Category Missional Living

The Ministry of the Spirit in Stephen (Acts 6:8-15)

⁸ And Stephen, full of faith and power, did great wonders and signs among the people. ⁹ Then there arose some from what is called the Synagogue of the Freedmen (Cyrenians, Alexandrians, and those from Cilicia and Asia), disputing with Stephen. ¹⁰ And they were not able to resist the wisdom and the Spirit by which he spoke.

The Special Abilities of Stephen (Acts 6:8) — The former mentions of signs and wonders among the people were about work done by the Spirit through the apostles (Acts 2:43; 3:1-9; 4:33; 5:12, 15). This is the first time that we hear of supernatural work being done by the Spirit through people outside of the twelve. Why? That is, (1) why were these abilities formerly only seen in the apostles and (2) what changed?

The signs, miracles, and wonders of the apostles, and Jesus before them, served to certify that they were sent by God (John 3:1-2; Acts 2:22). Think with me on the purpose of such power in the life of the Lord. Jesus pointed to the signs and wonders being done through Him when He encountered detractors. He used them to reinforce His claims when people expressed reservations about receiving a Messiah from Nazareth:

• The Works Were Given to Help Get Over Unbelief (John 10:37-38) — If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him.
• The Works Were to Help Deal with Doubt (John 14:11) — Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves.

The supernatural works being done through Jesus were aimed at helping people believe in Jesus. Through the works the Father attested to the veracity of the Son’s claims (Acts 2:22). The ministry of Jesus was validated by His miracles.

The ministry of the apostles was also validated by signs, wonders, and miracles (Hebrews 2:3-4). Through supernatural acts Jesus was made more credible. And through similar works the apostles were also validated. And so it is with the new deacons. That is, the signs and wonders serve as validation for deacons Stephen (Acts 6:8) and Philip (Acts 8:5-8). Stephen is now doing great wonders and signs among the people (Acts 6:8). In this way the new deacon is authenticated. Like Jesus and his apostles, the man upon whom the apostles have laid their hands is now being certified by miracles. Through the miracles Stephen is given a platform for promoting faith in Christ. Like Jesus and the apostles, Stephen is using the spotlight created by the miracles for declaring the word of God. And the Holy Spirit is on board with this plan; it is all part of the plan. Stephen is now someone to be regarded as having sound doctrine and speaking the words of life (Titus 1:9; 1 Timothy 3:9). And he was teaching!

The Speech of Stephen (Acts 6:9-10) — The teaching ministry of Stephen was controversial. He was saying things that disturbed both the camps of the Pharisees and the Sadducees. On account of Stephen’s teachings there arose men from five different synagogues disputing with him.

Freedmen were former slaves (or the children of former slaves) who had been emancipated by their owners; if their owners were Roman citizens, their freedmen were enrolled as members of their family. Many Jews who were taken captive to Rome at the time of Pompey’s conquest of Judaea (63 B.C.) were subsequently emancipated and thenceforth had the status of freedmen. (Bruce, 1988, p. 125)

Those who argued with Stephen were Hellenists; they were Greek-speaking Jews that were formerly dispersed among the nations. They have now come back to Jerusalem and gather according to cultural affinities.

In this verse, the term “synagogue” is singular, but Luke named five of them. First, there was the synagogue of the Libertines, a word that means “freedmen.” These were Jews who were once slaves of Rome or sons of Jewish slaves of Rome, but now had been freed. They came from Rome and built their own synagogue. Second, there was the synagogue of the Cyrenians, Jews from North Africa. Third, there was the synagogue of the Alexandrians, Jews from Egypt. The Jerusalem Talmud states that they built their synagogue at their own expense. The Babylonian Talmud tells the story of Rabbi Eliezer Ben Zadok, who acquired from some Alexandrian Jews a building formerly used as a private synagogue[ 148] “and turned it to his own use.”[ 149] Fourth, there was the synagogue of Cilicia, built by Jews who came from Asia Minor or present-day Turkey. The province of Cilicia included the city of Tarsus. Hence, these were people who came from the same region as Paul, and this synagogue of the Cilicians may very well have been his place of worship. That may also mean that he would have been involved in the disputations with Stephen and would have been among those who lost their arguments with him. Finally, there was the synagogue of Asia, meaning other parts of Asia Minor. (Fruchtenbaum, 2020, Kindle Locations 2805-2815)

But in their midst is a Hellenist full of faith and power, performing miracles, and preaching things that sound like blasphemy. They tried to take Stephen on and refute his statements. But he defeated all of them; they were not able to resist the wisdom and the Spirit by which he spoke (Acts 6:10). What is going on? Is Stephen so smart that he can best anyone in an argument? While he was likely intelligent and certainly wise (Acts 6:3), that is not why he has become unbeatable in debate. Stephen, my fellow Jesus follower, is filled with the Spirit. (See the previous post in this series.) His invincible power in verbal combat is actually the outworking of God’s presence in a chosen vessel.

• The Precedent of God’s Presence for His Servant’s Speech (Exodus 4:12; Numbers 11:17) — Between 1,300 and 1,500 years before Jesus, God told a man who was not a capable speaker that he be helped with speaking. What man? Moses. Here below is Moses’ self assessment of his speaking abilities:

O my Lord, I am not eloquent, neither before nor since You have spoken to Your servant; but I am slow of speech and slow of tongue. (Exodus 4:10, NKJV)

Figure 1 – Moses protested his calling to lead based on his difficulty speaking.

Do you see it? That is, do you see Moses’ low view of his own speaking abilities? In his own words he was not eloquent. No. Instead he had some problem speaking that made his oration slow in delivery and perhaps pronunciation. Did he stammer? Whatever the problem was, in light of the help he had, it was actually not a problem. In the moment and as needed God would enable Moses to speak. His mouth was aided by the indwelling Spirit in saying what the occasion required. This is God’s response of encouragement and about the help His servant would have in speaking:

Now therefore, go, and I will be with your mouth and teach you what you shall say. (Exodus 4:12, NKJV)

• The Power is Unbeatable (Isaiah 54:17) — Between 700 and 740 years before Christ, Isaiah the prophet will add some clarity to what God will do through to make his spokespersons effective. Isaiah says that dealing successfully with opposition in our response to attacks is our heritage; when the time comes, we do not back down from the difficulty or danger associated with declaring the truth. This will be played out in the text that follows. The weapons formed against Stephen will not prosper.

“No weapon formed against you shall prosper,
And every tongue which rises against you in judgment
You shall condemn.
This is the heritage of the servants of the Lord,
And their righteousness is from Me,”
Says the Lord. (Isaiah 54:17, NKJV)

Further, instead of being condemned, the man of God will speak cutting truth about his accusers (Acts 7:54).

• The Promise of In-the-Moment Provisions of Irresistible Speech (Luke 21:12-15) — Jesus prepared his disciples for the moments when they would need to give an answer to their adversaries. He told them that they would be put on trial for the benefit of His Person and program (Luke 21:12). Jesus said those trials will look, at first glance, like a day of triumph for the enemy. However, it will be your opportunity! The Son of Man says, in effect, “What the devil would use as a time to demean you and discourage you will become a singular time of telling them the truth about who I am” (Luke 21:13); “The setback of being made to stand before your accusers will actually be a setup for you to stand for the Truth” (John 14:6).

What do we do with this? We are not far enough through the narrative of what happens to Stephen to say. Not enough of Luke’s account of the trial of Stephen has been considered. We need more to know how to operate in our day to face opposition? But here are some questions that will help us to think deeply about the text and God’s reasons for wanting us to be filled with the Spirit.

Questions for Group Discussion

1. What is the purpose of exceptional or supernatural work in the life of a believer?
2. Am I ever guilty of taking credit for what God is doing through me for His own purposes?
3. What would God have me do with the attention garnered through great work?
4. Am I preparing to use the platform occasioned by good performance to proclaim the truth about Jesus? Things that can help me to prepare for questions are (1) a time to pray for understanding, (2) a reading plan, and (3) study aimed at learning to explain the truth to others (Ezra 7:10).
5. Do I regard the company of God as sufficient equipping for everything I will face (Joshua 1:9; Matthew 28:20)? In what ways do I discount the value of God’s help? How could I be more positive about the provisions of God (Luke 21:12-15; Philippians 4:8)?

Note: The featured image for this post is of a friend and mentor — Pastor Dave Smith. One thing that Dave has taught me about being effective as a speaker is the importance of reviewing the entire message a few times before presenting. In the photo it is Sunday, 21 March 2021 and Pastor Dave is guest speaking at Communion Chapel.

Introduction

When we receive Jesus we receive pardon, we receive purpose, and we receive the Person of the Holy Spirit (Ephesians 1:13). Once He has come gone are the days of being without power, without counsel, without comfort, without companionship (John 14:15-18). Through the Holy Spirit the Lord keeps His promise to (1) never leave us nor forsake us (Matthew 28:20; Hebrews 13:5) and (2) enable us for amazing acts of service. But with His coming also comes the unresolvable conflict that results from being indwelt by the Spirit of Christ. When the Jesus follower surrenders gladly and becomes Spirit-filled, he also becomes, from the world’s perspective, as irritating as Jesus.

While we should always endeavor to promote peace, love our enemies, and be a blessing to the community – we should not be surprised when living like Jesus brings out unavoidable angst toward us from the world. Some believers, having failed to see or accept this truth, are working in vain to make peace with the world. They have a great zeal for Jesus. But the same believer is terribly wrong in thinking that their white hot faith is compatible with a society that is surrendered to Satan and cold toward Christ. The account in Acts 6:8-8:4, with the focus on Stephen, shows us as much.

The narrative about Stephen constitutes a major turning point in Acts. It ends a series of three trials before the Sanhedrin. The first ended in a warning (4:21), the second in a flogging (5:40), and Stephen’s in his death. (Polhill, 1992, p. 183)

In the few verses under consideration we see the consequence of being Spirit-filled.

Called to Conflict (Acts 6:8)

Luke has presented the Lord and His apostles as having power to perform signs and wonders (Luke 2:40; 4:1,14-15; Acts 2:43; 5:12). Now, for the first time in the records of Luke we are hearing of wonders and signs among the people being done through someone other than the Lord or one His apostles.

[Stephen] was the first other than the apostles to be described as working miracles. (Polhill, 1992, p. 184)

A naive reading of this verse begins to cheer about this new thing: regular people of faith are doing great work. But do not miss the fact that Stephen has already been introduced as a (1) a man full of the Holy Spirit and wisdom (Acts 6:3), (2) man full of faith and the Holy Spirit (Acts 6:5). If you are mindful of his introduction the words of Acts 6:8 seem odd. You might think, “Okay. He was full of the Holy Spirit. It has been said three times. Got it!” But this third mention should make me ask if the author is trying to tell me something through the pattern of words (full of the Holy Spirit) and their rapid repetition (Acts 6:3, 5, 8). What do we find in the writings of Luke?

• Before Jesus’ Temptation in the Wilderness (Luke 4:1) – Jesus is said to be full of the Holy Spirit before He enters terrible conflict with Satan. He is victorious but certainly worn down and needed refreshing (Matthew 4:11).
• Before Jesus Rejection at Home (Luke 4:14-15) – Again Luke relates that the presence and power of the Spirit are pronounced in the man from Nazareth. This is what we are told just before Jesus’ claims cause anger in His hometown synagogue. He is successful in demonstrating the nearness of the kingdom but they try to kill him by throwing Him down over a cliff (Luke 4:28-30).
• Before Peter Preaches to the Sanhedrin (Acts 4:8-12) – These words are used before Peter indicts the court and makes one of the most inflammatory remarks of Scripture – especially to a group that had just murdered the Messiah.

It does not take a Bible sleuth to see that where these words occur in the writings of Luke, we can expect to see conflict that cannot be resolved. The Spirit-filled person was called to it! The story with Stephen is no exception. Indeed, because of the threefold mention of his filling with the Spirit we should expect unprecedented animosity.

References

Polhill, J. B. (1992). Acts. Nashville: Broadman & Holman Publishers.

Maximizing Your Ministry Part 3 – Delegate Some Duties (Acts 6:1-7)

Acts 6:3 The apostles had already discussed among themselves the issue at hand. By the time they disclosed their assessment they were ready to give direction to the church. They directed the disciples to seek out seven… of good reputation. What kind of people? They give the qualifications along with the quantity requirement; essentially these are deacons.

• Male (1 Timothy 3:8-12) – Although there are many teachers who would like to neuter this text, the direction of the apostles is not vague; they instructed the disciples, both men and women, to select seven men (ἄνδρας). The word for deacon does occur in the feminine in the New Testament (Romans 16:1). But in the identification of a role of a deacon, Peter and Paul, provide descriptions that are masculine. For example, in his letter to Timothy, Paul makes it clear that the deacon cannot be the husband of more than one wife. If the role were truly gender neutral, the same man who wrote that in Christ there is neither male nor female (Galatians 3:28), could have said as much when writing to Timothy.
• Reputable (Ecclesiastes 7:1; 2 Corinthians 8:18; 1 Timothy 3:8-9) – The men serving this role must have a good reputation. They will help to quell the complaining that arose if they can be trusted. Otherwise suspicions about their actions and motives will only make matters worse.
• Spirit-Filled (Galatians 5:22-23; Ephesians 5:18-19) – The work of God cannot be based on human giftedness. Those who would work effectively in the church must be not just indwelt by the Spirit; they must be filled. This means controlled.
• Wise (1 Corinthians 2:12-13; Colossians 1:9; James 3:17) – Those who are led by the Spirit of God are not necessarily able to communicate effectively or help a group through a decision. They are surrendered in their heart but not wired to lead. The persons who will serve in this capacity must demonstrate the ability to take the counsel of the Spirit and use it to effect good results for a group.

Acts 6:4 What are the apostles going to do? That is, when seven men selected to handle this distribution have been put into place, what is left for the apostles to do? Without the duty of serving tables the apostles are freed up for their calling. Liberated from a work that they can do but are not called to, the twelve are going to give themselves continually to two things: (1) to prayer (Romans 12:12; Ephesians 6:18) and (2) the ministry of the word.

68.68 προσκαρτερέω^a; προσκαρτέρησις, εως f: to continue to do something with intense effort, with the possible implication of despite difficulty—‘to devote oneself to, to keep on, to persist in.’ (Louw, 1996, p. 662)

The church does not have the written gospels or the epistles. Until these important documents have been created, the apostles are responsible for teaching the words of Christ to the people (Matthew 28:18-20). The work is difficult and requires focus and considerable time in prayer. In fact, when we consider the order of what the apostles will be devoted to, prayer is first. Our apostles are telling us two things:

The Principle of Putting Prayer First — Prayer is the prerequisite to preaching the word. Prayer is the non-negotiable need for a ministry of teaching the word. The apostles are telling us that those who would do well in a ministry of the word must hand themselves over to it. To what? To prayer! Those who would succeed in this work must turn themselves in for the unending undertaking of pleading for what is needed for the people of God.

The twelve make it clear that there must be a nonstop calling out to God for His help in (1) understanding the Scriptures, (2) explaining the Scriptures, and (3) asking for God’s grace in the heart of the listeners. After this, excellence in a calling to the ministry of the word requires a dogged determination to dig deep without distraction.

Questions for Consideration

1. Would I be described as given continually to the the work that God has called me to do (1 Timothy 4:15)? Imagine what your ministry would look like if you did not have to stop for things that are good but not what you are called to do?
2. Is prayer prominently featured in your ministry. Notice that the apostles are not

Concentrate on the Calling (Acts 6:1-4)

¹ Now in those days, when the number of the disciples was multiplying, there arose a complaint against the Hebrews by the Hellenists, because their widows were neglected in the daily distribution. ² Then the twelve summoned the multitude of the disciples and said, “It is not desirable that we should leave the word of God and serve tables. ³ Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business; ⁴ but we will give ourselves continually to prayer and to the ministry of the word.”

Acts 6:1 The new community has been characterized by unity and sharing (Acts 4:32). In the recent past people that owned land or houses sold them and brought the proceeds to be distributed according to needs (Acts 4:34-35). Out of this generosity the needs of all the people were met — until they weren’t. At some point it became obvious that the distribution stopped being fair. Greek-speaking Jews (Hellenists) noticed that their Greek-speaking widows were neglected in the daily distribution of alms. The Hellenist’s complaint against the Hebrews, a quiet grumbling that eventually erupted in open criticism, was that the Hebrews were only taking care of Hebrew widows; Hellenistic widows were overlooked.

The care of the widows is good. But when the care is not done carefully it can cause hard feelings, discontent, and even division. Although the number of disciples was multiplying not everyone was feeling good about how their fellowship was treating the Hellenistic widows. Can you imagine the complaint?

“Excuse me, Peter, John, and the other apostles. Sorry to bother you guys with this but the Hellenists or Greek-speaking Jews are upset because their widows are neglected by the Hebrews in the daily distribution of alms. That is, when the food pantry or money is given out, the Greek-speaking widows typically get less or are left out altogether.”

The Hellenists were Jews that had been “born outside the Land but had moved into the Land of Israel. These are the Diaspora Jews. Jews from the Dispersion who had migrated back into the Land of Israel” (Fruchtenbaum, 2020). They believed in Yahweh, had practiced Judaism, and had become followers of Jesus. However, owing to their long and multi-generational residence in other countries, they did not speak Hebrew. Does this matter to us today? Let’s talk ministry effectiveness. For those who would serve their subcultures well, it does. Serving your church well means being able to communicate effectively. This is not entirely based on your own ability to articulate the meaning of a passage or lead people in worship. It also means being able to listen well to people that we love when they are in difficult moments. In those moments, if their first language is not your first language, the ministry may be operating below its capacity.

The desire to speak one’s native tongue during times of high emotional is a deeply rooted psychological and cultural phenomenon. This behavior is often seen in multilingual individuals who, despite proficiency in other languages, revert to their first language when experiencing intense emotions such as fear, anger, grief, or joy. For those who would bring excellence to the service of people whose first language is something other than their own, without the ability to speak the language of the people you are serving, things are being missed. Consider diversifying your team. Prayerfully look at adding people to the team that speak the languages of the demographics you are serving. Why?

Psychological and Neurological Factors Favoring Diversity

• Emotional Resonance — The native language, often learned in early childhood, is intricately tied to an individual’s emotional development. Emotional experiences and expressions are encoded in this language. This means that the first langauge is the most natural medium for articulating deep-seated feelings (Pavlenko, 2005).
• Cognitive Load — Speaking a non-native language requires additional cognitive resources, as it involves not just language production but also the management of grammatical structures, vocabulary, and pronunciation. During emotional turmoil, cognitive load increases, and individuals may find it more challenging to maintain fluency in a second language. Reverting to the native language, which is processed more automatically and with less cognitive effort, becomes a natural response. Ministry Relevance: When trying to comfort or counsel someone who prefers to speak in another language, their ability to clearly communicate their perspective may be inhibited by cognitive load. Having someone who can talk with the person in their native language allows them to spend less energy in the mental work of translating their feelings into your tongue and more energy in the effort to be transparent and clear.
• Comfort and Identity — The native language is often closely linked to one’s identity and sense of self. In moments of vulnerability, people tend to seek comfort in familiar cultural symbols, including language. Speaking the native tongue provides a sense of security, continuity, and connection to one’s roots. This can be comforting during distressing times.

Sociolinguistic Perspectives

• Cultural Context — Language is a core component of culture, and expressing emotions in the native tongue allows individuals to tap into culturally specific ways of understanding and articulating feelings. For example, certain emotional expressions or concepts may not have direct translations in other languages, making the native language the most effective way to communicate these nuances.
• Social Bonds — Speaking the native language in times of emotional need can also be a way to strengthen social bonds with others who share the same language. It can signal a need for empathy and understanding from those within the same linguistic community, who are more likely to grasp the emotional subtleties being expressed.

Questions for Consideration

1. Can you or anyone in the leadership team of your ministry or church fellowship readily list the ethnic groups you serve?
2. How many groups are being served whose first-languages are not represented in the leadership team?

Acts 6:2 The twelve summoned the multitude of the disciples to disclose and direct. Trained by Jesus to lead they recognize the importance of ensuring the participation of the church laity in dealing with difficulty. First, they disclosed their assessment of the situation and how it related to their apostleship: It is not desirable that we should leave the word of God and serve tables. Notice that they did not speak against serving the widows. But they said they should not be the ones doing it. Some will see in their response a condescending attitude toward the needs of the poor. Some will read this passage and get the impression that the apostles believe themselves to be above serving widows. That is not the case. They have been trained to serve (Matthew 20:28; John 13:1-17), charged to serve (Luke 22:26; John 21:17; 1 Peter 5:3), and changed in order to serve effectively (John 14:26; 15:26). And they believe that serving the poor is an important part of church ministry (Galatians 2:10). In seeking to understand the response of the apostles we must prayerfully consider their calling. The apostles were to have a special foundation-laying ministry (Ephesians 2:20) of preaching, teaching, and penning the word. Each of the following passages sheds some light on their decision in this matter:

• Their Call to Preaching was the Main Plan (Mark 3:14) – ¹⁴ Then He appointed twelve, that they might be with Him and that He might send them out to preach. This passage makes it clear that from the beginning Jesus had a preaching ministry in mind. Although He did teach them how to serve others in various ways, preaching was foremost among the reasons they were selected and trained.
• Their Call to Preaching was Primary (Acts 5:20; Matthew 10:14) – The angel did not tell the apostles to return to the work of distributing aid to the widows; they were directed to return to the ministry of declaring and teaching the word of God.
• Working with the Word was The Ministry of the Spirit Among the Apostles (John 14:23-26; John 16:13) – The apostles were supposed to teach all things that Jesus commanded (Matthew 28:18-20). The Spirit of God needed to have their undivided attention. As the Helper was bringing to remembrance what Jesus taught them, they could not be distracted by the distribution of alms. Such work could be done by someone else.

Who wants to see the pilot of the airplane coming down the aisle asking if you would like cookies or peanuts? A lot of people can do that job. But flying the plane requires special training and our lives depend on it being done well. We want the pilot to remain focused on flying.

• The Call to Preaching was Personal (John 21:17) – Peter had pledged faithfulness but abandoned Jesus when he was faced with arrest and the promise of brutality. In a painful conversation with Peter the risen Lord both extended forgiveness and defined faithfulness. Jesus made it clear that the past failures were not important; He wanted Peter to go forward loving his Lord by feeding His sheep. And the love language of Jesus was not ambiguous: Feed His sheep, Peter! For Peter the priority of preaching was more than the common calling of Christ on their apostolic band; it was deeply personal to him.

It is with their calling in mind that they must say no to the request for their personal oversight and high participation in the distribution of alms to the poor. They say no in order that they would yes to what matters most – their calling. For the apostles, to personally prevent the problem that has been presented they would have had to take an enormous amount of time away from prayer and the ministry of the word. That would not be desirable; they were called and trained for a ministry of the word. As we consider the response of the apostles we are given a principle for our own day-to-day decisions about what we should and should not do. If we are going to render excellence to God and His people though our living, we do well to keep this in mind:

The Principle of High Quality Production — Excellence is never an accident. In order to effectively bring forth good fruit you must focus. There will be no casual completion of your calling. You must concentrate on your calling and cut out things that you are not called to do (1 Timothy 4:15). Being involved in many good things at the expense of your calling is not desirable to God.

Here is the question, friend: What can I do to become more fruitful in my calling? And here below are three things that will help you get answers and stay in His will.

• Get Clarity on Your Calling (Mark 3:14; Matthew 10:14; John 15:20; John 14:23-26; John 21:17)
• Regularly Review your Reasons (Psalm 1; Joshua 1:8) – Keep your plans for the year in view. Regularly retreat to review these plans and request from God insight into what needs to change. This helps with course correction when we begin to drift.
• Delegate Some Duties (Exodus 18:1-27) – Failure to delegate is the undoing of many. For those of us who want the ministry to grow we must make it a priority to spend time (1) mentoring the next generation, (2) involving other gifted people in the work we do, and (3) casting vision for what will happen with real focus.

Before I was blessed with an opportunity to serve as a pastor at Three Rivers Community Church in Martindale I was a volunteer with a few ministries in San Antonio, Texas. I remember like it was yesterday talking with a friend in the hotel lobby during a break at a winter conference. I was serving as a speaker along with James Mendoza. (Pastor Mendoza is an outstanding leader and teacher at Vista Community Church in San Antonio, Texas.) While at the conference a friend and ministry staff member with the ministry I volunteered with asked if I was going to sign up for another year. As much as I enjoyed serving as a speaker for their conference and for the campuses served by that ministry, I was certain that I would not be going much further with them. Why? Because I was not leading.

And in my home church, although I was asked to serve as a leader of a good ministry in that fellowship, I was certain that I would not be staying. Why? Because I was not teaching. During that same period of time I was also asked if I would lead media ministries for two different organizations. I gave each of them a no. Why? Because if I had accepted those positions I would not be focused in the areas that God has equipped and called me: leading and teaching. Friend, you must stay with what God had called you to do. It is not desirable that you would leave your calling to serve in other capacities. Be undistracted! Some will regard your steadfast decision to be undistracted as an indicator of arrogance. That may be true; you may be arrogant. But don’t be ignorant of the truth about your calling – you need to concentrate on it. Saying no to others is about saying yes to God even more. Or, as is the case with the apostles, your “no” is the outworking of a clarity and confidence about the calling of Christ on your life. Saying “yes” to things that you are not called to do means saying “no” to being truly devoted to your calling.

The Principle of Equal and Opposite Answers — When we are asked to do something, we have to realize that saying yes will always mean saying no to something or someone else.

It is not arrogance or a lack of a servant’s heart that will lead you to turn down an “opportunity” when it means being less available for what God is asking of you.

Questions for Consideration

1. Are you being asked to serve in ways that are within your skillset but outside your calling? Jesus had the skills or ability to do a lot of things. But he limited Himself to His father’s business.
2. Itemize your duties and things you have agreed to do. Look over the list and identify which items are related to what you are called by God to do. Take a moment to put that list on a separate sheet of paper or in an electronic document. Ask some other godly people if they agree. Let the first person you ask be Jesus. And give Him time to reply. Do not immediately rush off to ask others.

References

Pavlenko, A. (2005). Emotions and Multilingualism. Cambridge University Press.

Notes

In the featured image of this post I am seen with Rev. Patrick (Forrest Hills Presbyterian Church), Christina (administrative assistant), and Joshua (UTSA student and way cool partner in ministry). We were fellowshipping a bit.

Maximizing Your Ministry Part 1 (Acts 6:1-7)

Introduction

The admonition to care for the poor is found throughout the Scriptures (Exodus 23:10-11; Leviticus 23:22; Deuteronomy 15:7-11; Esther 9:22; Psalm 14:6, 41:1; Proverbs 14:21; Matthew 11:5, 19:21; Romans 15:26; Galatians 2:10; Luke 14:13, 21). Caring for the poor is one way that a person in the community of faith does business with God (Proverbs 19:17) and honors Him. How does showing kindness to the poor honor God? There are at least two reasons why kindness to the poor honors God. First, the poor are made in the image of God (Genesis 1:27; Proverbs 14:31; 22:2); showing kindness to the poor is a way of showing respect for His image (1 John 4:20). Second, rendering compassion to the poor in our fellowships is one way we demonstrate our new birth (1 John 5:1).

Figure 1 – Poor people in the Bible come in many types. Especially important to God are widows (James 1:27).

Within the segment of society regarded as poor there is a subsection that is especially dear to God’s heart: widows and orphans (Exodus 22:22-24; Deuteronomy 10:18; Psalm 68:5; Proverbs 15:25; James 1:26-27). Widows, especially in the time of the first church, were particularly vulnerable to poverty. The agencies of modern governments that care for the poor did not exist. But the early church, under its apostolic leadership, had been mindful of this group. There was a daily distribution of alms aimed at meeting the needs of widows. This distribution to the widows had worked for a while; it had been effective when the church was fairly homogenous. But with exponential growth in the fellowship came a corresponding diversity in the demographics. The church is now comprised of local Jews and those that have immigrated to Jerusalem. The local Jews speak Aramaic (or Mishnaic Hebrew). Those that have immigrated to Jerusalem are called Hellenists (Acts 6:1). Who are the Hellenists and how do they differ from the Hebrews? F.F. Bruce summarizes:

The church of Jerusalem, we are now told, comprised both “Hebrews” and “Hellenists.” The main distinction between the two groups was probably linguistic: the Hellenists were Jews whose habitual language was Greek and who attended Greek-speaking synagogues; the Hebrews spoke Aramaic (or Mishnaic Hebrew) and attended synagogues where the service was conducted in Hebrew. Many of the Hellenists had affinities with the lands of the Jewish dispersion around the Mediterranean shores, whereas the Hebrews were Palestinian Jews; there were doubtless several minor social and cultural differences between the two groups. In the Jewish world as a whole there were tensions between them, and some of these tensions endured between members of the two groups who had joined the “disciples” (Bruce, 1988, p. 120).

The Hellenists are Jews of the Diaspora that have assimilated some aspects of Greek culture – especially language. Arnold G. Fruchtenbaum, in his commentary on Acts explains that their was a grievance growing among the Hellenists against the Hebrews:

[W]hile the church was deeply concerned about taking care of the widows, there seems to have been a prejudice in favor of the locally born, Hebrew speaking widows, over the Greek speaking widows who had immigrated into the country. The latter felt neglected and overlooked in the daily distribution (Fruchtenbaum, 2005, Kindle Locations 2723-2725).

Out of the growth caused by the ministry of the word (Acts 5:42) came diversity. Out of the diversity arose discrimination and inequity. In order to deal with inequity and discrimination there would need to be an intervention by the apostles. The handling of the matter by the twelve contains principles of missional living that are sorely needed by many fellowships and individuals today. If we are willing to listen to the voice of the early church apostles, our ministries, personal and corporate, can become more efficient and more effective. The twelve tell us to concentrate on our calling, delegate duties, and then watch God work.

Questions for Personal Study

1. Are there indicators that your ministry is operating below its potential? This could be seen in missed opportunities due to obligations outside your calling or quality that is lower than what you are capable of?
2. Has anyone shared with you criticism concerning your ministry that could be useful in looking for places to improve?
3. Do you desire to raise the quality of your ministry and the quantity of people reached?

References

Bruce, F. F. (1988). The Book of the Acts. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

Fruchtenbaum, Arnold G (2005). Commentary Series: The Book of Acts. Ariel Ministries.

Notes

The women seen in the featured image of this post were at a conference in Atlanta. Immediately to my right is Yvonne. Across the table is Virgina. I was there for the company owned by my wife and I, BIF Technologies, on business with Xtreme Solutions. After our respective work we met over prayer, the Scriptures, and worship in a public setting. We endeavored to (1) be above reproach and (2) make the most of the moment. Maximizing your ministry may be as simple as using moments that seem secular for purposes sanctified.

The apostles keep getting arrested. First it was just Peter and John (Acts 4:1-3). Now it is all of them (Acts 5:17-18). That is, in our passage the high priest came with a group and arrested all of the apostles. Soon after they were released by an angel (Acts 5:19-20). Today, they are being arrested again. But it is different. Notice the contrast between the arrest of yesterday (Acts 5:17-18) and today (Acts 5:26).

• Yesterday it was a “hands-on” approach to getting the apostles. The arrest literally involved a throwing on of hands (ἐπέβαλον τὰς χεῖρας ἐπὶ τοὺς ἀποστόλους) by the captain of the temple and his officers. To understand what is meant by “laid their hands on the apostles” it helps to see that the word being translated laid (ἐπέβαλον) is found in other places (Acts 4:3; 21:27). Anyone who becomes acquainted with the other passages where ἐπέβαλον is used, can see that the arrest of the apostles was violent.
• Today, however, the captain went with the officers and brought the apostles without violence (Acts 5:26). The apostles have most certainly reported their imprisonment, angelic visitation, and command to “speak to the people all the words of this life” (Acts 5:20). With that in mind, the captain’s attempt to arrest the apostles must be seen as evil. It is really an attempt to prevent (1) a ministry that has been helping hurting people and (2) the bringing of the message of eternal life through faith in Jesus Christ. The jealousy (indignation) of the high priest was the motivation behind the arrest. In the power of the Holy Spirit the Galileans are drawing the people away from the Sadducees to the Savior.

But, what changed? That is, why is this second attempt to get the apostles without violence. The text makes it clear: the captain and the officers are afraid.

Then the captain went with the officers and brought them without violence, for they feared the people, lest they should be stoned. (Acts 5:26)

It is obvious that the people now side with the apostles and are willing to use their greater numbers and the stones in the immediate vicinity to stop the arrest. (We must also see that the foolishness of Sadducee teachings is now on full display. Sadducees do not believe in angels (Acts 23:8). However, according to the apostles, an angel let them out of prison. Either the prison is truly dysfunctional and the apostles are lying or there is growing evidence that angels are real.) The religious leaders want to shut down an effective ministry and the people are now standing in the way. If the apostles are going to be arrested, they are going to have to be willing to go on their terms.

They are unstoppable! No weapon formed against them will prosper (Isaiah 54:17).

In His grip by His grace,
Roderick L. Barnes, Sr.

What do you do when godly people are being mistreated for believing in Jesus? What do you do when a men are incarcerated for daring to tell the truth about the fallenness of humanity, the great grace of God toward Man through the Son, and the availability of forgiveness and new life through faith? Our answer to this question is an indicator of whether or not our faith is functional and relevant or dysfunctional and inconsequential. Before you recoil at that statement and set this book aside forever, read this chapter. If, after reading this, you do not agree with what is being presented here, I will personally refund the money you paid for this book.

The Reaction of the Religious (Acts 5:17-18; John 12:42-43)

¹⁷ Then the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with indignation, ¹⁸ and laid their hands on the apostles and put them in the common prison.

This is now the second time the Sadducees, a group of people that do not believe in the resurrection (Matthew 22:23; Luke 20:27; Acts 23:8), have been provoked. Once again they have been incited into action by the preaching and teaching ministries of the apostles. This is the second time the apostles have irked them. In the first instance the marvelous healing and subsequent rejoicing of a well-known temple beggar occasioned an audience (Acts 3:7-10). Peter and John publicly refused to accept credit and attributed the miracle to the power of the risen Jesus of Nazareth (Acts 3:12-16). The crowd is listening to the apostles as they used the platform created by the healing to proclaim the gospel. During the preaching that followed the captain of the temple seized upon Peter and John and put them in custody until the next day (Acts 4:1-3). However, when brought out for a trial, Peter did some seizing of his own; the fisher of men seized the moment for the glory of God. In bold fashion the Galilean’s response to the question of how the man was healed

(i) indicts Israel’s leadership for the murder of the Lord (Acts 4:10),

(ii) declares the resurrection of Jesus and His position of prophesied importance (Acts 4:11) , and

(iii) promotes forgiveness of sins through faith in Jesus Himself (Acts 4:12).

In that first case the Sanhedrin did not repent. Instead they commanded the ignorant and untrained cult leaders (Acts 4:13) to stop witnessing for Jesus (Acts 4:17-18). Do you remember how Peter responded? Peter made it clear that he was not going to keep that command (Acts 4:19-20) and so, in the face of the blatant disregard for their directive, they threatened him… and then let he and John go (Acts 4:21).

Acts 5:17 — Here we are again. But it is worse this time. The same group, the high priest… and all those who were with him (which is the sect of the Sadducees) have been watching as the prohibition on preaching Jesus went unheeded. Teaching and preaching keep happening. That is, the apostles continue declaring (1) that Jesus is the Christ promised by God through the prophets and validated by God through miracles signs and wonders, (2) forgiveness is available to everyone who repents and comes to God through faith in Jesus, (3) resurrection from the dead to a reward lies ahead for those who have trusted Jesus, and (4) the Holy Spirit is given to those who will obey God in the command to believe in Jesus (Ephesians 1:13). They were told to stop but did not. And now more people than ever know the truth. What truth?

• The Truth about the Messiah – God has sent the Messiah in accordance with numerous prophecies. He was born of the seed of David (Luke 3:23-38), in the town of Bethlehem (Micah 5:2; Matthew 2:6; Luke 2:11), and through a virgin (Genesis 3:15; Isaiah 7:14). He was the rabble-rousing rabbi from Nazareth: Jesus.
• The Truth about His Murder – He was crucified but was raised from the dead on the third day. When the leadership could not stop the growing influence of Jesus they colluded to have him put to death – the aforementioned crucifixion. Although he had committed no sin, Jesus was sentenced to die as a criminal in the shameful and painful death of a cross. The Roman official Pontius Pilate, realizing that Jesus was innocent, tried to let him go. The Sadducees (and Pharisees) were not having it. The religious leaders guided the people into demanding Jesus’ death (Matthew 27:20; Mark 15:11; Luke 23:13-23).

It was too much for people who were preoccupied with the self-promotion and protection of their own vain glory (John 12:42-43). Upon hearing that the Galileans were still promoting the resurrection, railing against their murder of the Christ, and preaching to get decisions about Jesus, they are filled with indignation (ζήλου – John 2:17; Acts 13:35). They cannot bear the assertions about the ousted Rabbi and are wholly unprepared for the brazen disregard for their authority, the bold disrespect of teaching a forbidden doctrine in their house, and the lambasting declaration that they are murderers.

Here we are again. But this time it is different. How? Notice, friend, that in the company of people coming into Solomon’s colonnade is the high priest himself. This is new; he did not come with the arresting party last time. This time he is not delegating the operation to the temple captain and his law-enforcing cohort. His anger is so hot that he has personally come to help make the arrest and make sure that they get all of the apostles – not just Peter and John.

18 and laid their hands on the apostles and put them in the common prison.

Acts 5:18 — Having apprehended the rebellion leadership they put them in the common prison (τηρήσει δημοσίᾳ). It could be that the prior place of imprisonment was full or not large enough for the twelve. However, I believe that it was likely an attempt to make a public example of the apostle’s defiance. This will prove to be a mistake.

The Relevance in the Rescue (Acts 5:19-20)

¹⁹ But at night an angel of the Lord opened the prison doors and brought them out, and said, ²⁰ “Go, stand in the temple and speak to the people all the words of this life.”

An angel of the Lord briefly enters the narrative. The but of Acts 5:19 tells the reader that the angel’s actions are to be seen as a response to the imprisonment. Who is he? Is it Gabriel? He does have a history of bringing a message of encouragement to people that are distraught or needing answers (Daniel 8:15-17; 9:21-23; Luke 1:11-13; 18-19; 26-28). We are not given a name. In fact, Luke is especially frugal in describing the apostles’ visitor. There is no mention made of his name, no intimation of a shining face (Matthew 28:3), and no hint of amazing apparel (Mark 16:5; John 20:12; Luke 24:4; Acts 1:10). But what he does say goes beyond the mere relating of historical events to challenge and encourage us today. The angel, a servant of God ministering to those who will inherit salvation (Hebrews 1:14), provides a practical example of what to do for our brothers and sisters in peril.

• He was Real in their Misery — They have the indwelling Holy Spirit. And so they are not alone (John 14:18). And the Lord has the power to speak a word and make something happen from a distance; the prison could have been opened remotely. And the message given them could have been communicated with dreams and visions. But at this time these men do not need a vision; they need a visit. Their public incarceration was personal. More than a vision they need a visitor. Someone needs to go in person out of their way to see them in prison.
• He Released Them — The ministry of this ministering spirit goes beyond an appearance and words of encouragement. Their problem is not psychological. Our apostles are not theologically incarcerated. These men of God are actually incarcerated and what they need, in order to be effective witnesses at this time, is to be released. These men do not need hypothetical help or mere words; they require a liberation. The angel brings actual aid in the form of a real release.
• He Reminded Them of Their Mission — The spirit indeed is willing but the flesh is weak. And where it seems unnecessary to say certain things, it is certain that certain things need to be said. Perhaps some of these men have never been to jail. And maybe some of them have never been handled roughly. It would be easy for them to get caught up in the turmoil of their own emotions and take some time to recuperate. But Heaven has a point to make and these men need to make their appointment. The world has need of their words (John 17:18-20; Luke 10:16; John 21:15-17). The angel directs them to get back to the work they were called to, the work needed by the people, the ministry of speaking the words of this life.

It is not enough to tell people that we are praying for them. It is not enough to wish that people get well, or to want them to be encouraged during their incarceration (or hospitalization). It is not enough to send money. There comes a time for those who name the name of Christ to get up from the pews and go to the place where their brethren are being held. Why? To speak words of encouragement. To remind them that they are loved on earth as well as in Heaven (Matthew 25:36). And, if it is proper and possible, to set them free.

Figure 1 – What would it look like for you to visit someone in prison and be an encouragement?

Questions for Consideration

1. Do I know of anyone that is currently incarcerated for their faith in Christ, suffering for serving Jesus, or dealing with the consequences of godly civil disobedience? Is it that there is no one or that I have not taken the time to find out who they are and where they are?
2. What does God want me to do for those who are in trouble? The answer is seen in Jesus Himself (John 3:16; Matthew 20:28) and the angel of this passage.
3. If I cannot go to the persons in peril or prison, what others ways can reach them with relevant aid and encouragement to remain engaged in what God has called them to do?

The Righteous Rebellion and the Clueless Council (Acts 5:21)

²¹ And when they heard that, they entered the temple early in the morning and taught. But the high priest and those with him came and called the council together, with all the elders of the children of Israel, and sent to the prison to have them brought.

The visit was not in vain. The apostles heard the words and heeded them. There would be no retreating to recuperate. Instead there would be a relentless charge against the gates of hell through the spoken word (Acts 5:20). The lesson of Lazarus was with the Lord’s men. They are now living in the fulness of a righteous rebellion. And what about the hard-nosed high priest and his council?

[T]he high priest and those with him are the Sadducees. Again, they are a group that does not believe in angels, spirits, or resurrection (Acts 23:8). All of those with the high priest are an ungodly clique clinging desperately to a weakening grip on the people; they are afraid of losing power (John 11:48). The disturbance that started with Jesus was not quelled with His execution. In has gotten worse. The troublemakers have been arrested and the Sadducees have called the council together, with all the elders of the children of Israel. We can imagine that they are seated in semicircle. Many of them are dressed in ornate and expensive long robes (Mark 12:38; Acts 22:20). This was the supreme court and legislative body in ancient Israel; this council (συνέδριον) is The Great Sanhedrin. It was composed of 71 members and included the high priest, the elders of the people, and a select group of scribes. This is new. Compare this gathering with the last time the high priest was present to judge the apostles. What changed?

• Increased Arrests – In the prior gathering only two apostles were arrested: Peter and John. This time all of them have been arrested.
• Increased Formality – In the prior gathering it was the high priest and his family (Acts 4:5) – Sadducees. This time it is the Sanhedrin. The two main doctrinal camps of the Jewish religious leadership are both present.

Tensions are escalating. The seriousness of the conflict and anger is growing. We have gone from an informal court of the high priest’s family and friends to a formal supreme court hearing. Now that the court membership has convened they are ready to bring the accused to stand trial. And so the Sanhedrin sent to the prison to have the apostles brought before them.

Just like Jesus, the apostles have an adversarial relationship with bad religious leadership. They were commanded to stop. But they have defied that decree. Just like Jesus, the apostles’ defiance and determination to persist in teaching the truth with signs supporting their message (Acts 4:30) is aggravating their adversaries and turning into a trial. And then there is you. Yes, you!

If you are following Jesus, this is where you are headed. But you don’t want conflict? Any attempt to have Christ and not have conflict with the world is futile (John 15:18; 2 Timothy 3:12). You cannot have one without the other. To be led by the Spirit of Christ is to be at odds with a world that is led by another spirit (Ephesians 2:2).

And do not miss that the council does not (1) receive the message or (2) know what God is doing for his messengers. They are like Herod looking for the Christ Child in the wrong places. They sent to have the apostles brought from the prison. But they are not in the prison. And, again, then there is you. Yes, you!

Attempts to control your message, cut off your ministry, and imprison the messenger only work insofar as God wants them to. He is the one in control. And you have one job. Be His witness (Acts 1:8). Be His witness before the people who want and need to hear the gospel. Be his witness before the court when called to give an answer for your ongoing efforts to promote Christ.

Questions for Consideration

1. What can I expect to happen if I follow the example of Jesus and the apostles in declaring the truth?
2. What is going to happen if I am told to stop preaching Christ? Bear in mind that the apostles received a special word on continuing in their ministry (Acts 5:20).
3. Does the Lord care about the people that are trying to prevent gospel preaching (Ezekiel 18:23; 33:11; Luke 19:41-42)?