Category: Discipleship

My Friends and the Snowman Prank

On By Jovan PayesIn Articles, Brotherhood, Christmas, Devotional, Discipleship, Freed-Hardeman University, Proverbs, Wisdom Literature

Recently, traveling for a speaking engagement some dear friends and I reminisced over the time when they pulled one of the most memorable pranks on me that will live on in the lore of our friendship until the Lord returns. As we talked about this event, I realized I learned something important about friendship that had not truly crossed my mind before. I would like to invite you to join me in the retelling of this story and a reflection on friendship.

The Snowman Prank

The setting. It was a cold Spring Semester at Freed-Hardeman University in Henderson, Tennessee. Usually, snow would fall in February and last for a few weeks. I can tell you driving in snow was one of the more challenging adjustments I had to make, as the driving I experienced in San Francisco little prepared me for it. After living in Henderson for a couple of years, I had developed some comfort with the cold and awareness for driving in the snow–especially becoming alert for “black ice.”

Snow out on the roads is one thing, but it was beyond thought to anticipate the sight I came upon one cold day in my car. I was heading to my car after taking a test in an undergraduate Bible class, when I noticed a car that looked just like mine with a snowman in the front passenger seat. I told myself, “wow, that’s funny… a snowman is sitting in the car,” shaking my head in disbelief. No way that was my car. No way a snowman was in my car.

It wasn’t until I tapped my key fob, heard the beep and saw the lights flicker that I accepted the truth. Even then it was tentative. I walked up to the car in disbelief, examining through the window the incredulous reality that a snowman sat on my front passenger seat. It was a fully three-tiered perfectly white snowman. I even marveled that whoever had done this was at least “Christian” about it as they had placed a garbage bag underneath it to protect the fabric. “Wow, this is what Christian pranks look like,” I thought to myself.

I realized I had left my car unlocked which in turn gave the pranksters the literal “open door.” In the course of a couple of years in small town Henderson, I had grown comfortable contrary to all the security precautions I had learned in the big-city. We locked everything. The front door to the home I grew up in had five locks. But now, I felt safe and comfortable, and look at how I was repaid… with a snowman! I was no longer the guarded city-kid who distrusted any person walking on the side of the street.

Unexpected Reactions

Today I chuckle at this story. I wish I had then my sensibilities that I have now. But I can assure you that my prankster friends bore witness to an unexpected reaction from their Christian brother. They had an aerial view of whole encounter from the large and wide windows of the Student Center/Cafeteria overlooking the parking lot. It was the perfect perch for them to be rewarded by seeing the comedy but that’s not entirely what happened.

I decided to remove the snowman, as one does, from my car. Instead of a calm and somewhat goofy procedure to move it to the sidewalk, I proceeded to dismember the snowman and slam each frozen sphere to the ground. My friends realized that I did not take the prank so kindly or jovial as they had hoped. They saw rage. As it was at this time they realized they messed up.

I can tell you, each time I picked an increasingly larger icy ball over my head I dropped it with all the force I could muster. I was not used to good-humored pranks. Every prank I received or dished out in the streets never had good-willed intentions. Humiliations were not really tolerated, unless you were on the lower end of the totem pole. Like Coolio said, “Me be treated like a punk, you know that’s unheard of.”[1]

When my friends saw my reaction, they knew it was time to go. As they have told me, they quickly vacated the premises, hopped in a car and tried to escape undetected. They tried. After I took my heat off on the snowman, I proceeded to investigate to see if there were any witnesses to the “crime.” Nothing proved fruitful until I saw a car pull up. I could not identify who was in it, but it looked guilty. After a few attempts to corner them, they escaped my grasp. Eventually, I took a call in which they confessed guilt to this prank.

Accepting Good-willed Friendship Fun

Suddenly, my indignation melted away to relief that my friends meant the prank as nothing more than some friendly winter fun. At that time in my life, I had very little experience with this type of fun. This was not a cruelly-intended hazing, it was just fun shared among good friends. It was a practical joke, a rather hilarious one.

It is not that I lacked friends growing up, but the “jokes” we played on each other always had an element of humiliation that betrayed trust. Even the “jokes” were deceptions designed to manipulate me and my emotions. I once had a friend that told me my wife and toddler daughter died in a car accident they had actually been in. It felt as the Proverb says:

Like a madman who throws firebrands, arrows, and death is the man who deceives his neighbor and says, “I am only joking!” (Proverbs 26:18–19 ESV)

But my friends were people of quality. I went from gangsters to pranksters. Again, the Proverbs tell us

A man of many companions may come to ruin, but there is a friend who sticks closer than a brother. (Proverbs 18:24)

Over the past twenty plus years, despite the passing of time, the reunions with my closest friends have been sweeter than honey–even if some of them placed a snowman in my car.

Friendship in the Bible

The Bible speaks about friendship, of the 187* instances of the Hebrew word rea’ (friend, companion, neighbor, fellow, associate), the English Standard Version of the Bible translates it “friend” thirty-three times. Broadly, however, it means to suggest an acquaintance or fellow–a neighbor. It is the word used in the Second Great Commandment, “you shall love your neighbor as yourself: I am the Lord” (Lev 19:18; 19: 13, 16; Matt 22:34–40; Mark 12:28–34; Rom 13:9; Gal 5:14; Jas 2:8). While not all “neighbors” are those that stick closer than a brother, God’s people are called to treat all neighbors with dignity and respect (i.e., love).

The book of Proverbs provides a number of insightful principles for appreciating the value of good friendships.

We need good friends. More importantly we need good friends. Additionally, we need not only to be “friends” to many, but a good friend who treats people with dignity and respect. We make our interactions personal, rather than impersonal.[2] The proverbs of Solomon continue this theme in the following couplet (Prov 10:1):

A friend loves at all times, and a brother is born for adversity.
One who lacks sense gives a pledge and puts up security in the presence of his neighbor. (Proverbs 17:17–18)

These two verses are connected by the word rea’, translated “friend” and “neighbor.” There seems to be an intensification of “friend” who expresses a loyalty like a sibling, the closest relationship in the ancient world. Such a friend will be there even in times of rushed decisions without abandoning them in their time of need.[3]

Perhaps no better example of this type of friendship is found outside of David and Jonathan. In the midst of David’s rise in Israel during the reign of King Saul, Jonathan and David’s friendship transcended family allegiances. It is said that “the soul of Jonathan was knit to the soul of David, and Jonathan loved him as his own soul” and makes a covenant with him (1 Sam 18:1). He even protected David from his father’s wrath (1 Sam 20).

Good friends are not pushovers. They are not enablers. Many a “ride or die” friendship has imploded because they offer no space for accountability. Proverbs calls us to this very truth:

Better is open rebuke than hidden love. Faithful are the wounds of a friend; profuse are the kisses of an enemy. One who is full loathes honey, but to one who is hungry everything bitter is sweet. Like a bird that strays from its nest is a man who strays from his home. Oil and perfume make the heart glad, and the sweetness of a friend comes from his earnest counsel. Do not forsake your friend and your father’s friend, and do not go to your brother’s house in the day of your calamity. Better is a neighbor who is near than a brother who is far away. (Proverbs 27:5–10)

The word friend in this section is the translation of ahabāh means “love,” as in “one who loves.” A faithful friend who loves us will not withhold their love from us, but will offer words that may leave a mark. These “wounds” are not the sort to injure, but to provide counsel so their friend may redirect their decisions. It may hurt on the front end, but the outcome will be like sweet food or an enjoyable fragrance.[4] Such friends are comparable family who have a vested interest in our success.

Could we have a better friend than God? James writes of Abraham that it was his faith in God that led to his deep relationship with the Lord. He affirms that “‘Abraham believed God, and it was counted to him as righteousness’—and he was called a friend of God” (Jas 2:23). Moses spent time in the Tent of Meeting and communed with the Lord there. “Thus the Lord used to speak to Moses face to face, as a man speaks to his friend” (Exod 33:11a). Faith in the words and character of God, and the boldness to commune with the Lord are vital components to a vibrant “friendship” with the Lord.

Concluding Thoughts

God clearly points us to forging good friendships. Being a good neighbor is the foundation to offering authentic friendship and loyalty to those outside our families. Sometimes, we find deeper relationships or comparable ones in outsiders to the point that our neighbor is now our soul knit friend.

It can be very difficult for many of us to make friendships and trust in the good will they offer. This is often due to trauma. At least it was in my case. I did not know how to have fun and playful friendships. These pranksters helped me break through a hang up I did not know was there. I am beyond grateful the Lord has blessed me with friends like these at different stages in my life.

I pray that in your lifetime, and despite any trauma, you too will appreciate and be blessed by good friends. Finally, I pray that you will learn to be the friend your neighbor needs in their time of difficulties and hardships. This is the commandment of love that identify us as disciples of Jesus (Rom 13:9; Gal 5:14; Jas 2:8).

Endnotes

  1. Coolio, “Gangsta’s Paradise” (1995).
  2. Derek Kidner, Proverbs: An Introduction and Commentary (1964; repr., Downers Grove, IL: IVP Academic, 2008), 41.
  3. Dave Bland, Proverbs, Ecclesiastes, and Song of Solomon (Joplin, MO: College Press, 2002), 165.
  4. Kidner, Proverbs, 158.

Symbols of Christianity

On By Jovan PayesIn Church History, Church Traditions, Discipleship, Early Christianity, Jesus Studies

I was recently asked to explore various symbols related to the Christian faith. I have thought about how to share these brief notes. I decided to piece them together here for your consideration. Christians respond diversely to symbols. I am using this word as an action or icon that invites reflection on Jesus and the Christian faith.

There are creedal statements like the Old Roman Symbol (c. 215) called “symbol,” of sample of it reads:

I believe in God, the Father almighty.  And in Christ Jesus, his only Son, our Lord,  who was born of the Holy Spirit of the virgin Mary,  who was crucified under Pontius Pilate and was buried,  the third day he rose from the dead.  He ascended into heaven,  is seated at the right hand of the Father.  From there he will come to judge the living and the dead.1

The following symbols have confessional value but they are not as direct as “I believe…” statements.

The Marks of Jesus

Injuries caused by persecution have a way of telling the story of our faith in Jesus. Paul wrote Galatians about a couple of years before AD 50 to Christians entangled in a crisis over the nature of the true Gospel message, likely just before the so-called Jerusalem Council (Acts 15).

Some had clearly been subject to the quick work of certain false teachers imposing a strong retention of Judaistic practices as essential to the faith. Paul dispatches Galatians to undo the corrupting influence of this false gospel by outlining that justification by faith in Christ was the essence of the Law, and always intended to transcend and consummate the Law. This was accomplished on the basis of the promises granted to Abraham, made operative by faith in Christ which is entered into at baptism (Gal 2:15-5:1). This new life in the Spirit provides the rule of life for the Christian (Gal 5:2-16). At the close of this letter, the apostle signs off with what appears to be words of exhaustion:

From now on let no one cause me trouble, for I bear on my body the marks of Jesus. The grace of our Lord Jesus Christ be with your spirit, brothers. Amen. (Galatians 6:17-18 English Standard Version2)

What is remarkable is that the apostle could claim that he wore on his body “the marks of Jesus” so early in his ministry. Let me unpack this briefly. These marks (stigmata) that Paul bears (bastadzo) on his body are likely scars.3

According to Acts, during Paul’s traditional “first” mission there is one explicit case of physical violence for this early claim (Acts 13-14). There was persecution in which Paul and Barnabas were driven out of Antioch (Acts 13:50). Early in their work in Iconium, mistreatment and stoning were attempted on them by Gentiles and Jews (Acts 14:5). Later, Jews arrived in Iconium from Antioch and stoned Paul, and then they dragged his body out of the city “supposing he was dead” (Acts 14:19). He must have looked convincingly dead-or was-from the stoning when he rose up and continued his mission (Acts 14:20).

So when Paul wrote “I bear on my body the marks [scars] of Jesus” he could literally point to the scars on his body as witnesses of persecution for his service to Jesus. This would only be the beginning of his sufferings, as the Lord Jesus explains that Paul’s calling as a chosen instrument will be accompanied by suffering: “For I will show him how much he must suffer for the sake of my name” (Acts 9:16). Paul words point to that our injuries experienced in the line of Christian duty tell the story of Jesus, his own suffering on the cross, and our faith in him as our resurrected Lord.

The Cross of Christ

In the Third Servile War (73-71 BC), rebel slaves led by Spartacus lost the war, and of the survivors all six thousand seditious slaves were crucified by General Marcus Licinius Crassus (115-53 BC) along the Appian Way in Italy. There is an irony that the symbol of the Christian faith was the Roman tool to end insurrectionists. It was a symbol of Roman power as they executed enemies of the state in one of the most humiliating public displays of power disparity.

For the executed it was a clear failure of their insurrection, as the impotence of their cause is placed on full display. Crucifixion was to execute and embarrass its victim and to announce the futility of the movement to all its followers and all who would attempt to pick up its torch. Clearly, the Jewish opponents among the leadership in Jerusalem desired to not only execute Jesus but also quell his messianic movement as others before him.

Even in the biblical text, execution by hanging was a shame and a curse:

And if a man has committed a crime punishable by death and he is put to death, and you hang him on a tree, his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God. You shall not defile your land that the Lord your God is giving you for an inheritance. (Deuteronomy 21:22-23)

It is remarkable that this text is equated with the shame of the cross of Christ. In Galatians, Paul writes, “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone who is hanged on a tree’ ” (Gal 3:13). Peter and the apostles affirmed to the Jewish council that “the God of our fathers raised Jesus, whom you killed by hanging him on a tree” (Acts 5:30). Clearly, the redemptive outcome from the crucifixion of Christ transformed the value of the cross of Christ, and this is seen in Paul’s declaration to the Corinthians: “For I decided to know nothing among you except Jesus Christ and him crucified” (1 Cor 2:2). The cross means the humiliation of Christ, but it also means our redemption by Christ’s substitutionary death. It is to be the source of our boasting, “by which the world has been crucified to me, and I to the world” (Gal 6:14).

There is ample evidence that Christian persecution began early in the first century, most of it was sporadic rather than systemic. One curious example comes from an anonymous ancient antagonist who carved his aggression against a certain Christian named Alexamenos. This late second century, or early third century, carving is known as the Alexamenos Graffito, and it portrays a crucified man with the head of either a donkey or a horse and wrote around it:

ALEXAMENOS WORSHIPS [HIS?] GOD.4

Even when Christians were publicly shamed in graffiti, Christianity is represented by their “crucified god.” This type of ridicule from the public nevertheless shows a clear connection between the cross and the Christian Way and an early understanding of the divinity of Jesus.

It is possible that the Crucifix (the image of Jesus on the cross) as such emerged around the sixth century as a symbol of Christianity. The cross, however, has been forever paired with the proclamation of the gospel. Today it is in hospitals, as “the hospital” was invented by Christians who opened homes to care for the sick as early as the fourth century. The Red Cross as a benevolent organization uses the symbol of the cross as a symbol of compassion and concern, key beliefs of the Christian faith.

The Jesus Fish <><

The creativity of the ancient Christians is remarkable. Every now and then something of this ancient creativity finds its way back into the hands of the faithful. During the turbulent times of the 60’s and 70’s the fish symbol re-emerged as a cultural symbol of the Christian faith. But how did the fish symbol come to be used by ancient Christians?

One tradition says it goes back to times of persecution. When Christians would travel and find themselves in the company of strangers, they would draw on the ground an outline of a fish to see if they were among fellow believers.5 It was a symbol that veiled a hidden message: “I believe that Jesus is the Christ, the Son of God, the Savior.” The Greek word for fish (ichthus) had become an acronym for the above creedal statement.

Let’s unpack this a little more. Using our English letters to phonetically represent the Greek letters in the fish (ichthus) acronym, we have:

 i (iota) = Iesous (Jesus)
ch (chai) = Christos (Christ)
th (theta) = theos (God)
u (upsilon) = huios (son)
s (sigma) = Soter (savior)

Literally, it translates to: “Jesus Christ God Son Savior.” Sometimes it was drawn as a fish and other times as a circle with many lines like a pizza.

Note: Image taken from LeaderGuideBibleStudies.com

Today, the Jesus fish is a widely recognizable cultural icon of the Christian faith. It is no longer the hidden message it once was. Friend and foe know it as part of the Christian “branding.” Evolutionists, atheistic skeptics, and ufologists have even made their own mocking versions. Nevertheless, the Jesus fish is an ancient Christian symbol affirming our faith claim that Jesus is the Christ, the Son of God, the Savior.

Walking After His Pattern

The best image of Christ anyone will meet is the Christian who follows after the example of Jesus in the way they live their life and love their neighbor. In Peter’s letter, the apostle invites us to a life of deep commitment with the following words:

For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. (1 Peter 2:21)

The Christians Peter is writing to are experiencing a variety of tensions in their lives with neighbors in their community challenging them, criticizing them, and perhaps even forcing them into public legal situations where they must defend themselves and their new way of life.

Here, Peter calls on the imagery of children learning to write their letters by using a stencil to copy the letters until they can write the letters on their own. In the word “example” (hupogrammon) is found this ancient practice of children learning how to write their letters.6 Jesus is our template, our model, our tracing paper as we learn how to live a life as a servant of Christ.

In this section of his letter (1 Pet 2:21-25), Peter quotes and alludes to the suffering servant passage of Isaiah 53 as describing and outlining how Jesus endured rejection and suffering even to the point of the cross. How Jesus faced the cross, Peter argues, is how Christians ought to face the challenges of the world they live in. In short, his willingness to suffer on the cross becomes our paradigm/model for living. Scot McKnight puts a helpful perspective on this text:

Here is an early Christian interpretation of Christ’s life that is, at the same time, an exercise in the explanation of the essence of the Christian life. This little section, in other words, is a glimpse into a Christian worldview of the first century—a world not at all like our world because of the predominance of suffering in the early church, but a worldview that retains its significance for Christian living.7

Scot McKnight, 1 Peter, NIVAC

As the reasons for being a Christian drift towards matters of “to be better,” “to help others,” “to find community… a family…,” or something one could obtain from a support group or self-help book, the nagging truth of Christian discipleship formed by the paradigm of Jesus and his suffering on the cross for our redemption, the church may never come to realize its primitive spirit of sacrificial consecration prepared to do likewise as the sacrificial sheep of God.

The Christian is redeemed by the suffering Christ, and it is an essential part of the Christian life to endure suffering as we serve the Christ of the gospel we proclaim and live by.

What Symbols Do You Bear?

I hope these short reflections will help you think about how we think about Jesus in our life of faith. Are we marked by sorrow, pain, or harm from following Jesus? If not pray for others who have. Perhaps you have other ways to speak of your faith. Do you glory in his cross? Do you focus on the work of Christ on the cross and what that means for the work of Christ happening in your heart? Take time to meditate on this truth.

Our symbols may need some unpacking, like the Jesus Fish, but perhaps instead of looking at it as a “cheesey” Christian pop icon, you may see it as a meaningful symbol born from persecution for simply being a Christian. Nevertheless, the only symbol of Christ that truly touches the hearts of men is that of a Christian walking in the steps of his suffering servant Jesus.

May God bless you.

Endnotes

  1. Old Roman Symbol. ↩︎
  2. All Scripture quotations are taken from the English Standard Version (Wheaton, IL: Crossway). ↩︎
  3. J. Louis Martyn, Galatians: A New Translation with Introduction and Commentary, AYB 33A (New Haven, CT: Yale, 1974), 56. ↩︎
  4. Jen Rost suggests a broader window of c. 83 to the third century, “Alexamenos Graffito,” worldhistory.org ↩︎
  5. Elesha Coffman, “What is the Origin of the Christian Fish Symbol?,” Christianity Today (8 Aug 2008) ↩︎
  6. John H. Bennetch, “Exegetical Studies in 1 Peter,” BSac 99 (1942), 346. ↩︎
  7. Scot McKnight, 1 Peter, NIVAC (Grand Rapids, MI: Zondervan, 1996), 168. ↩︎

Your Mission Matters

On By Jovan PayesIn Articles, Bulletin, Christian Leadership, Discipleship, evangelism

It is not unusual for businesses and enterprises to have “mission statements” to outline their objectives, goals, philosophy, and proposed impact their products or services are intended to have.

When you think about it, the “statement” is a great way to bring focus to an image about an outcome, or the goal of an organization. It is also a way for there to be creative control over how we would like people to envision us, our message, and our ethics and values as we seek our mission. In short, our mission statement holds us accountable for what we seek to accomplish and it includes the culture we seek to generate in the process of reaching this mission.

What’s Your Mission?

Do you have a mission statement? Are you involved in something where you have “bought-in” to its image, message, and mentality? If you are employed then to a degree you share something of the company’s “mission” whether it be in baby care, athletic activewear, intellectual property law, or even that entrepreneurial zest.

Being on Mission at Work

When I worked at NikeTown, San Francisco in the Union Square of San Francisco, CA, as a sales floor associate, I was all in. Everything was Nike. Socks, shoes, T-shirts, jackets, watches, even my gifts were Nike. I was all in on the apparel, the knowledge of our products, and its work culture. What was my mission? To find out what our customer’s athletic needs were and match them with the proper activewear so they can achieve their goals. So when I had track and field athletes, we went over to running wear, and when I worked with the head coach of a major league soccer club we went over soccer wear. I was all in on our mission and committed to it. I loved my time there.

Then there were those jobs I had no investment in its mission. It was just a job, just a paycheck, and I did as little as possible. I came in late. I

It is not even about personal aspirations.

So the question posed here again is: Do you have a “mission statement”? Yes, this is a spiritual double entendre – I have another meaning in mind.

A Line of Thought on the Mission

First, let us begin with a few ideas. Everything around us that we see on Earth and in the universe is the result of a Creator. It is unfortunate that some do not acknowledge this truth but suppress it (Rom 1:18).

To this point, the apostle Paul writes:

For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. (Romans 1:19–20 ESV)

The world is evidence within itself that there is a creator of limitless power and intelligence, and he is to be acknowledged by us – the product of his creation (Psa 8:3–8) – in the way we live.

The quote ends with the strong indictment that if we do not acknowledge His existence we are “without excuse” (Rom 1:20). The word has a litigious background, and essentially means that in the cosmic courtroom such are “without defense” (Gk. anapologetos).

No words, no smooth arguments, no loopholes, nothing will be grounds for a mistrial; there is simply no excusable rationale for rejecting the existence of a Creator as revealed in nature which bears the marks of intelligent design and infinite power.

Moreover, such a Creator by virtue of His very nature has the right to demand faithful service from His creative progeny – humanity (Gen 1:26–30, Rom 1:18, 21–23; 9:19–21). If we mortal parents may expect by virtue of our position to hold authority over our children, how can we expect the Father of all to hold any less authority?

Second, every expectation to obey God’s will (= Law/commandment) is a reflection of His holiness and the expectation that humanity will take upon themselves the freedom to make a choice to obey or to disobey.

This freedom of choice is reflected very clearly in the historical narrative of Adam and Eve as they are given everything in the Garden of Eden save the right to eat from the tree of the knowledge of good and evil. The stated consequence should such an infraction occur, the Lord said, is “death.”

It is not told to us how long or short the first family lived in compliance with this expectation of behavior in the garden; however, it is revealed to us that unfortunately Eve gave in to temptation as did Adam. As the initial consequence, the first couple was expelled from the Garden and lost access to the Tree of Life (Gen. 3).

Sin it is said by John, the apostle, is the rejection of God’s law (1 John 3:4). In fact, it is an expression of a lack of love and a lack of fidelity to God (1 John 5:2). Hence, what we have been given in this freedom of choice is an ability to decide our relationship with God – will we show love and fidelity, or will we show a lack thereof?

Freedom of choice is a powerful instrument of human behavior. With it, we fall from grace and the stature of one made in the image of God (Rom 3:9–18, 23), and by it we return to God and submit our powers of decision into the hands of a forgiving and holy God (Rom 2:4; 3:26).

At every instance, then, we have a choice. Will we make those choices that inherently become less as we expend more earthly time on His service or our own selfish ambitions? Surely, our plans can only be enhanced by submitting to the Mind of God (Prov 16:25; Isa 55:8–9).

Third, while we may enjoy the blessing of freedom of choice it is a privilege that swings two ways. Much like the tongue, by our choices, we may praise God or reject him (Jas 3:45). As a consequence of our decisions, sin is a common problem to all accountable individuals (Ezek 18:20). And yet, in Jesus we are given the saving message of rebirth (John 3:4), of salvation (1 Thess 1:10), and a new creation (2 Cor 5:17).

If in our sinful choices, we have lost our identity as the image of God, then surely our choices which reflect our recreation in Christ amount to a new plan of action in our lives. Paul, the apostle, writes that when we are saved we are remade to walk in certain works He has assigned us to accomplish (Eph 2:10).

Back to Our Question

What’s your mission statement? While we have freedom of choice, when a person chooses to become a Christian that person has committed to live as God directs, as Christ reflects, so that our living connects His mission with our mission in this world.

The Lord’s mission was to reconcile the world back to Himself:

[I]n Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. (2 Corinthians 8:19–20 ESV)

Notice how Paul acknowledges that his mission is the same as God’s mission: to appeal to others through the message of the Gospel to announce how God is reconciling the world to himself.

Christians are those recreated in Christ, and our “mission” is to help other people see God’s abundant love found in the Gospel. Our mission matters because our mission is supposed to be His mission. So how does your “mission” add up?

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.

Devotional: Who Has the Best Seat? (Ephesians 2:6)

On By Janine TuggleIn Christology, Colossians, Devotional, Discipleship, Ephesians, Ephesians, Hymns, New Testament, Paul's Letters

“–and raised us up with him and seated us with him in the heavenly places in Christ Jesus.” (Ephesians 2:6 NASB)

Everywhere we go we all try to find the best seat in the house. We want the best seat at a theater. Some like up close, some farther back. How about on an airplane? I like a seat by the window. Others might like an aisle seat. What about when booking a seat for a ballgame you look for a seat that’s good but in your price range. 

Growing up we each had our own seat at the kitchen table. Our dad sat at the end, the head of the table. Even at church, everyone seems to have their own seat. Don’t sit in that seat, it is Brother so-and-so’s seat. Which actually has been said many times.

We are told how the scribes and the Pharisees were being very hypocritical doing all their deeds to be seen with long fringes on their clothing… “and they love the place of honor at feasts and the best seats in the synagogues” (Matthew 23:5–6). Also, we’re told in Luke “Woe to you Pharisees! For you love the best seat in the synagogues and greetings in the marketplaces” (Luke 11:43).

It is sometimes important what seat we sit in. At some functions such as a wedding reception or a retirement party, there are seats for the guest of honor. 

We read that Christ is seated at the right hand of God:

“If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God.” (Colossians 3:1 ESV)

We don’t want to be like the Scribes and Pharisees, who boasted about their status and position. But we can be reassured that when we have died to our sins and have been raised from the grave of baptism (Colossians 2:12), by the grace of God we will be seated in the heavenly places in Christ Jesus. 

We all will appear before the judgment seat of Christ (2 Corinthians 5:10). It is a joy to know we do have a seat reserved for us in heaven, as long as we continue to live a faithful life.

Hymn: When We All Get To Heaven

The Weight of Sin (Hebrews 12:1–2)

On By Jovan PayesIn 1 Corinthians, Articles, Bible Study, Bulletin, Discipleship, Galatians, General Letters, Hebrews, New Testament, Proverbs, Proverbs 1-9, Romans, Spiritual Growth, Wisdom Literature

In the book of Hebrews, the author spends considerable space on perseverance through faith; it may be said that this is the essential point emphasized throughout Hebrews 11:1–12:2. In the last two verses of this section (12:1–2) the central key to perseverance through faith is stated:

Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. (ESV)

There are two major points made here; consider the following.

First, we must recognize that faithfulness as demonstrated in the cases found in Hebrews 11 affirms that “to be faithful is to hold on despite pain [sic].”[1] The pain may come in different forms and may either be the decision to reject sin or the constant struggle of unbelief.

Second, in order to imitate the faithfulness of the biblical heroes painted in Hebrews 11, and to complete the redemptive story of God (Heb 11:39–40), we are also called to remove the obstacles of sin with which we struggle in order to persevere faithfully.

The Weight and Grip of Sin

The call to faithfulness is illustrated through a well-known image from the Greco-Roman world – runners in the races. It would be a foolish athlete who competes in a race and impedes his performance by adding weight (12:1); in fact, it is common sense to remove as much weight as possible in order to improve one’s speed. The point is clear: weights hinder performance.

The “weight” which hinders the runner’s performance is equated by the phrase “sin which clings so closely.” Sin is a common human problem (Rom 3:23) and occurs when we behave contrary to God’s guidance (1 John 3:4).

The Hebrews author describes this sin as that which “clings so closely” (Grk. euperistatos). As a Greek term, the word used is quite rare and only found once in the entire New Testament. It appears, however, to have a wide range of suggested meanings, but essentially here reflects the idea of a dangerous “distress” or “calamity.” In the ancient Jewish Greek work, 2 Maccabees, this word is used to describe how “heavy disaster overtook” the Jews as they accepted an alliance with the Romans (2 Macc 4:16).[2]

There is also an element of skillfulness involved in sin suggested by this term, to exert a tight grip of control upon us.[3] God wants us to know that if we allow sin to dwell in our lives, it has the skill to take “advantage” to prevail against our better judgments.[4]

For this reason, we must not be passive with sin in our “race” of faithfulness, but with focused determination (taking the figure of the runner) we must act decisively to “thrust from ourselves” (“lay aside” ESV) the “weight” and the “sin” which will have a disastrous grip upon our spiritual lives.[5]

When Sin Grabs You

With the foregoing in the mind, it is clear that we must be on our guard against sin. It appears to be that many Christians flirt with sin and roam the borderlands of acceptable godly behavior with reckless abandon, believing that “all is under control.” Yet, like a fly snared by a Venus Fly Trap, once its trigger is initiated the tight and skillful grip will not release until the fly is dead.

Solomon sets forth a profound “cautionary tale” about those naïve and immature souls thinking they can live within the clutches of sinful living (Pro 7:1–27). Such will leave home free of constraints of the commandments, teaching, and insights of godly wisdom and wander the streets until they come to the threshold of sinful behavior. They will stand at the very edge thinking it’s possible to be so close to sin until the folly of sin “seizes” them (7:13) and seductively leads them to spiritual death (7:21–23). Foolishly tempting folly is viewed as ungodly, something the emerging wise person should refrain from.

Some have suggested that the “weight” and “sin” in Hebrews 12:1 ought to be viewed as two different problems, both of which hinder faithfulness to God and the ultimate completion of service to God.[5] This may be possible, though we feel that “weight” is a metaphor for sin; nevertheless, the point is taken “that there may be many things which could serve as hindrances to our running well.”[6] All of them weigh us down, so it is imperative we seek divine grace and sanctification to be Spirit enabled to run the Christian race.

The warning we ought to understand here is that instead of piling on questionable burdens, we ought to “lighten” our loads from hindrances that both hinder and distract us from full and complete service to our God and Father; which consequently affects our hope of heaven.

The fact that we come near to God through faith (Heb 11:6), and that this “nearness” rewards them that “seek” Him ought to compel us to offer a life filled with choices that seek His will over that of our own. Below we consider a couple areas where hindrances appear quite often.

Emotional Fixations

Additionally, we are prone to make emotional connections; this is part of our human experience and in fact, is a God-given attribute that reinforces healthy relationships. However, at times we can ill-invest our emotions into dangerous territory.

Some invest their emotional connections in unhealthy relationships. Affairs begin when one’s emotions are invested in another who is not their spouse. Young ones join gangs when they invest their loyalty into a group of friends, which they adopt as a surrogate family structure. Christians become emotionally compromised when they invest their romantic emotions into potential mates which could care less about their faith and godly morals.

It is not simply a matter of human weakness, after all, “all have sinned,” so goes the argument. There is, however, a real difference between succumbing to temptation and placing one’s self into the lion’s mouth of temptation because we are fixated on someone or some vice. It is a trite spirituality for one to appeal to grace while indulging in every sin. Paul clearly said, “may it never be” that Christians abuse God’s grace in this fashion (Rom 6:1–2).

Due to fear of rejection by friends or family, some people give in to pressure and trade their birthright for worldliness. We would be wise to guard our hearts and emotions (Pro 4:23):

Keep your heart with all vigilance, for from it flow the springs of life. (ESV)

Planning for It

Finally, planning for sin is perhaps the most obvious area where hindrances appear in the life of the Christian. Temptations appear to everyone, but God promises that with every instance there is a “trap door” to escape the call of sin (1 Cor 10:12–13). 

Therefore let anyone who thinks that he stands take heed lest he fall. No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it. (1 Corinthians 10:12–13)

“That you may be able to endure it” is an implied promise of spiritual strength if you will give in to the Spirit’s lead. Nonetheless, we are allowed to make our own decisions (Jas 1:13–15). God cannot force us to live godly. We will in fact reap what we sow:

Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. (Galatians 6:7–8)

One may be tempted to compromise sexually with a boyfriend or girlfriend, but that can only occur if a provision is made to fulfill the lust of the flesh (Rom 13:14). One may be tempted by the desire to want things that they obtain what they want through immoral methods of gain; when instead, we are to “work quietly” and “earn” our “own living” (2 Thess 3:12). Another may structure their lives so they can indulge in pornography, drugs, or drunkenness.

Sometimes we are so consumed with the notion that we have the capacity to do something that we do not stop to think about whether or not we should. “I’m 21 today, I’m going to a bar”; only that the consequence of a “night out” is a drunk mess barely able to wake up in the morning. Hangovers are not proof of adulting, they are consequences of a lack of wisdom. A practice surely condemned in Scripture (1 Pet 4:3). Unfortunately, we can multiply these “entitlement” habits, which are ultimately antiauthoritarian expressions that dishonor parents and ultimately God.

Concluding Thoughts

For those who have truly absorbed the beauty of the loving Gospel of Jesus Christ, and know that the ultimate dwelling placed is prepared for those who are faithful to God, no hindrance ought to be too difficult to cast aside so that we can have all the endurance we need to run the race of faith. So that we too can say with Paul: 

I have fought the good fight, I have finished the race, I have kept the faith. (2 Tim 4:7–8).

Cast off your sins! Trust God’s grace! Lean on the Spirit’s sanctificaiton! I’m praying and rooting for you.

Endnotes

  1. James Thompson, 2003, “Enduring Through Pain (Hebrews 12.1-17),” BibleCourses.com (Accessed: 20 Aug. 2011), 2.
  2. James H. Moulton, and George Milligan, The Vocabulary of the Greek Testament (London: Hodder and Stoughton, 1914–1929), 264.
  3. Johannes P. Louw and Eugene A. Nida, editors, Greek-English Lexicon of the New Testament Based on Semantic Domains, 2d edition (New York: United Bible Societies, 1996), 1.471-42; Joseph H. Thayer, 1889, Greek-English Lexicon of the New Testament (1889; repr., Grand Rapids, MI: Zondervan, 1962), 261.
  4. William E. Vine, Merrill F. Unger, and William White, Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Nelson, 1984), 2.63.
  5. H. G. Liddell, An Intermediate Greek-English Lexicon (New York: American Book Co., 1888), 109.
  6. Bob Deffinbaugh, “Losing Weight (Hebrews 12.1-3),” Bible.org (1995–2011; Accessed: 20 Aug. 2011).
  7. Deffinbaugh, “Losing Weight (Hebrews 12.1-3).”

Devotional: Peace (Philippians 4:7)

On By Janine TuggleIn Devotional, Discipleship, John, New Testament, Philippians

“And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:7).

This is the time of year people talk of peace. There are many sayings or quotes about “Peace on Earth.” You can see them written on items such as cards or also mentioned in songs. 

The holidays are just a temporary time for that special feeling of being happy, merry, and the feeling of being at peace. We all look forward to spending time with family, exchanging gifts, and enjoying the festivities. 

Is this the kind of peace we want or where we find true peace? In the Bible, we find many scriptures about peace. We are told of the God of peace in 1 Thessalonians 5:23 and Romans 15:33. We are told Jesus is the Lord of peace (2 Thessalonians 3:16) and the Prince of peace (Isaiah 9:6).

As mentioned in our text, we are told peace from God surpasses all understanding. This goes beyond any understanding anyone has on earth. How are we to find this peace? This is peace given to us by God.

“Peace I leave with you; my peace I give to you” (John 14:27a).

Jesus said, “that in me you may have peace” (John 16:33a).

But we cannot receive peace without doing something. We must seek peace and pursue it, 1 Peter 3:11 quoted from Psalm 34:14.

“So then let us pursue what makes for peace and for mutual upbuilding” (Romans 14:19).

“We must strive for peace with everyone” (Heb 12:14).

If we set our mind on the Spirit it is life and peace (Romans 8:6b).

Have you ever thought that you need to plan for peace? Proverbs tells us,

“Deceit is in the heart of those who devise evil, but those who plan peace have joy” (Proverbs 12:20).

By faith, those who are in Christ may have peace. In order to obtain peace we must Love God and his laws (Psalms 119:165).

God will give us peace when we seek it, pursue it and set our minds on it. God will keep us in perfect peace when our minds are stayed on him.

We must “trust in the Lord forever for the Lord God is an everlasting rock” (Isaiah 26:4).

Hymn: Peace Perfect Peace