God’s will, few rival David. To say David was not perfect is an understatement. He is a multi-dimensional figure. Warrior and worshiper, sinner and a man after God’s own heart, condemned and vindicated, a political rival and a Divinely appointed king. The books of Samuel also reveal him to be musically inclined. He eventually received the moniker, “the sweet psalmist of Israel” (2 Sam 23:1). 73 psalms in the Psalter explicitly are “of David.” They are prayer-songs David wrote to praise God, declare faith and trust in God, plea for divine retribution, and recount God’s deliverance. Philip Yancey says that these “150 psalms are as difficult, disordered, and messy as life itself, a fact that can bring unexpected comfort.”[5] These psalms are a powerful tool for emotionally wrestling with ministry conflicts.

A significant form of the psalm is the lament. The lament is essentially a broad category of urgent prayer for God’s redeeming and saving intervention. Despite the sense of being God’s anointed and chosen, it seems rejection follows God’s servant. Sometimes the rejection is fatal and communal (Psa 22), or betrayal (Psa 41). These laments reveal that conflict in the life of God’s servant can cause confusion despite a deep faith. They can help structure our prayer life when wrestling with conflict. Psalm 13, for example, illustrates this process: call to God with our complaint (1–2), petition God to intervene (3a), give God reasons for his intervention (3b–4), and an expression of faith or sense of vindication that God has helped us through our conflicts with others (5–6). It is an interactive type of prayer.[6] As ministers, we need a prayer life to help us cope with conflicts in ministry when we are unable to live peaceably with others.

Conclusion

The spiritual and emotional tools I have surveyed are essential tools for the minister in times of conflict. I have not listed intellectual tools because our instincts to respond to conflict and rejection are often emotional responses. As Jack Cottrell (1933–2022) reflects,

What should a Christian do when harmed by another person…? The almost-universal tendency is to personally strike back, to retaliate, to try to get even, to make the evildoer pay for the harm he has done, i.e., to seek personal revenge.”[7]

Cottrell, Romans (1998)

Paul calls all Christians to resist this tendency for vengeance, “repay no one evil for evil… if possible, so far as it depends on you, live peaceably with all” (Rom 12:17–18). My prayer for those in ministry is to develop the emotional and spiritual disciplines above so they can endure the temptations which emerge from ministerial conflict.

Endnotes

[1] All Scripture references are from the English Standard Version unless otherwise stated.

[2] Robert B. Chisholm, Jr., Handbook on the Prophets: Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Minor Prophets (2002; reprint, Grand Rapids, MI: Baker Academic, 2009), 120–21.

[3] William Barclay, The Gospel of Matthew, rev. ed. (Philadelphia, PA: Westminster, 1975), 2:34.

[4] Ken Sande, The Peace Maker: A Biblical Guide to Resolving Personal Conflict, 3rd ed. (Grand Rapids, MI: Baker Books, 2004), 134–35.

[5] Philip Yancey, The Bible Jesus Read (Grand Rapids, MI: Zondervan, 1999), 119.

[6] Walter Brueggemann, An Introduction to the Old Testament: The Canon and Christian Imagination (Louisville, KY: Westminster John Knox, 2003), 281–84.

[7] Jack Cottrell, Romans (Joplin, MO: College Press, 1998), 2:343.

Bibliography

Barclay, William. The Gospel of Matthew. 2 vols. Revised edition. Louisville, KY: Westminster John Knox, 1975.

Brueggemann, Walter. An Introduction to the Old Testament: The Canon and Christian Imagination. Louisville, KY: Westminster John Knox, 2003.

Chisholm, Robert B., Jr. Handbook on the Prophets: Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Minor Prophets. 2002. Reprint, Grand Rapids, MI: Baker Academic, 2009.

Cottrell, Jack. Romans. 2 vols. College Press NIV Commentary. Edited by Anthony Ash. Joplin, MO: College Press, 1998.

Sande, Ken. The Peace Maker: A Biblical Guide to Resolving Personal Conflict. 3rd edition. Grand Rapids, MI: Baker Books, 2004.

Yancey, Philip. The Bible Jesus Read. Grand Rapids, MI: Zondervan, 1999.

Devotional: From Babel to the Cross… (Genesis 11:9; Acts 1:8)

On By Jovan PayesIn Book of Acts, Colossians, Devotional, Genesis, New Testament, Old Testament2 Comments 
Therefore its name was called Babel, because there the Lord confused the language of all the earth. And from there the Lord dispersed them over the face of all the earth. (Genesis 11:9)
But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8)

“In the beginning”, when God created humans we were to be fruitful and multiply and subdue the earth with our presence (Gen. 1.26). Despite this explicit decree from heaven, we decided to build a commune – a great edifice that stretched out to the heavens (Gen. 11.1-9). A monument… a testimony… a legacy…

In some translations, the narrative may be versed in gentle terms, but it seems quite clear that God viewed such behavior as an act of rebellion. It was after all a united act of unbelief – trusting in themselves and in temporal material possessions.

God made a quick on-site inspection of the construction and concluded that it would be ground zero for future anarchy (Gen 11.5-6). In His Divine wisdom, God confused their languages to the point that people who had once been united we now incapable to continue this project (Gen. 11.7-8).

The net effect was the geographical dispersion of the human family upon the planet, each with corresponding languages and their respective dialects (Gen. 11.9).

I have been thinking over this historical narrative of the origin of the diversity of human languages. I see in the teaching and actual progression of the Gospel a reversal of the Tower of Babel event. Many years ago F. F. Bruce provided a series of short but illuminating chapters about the development of human language, and how God used these tools in the communication of his world. I highly recommend this “oldie but goodie,” The Books and the Parchments (1984).

The Gospel is to go out into the whole world, and all nations are to hear the teachings of Jesus, every person no matter what language they speak, no matter what skin pigmentation they possess, no matter what socio-economic demographic they sprout from, today all can be disciples of the teachings of Jesus, united with the description called “in Christ.”

In Paul’s own time, he was confident in the spread of the gospel:

And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister. (Colossians 1:21–23)

Just a thought… there are always people building their legacy that runs contrary to God’s will, should we have the opportunity, let’s tell them about the legacy of Jesus that brings us to heaven… and they can build a legacy that will endure into eternal bliss.

It’s something to think about.

Hymn: The Gospel is for All

Changed to Serve, Living in Hope (1 Thess 1:9–10)

On By Jovan PayesIn 1 Thessalonians, Bible Study, Book of Acts, Christian Ethics, Conversion, Discipleship, Early Christianity, Greco-Roman World, New Testament, New Testament World, Paul's Letters

Christians must always be reminded of their responsibility to live out lives reflective of the high calling of God (Eph 4:1; Phil 3:14). There is a tremendous passage in 1 Thessalonians 1:9–10, which provides the Christian with the basic aspects of Christian living. Here is the passage:

For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come. (1 Thessalonians 1:9–10 English Standard Version)

Let us examine this passage, and reflect on the four aspects of this passage: (1) reception of the word, (2) conversion, (3) consecrated service and (4) hope of deliverance.

I hope to invite modern Christians to reflect on the importance of turning to God in conversion, to living a sanctified life in anticipation of the final day when Jesus comes again.

The Background

First, let us consider some background information.

After leaving the city of Philippi, Paul and Silas traveled probably on horseback some 100 miles on the Egnatian Way through Amphipolis and Apollonia only to pause their trip in Thessalonica.[1] It is highly likely this was a three-staged trek to Thessalonica: Philippi to Amphipolis (30 mi.), Amphipolis to Apollonia (27 mi.), and Apollonia to Thessalonica (35 mi.).[2] Situated on the Egnatian Way, ancient Thessalonica was at the heart of Roman travel, communication, and culture in Macedonia. So much so, that William Barclay succinctly said, “East and West converged on Thessalonica.”[3]

The Book of Acts chronicles Paul’s initial evangelistic efforts in that great city (Acts 17:1–9), as he enters the synagogue and presents various elements of the gospel message as found in the prophetic writing of the Old Testament. In fact, in Acts 17:2, Luke says Paul spent three weeks “reasoning” with the Jews on the Sabbath, the word suggesting a rigorous discussion or possibly hints at a debate style of presentation (Grk. dialegomai).

Unfortunately, in this case, Luke does not inform us which scriptures Paul uses to build his case (cf. 1 Thess 1:10; 1 Cor 15:3–5; Isa 53:2–8; Psa 22:1, 16:10; Acts 2:31). He only affirms that the suffering, death, and resurrection of Jesus of Nazareth is the embodiment of these prophetic utterings which adherents of the synagogue would have been familiar.

Luke observes the response of those that believed:

some of them were persuaded and joined Paul and Silas, as did a great many of the devout Greeks and not a few of the leading women. (Acts 17:4)

Unfortunately, a number of Jews responded to the missionaries with political manipulation and leveraging. These Jews, operating out of jealousy, enlisted the worst of society and orchestrated a riot, and attacked and arrested Jason who was hosting Paul and his company (Acts 17:5–6).

When presenting their case against Jason and the Christians, this mob describes them with politically subversive language. They are those “who have turned the world upside down” (Acts 17:6), “they are all acting against the decrees of Caesar” (Acts 17:7a), and “they are all… saying that there is another king, Jesus” (Acts 17:7b). Due to this charge, Jason is released to Paul and Silas on the conditions of payment of bail (“security”) and their departure (Acts 17:8–9). Paul later describes this as being “torn away” from them (1 Thess 2:17).

Reception of the Word

Sometime after leaving Thessalonica, Paul was restless and sent Timothy to Thessalonica for a report. Timothy returns with an encouraging report of their faithfulness (1 Thess 3:6). This faithfulness began when they believed Paul’s preaching in the synagogue (Acts 17:4). Luke notes that some Jews, and many devout Greeks (likely God-fearers) and leading women were “persuaded and joined Paul and Silas.” These are passive verbs, suggesting the work of the Spirit’s word compelled those with honest hearts to identify with the gospel proclaimers.

When Paul wrote to this young church, he recalls this moment. In fact, he frames their conversion as an example of the success of the gospel message received as God’s word:

And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers. (1 Thessalonians 2:13)

The “makings” of a Christian begin when the gospel is heard not as just another philosophy, or religious message. Instead, as Paul recalls, before one becomes a Christian it is imperative that the preaching is regarded as the very word of God. This is the foundation; if this is not believed spiritual failure is surely looming in the distance.

Conversion: Turned from Idols

The actual verb “turned” in 1 Thessalonians 1:9 (Grk. epistrépho) carries the idea of turning around and directing this move towards a new object or a person. In Acts, the noun is used for conversion to God (Grk. epistrephe). Together with its more common verb “to turn” they appear a total of twelve times in the Book of Acts (3:19; 9:35, 40; 11:21; 14:15; 15:3 [noun], 19, 36; 16:18; 26:18, 20; 28:27). Except for three instances (9:40, 15:36, and 16:18), the terms are exclusively used with reference to people turning to God in response to the Gospel.

Paul celebrates that as a result of accepting the word of God as authoritative and believing the gospel message, the Thessalonians turned to God after a life of serving “idols” (1 Thess 1:9). While Luke plants the conversion of the Thessalonians to those connected to the synagogue, in his letter Paul emphasizes a defection from the pagan background of the Greco-Roman converts.

This likely points to their lack of participation in the cults of their clans and tribes, temple, city, and “states” gods, which would have created a wedge between them and their neighbors. Albert Bell, Jr., notes that “the more gods a city worshiped, the better its chances of divine favor.”[4] It is known, for example, the people of Thessalonica worshipped Zeus, Asclepius, Aphrodite, and Demeter, and even the Egyptian gods Serapis and Isis. They were also given to the Samothrace cult of Cabrius.[5]

According to the Greco-Roman cultic mindset, Christians turning from the gods was not only difficult to understand but also came off as unpatriotic to the state. In their mind, it would not only have been subversive to the Spirit of Roma (Rome worshipped) and even the deified Caesar but also this behavior would have been seen as inviting divine disfavor (1 Thess 2:14). Paul celebrated their choice in doing this.

Children of God must remember their conversion was a choice. W. E. Vine insightfully comments on this conversion:

[It was] an immediate and decisive change, consequent upon a deliberate choice; a conversion is a voluntary act in response to the presentation of truth.[6] 

They chose to leave their sins behind; they did not take them along in their new life as God’s people.

Consecrated Service

Again, the Thessalonians did not bring their old life with them. Instead, they were changed “to serve the living and true God.” In fact, Paul later writes to them that “God has not called us for impurity, but in holiness” (1 Thess 4:7). Service to God is expressed in the rejection of “the passions” of the past which reflects a rejection and of God (1 Thess 4:5).

Christian service is a demonstration that the things which were important and governed the fundamentals of our pre-Christian lives no longer function in this way. Christians are not to lean upon their past; instead, they are called to “stand fast in the Lord” (1 Thess 3:8).

In other words, Christians are to live lives devoted to serving God over our own ambitions. This is the “how to” of our service to God, to accept God sanctifying his people. Notice this emphasis on a consecrated and holy life:

For you know how, like a father with his children, we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own kingdom and glory. (1 Thessalonians 2:11–12)

Now may our God and Father himself, and our Lord Jesus, direct our way to you, and may the Lord make you increase and abound in love for one another and for all, as we do for you, so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. (1Thessalonians 3:11–13)

For you know what instructions we gave you through the Lord Jesus. For this is the will of God, your sanctification: that you abstain from sexual immorality...  For God has not called us for impurity, but in holiness. (1 Thessalonians 4:2–3, 7)

Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. (1 Thessalonians 5:23)

As a result of being converted, Christians are washed, consecrated, and remade for righteous service (1 Cor 6:9–11; Eph 2:10). Contemporary Christians need to take this message of consecration to heart.

Hope of Deliverance

Christians live in the present with a living hope which anticipates the second coming of Jesus. Paul is very clear when he affirms that there is a future point of hope and deliverance for which Christians wait for (1 Thess 1:10).

For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come. (1 Thessalonians 1:9–10)

Christians anticipate the Son to come “from heaven.” This last line is heavily loaded with theological truth. The Son is further described as the one God “raised from the dead, Jesus who delivers us from the wrath to come.” This is a statement of hope. The hope of the advent of Jesus (i.e., the second coming) is directly linked to God’s power demonstrated in the resurrection of Jesus. That God raised Jesus from the dead makes the claim that Jesus is returning from heaven a firm expectation.

With the certainty of the second coming of the Son “out from the heavens” (literal rendering of the Greek) established in the Christian mind, it affirmed that the Son, Jesus, will come with judgment for the unbelieving world (i.e., “the wrath to come”) but deliverance for the believer. Paul calls this “the day of the Lord,” a period of judgment and final consummation of God’s plan (1 Thess 4:13–5:11; 2 Thess 1:5–12).

Final Words

The gospel found fertile soils in the heart of early Thessalonian Christians. The congregation had a culturally and religiously diverse background, but they accepted the gospel as the word of God. Their faith in the God who raised Jesus from the dead was also at work as they followed their call to holy living as they anticipate Jesus coming to judge the living and the dead, and delivering those who are his.

Sources

  1. J. Carl Laney, Concise Bible Atlas (Peabody, MA: Hendrickson, 1998), 229.
  2. Colin J. Hemer, The Book of Acts in the Setting of Hellenistic History, ed. Conrad H. Gempf (Winona Lake, IN: Eisenbrauns, 1990), “The mention of Amphipolis and of Apollonia should probably be taken to imply that these were the places where the travellers [sic] spent successive nights, dividing the journey to Thessalonica into three stages of about 30, 27 and 35 miles” (115).
  3. William Barclay, The Letters to the Philippians, Colossians and Thessalonians, revised edition (Louisville, KY: Westminster, 1975), 180.
  4. Albert A. Bell, Jr., Exploring the New Testament World (Nashville, TN: Nelson, 1998), 126.
  5. Nijay K. Gupta, 1-2 Thessalonians: A New Covenant Commentary, New Covenant Commentary Series, eds. Michael F. Bird and Craig Keener (Eugene, OR: Cascade Books, 2016), 4. Russell Morton, “Samothrace” in Lexham Bible Dictionary, Logos electronic edition, ed. John D. Berry, et al. (Bellingham, WA: Lexham, 2016).
  6. W. E. Vine, Merrill F. Unger, and William White, Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Nelson, 1984), 2:647.

The Value of Godly Women to the Church

On By Jovan PayesIn Articles, Book of Acts, Christian Ethics, Christian Leadership, Church Leadership, Discipleship, Glendale Gleaner, Leadership Ethics, Published, Theology, Women Studies

Define value. Dictionary definitions notwithstanding, John Keats (1795-1821) begins his poem, “Endymion,” with the words, “a thing of beauty is a joy forever.” Keats speaks to the power that people —their character and actions— have in retrospect. “That, whether there be shine or gloom o’ercast, They always must be with us, or we die.” The Scriptures show, however, what is “a joy forever”; in a word: godliness. Paul writes, “for bodily exercise is profitable for a little: but godliness is profitable unto all things, having promise of the life which now is, and of that which is to come” (1 Tim 4:8). [All Scripture references are from the American Standard Version unless otherwise noted.]

Nothing is more valuable and potent in this world than “godly seed” (i.e., offspring; Mal 2:15). Humanity, after all, was made to bear the image of God on the earth (Gen 1:26-31): “Let us make man in our image, after our likeness.” While there is tremendous learning to be gained from understanding the binary nature of humanity (“male and female”), we wish to pursue a study on the value of godly women to the cause of God as it is manifested in the NT church in the past and today.

Godliness is a Matter of Character

Godliness is reflected in the content of a person’s character and conduct. The church is an amazing place full of potential when it reflects the character of its godly women. There is no greater influence in the Lord’s church than godly women. For example, David once said, 

know that Jehovah hath set apart for himself [she] that is godly: Jehovah will hear when I call unto [her]. Stand in awe, and sin not: Commune with your own heart upon your bed, and be still.[1] (Psalm 4:3-4, ASV edited)

The Hebrew word (hāsîd) for “godly” (holy) one implies a “kindness” that extends grace toward others because they have at one point received grace.[2] The word is used with great regularity in the Psalms. Godliness is seen, then, as a matter of character, of piety.

Godliness is fundamental to Christian conduct (2 Pet 1:6-7, 10-11). Paul writes that Christian women are to profess godliness through good works: 

that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold or pearls or costly raiment; but (which becometh women professing godliness) through good works. (1 Timothy 2:9-10)

The Greek word (theosébeia) for “godliness” speaks to a reverence for God manifested in a set of beliefs and practices.[2] Christian women are to ground their value in their character and reverence for God (1 Tim 4:7-8; 6:11; 2 Tim 3:12; Tit 1:1, 2:12; eusébeia).[3]

Godly women of such character are of inestimable worth to the church. They leave an indelible mark upon everyone they touch. When they show divine kindness to their neighbor when they extend grace to others because they have experienced it as well, and when godly women focus on the content of their character and faithfulness to God, then the world will understand the value of godly women to the cause of Christ. Any home, company, and the church know the powerful influence of such godly women for they cast a beautiful shadow of faith and devotion, service and evangelism, determination and selflessness. This value is seen at the end of Proverbs 31 (10-31), “a woman that feareth Jehovah, she shall be praised. Give her of the fruit of her hands; And let her works praise her in the gates” (30-31).

Examples of Godly Women in New Testament

Let us consider a few examples of the value women have to the church. Women disciples have always been a part of Jesus’ ministry (Matt 27:55; Mark 15:41; Luke 10:38-42; John 4:1-26).

Financiers

Luke’s Gospel Account provides a note on some of the financial supporters and companions of Jesus as he and the twelve went throughout cities and villages “preaching and bringing the good tidings of the kingdom of God” (Luke 8:1-3). 

Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them out of their means. (Luke 8:1–3)

Among these many women were named three in particular: Mary Magdalene, Joanna, and Susanna. They served Jesus and the twelve from their own possessions and property (“their substance”). After being healed from infirmities and evil spirits, they served as continuous financial supporters of Jesus presumably to bring the same “good tidings” into the lives of others.

Disciples

The Gospel accounts reveal that the women disciples of Jesus were the first to witness and share the resurrection event of Jesus with the disciples. Matthew recounts the encounter of Mary Magdalene and the “other” Mary who came to Jesus sepulcher and were greeted by the angel who had rolled back the stone of the tomb (28:1-10). Mark adds that the “other” Mary is the mother of James and that a third woman was them – Salome (16:1-8). Luke adds that there was a second angelic man, and several other women including Joanna that were greeted with, “Why seek ye the living among the dead?” (24:1-12). John’s Gospel shows Mary Magdalene confused over the empty tomb, comforted by Jesus himself, and told to say that Jesus would ascend to the Father (20:1-18). At a time when the prevailing cultural theory was that a woman’s testimony was inferior to a man’s, the earliest witnesses to the empty tomb of Jesus are the women disciples of Jesus.

Message Sharing

Luke continues to demonstrate the value and influence of women in the early church. The Acts of the Apostles demonstrates at every turn the value of godly women to the church. Women (including Mary, Jesus’ mother) were among the disciples in the upper room as they waited for the coming of the Holy Spirit promised by Jesus (1:14), and Peter declares the prophetic words of Joel (2:28ff) that “your daughters shall prophesy… and on my handmaidens… will I pour forth of my Spirit” (2:17-18). 

And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy. (Acts 2:17–18)

Paul himself would abide with Philip the evangelist who “had four virgin daughters, who prophesied” (21:8-9; 1 Cor 11:5).

Doing Good

Luke, by the Spirit, give ample attention to a disciple named Tabitha who “was full of good works and alms deeds” who had fallen ill and died (9:36-37). Peter would be summoned by the church to be with them during this time. Her good works and influence were demonstrated by those who grieved at her death because “all the widows stood by him weeping, and showing the coats and garments” she made “while she was with them” (9:39). Caring for others —particularly widows— has always been an important demonstration of pure religion before God (Jas 1:27). Paul would instruct on the importance of the church and women of faith to care of widows (1 Tim 5:1-17; Acts 6:1-7).

All Encompassing

As the Hebrew writer says (11:32), “for the time will fail me” to continue tell of Christian women who were patrons, fellow workers for the truth, founding members of congregations and “house church” hostesses (Acts 16:11-15). They corrected false teachers (Acts 18:24-28). They raise up godly men to be evangelists (2 Tim 1:3-8, 3:12-17). They loved their husbands and children and demonstrated administrative skill in their homes (1 Tim 5:14; 1 Pet 3:1-6). Finally, Romans 16:1-16 demonstrates that many sisters served in the Lord as servants of God, evangelistic collaborators, teachers and financiers. Christian women ministered the gospel to the first-century world without hindrance.

Godly Women in the Church Today

The Lord-God envisioned an invaluable and elevated place for women in the world. These divine truths hold true today despite the ongoing debate over social gender expectation of men and women. Godly women have tremendous value to the church today, because their roles are still as invaluable as ever. Godly women continue to manage their homes, whether they are a full time stay-at-home wife/mother, work from home, or go to the office. They embrace their domestic role in the home as wife and mother (1 Tim 2:15).

Single women, however, bring a singleness of zeal to the church. Paul says they are “careful for the things of the Lord” (1 Cor 7:34). The breadth of their valuable influence is tremendous. They lead ladies’ Bible classes and workshops, are congregational Bible class teachers, write books and blogs, and contribute to academia. They mentor other disciples.

Our sisters minister to the widows and widowers in senior/assisted living homes, and they comfort the sick in hospitals —some even being/training to be hospital chaplains. Some with a medical background participate in medical-evangelistic campaigns. Others enter the world of missions, focusing their energies on evangelistic pursuits. Many have been brought to Christ due to the teaching efforts of godly women who teach overseas through Bible teaching correspondence courses.

Concluding Thoughts

May the church always embrace the ministries women have in the kingdom of God. This being said I am struck with the climate which often arises in the necessary discussion concerning the ministry of women in the church. I often feel the discussion is filled with much angst and the second guessing of motives when it comes to the reconsideration of my beloved’s sisters’ role in the world. Unfortunately, I think some roadblocks also lie in gender expectations which are culturally driven (“perceived” roles) rather than biblically driven (“biblical” roles). Nevertheless, this brief essay is about extolling the influence of godly women to the church and I believe it has succeeded to reach our goal.

Endnotes

  1. I have replaced the masculine for the feminine in brackets [] simply to express the point of this essay, which is to emphasize the godliness of women.
  2. William Wilson, Wilson’s Old Testament Word Studies (repr., Peabody, MA: Hendrickson, n.d.), 196; R. Laird Harris, “hsd,” Theological Wordbook of the Old Testament, eds. R. Laird Harris, et al. (Chicago, IL: Moody Press, 1980), TWOT 1:305-07.
  3. “theosébeia,” BDAG 452.
  4. “eusébeia,” BDAG 412.

This is a reformatted and slightly expanded version of the article which was originally published in The Glendale Gleaner (Newbern, TN: Glendale church of Christ).

The Divisions of the Bible: A Starting Place

On By Jovan PayesIn Articles, Bible Chronology, Bible Study, Book of Acts, General Letters, Gospel, Hebrew Poetry, Historical Books, Law, Major Prophets, Minor Prophets, New Testament, Old Testament, Paul's Letters, Revelation, Wisdom Literature1 Comment

The Bible is a library of 66 books, composed over a period of fifteen hundred years. The authors involved in this inspired anthology come from a variety of backgrounds, locations, historical situations, professions, and ethnicities.

While each book has its individual purpose, each work develops the overarching theme that humanity is the creation of an eternal Creator, and due to personal sin has fallen spiritually. This fallen state is addressed both historically and theologically in the development of the scheme of redemption, finally materializing in the ministry of Jesus.

In order to appreciate this history of redemption and the books of the Bible, it is vital to have a working knowledge of the divisions of the Bible. Moreover, a better understanding of the Bible improves one’s comprehension of sermons and Bible classes. The following is an extremely brief sketch of the Bible and its arrangement of content as we have it in our modern Bibles.

Chronological Divisions

The Patriarchal Period

The name of this period derives from the method God communicated his will, by speaking the “fathers” of the family (Adam, Noah, Abraham, etc.); hence, the term “patriarch” which means “the male head of a family” (Heb 1:1). The biblical content covering this period is Genesis 1-50 and Exodus 1-19, that of the creation and the fall, the flood, and the call of Abraham to be in covenant with God and to be the father of “many nations”.

Through the nation of Israel, God would bring about the redemptive “seed” (Jesus, Gal 3:15-16) to bless all the nations of the world (Gen 12:3). Moreover, this covenant promise was reiterated to Isaac (Gen 26:1-5), Jacob/Israel (Gen 35:9-15), and the children of Israel after the exodus from Egypt on Mt. Sinai.

The Hebrew Period

While technically the story of the Hebrews in the biblical record goes back to Abraham the Hebrew (Gen 14:13), as a major division of the biblical story the Hebrew period reflects the story of God and His covenant people Israel (cf. Acts 7:2-53). This period covers Exodus 20-Malachi, and the time period of the ministry of Jesus (Matt–John). The historical story of the Exodus transitions into the giving of the Law at Sinai.

During this period, Israel received “the law”, wandered in the wilderness for forty years, conquered and settled into the Promised Land, and transitioned from a theocracy (where God ruled through prophets) to a monarchy (where God ruled through kings). This period also covers the history of the divided kingdoms of Israel (North) and Judah (South) and their eventual demise. The kingdom and the covenant were both to be superseded by a new kingdom (Dan 2:44-45), and a new covenant (Jer 31:31-34); the design of which was to prepare the world for the coming of Jesus (Gal 3:19-29; Heb 9:11-28).

The Christian Period

The Christian Period technically begins upon the death of Jesus of Nazareth, when the “testament” came into effect (Heb 9:16-17); however, the teaching of Jesus as it anticipated the Christian era is found in the Gospel Narratives and occurred while under the Law of Moses was still in effect (Matt–John; Gal 4:4-6). Moreover, the confirmation of this “new” testament was accomplished in Christ by God in the resurrection from the dead (Rom 1:4-5; Acts 2:14-36; 1 Cor 15:1-11).

This period begins then with the establishment of Christianity in Jerusalem (Acts 2), and continues on through the expansion of the Christian faith not only geographically (Acts 1:8) but also ethnically (Acts 2:39, 10:28, 11:18). The Christian era will continue, time-wise, until the return of Jesus, at the Second Coming (Matt 28.20; 1 Cor 15:22-28); and at this time the present world will dissolve away and we will be with our God (2 Pet 3:8-13; 1 Thess 4:13-18).

Division of Books by Category

The following is a listing of the books of the Bible according to categories, along with a useful numeric memory tool to learn the divisions of each section.

The 39 Old Testament Books (5, 12, 5, 5, 12)

Books of Moses (5). Written by Moses to provide the origins of the human family, the Hebrew nation, and incorporates the Law of Moses (Genesis, Exodus, Leviticus, Numbers, Deuteronomy).

Hebrew History (12). Follows the story of Joshua and the conquest and settlement of Canaan to the rise and demise of the Hebrew Kingdom, and the exile into Babylon and their return (Joshua, Judges, Ruth, 1-2 Samuel, 1-2 Kings, 1-2 Chronicles, Ezra, Nehemiah, Esther).

Hebrew Poetry (5). A series of volumes set in Hebrew poetic prose, written by a number of authors, designed to impart divine wisdom and perspective (Job, Ecclesiastes, Psalms, Song of Solomon, Proverbs).

Major Prophets (5). Popularly so-called due to the size of each work, and not for their spiritual value. (Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel).

Book of the Twelve (12). Grouped together from ancient times, the “Minor” prophets are brief volumes that pack spiritual “punch” (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi). Both the Major and the Minor Prophets are from various time periods, these works contain words of woes, judgments, and hope; moreover, they provide a great wealth of messianic prophecies.

The 27 New Testament Books (4, 1, 21, 1)

Gospel Narratives (4). Written to chronicle the teaching and ministry of Jesus of Nazareth, his rejection, crucifixion, and resurrection. Two of the four authors are apostles (Matthew, John), one is known to be an associate of Paul (Luke), and the other is believed to be of Peter (Mark).

Acts of Apostles (1). As the sequel to the Gospel of Luke, Acts covers the beginning of the church, and its expansion from Jerusalem to Rome, roughly a period of some 30-plus years.

Apostolic Letters (21). Written to churches and individuals teaching and exhorting Christians to live faithful; furthermore, the letters address false teachings and local issues (Roman, 1-2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1-2 Thessalonians, 1-2 Timothy, Titus, Philemon, Hebrews, James, 1-2 Peter, 1-3 John, Jude).

Revelation (1). Addressed to seven churches in Asia, this final “revelation” is a message of victory of God and His people over their enemies. It is rich in apocalyptic language, much like Daniel, Ezekiel, and other prophetic books.

Concluding Thoughts

When Vince Lombardi took the helm of the coaching staff of the Green Bay Packers, it is said that he gave a speech that established clearly the importance of the basics. It runs as follows:

Everybody stop and gather around,” he said. Then he knelt down, picked up the pigskin, and said, “Let’s start at the beginning. This is a football. These are the yard markers. I’m the coach. You are the players.” He went on, in the most elementary of ways, to explain the basics of football.

The team became very successful, and this anecdote reminds us of the importance of getting back to basics. Understanding the fundamental components of the Bible is essential to obtaining the wisdom needed to know what to do to be saved (2 Tim 3:13-14). May we all be so blessed.