Shalom Aleichem...
Reflections is a weekly Christian Teaching Ministry. Each week we will talk about the Bible and lessons we can put to use in our daily life. We will try to, on a weekly basis, provide to you stories, thoughts, and just easy ways to live your life on a straight path.
THIS WEEK'S TEACHING....August 9, 2021
Last week, we looked at... False Apostles, Prophets, and Teachers and Various Gifts and Functions and concluded with an examination of the function of “giving” as identified in Romans 12:8, where Paul says (in the KJV): “he that giveth, let him do it with simplicity.” The NASB says “he who gives, with liberality.”
However, a question arises, which we did not address earlier:
WIDOWS INDEED--A CHARITY CASE OR A FUNCTION?
We are going to reference 1 Tim 5:3-16 for this...
3 Honor widows who are truly widows. 4 But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God. 5 She who is truly a widow, left all alone, has set her hope on God and continues in supplications and prayers night and day, 6 but she who is self-indulgent is dead even while she lives. 7 Command these things as well, so that they may be without reproach. 8 But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.
9 Let a widow be enrolled if she is not less than sixty years of age, having been the wife of one husband,[a] 10 and having a reputation for good works: if she has brought up children, has shown hospitality, has washed the feet of the saints, has cared for the afflicted, and has devoted herself to every good work. 11 But refuse to enroll younger widows, for when their passions draw them away from Christ, they desire to marry 12 and so incur condemnation for having abandoned their former faith. 13 Besides that, they learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not. 14 So I would have younger widows marry, bear children, manage their households, and give the adversary no occasion for slander. 15 For some have already strayed after Satan. 16 If any believing woman has relatives who are widows, let her care for them. Let the church not be burdened, so that it may care for those who are truly widows. -1 Tim 5:3-16
“Widows” is from the Greek word chera (kay'-rah), which is defined simply as a widow, a woman deprived of her husband.
Indeed is from the Greek word ontoce (on’ tos), which means truly, or in reality.
What was going on with these aging widows? Was this simply charity for a narrowly defined group of women in a specified condition of life, or were the women supported to perform a function? Is it significant that younger widows were explicitly not to be on the list? If it was charity only, why were they not as needful and deserving of it as those over 60?
In the 21st century do we practice this in a formal way with a “list” as Paul’s detailed instructions specify, or as churches today do we merely practice it on an ad hoc, “as needed” basis?
To me, this appears to be an identified, compensated function; not a mere assortment of charity cases. The services performed by widows indeed are not distinctly stated, any more than those of deacons. Drawing that parallel, it seems reasonable to me to conclude that their tasks were determined according to their capabilities, which they demonstrated by possessing the qualifications for widows indeed. The qualifications were given to Timothy by Paul in 1 Tim 5:9-10; i.e:
• she has been left alone,
• has fixed her hope on God,
• continues in entreaties and prayers night and day,
• avoids wanton pleasure,
• is at least sixty years old,
• the wife of one man,
• has a reputation for good works,
• has brought up children,
• has shown hospitality to strangers,
• has washed the saints' feet,
• has assisted those in distress,
• has devoted herself to every good work.
What an impressive set of qualifications! They send a signal that there is a work to which these qualifications are very important.
• That doesn’t sound to me like a charity case.
• What, if anything, were these widows on “the list” doing?
• Are they simply “servants” under the wider definition we discussed for diakonos?
If this is not something we do, the question emerges:
• Should we be doing it (if not literally and precisely, then in principle)?
• If the answer is yes, does the 60-year-old minimum still apply as a dictum of New Testament (or are we at liberty to adjust it for increased life expectancy in modern times)?
• If we are taking great care to be the church of the New Testament, are we accordingly following - not mere examples - but specific direction given by the apostle to his hand-picked agent?
10. Leading
8 the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads,[a] with zeal; the one who does acts of mercy, with cheerfulness.-Rom 12:8):
In the NASB the word exhorts, (proistemi) is translated:
• “have charge” in 1 Thess 5:12 in reference to “those who diligently labor among you, and have charge over you in the Lord and give you instruction, and that you esteem them very highly in love because of their work.” (1 Thess 5:12-13)
• “manage” in 1 Tim 3:4,5 of overseers and v12 of deacons, in reference to their families, specifically keeping their children under control with dignity.
• “rule” in 1 Tim 5:17 concerning elders who rule well.
• “engage” in Titus 3:8, which says that “those who have believed in God will be careful to engage in good deeds.”
• Proistemi, (exhorts), is used similarly in Titus 3:14, with Paul writing of “our people” learning to engage in good deeds.
The proistemi is sometimes used in reference
• to those in a recognized capacity of leadership in the church,
• sometimes in reference to a family,
• and sometimes simply believers, or our people.
We will discuss the formally recognized positions in the church later; but the reference in Romans 12 doesn’t appear to necessarily depend on official recognition like that Paul referred to in a letter to Timothy (if any man aspires to the office of overseer, it is a fine work he desires to do), but could as easily, and Paul elsewhere uses proistemi to describe anyone who leads in any endeavor in the church.
There are different kinds of leading:
• In a crisis, it is not unusual for someone to emerge as a leader, and often the person who is looked to by others for leadership is not the one who craves it and tries to assert it.
• Certain animals like the lions, sea lions, and some game animals gain the lead over their herd or other group by defeating the prevailing leader in a fight. Sometimes those fights are little more than a show, with an intimidating, belligerent attitude being enough for an existing leader to relinquish his leadership to another. Other times the fights are fierce and barbaric, and result in permanent injury or death of a combatant.
In such a system, capability to lead is measured by the ability to fight and defeat an opponent. That seems to work for some animals, where the ability to defend a herd in fact depends on the leader’s abilities in combat. Sometimes humans who want to rise to pre-eminence in any group try to gain it like those animals do.
I can tell you from bitter personal experience that—metaphorically--it is the method of choice for many in the District of Columbia in Washington scene, who believe that is the way to get ahead. One is a little taller standing on the corpse of his opponent. It’s a very animalistic culture. Too often it succeeds.
• My observation is that politics is fraught with that mentality on all levels. A leader is established by destroying an opponent.
• One is never secure in leadership gained that way. There will always be a little meaner bull.
• Leading is not exercised by someone saying, “I’m your leader; follow me and do what I tell you to do.”
• But in the church, a true leader is a leader only because people willingly follow by reason of the qualities the true leader exhibits.
Paul instructs that those who lead do so “with diligence,” without putting into any particular context the matter in which leading is done.
11. Showing Mercy (v8)
Greek” eleeo (el-eh-eh’-o) Strong – “have compassion”
Vines – “to show kindness, by beneficence or assistance”
This is one of the gifts Paul refers to in v6:
Having gifts that differ according to the grace given to us, let us use them
About showing mercy, little comment is needed. Sufficient is our notice of the living testimony of the godly people who are endowed with the wonderful gift of showing mercy.
Mercy is the opposite of justice. They meet but once in the whole realm of human existence, in the death of God's Son.
Whereas justice can be deserved, mercy cannot. Human nature steers us to a predisposition toward justice – by producing the feeling that a sinner should pay for his sin, and not get off scot-free after committing sin against God and harmful to others.
• But justice is God’s business, not ours. The requirement was met by God himself, giving his Son to meet those rigorous demands of divine justice.
• Our business is showing mercy. Mercy was the hard part for God, and it’s the hard part for us.
• So a gift of meting out justice is not mentioned here. There is no need for a Christian to possess such a gift.
• God does not call upon the church to exact justice upon offenders, even in cases requiring discipline. Discipline is applied to meet a quite different requirement than justice.
• Here Paul cites the Godlike quality of showing mercy as a gift, or a grace. It is a charisma, which treats grace and gift equally, both being undeserved. You cannot show mercy to a deserving person. What a person deserves can never be given as a gift.
• Rather, Jesus calls upon us to show mercy by saying, "Blessed are the merciful, for they shall obtain mercy." (Matt. 5:7)
This appears to be another of those gifts everyone can and should possess by the influence of the Holy Spirit’s indwelling.
Mercy – showing compassion – is part of the character of the New Testament church, and every Christian then and now.
We said in the beginning of these teachings, that we would not be inspecting the New Testament church only for forms and procedures – “how to do church,” but would look at the values and character of those who first came to Christ for living water and everlasting life.
Who has not watched children “playing church?” They gather around, set up something resembling an auditorium, and then there is preaching, singing, communion, praying, maybe a parody of contributing.
Children don’t usually “play church” by:
• showing mercy
• helps
• consoling the grieving
• In general, practicing what Paul describes in 1 Cor 13 as “the more excellent way.”
• Children’s focus in on the machinations of our assemblies.
Those actions that reveal the Christian character that are borne of the Holy Spirit’s indwelling are not part of “playing church.”
We ought to ask ourselves: When we seek to be the church of the New Testament, did we ever grow up, and begin to recognize that the deeper meaning of the church is in the Christian character?
Or are we thinking we are the New Testament church because we conform to our impressions of what the first Christians did when they were assembled?
DID YOU EVER WONDER???
This question, I get a lot. I have asked it myself many times....How Can We Love Our Enemies?
Jesus tells us to love our enemies and do good to those who do bad to us, so how can we love someone who hates us?
Remember Your Calling
Jesus tells us to love our enemies and do good to those who do bad to us, so how can we love someone who hates us? I think it’s best to remember back about our lives before we knew Jesus Christ. There was a time when we were enemies of God. You might think that’s a bit strong, but prior to our salvation, we were outside of Christ and had the wrath of God abiding on us. God had no good reason to love us the way we were. We were not “special” or precocious, or worth saving. It was only because God loved us first that we were saved. There was nothing in ourselves that warranted God stepping into time and history and saying “Wow. That one’s special. I think we need to save them. They’re not like the rest.” We know God is not like that. He elects those whom He chooses and it’s not based upon works. He chose us before we were born, even before creation (Eph 1; Rom 9), so there was nothing we did that made God decide to save us. He had this planned before time existed! But why did He save you and why did He save me? I can’t come up with an answer except it was out of love (Rom 5:6-10).
No Retaliation
It is easier to love our enemies when we see that God had no reason at all to love us, not to mention save us, but He still loved us first! He made the first move (1 John 4:10, 19). We didn’t, so we need to make the first move in loving our enemies because they probably won’t. They may seem to hate us, but it’s not so much us they hate us as it is they message of our faith. The truth sets you free or it makes you really mad. There seems to be no middle ground, but we must be willing to make the first move and show them love, even if we get harsh treatment in response. When Jesus “was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly” (1 Pet 2:23). Jesus could have said, “Don’t you know who I am? I’m the Son of God and I’m going to call down legions of angels to destroy you all,” but of course, Jesus suffered, and when threatened and insulted, He trusted God with final justice. Jesus had every right to speak up, but for our sakes, He went silently toward the slaughter. This means we are to “Repay no one evil for evil, but give thought to do what is honorable in the sight of all” (Rom 12:17). I think that’s great advice. Leave it God’s hands.
Make the First Move
Our enemies will never love us if we don’t love them first. Keep in mind that we are all sinners deserving of God’s wrath and everyone ever born except Christ is born into sin (Rom 3:23; 6:23; 7). There was never any good in us at all. Not one human being can claim to be “good” (Rom 3:10-12), so knowing that, we should feel compelled to love those that hate us because that’s what God did for us. We hated the idea of God. We might not admit that, but before we were in Christ, we were natural enemies of God. That means we had the wrath of God hanging over our heads and we were only a breath, an accident, or a heartbeat from His judgment and dying in our sins (Rev 20:12-15).
Love for Hate
Jesus bluntly says, “Love your enemies, do good to them which hate you, Bless them that curse you, and pray for them which despitefully use you” (Luke 6:27-28), so we are to respond to the unsaved in this way; respond to hate with love, to curses with blessings, and to abuse with prayer. It’s just that simple. You exchange your love for their hate, and in doing so, you give evidence to the fact that you are a child of God (Matt 5:45). That’s what Jesus did for those who were nailing Him to the cross. He prayed for the Father to forgive them as they didn’t know what they were really doing (Luke 23:34).
Blessing Enemies
Solomon wrote, “if your enemy is hungry, give him bread to eat, and if he is thirsty, give him water to drink, for you will heap burning coals on his head, and the LORD will reward you” (Prov. 25:21-22). This sounds pretty much like what Jesus taught. By the way, if we limit our benevolence to only those we know, including our family, we’re no better than the lost sinner, for they do the very same thing (Matt 5:47). Honestly, you may not actually feel like asking God to bless your enemies. I know it’s hard for me to do this, and I imagine it’s hard for you too, but when you bless others, even family or strangers who hate you for your faith, “the LORD will reward you.” Our response is to “love [our] enemies, do good to those who hate [us]” (Luke 6:27). The fact is, you are blessing your enemies when you “love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be children of the Most High, because he is kind to the ungrateful and wicked. Be merciful, just as your Father is merciful” (Luke 6:35-36). By taking extreme hate for your faith, you will be extremely loved by God (Matt 5:10-12; 1 Pet 4:14-19).
Let us not have spiritual amnesia and forget we were once hostile to God. We shouldn’t forget that, at one time, we were enemies of God. You might think that’s a bit strong, but prior to our salvation, we were outside of Christ. That means we had the wrath of God hanging over our heads. So show some love, kindness and mercy on lost people. Love them, pray for them, and remember; we’re not better…we’re just better off (John 3:16). If you’ve never trusted in Christ, please don’t die in your sins. The unsaved man or woman is one short breath…one final heartbeat…one unexpected accident away from eternity. Depending upon your choice in this life, your eternal destiny is forever fixed in one place or another. I plead with you, come to the Savior today and receive the very righteousness of Christ that is required to enter the Kingdom (2 Cor 5:21). Let’s not have spiritual amnesia and forget we “once were alienated and hostile in mind, doing evil deeds” (Col 1:21). Consider God’s amazing grace in that we who were once ungodly, wicked enemies of God (Rom 5:6-10) were ransomed by the precious blood of the Lamb of God. God supplied what God demanded in Jesus Christ.
BOOKS OF THE BIBLE...A TEACHING
This week, after looking at the Book of Acts last week, we ask....What Will I Find in the Epistles?
As we have said, the word epistle is simply the Greek word for “letter.” The New Testament epistles are generally letters to churches or individuals. There are twenty-one of them, and they make up about a third of the New Testament. Thirteen are written by the apostle Paul, and the rest, categorized as General Epistles, are written by a variety of authors: James, Peter, John, Jude, and the unknown author of Hebrews.
These letters are also called “occasional literature.” The word occasional here does not mean “every now and then,” but rather that something specific prompted the authors of the letters to write them. From the occasion, then, comes the purpose of the letter. But the occasion and the purpose are not normally stated within the letter itself, which makes sense, because the recipients would have known what was going on among them and why the author was writing about it. However, as present-day readers, we don’t have that insider information, so it is helpful to try to figure it out. It is not usually very hard. It’s like listening to one end of a phone conversation—even though you are missing half of it, it is usually pretty clear what is being discussed. So in the epistles, we have to read between the lines and determine as best we can the occasion and the purpose. These purposes generally fall into two broad categories: (1) teaching or clarifying what Christians should know and believe; and (2) addressing a problem or problems.
The form of the New Testament epistles was the standard form of letters at that time. The first part was the salutation or greeting. Here the author identifies himself and his recipients—“from so and so, to so and so” (see Colossians 1:1–2). Paul would normally add the greeting “grace and peace” (Colossians 1:2). “Peace” came from his Jewish heritage: shalom. “Grace” was the standard Greek greeting, essentially something like “I hope you are doing well.” Of course, Paul understood there was more to the word grace than just that!
The second part of the epistle was an expression of thanks or a commendation: “I am thankful for so and so” or “I applaud you for such and such.” For Paul, this was usually in the form of a prayer of thanksgiving to God, thanking him for the faith, hope, and love given to and found among the Christians in that particular church (see Colossians 1:3–8).
The third part of the epistle comprises the main body or content of the letter (1:9–4:9). The contents of the epistles generally fall into the following broad categories.
The first is theology or doctrine—what Christians are to believe. For example, in his second letter, Peter was alarmed at the looming threat of false teaching. He wrote, “But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies” (2 Peter 2:1). He prepared his readers for this danger by reminding them of the truth they had been taught (1:12–15; 3:1–2) so that they could identify false teaching and reject it (3:17–18). In 1 Thessalonians, Paul had to deal with misunderstandings regarding what he had taught about the second coming of Christ.
The Thessalonians did understand that they were to have a daily expectation of the return of Christ. However, they did not understand how Christians who died before the return of Christ would be affected. They thought deceased Christians would miss out on that glorious event. So Paul wrote, “Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope” (1 Thessalonians 4:13). He then went on to clarify that Christians who have died are actually going to accompany Christ back to earth when he returns (4:14).
The second content category is how Christians are to live: ethics or morality. For example, the early Christian often faced persecution, which also threatened their unity. So Paul (who was in prison himself due to persecution) wrote to the Philippian church, “Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then … I will know that you stand firm in the one Spirit, striving together as one for the faith of the gospel without being frightened in any way by those who oppose you” (Philippians 1:27–28). Immorality was a major problem among the early Gentile Christians because of their pagan and permissive backgrounds, especially so in the “sin city” of the ancient world, Corinth. So Paul wrote to them, “Flee from sexual immorality” because “your bodies are temples of the Holy Spirit” (1 Corinthians 6:18–20).
The order of these two content categories is important, especially in the letters of Paul. His assumption, which is absolutely correct, is that how we live flows out of what we believe. Therefore, if what we believe is incorrect or incomplete, our Christian behavior will be deficient. On the other hand, if what we believe is true and right, our Christian behavior will be healthy and pleasing to God. One of the best examples of this is Paul’s letter to the Ephesians. It divides nicely into halves. Chapters 1–3 are doctrinal—what Christians are to know and believe. He told them that they were dead in their sins but were now alive with Christ and in Christ (an important phrase in these chapters).
Chapters 4–6 are practical—how Christians are to live because they are alive in Christ. He transitioned from the application of the doctrine by saying, “As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received” (4:1), and that calling was what he had discussed in the previous chapters. Paul’s letter to the Romans is another example. Chapters 1–11 contain amazing, deep, important, and significant theology that Christians should know and believe. He begins to apply that theology in 12:1, when he says, “Therefore, I urge you, brothers and sisters, in view of God’s mercy [a good succinct summary of chapters 1–11], to offer your bodies as a living sacrifice, holy and pleasing to God.” Romans 12–16, then, provide more specific application for the Christian life.
The fourth part of the epistle to the Colossians contains greetings from and to specific individuals (4:10–17).
The fifth and final part is the closing. For Paul, that was generally “Grace be with you” (4:18). Paul begins his letters with grace and ends them with grace. This captures Paul’s great emphasis with regard to the gospel of Jesus Christ: It is all of God’s grace—freely given!
Not all the books that fit into the category of Epistles reflect this form. Hebrews ends like a letter but doesn’t start like one. First John does neither; it is probably a written sermon rather than a letter per se.
HAVE A SAFE AND BLESSED WEEK:)
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