| Passage: Acts 18-20 On Friday, November 28, 2014, Yujin wrote,
What does the "whole purpose of God" include? Consider three things Paul said that he was faithful to do while ministering among the Ephesians:
Specifically, the counsel of God hinged on the Gospel, by which he preached repentance and faith in the Lord Jesus Christ. Yet, this counsel may have also included "anything that was profitable," as well as "the word of grace," which suggests something beyond the simple Gospel message:
The sense is that the whole counsel of God includes both the message of salvation as well as the instruction for sanctification. Isn't this the Great Commission, which Jesus gave to His disciples? For on the occasion of His ascension, He told them,
As others have commented before, the key verb in this instruction is one, namely, "make disciples". Making disciples involved initiative (supporting participle: "go"), evangelism (supporting participle: "baptizing...") and instruction (supporting participle: "teaching..."). What is more, God gave a singular instruction manual for fuflilling this commission, namely, the Bible:
Notice the key terms "thoroughly" and"every", suggesting that Scripture is all-sufficient, so that no other word of authoritative instruction needs to be added to it and certainly nothing should be taken from it. The Word of God is sufficient for the Christian to fuflill every aspect of Christ's commission; therefore, with reference to truth, the Word of God constitutes "the whole counsel of God". Friends, when we teach the whole Bible, we are teaching the whole counsel of God. When we obey the Bible, we are obeying the whole counsel of God. And if we are obeying the Bible, then we will be taking the initiative to reach out, evangelize and intruct others in the same obedience to the teachings of Christ that we have committed ourselves to follow. |
| Passage: Acts 18-20 On Saturday, November 30, 2013 (Last Updated on 6/4/2021), Yujin wrote, And because he [Paul] was a tentmaker as they were, he stayed and worked with them. Every Sabbath he reasoned in the synagogue, trying to persuade Jews and Greeks. When Silas and Timothy came from Macedonia, Paul devoted himself exclusively to preaching, testifying to the Jews that Jesus was the Messiah (Acts 18:3-5). In these verses we get a little glimpse into Paul's ministry. It appears that Sunday through Friday he worked and earned money as a tentmaker. Then, on Saturday, the Jewish Sabbath, he reasoned with Jews and Greeks in the synagogue. He may have done other kinds of ministry too on that day, but when Silas and Timothy came from Macedonia to help, Paul gave his full attention to preaching. -------------------- When he arrived, he was a great help to those who by grace had believed (Acts 18:27). This reminds me of Paul's words in Ephesians 2:8, For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God (Ephesians 2:8) This verse in Ephesians is somewhat ambigous because it appears to be saying that "faith" or "grace" is "the gift of God." However, both "faith" and "grace" are feminine in gender whereas the pronoun "this" is neuter. Thus, it is more accurate to say that the whole work of salvation, which includes both grace and faith, is "the gift of God." Now, Acts 18:27 brings more clarity because "grace" is shown to not simply be the means of salvation but also of faith. In other words, just as by grace people are saved, so also by grace people believe. And what is grace? Grace is generally understood to mean "undeserved favor;" that is, it is an act of God apart from anything people do or deserve. What does this mean? It means that our faith too is a gift of God. Our faith is given to us by the sovereign will and power of God. -------------------- On hearing this, they were baptized in the name of the Lord Jesus. When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied (Acts 19:5-6). As we have contended elsewhere, the conferring of this Spirit baptism/filling such that the believers spoke in tongues and prophesied was through the agency of an apostle, whether one of the Twelve or Paul, who was an apostle born out of due time (1 Corinthians 15:8-9). Again, this is in keeping with the coming of the Spirit in Acts 2, 8, and 10. Each of these instances point back to the first instance in Acts 2. These are significant because they reference four disparate groups (Jews - Acts 2, Samaritans - Acts 8, Gentiles - Acts 10, and the disciples of John - Acts 19), who needed a common sign to be confirmed in their inclusion into the one body of Christ. Furthermore, just as extraordinary miracles were done through the Twelve apostle, such also occurred with Paul: God did extraordinary miracles through Paul, so that even handkerchiefs and aprons that had touched him were taken to the sick, and their illnesses were cured and the evil spirits left them (Acts 19:11-12). Paul's inclusion with the Twelve was confirmed by these miracles (2 Corinthians 12:12). ---------------------- He took the disciples with him and had discussions daily in the lecture hall of Tyrannus. This went on for two years, so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord (Acts 19:10-11). Wow! After just two years, "all the Jews and Greeks who lived in the province of Asia" heard the Word of God? Perhaps there is some hyperbole here or at least a generalization. I imagine that not every person in the province of Asia heard but rather word went throughout the region. Paul accomplished this simply by having daily discussions in a key location, the lecture hall of Tyrannus. This may have been a launch point for those that heard and then shared new ideas. In some ways I hope that this dailyqt.org site will serve a similar purpose. I pray that the people that read and discuss the Bible on this site will spread the word, so that not just 250 people on this site but 250 million people throughout the world will be reached in the course of time. ---------------------- The city clerk quieted the crowd and said: “Fellow Ephesians,doesn’t all the world know that the city of Ephesus is the guardian of the temple of the great Artemis and of her image, which fell from heaven? Therefore, since these facts are undeniable, you ought to calm down and not do anything rash (Acts 19:35-36). The great majority of people in Ephesus and in Asia believed that Artemis was a god and that her image fell from heaven. You might say that the people of the ancient world were religiously gullible. Now, we, as Christians, believe that Artemis was no god and her image did not fall from heaven, but many people believed it at that time. Simply because many people believe something does not make it true. Everything must be tested and proven. That is why I don't simply press "faith" on people when I preach Christ. I encourage everyone to search it out. Blind faith is not what the Bible encourages for Christians. Instead the Bible teaches believers to confirm what is taught by what has previously been revealed and confirmed with a display of God's power in His Word. There are tests for prophecy and prophets. The Bible does not discourage historians and archeologists from examining the biblical record against history and archeological findings. The Christian faith teaches people to test and to search, and so discover the truth: Indeed, if you call out for insight ----------------------- However, I consider my life worth nothing to me; my only aim is to finish the race and complete the task the Lord Jesus has given me—the task of testifying to the good news of God’s grace (Acts 20:24). If there is a central task for every believer, is it not this? Is it not to simply testify to the good news of God's grace? Whatever else we do, should this not be our central aim? This is why I try to give greater and greater attention to both reading and sharing the whole testimony of Scripture on this site. This is why I will speak boldly in the church and outside of it. I will not mince words with believers and I will not dress down the Gospel to unbelievers. If we work, let us work to further the gospel. Let us especially try to offer the gospel for free, so that no one may accuse us of preaching for profit or even for our livelihood. If we train our children, let us make it a priority that we teach them God's Word. Whatever our pasttimes, whether recreating, reading, etc., let us somehow direct them as vehicles for our knowing God and making Him known. ------------------ I know that after I leave, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw away disciples after them (Acts 20:29-30). These are Paul's final words to the elders of Ephesus, where Paul spent the lion's share of his time in ministry. His words here are echoed by every apostle and almost every letter in the New Testament. It is a warning against those that would "distort the truth." Leaders and people will be more concerned with their position, with their power and influence, and with gaining more followers rather than in clearly and accurately conveying the Word of God. Since this is such a central warning by Jesus and every New Testament author, we need to give due diligence to guard ourselves and the church of God. That is why I emphasize so much the daily reading and careful study of Scripture. That is why I exhort leaders not to stifle honest and earnest discussion, because while the Bible discourages the pride of personality, which tries to force unity on the basis of a "my way or the highway" philosophy, it encourages people to search the Scriptures within the boundary of biblical truth and authority. |
| Passage: Acts 18-20 On Tuesday, November 29, 2011, Matt wrote, As Paul prepares to leave Ephesus his farewell address made me reflect on the "race" of a Christian's life. (Acts 20:22-24) What I found most inspiring and thought provoking was Paul's statement of the Holy Spirit's warning of danger and his response of his life being second to completing God's task for his life. I've heard others and even at one time thought myself that until I complete God's task I am invincible - meaning God will not let me perish before my time. God has a plan for each of us. No matter how hard we try we can not thwart those plans - but we can deny Christ. We are not invincible in that respect. Our strength, courage and life comes from God's grace. I now believe that seeking God's will as Paul demonstrates is the greatest act of invincibility we can model. |
| Passage: Acts 18-20 On Tuesday, November 29, 2011 (Last Updated on 11/28/2015), Yujin wrote, Friends, we read something remarkable in today's reading. It is his final words to the elders of the church in Ephesus. So now, brethren, I commend you to God and to the word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified. I have coveted no one’s silver or gold or apparel. Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me. I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, ‘It is more blessed to give than to receive’ (Acts 20:32-35). What does Paul choose to emphasize in his final words to the Ephesian elders? He tells them to follow his example in providing for themselves as they administer the Gospel. He tells them to labor for themselves so that they can give support to "the weak," among whom may be the poor and infirm (cf. Ephesians 4:28; Galatians 2:10). Surprisingly, the words "it is more blessed to give than to receive" is here not to the congregation but to the elders. Consequently, Paul is not talking about "spiritual things" here but money, as the context suggests (note that he mentions not coveting anyone's "silver or gold or apparel" in verse 33). What are the implications here? We must certainly not base our conclusions on this text alone, for the Book of Acts only provides an historical framework and not necessarily propositions to follow. However, the words of Paul to the elders come close to being propositional truth. Paul's basic dictum is "Be imitators of me, as I am of Christ." (1 Corinthians 11:1). Again, in 1 Corinthians 4:16 Paul writes, "Be imitators of me, as I am of Christ." Again, in Philippians 3:17 he writes, "Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us." Also, in 1 Thessalonians 1:6, "And you became imitators of us and of the Lord, for you received the word in much affliction, with the joy of the Holy Spirit." What is noteworthy is that in most, if not all of the instances, that Paul commands believers to imitate him, it is particularly with respect to his example of providing for himself. 1 Corinthians 11:1 caps off Paul's comment: "...even as I try to please everyone in every way. For I am not seeking my own good but the good of many, so that they may be saved." A strong case can be made that the expression "not seeking my own good" refers to Paul's refusal to receive money for his preaching. In Philippians 3:17-19 we read Be imitators all together of me, brethren, and fix your eyes on those walking thus as you have us for a model; (for many walk of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose god is the belly, and their glory in their shame, who mind earthly things. A contrast is made between Paul and "the enemies of the cross of Christ." These enemies are only concerned with their appetites and profit. Again, the exhortation is to follow Paul's model of selfless, profitless (free) service. Consider also 2 Thessalonians 3:6-15 Now we command you, brothers, in the name of our Lord Jesus the Anointed, to withdraw yourselves from every brother who leads an idle life, instead of living according to the instruction you received from us. For you know in what way you should imitate us, because we did not behave disorderly among you, nor did we eat anyone's bread without paying for it; rather, with labour and toil we worked night and day, so that we would not be a burden to any of you. Not that we did not have the opportunity, but we made ourselves a model, for you to imitate. Even when we were with you, we told you this: If someone does not want to work, neither let him eat. But we hear that some among you are leading negligent lives, not working at all but being meddlers. We charge and exhort such persons, by our Lord Jesus the Anointed, to work in a quiet fashion, and to eat their own bread. So, brothers, keep on acting in an upright way. But if someone does not give attention to what we have said in this letter, note that man and have no company with him, so that he may be ashamed. Yet do not count him as an enemy, but admonish him as a brother. To what is Paul calling the believers in Thessalonica to imitate? Paul tells them that he and his team labored and worked among them and paid for their own food rather than accepting these from them. Even when they had "opportunity," perhaps because these things were offered to them free of charage, they chose instead to pay for it. Thus, they exhort all the believers to find honest work, so that, like Paul, they can administer the Gospel for free. What is more, Paul says that what he writes here is not a suggestion but a command, even "by our Lord Jesus the Anointed." He also writes that doing this is "acting in an upright way." Consequently, look back at Paul's first letter to the Thessalonians, where he commends them for being the kind of imitators that he was exhorting them to be here (1 Thessalonians 1:1-8). Finally, in 1 Corinthians 4:6-16 Paul exhorts the Corinthian believers to follow the example set by Apollos and himself, whereby they labored and suffered for others without profit or comfort for themselves. He concludes this section by saying, "So my desire is that you take me as your example" (1 Corinthians 4:16). What do all these passages suggest, at least from Paul? They seem to suggest that believers should not take money for preaching, teaching, or in any way administering the Gospel. But the question arises, most preachers, professional teachers, and missionaries receive money for their ministry today. Many of them receive quite a lot of money, even relative to their members. What is the basis for this? Certainly, all of the passages that I mentioned above would suggest that this is unbiblical; however, most, if not all, go to one passage of Scripture to make their case, namely, 1 Corinthians 9:7-18. Let's take a look at that passage: 7 Who serves as a soldier at his own expense? Who plants a vineyard and does not eat its grapes? Who tends a flock and does not drink the milk? 8 Do I say this merely on human authority? Doesn’t the Law say the same thing? 9 For it is written in the Law of Moses: “Do not muzzle an ox while it is treading out the grain.”Is it about oxen that God is concerned? 10 Surely he says this for us, doesn’t he? Yes, this was written for us, because whoever plows and threshes should be able to do so in the hope of sharing in the harvest. 11 If we have sown spiritual seed among you, is it too much if we reap a material harvest from you? 12If others have this right of support from you, shouldn’t we have it all the more? But we did not use this right. On the contrary, we put up with anything rather than hinder the gospel of Christ. 13 Don’t you know that those who serve in the temple get their food from the temple, and that those who serve at the altar share in what is offered on the altar? 14 In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel. 15 But I have not used any of these rights. And I am not writing this in the hope that you will do such things for me, for I would rather die than allow anyone to deprive me of this boast. 16 For when I preach the gospel, I cannot boast, since I am compelled to preach. Woe to me if I do not preach the gospel! 17 If I preach voluntarily, I have a reward; if not voluntarily, I am simply discharging the trust committed to me. 18 What then is my reward? Just this: that in preaching the gospel I may offer it free of charge, and so not make full use of my rights as a preacherof the gospel. One thing that should jump out at you from this passage is verse 12, where Paul uses the first person plural "we" to speak of administering the Gospel free of charge. Paul was not alone in preaching for free, as some have claimed. Also, note the reason why Paul and his companions did not receive money for their ministry. It was because they believed that it would "hinder the gospel of Christ." They did not want to be accused of "peddling" the Word of God (2 Corinthians 2:17). In fact, this preaching for free was so important in the mind of Paul that he writes, "I would rather die" than to have people pay him for his preaching (1 Corinthians 9:15). The key point of contention centers around verse 14, where we read, "In the same way, the Lord has commanded that those who preach the gospel should receive their living from the gospel." By a quick reading of this verse, one would conclude that Paul is writing that the Lord has commanded that ministers of the Gospel get paid. And this is how most people today read this in support of wages, salaries and benefits for pastors, teachers, and missionaries. However, is this not reading our modern, culturally-defined conception of things into the text? Since Paul writes, "the Lord has commanded," shouldn't we look to see if there is someplace where there is such a command rather than just assuming that it was a private revelation to Paul alone. In fact, in several places the Gospel writers clearly record Jesus' commands regarding provisions for those He sent out to preach the Gospel: Jesus sent these twelve out, charging them, saying: Do not go into the way of the nations, and do not go into a Samaritan city. But rather go to the lost sheep of the house of Israel. And going on, proclaim, saying, The kingdom of Heaven has drawn near. Heal sick ones, cleanse lepers, raise dead ones, cast out demons. You have freely received, freely give. Do not provide gold, nor silver, nor copper in your belts, nor provision bag for the road, nor two tunics, nor sandals, nor staves. For the worker is worthy of his food. And into whatever city or village you enter, search out who in it is worthy; and remain there until you go out (Matthew 10:5-11; parallel events in Mark 6:7-13 and Luke 9:1-10). After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go. Then He said to them, “The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest. Go your way; behold, I send you out as lambs among wolves. Carry neither money bag, knapsack, nor sandals; and greet no one along the road. But whatever house you enter, first say, ‘Peace to this house.’ And if a son of peace is there, your peace will rest on it; if not, it will return to you. And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages. Do not go from house to house. Whatever city you enter, and they receive you, eat such things as are set before you. And heal the sick there, and say to them, ‘The kingdom of God has come near to you (Luke 10:1-9). Now, the sending out of the Twelve and the Seventy were very particular ministries and not missions to be undertaken today; however, this is the closest thing that we have in Scripture to a command of the Lord Jesus regarding those preaching the Gospel. With respect to Paul's comment on the Lord's command, namely, that " those who preach the gospel should receive their living from the gospel," Jesus' command in the Gospels would suggest that He meant that they should receive food and drink ("worker is worthy of his food" in Matthew 10:10 and "eating and drinking" in Luke 10:7) as it is given to them, not money. And Paul says that even these things he does not avail himself. Remember, in 2 Thessalonians 3:8, he wrote, "Nor did we eat anyone's bread without paying for it." Paul is saying that since Jesus has given him the Gospel free of charge, he is compelled to give it free of charge. As Jesus also said, "You have freely received, freely give" (Matthew 10:8). And so Paul commends the Ephesian elders also, "It is more blessed to give than to receive" (Acts 20:35). In 1 Timothy 6:3-8, Paul advises Timothy in the conduct of ministers. One of the things he emphasizes is the avoidance of ministering for financial gain: If anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness, he is proud, knowing nothing, but is obsessed with disputes and arguments over words, from which come envy, strife, reviling, evil suspicions, useless wranglingsof men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. From such withdraw yourself. Now godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and clothing, with these we shall be content. Commentators normally generalize here and say that ministers should not be greedy; however, if we read this instruction plainly, Paul is saying that the only material concern that ministers of the Gospel should have is "food and clothing," or if we see this as a synecdoche (i.e. a part for the whole), then we would read that the only concern ministers should have is for the very basic things to sustain their lives. The overarching picture and message we get is that ministers should not be paid for their ministries. They should work, as others do, and administer the Gospel for free. And if they would receive anything from those to whom they minister, it should simpy be the basics, namely food and drink, not a wage or a salary or a gift of money. Here's another problem in the interpretation of 1 Corinthians 9. Notice the two uses of the word "right" (exousia in the Greek, which is often translates authority, power, right and freedom) in verses 12 and 18. If others have this right of support from you, shouldn’t we have it all the more? But we did not use this right. On the contrary, we put up with anything rather than hinder the gospel of Christ (1 Corinthians 9:12). What then is my reward? Just this: that in preaching the gospel I may offer it free of charge, and so not make full use of my rights as a preacher of the gospel (1 Corinthians 9:18). Many interpret the word in such a way that it appears that the Lord has given power or authority for preachers to demand money from those to whom they preach. Yet, in my discussion above, I have clearly shown that this would be a gross misinterpretation of the word. It does not confer a power to demand but rather a permission to receive, if given. Therefore, it is better to understand verse 12 as "If others have your permission to get support..." and verse 18 as "so as not to make full use of what is permitted me as a preacher of the gospel). Remember, Paul does not avail himself to even these things, choosing instead to work for himself so that he might offer the gospel for free (look again at 1 Corinthians 9:12, 18). The impression is that it is better to administer the gospel in this way (Acts 20:35 referring to the elders). In Acts 20:32-35 Paul even exhorts the Ephesians elders to follow his example in this. As a final comment, consider 1 Corinthians 9:17, where we read, "If I preach voluntarily, I have a reward; if not voluntarily, I am simply discharging the trust committed to me." What is Paul saying here? I think the idea is better conveyed in these translations of the verse: If I were doing this of my own free will, then I would deserve payment. But God has chosen me and given me this sacred trust, and I have no choice. (NLT-96) If I did my work as a matter of free choice, then I could expect to be paid; but I do it as a matter of duty, because God has entrusted me with this task. (GNT) If this was my own enterprise, then I had a right to wages. But, since this is not my own enterprise, the mission that I have been entrusted with is only a stewardship given to a slave. (translation of the Swedish 1917 version) Paul's point is that he was the Lord's slave, as every minister is. Slaves do not receive wages. He was also the Lord's steward. And stewards must not use anything within their stewarship for their own profit. In other words, Paul was simply saying that if the proclaiming of the Gospel had been a business of his own, then he could have taken wages, but since he was only a slave, who had been given a stewardship, he had no wages, nor any right to such. As I look over the landscape of Christendom today, I wonder what a truly marvelous impact Christian ministers could have if they followed this command of the Lord Jesus and imitated the example of Paul. I remember that there came a point when I was serving on staff at a church that I felt something truly wrong when they gave me a monthly "honorarium," especially since my outside employment was sufficient to supply all my family's needs. At that time I discussed with my wife that we ought to give the entire sum to some missionary effort. I didn't undertand then what I understand now. Ministers of the Gospel, if they are healthy and undetained (e.g. not in a Roman prison like Paul was), should take on outside employment and not seek wages from the preaching of the Gospel, so that they can offer it free of charge. Addendum: Another passage people go to for support of a salary for those that administer the Gospel is 1 Timothy 5:17-18, The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. For Scripture says, “Do not muzzle an ox while it is treading out the grain,” and “The worker deserves his wages.” Again, on the face it does appear that this text teaches that Elders of a church should get paid. However, upon further examination, we learn two important things. First, the reference to "elders" relate just to older members rather than a particular office of elder in the context, for this is how Paul referred to an elder (or "older man") earlier in the same chapter in 1 Timothy 5:1. They were elders because they were the oldest members of the church. Now, these elders may have served in directing the affairs of the church, but again this does not require "elders" to be seen as a reference to the office of an elder or pastor. Second, the expression "the worker deserves his wages" comes from Jesus' words in Luke 10:7. In that context Jesus is speaking to the Seventy he sent out to administer the Gospel, and by these words He meant for them to receive the food and drink given to them, not a salary or wage. The "double honor," therefore, in 1 Timothy 5 most likely refers also to this kind of provision and hospitality. It means that the the older men, just like widows, especially those that have faithfully served the church throughout their younger years, should be given care in their latter years, when they are weak and require this kind of care. This text, therefore, is also in keeping with the thesis that I presented above. |