Give thanks – mentioning, remembering, knowing (1 Thessalonians 1.1-4)

Initial greetings (1.1)

Although Paul follows the traditional form of greetings at the start of the letter, several particular items stand out. We notice again, as in most of Paul’s letters, that he doesn’t work on his own with a one-person leadership. In our introduction to these letters, we noted that they date from early in Paul’s ministry. But already he has learned this vital lesson. He involves Silas/Silvanus and Timothy in writing both these letters to the Thessalonians.

Paul starts by addressing the Thessalonians’ ‘church’ (Greek: ekklesia). Two thousand years later, this word immediately conjures up particular images. But in Paul’s day it was merely used for the ‘congregation’ (Hebrew: qahal) of Israel and also for any public gathering (cf. Acts 19.32). It assumes, therefore, Christian continuity with Israel and their relationship with God. The olive tree of Israel now has international branches added (cf. Romans 11.13-21) and has become international. The church finds its life “in God the Father and the Lord Jesus Christ”. Already at this early date, it is assumed that Jesus is the Messiah/Christ and ‘the Lord’. He stands together with God, who is Father to those who have become his children through faith in Jesus (John 1.12).

For Paul, the traditional “Grace and peace to you” will have carried beautiful reality. God’s grace, his totally undeserved love, undergirds the whole Gospel. The Greek word ‘charis’/’grace’ belongs together with ‘chara’/’joy’. We can only dance with joy at God’s eternal love and care for us sinners. And, as Lightfoot points out, ‘grace is the source of all real blessings, peace their end and issue’.

Three Participles: ‘mentioning’, ‘remembering’, ‘knowing’

Mentioning.  What a man of prayer Paul was! He not only thanks God for all the Thessalonian believers from time to time, but does so “always”. His prayers for them are continuous, not occasional. As he ‘mentions’ them before God, he does so with thanksgiving. We can easily concentrate our prayers on other people’s short-comings and needs, but Paul loves to concentrate on their positives. He “thanks (‘eucharistoumen’) God for all of you”, not just for their leaders. After just three weeks with them which ended in mob violence, Paul and his co-workers must have been amazed at the faith and spiritual growth of the Christians in Thessalonica. Truly wonderful!

Remembering. 

The Greek words for ‘mention’ and ‘remember’ have the same root (Greek: mneian/mnemoneuontes). Paul ‘always’ thanked God for the Thessalonians in his prayers, and likewise he ‘unceasingly’ remembered them before “our God and Father” (1.3). In Jewish thought ‘remembering’ means more than just not-forgetting, but assumes personal involvement in what is ‘remembered’. For example, ‘remembrance’ in the Communion service indicates not only not-forgetting. It acts out our being crucified with Christ. In his prayers, Paul’s heart is tied to the Thessalonians’ life with the Father. He is still personally involved in their service of Christ. Do our prayers for people follow this pattern?

Three aspects of the Thessalonians’ service give specific content to the three participles: “works of faith”, “labour of love”, “endurance of hope”. Faith, love and hope not only ‘produce/ prompt/inspire’, but characterise the whole nature of their works, labour and endurance (NIV adds ‘produce/prompt and inspire’ which are not in the Greek text). The Thessalonian believers were evidently very active in their ministry for Christ. They not only ‘worked’ for the Lord, but also ‘laboured’ with all the hard grind this word evokes. And their labour brought suffering and doubtless considerable opposition, which necessitated “endurance of hope”. Paul underlines this assured hope by emphasizing the divine glory of Jesus with his full title “our Lord Jesus Christ”. He is the saviour ‘Jesus’, the Messiah ‘Christ’ and our ‘Lord’ God with all authority. Our ‘hope’ is sure!

Knowing

Paul, Silas and Timothy not only pray for the Thessalonian Christians, but do so with definite knowledge – “we know” (1.4). They have received all the necessary evidence to convince them without doubt that God “has chosen you”. The Old Testament background stands out clearly. God chose Israel to be his elect people. Surrounded by an alien mob and having been believers for just a few weeks, the Thessalonian Christians must have felt inadequate. How could Paul be so sure that God had chosen them as his special people? The Jews among them may have reminded them that God had chosen Israel because they were “the fewest of all peoples” (Deuteronomy 7.7) and he commonly chose the youngest son and ordinary people for his service. Many of us today may also need the encouragement of this reminder.

Chosen and loved (1.4)

The Thessalonian believers could rejoice in being “brothers/sisters loved by God”. As Christians we relate to each other in the fellowship of the church as sisters and brothers. We are God’s children with Jesus as our older brother. When we meet together as Christians, let us remember that we form a loving family together! As believers, all of us are indeed “loved by God”. Frequently in his letters, Paul addresses his readers as ‘beloved brothers/sisters’, using a past tense for ‘beloved’. Already at our conversion God embraced us in his love; Paul is right to use the past tense! But here in 1.4 he uses a continuous present tense. God’s love abides constantly on us as his children. What a heart-warming reality! In some of our countries and societies, Christians form just a tiny despised minority. But we can be filled with God’s joy because he never stops loving us. We may feel ourselves to be very inadequate and spiritually weak, but in God’s grace his love surrounds us unabated. Paul’s use of the continuous present tense here remains gloriously true. We are “loved by God”! Rejoice!

Introduction to 1 and 2 Thessalonians

Acts 17.1-14

For a good understanding of Paul’s letters to the Thessalonian church, we need to have in mind his experiences in first planting the church in that great city (cf. Acts 17.1-14). It would seem that his two letters were written very soon after his hasty departure from Thessalonica, so they can be dated in the early 50s A.D. and (with the possible exception of Galatians) they are the earliest N. T. books.

When Paul came to Thessalonica, he worshipped in the synagogue for three Sabbaths. We read that this was his custom. Private personal prayer remains inadequate by itself. We need also to join others. As Christians, we are part of a body of believers. As God’s children, we belong to his family. We have so much to gain from other Christians.

In the synagogue Paul ‘dialogued’ (NIV: reasoned) on the basis of the Scriptures (Acts 17.2). In the Gospels ‘dialogue’ always carries a sense of uncertainty and doubt, but after Pentecost the Holy Spirit gives Christ’s followers a new assurance and boldness. So, post-Pentecost ‘dialogue’ always goes together with bold proclamation and a call to repentance and faith in Jesus as Messiah and Saviour. As distinct from preaching, dialogue takes the form of discussion and debate.

From the Scriptures, Paul ‘explained’ (cf. Luke 24.32; the same word used of Jesus expounding the Scriptures on the Emmaus Road) and ‘proved’ the foundational truths that the Messiah “had to suffer and rise from the dead” (Acts 17.3). He then declares that Jesus is the promised Messiah. His message bore abundant fruit. Some of Paul’s own people (NIV: ‘Jews’) were persuaded (Greek: epeisthesan – a verb often wrongly translated ‘obey’), as were also many God-fearing Gentiles and prominent women. 1 and 2 Thessalonians therefore are addressing a mixed church with a few Jewish members plus many Gentiles and prominent women.

Clear, bold proclamation will often provoke fierce opposition. The Jews strongly opposed Paul’s message and doubtless hated losing a section of their synagogue congregation. They aroused a mob in the market place and descended on Jason’s house, where Paul and Silas were staying. As a result, they were forced to move on from Thessalonica to nearby Berea, where many also came to faith. But the evil Thessalonian mob followed them to Berea and made life impossible for them there too. This means that the Thessalonian letters are addressing new believers in a context of violence. Persecution led to strong teaching on the second coming of Jesus with all his glory and power. These two  letters of Paul focus on several issues emerging from their difficult situation.

Thessalonica and Alexander the Great

Proud of its position as the capital of Macedonia, a ‘free city’ within the Roman Empire, Thessalonica flourished as a major port with a large multi-ethnic population. God had prevented Paul from becoming too involved in the less strategic mission to the province of Asia (Acts 16.6) and given him a vision of a Macedonian begging him to “come over to Macedonia and help us” (Acts 16.9).

In setting sail from Alexandrian Troas to Macedonia, Alexander the Great must have featured significantly in Paul’s thoughts. Macedonia had been Alexander’s original kingdom. Its capital, Thessalonica, was named after Alexander’s half-sister; and the nearby Philippi after Alexander’s father. As Barclay notes, “The whole territory was saturated with memories of Alexander”.

Alexander was not only a brilliant general who conquered huge areas of Asia, he was motivated by profound aims. He dreamed of ‘marrying the East to the West’ and felt God had sent him “to unite, to pacify and to reconcile the whole world”. As Barclay points out, Alexander “dreamed of one world dominated and enlightened by the culture of Greece”. God had also called Paul to bring the Gospel of Christ (not just the Greek culture!) to reconcile, pacify and unite all people everywhere. Now this calling remains on our shoulders. Alexander’s vision may have been inspired by Thessalonica’s vital position on the great Egnatian Road, a precursor of the future Silk Road. It stretched from Dyrrachium on the Adriatic to Constantinople . . . to Asia Minor and the East” (Barclay). We today have even greater opportunities for world mission through modern means of travel and communications. Let’s bend our backs to get involved and to support God’s missionary purpose!

1 and 2 Thessalonians and Jesus’ Second Coming

Having only had three weeks to plant the church and teach those who believed, Paul will have waited with eager concern for Timothy’s report on this new and still immature church. Inevitably, issues had arisen. Paul felt the need to write these two letters and correct certain errors.

1.     As so often in Paul’s ministry, his Gospel was being undermined by people criticising him personally. Had he evangelised the Thessalonians in order to feather his own nest (2.5, 9)? He therefore writes to remind them that he had laboured night and day in order not to be a burden to them.

They also attacked his leadership style, claiming authority as an apostle (2.6/7, 11) rather than loving them as fellow-believers. Paul responds with the assertion that he did gently love them like a parent with their child (2.6/7, 11).

2.     The Christian church often embraces strong-minded people, who easily disagree with each other. We need to learn to disagree with love and respect. In these letters, that problem may have been emerging. They were evidently showing God’s love in their relations with each other, but still Paul felt the need to urge them to “live in peace with each other” (5.13).

3.     Facing violence from the Jews and the criminal mob from the market-place, the Christians took comfort from Jesus’ promise that he would come again to rule in glory. Relief flowed from this hope of love, justice and peace. But they were concerned that Christians who had died before his return might miss out. Some believers expected Jesus’ second coming to happen very soon, so had stopped ordinary everyday work (4.11). Interestingly, these problems arose in South Korea in the 1980s, when large numbers of Christians believed two church leaders’ false prophecies, which named the date of Jesus’ coming. People stopped work and gave away their money. One young lady even had an abortion fearing that she might become too heavy to be raised with Jesus!

4.     As so often in the history of the church, sexual immorality had seeped in. Unbiblical, immoral practices were accepted as normal in their surrounding society. The moral life of the Jews attracted a certain number of Gentiles too, but they were only a minority. Throughout the centuries, sexual sin had never really been challenged in Thessalonica. Social pressure was strong against the Christian demands for sexual holiness. And presumably, most of these young Thessalonian Christians, in their pre-conversion lives, had practised ungodly sexuality. This problem sounds all too familiar to our 21^st century ears! So, may our daily life win the respect of outsiders (4.12)!

Friendship and Fellowship (Colossians 4.7-18)

This list of final greetings demonstrates the warmth of Paul’s relationships with his fellow-Christians. We particularly note the inclusion of Onesimus (cf. Paul’s letter to Philemon) together with Epaphras, Demas and Archippus, who are all mentioned in that letter. Were they all members of the church which met in Philemon’s home? Although Paul was writing from prison a hundred miles away in Ephesus, he maintained strong personal links with the churches in Colossae and neighbouring Laodicea and Hierapolis.

In 4.8 Paul says that he is sending Tychicus to the Colossians to tell them “everything concerning me”, while in 4.9 this is widened to “everything here”. Paul seems to take it for granted that the Colossian Christians are concerned for him and therefore eagerly await news of him (4.8). Indeed, he presumes that their loving concern embraces the wider church in Ephesus (4.9). What a model of close prayerful relations both with particular Christian leaders and with other distant churches!

In reading Colossians, we can easily skip hastily and carelessly over the names listed in these verses. So, let us look more carefully at them!

Tychicus.

Tychicus came from the province of Asia (Acts 20.4) and had accompanied Paul in his missionary travels through Macedonia on his way to Greece (Acts 20.2). He will have learned much and grown in faith through their service together and meeting each Sunday to break bread. He will also have witnessed the Spirit’s power through Paul in raising Eutychus back from death to life (Acts 20.7-12). Acts 20 shows that Paul was travelling and working with a considerable team of fellow-workers. It seems that he always wanted to include other Christians in his ministry. In this way he will not only have trained others for mission and church planting, but also avoided the dangers of one-person leadership.

Following Paul’s example, in our village church some years ago the vicar formed a team of six to meet together regularly to pray and determine the church’s strategy and spiritual life. These three men and three women also shared the leading of Services and preaching.

Onesimus

As we know from Paul’s letter to Philemon, Onesimus was a runaway slave from Colossae, who had been converted through Paul and been sent back to Philemon. Paul graciously doesn’t mention Onesimus’ position as a slave, but commends him as a “faithful and beloved brother”. In Philemon 17/18 Paul also calls Onesimus a “beloved brother” and asks Philemon to accept him with the same sense of fellowship (Greek: koinonon; NIV: ‘partner’) as he would accept Paul. Paul has thus transformed and undermined the normal slave-master relationship.

Aristarchus

Mentioned also in Paul’s greetings to Philemon (Philemon 24), Aristarchus witnessed Paul’s pioneer work in church-planting mission together with Tychicus, Luke and others (Acts 20.4). Now, he also suffers with Paul in prison chains. We may imagine the close fellowship which must have developed between Paul and Aristarchus as they served in mission and suffered in prison together.

Mark

Revealing a real weakness in his discipleship, Mark had deserted Paul and Barnabas during their first missionary journey (Acts 13.5). Paul had later strongly refused to accept him as fellow-worker (Acts 15.36-40). It would seem that, under Barnabas’ tutelage, Mark regained his courage and his acceptance by Paul (cf. 2 Timothy 4.11). Now, in Colossians 4 Mark features among those sending greetings, but Paul adds no commendatory words. He merely explains that he is Barnabas’ cousin and asks the Colossians to welcome him (4.10).

Jesus/Justus

We know nothing more about Justus (unless he was the same ‘Justus’ as in Acts 1.23 or 18.7), but with Aristarchus and Mark he was Jewish. Paul was evidently hungry for companionship with other Jewish “fellow-workers for the kingdom of God” (4.11). I know how much I value occasional fellowship with other Jewish believers. Of course, God had called Paul to serve as apostle to the Gentiles, so his ministry concentrated on work among Gentiles. But all of us naturally gravitate towards people of our own ethnicity and background. This can lead to us forming little foreign ghettos, but Paul had already moved beyond that possibility.

Epaphras

Epaphras stemmed from Colossae. As a man of disciplined hard work (4.13), he was “always wrestling in prayer” for his fellow-Colossians. He longed for them to “stand firm, mature and fully formed in all the will of God” (4.12). What an example for us today as Christians! Let us ‘stand firm’ against all temptations and attacks! Let us exhibit the supreme nature of end-time life (Greek: teleioi), which characterises true ‘maturity’! Let us therefore determine to live in accordance with the will of God, not just yielding to our own desires!

Luke, the doctor, and Demas

We know, from Luke’s use of ‘we’ in Acts’ descriptions of part of Paul’s missionary journeys, that Luke had accompanied Paul in some of his mission service. Paul affectionately describes him as ‘the beloved friend’, but somewhat strangely he is linked here with Demas. Like John Mark, Demas had later deserted Paul. “He loved this world” (2 Timothy 4.10). 2 Timothy’s late dating doesn’t seem to allow for Demas to have joined Mark in regaining his standing with Paul, but evidently here Luke was befriending him.

Paul’s greetings

Paul not only sends greetings to the Colossian church, but also to the church in the larger city of Laodicea. He desires this letter to be read to the Laodicea Christians too. He then mentions a letter from Laodicea, of which we know nothing. His greetings include an exhortation to Archippus, that he should be careful to fulfil the service (Greek: diakonian) which the Lord has given him (4.17). Christians never retire! We continue in the Lord’s service until we join the Lord in glory.

Paul sends particular greetings to Nympha. She must have been quite a wealthy Christian, who led a church which met in her home. Women were already accepted as leaders of churches. In those days, the church in a town or city met in various home-churches, which were led by their host/hostess. These home-churches were overseen by Christian elders and deacons with a wider ministry of spiritual care and Bible teaching for the churches. Today, in areas of persecution, this less centralised and more discrete structure is still often practised.

Although Paul dictates his letters to scribes, he sometimes adds some final words in his own distinctive writing (4.18). This not only authenticates the letter, but also adds a personal touch. “Remember my chains” – their loving prayers are coveted. “Grace be with you!” – Paul’s blessing on them surely strengthens their relationship with him.

Prayer, proclamation and suffering (Colossians 4.2-6)

Prayer and Proclamation (4.2-6)

The absolutely vital importance of home relationships (3.18-4.1) stirs Paul to urge the Colossian Christians to ‘persevere/continue’ (NIV ‘devote your-selves’) in prayer. As also today in our surrounding societies, Colossian society was witnessing severe breakdown in marriage and other personal relations. Paul, therefore, sees the need for the believers to continue steadfastly in prayer without losing heart and giving up. Popular opinions in the world around us exert enormous pressure on us and easily lead to biblical compromise.

Paul evidently remembers the disciples’ failure in the Garden of Gethsemane (Matthew 26.36-45). Jesus had asked them to watch and pray, but they just slept – and therefore failed him in his hour of need. Now, facing God’s call to positive relationships, they needed again to ‘watch and pray’. How easily we get distracted from prayer by tiredness, the phone or other distractions!

Thankful gratitude should also mark their prayer as they rejoice in Jesus’ loving help. God has done, and continues to do, so much for us. Negative grumbling has no place in the Christian life. Such infectious joy always characterises genuine prayer. Indeed, as Christians we ought to be known as fundamentally happy people. Long faces have no place in the Christian church!

As God’s children, we are called in love to pray for each other. Paul faithfully prayed for the Christians in Colossae and he wants them also to pray for him (4.3). We see in this a tremendous example of loving fellowship with other Christians, even beyond the boundaries of our own church.

He particularly asks prayer for God to ‘open to us a door for the Word’. He eagerly desires that people’s hearts and wills might be open to receive the Word (NIV: ‘our message’; ‘Greek: logos). We all have friends or relations who firmly resist the Gospel, but hopefully we also find some who respond easily to our witness. Countries and peoples may also be open or resistant to the message of Christ.

Back in the 1960s, for exampIe, I passionately prayed and preached among Malay Muslims in South Thailand without hearing of anyone actually coming to faith in Jesus Christ. The door was not yet open. So, my heart goes out to Paul in his longing for an open door for the Word. After my time in S. Thailand, I moved to North Sumatra, Indonesia. What a difference! The door was wide open for the Word and people flocked to Christ. The church grew enormously in those years. In the early 1960s our denomination had only 20-25,000 members. Now, it has more active members than the Anglican Church in Britain. For example, through my witness a secondary school in Tigabinanga with 500 boys aged 15-19 turned to the Lord together. Sadly, one can hardly imagine such an event in Britain today! Let us pray for an open door for the Word even in Britain!

The heart of God’s revealed truth lies in the person and work of the incarnate Word, Jesus Christ, with the written Word in Scripture. The Bible opens to us the ‘mystery of Christ’, so Paul asks for prayer that he may be enabled to “proclaim it clearly, as I should” (4.4). The good news of salvation and eternal life in Christ should never be obscured by old-fashioned or irrelevantly erudite language. For those of us working in a foreign language, we are challenged to study hard until we too can “proclaim it clearly”.

The ministry of Word-centred proclamation is not restricted to Paul and his companions. The Colossian Christians are evidently also preaching the Word (4.6; NIV ‘conversation’; Greek ‘logos’ again, as in 4.3). The ministry of preaching the good news of Christ is not only for specially recognised leaders, but for all of us as followers of Jesus.

Knowing that Christ gloriously conveys God’s totally undeserved love and mercy to us sinners, Paul desires that the Colossians’ preaching should be entirely gracious (4.6). It should never be corrupted by unloving harshness or false teaching of any sort, thus enabling them to have the answer to people’s needs and questions. Learning how to “answer everyone” will obviously require us  to study the Bible and how to communicate the Gospel to those around us. This learning process should continue throughout our lives until Christ welcomes us into his perfect presence.

Significantly, our preaching (4.6) goes hand in hand with our daily behaviour (4.5). Jesus’ verbal teaching was demonstrated too by his daily life and deeds. Our witness for Jesus should never be restricted to just our life or just our verbal communication. If we concentrate on our lives as Christians, we face the danger that people may praise us as really nice people, but the glory will go to us and not to the Lord. On the other hand, even if we preach brilliantly without lives which match our words, such hypocrisy will turn people away from Christ. True ministry of the Word comes through our lives and our verbal witness together.

Suffering (4.3)

Paul doesn’t hesitate to state the reality of suffering, which may ensue from a boldly open and clear biblical witness for Christ. Writing from a Roman prison in Ephesus, he knows the reality of ‘chains’. The Gospel of salvation from our sin through the shed blood of Jesus may cause offence. Many hate to face the reality of their sin and consequent need of salvation. They may struggle by themselves to lead an acceptable life of moral goodness and charity, but can find dependence on Christ alone quite repugnant.  Violent rejection of us as Jesus’ messengers often ensues.

Christian ethics will inevitably differ considerably from the world’s standards. Biblical holiness in truth and integrity may lead true Christians to break the secular national law. This can endanger our position at work in secular businesses, but Paul’s example encourages us to stand firm and pay the price. Christian witness by life and word often leads to suffering.

So, let our lives and our words glorify Christ as we face open or closed doors – whatever the cost! Let us persevere in prayer for our own church and for the church in other places! And let us remain “watchful and thankful”!

Household relations (Colossians 3.18-4.1)

These verses about household relations follow naturally from Paul’s teaching concerning the life of the church (3.12-17). Like the churches in the first century, the church in Colosse will have met in a variety of home churches, not together in one body. Meeting in homes, and generally led by the owners of the house, family relationships stood out as of utmost importance.

To understand these relationships, we need to look carefully at the two key verbs ‘obey’ (Greek: hupakouo) and ‘submit’ (Greek: hupotasso). While children and slaves are commanded to ‘hupakouo’, wives are told to ‘hupotasso’.

Hupakouo

This passage and the parallel passages in Ephesians 5.21-31 and 1 Peter 3.1-7 carefully avoid using ‘hupakouo’ when writing about wives’ attitudes to their husbands. The verb ‘Hupakouo’ is formed from the word for ‘to listen/hear’ (akouo) plus a prefix meaning ‘under/beneath’ (hupo-). Except for these passages concerning domestic relations, it is used exclusively of our approach to God and his Gospel. It is never used of other relationships within society or the church. It conveys a sense of obedience which is never due to government or church leaders. God alone demands our obedience. And we can know the will of God through the Gospel, which is his biblical, verbal revelation.

With children, parents stand ‘in loco Dei’, representing God the Father in teaching and bringing them up. Therefore, children are instructed to obey (‘hupakouo’) their parents. In the Roman Empire slavery remained a key element in society. A large proportion of the population was held in slavery and most households would include slaves. The Christian church brought wealthy home-owners and slaves together as brothers/sisters, equally created in God’s image as his children (e.g. Onesimus and Philemon). But, in the home, slaves owed total obedience to their masters. The verb ‘hupakouo’ rightly describes children’s obedience to their parents and slaves’ to their masters, both of which reflect Christians’ obedience to God.

Hupotasso

Like ‘hupakouo’, ‘hupotasso’ also starts with the prefix ‘under/beneath’, while it main part (‘tasso’) signifies ‘to place/put’. It lacks the definitely hierarchical sense of ‘hupakouo’, although it maintains a slight inference of relating from below. It was also used in the army for linking soldiers’ shields to form a strong defence against all attack. If a new shield was added to the phalanx, it was placed alongside its neighbouring shield. It would be slightly below its neighbour at the joint in order to avoid weakness in the junctions.

The main emphasis of ‘hupotasso’ lies in the desire that wives should stand alongside their husbands. With this loving unity alongside each other, the married couple should be strengthened in their defence against all opposition. Marriage is constantly under attack, so husband and wife need to be joined together in defence of their relationship. Despite such unity, sometimes they may still find it hard to agree. Perhaps, in such situations, it may be right for the wife to remember the prefix ‘under/below’ and lovingly allow her husband to have the final word, although such subordination should always be tempered by the mutuality of Ephesians 5.21.

Wives and husbands (3.18/19)

We may observe that Paul’s instructions to wives and husbands seem unexpectedly brief. The wife’s role is not determined by the current social patterns, but should be “fitting in the Lord”. Our marriages should fit into the will of God. Without them being purposely in accordance with the nature of God, our marriages will come under threat. We observe this in the threat to marriage in post-Christian America and Europe.

Love must rule in husbands’ relations with their wives. Love always esteems others better than oneself, so Christian wives should have no fear of male dominance! If a husband truly loves his wife and desires her to blossom, he will seek to please her and will highly respect her views.

Wives inevitably differ considerably from their husbands in their desires and habits. It is rare that a good marriage is formed between two people of very similar nature. After a while, such differences can easily annoy the husband, so Paul commands that husbands should not be embittered or angry “with them”. In this verse ‘with’ (Greek: pros can also carry the meaning ‘towards’). When love reigns, being with someone means continual movement towards them, growing ever closer together. Interestingly, it is even used in John 1.1/2 of the Word’s relationship with God: “The Word was with (pros) God”

Children and Fathers (3.20/21)

For children in relation to their parents, full obedience (Hupakouo) in all things is commanded. While they are still small, children need to learn this. Paul declares that this is “well-pleasing in the Lord”. NIV may be right to say that such obedience pleases the Lord, but it could also mean that children’s obedience is fitting for families ‘in Christ’.

Children’s obedience is matched by the responsibility of fathers not to irritate or exasperate their children, lest they become disheartened. Both ‘irritate’ and ‘disheartened’ are in the Present Continuous tense, indicating that habitual exasperating behaviour and despondency are in mind. Both children and their fathers may well fail sometimes, but Paul is here thinking of continual patterns of behaviour.

Slaves and Masters (3.22-4.1)

As we read these verses, many of us may assume that they no longer relate in our modern world. Actually, however, more extreme conservative Muslim movements strongly resist the abolition of slavery. In some such countries the institution of slavery still exists; people may still own other human beings as their slaves. In other countries, ‘white slavery’ is forced upon weaker or less fortunate people by criminal violence. In his letters, Paul is addressing churches which attracted converts of a wide variety of social backgrounds. Doubtless, the church in Colosse included slaves as active members. How should Christian slaves behave? And how should Christians treat them, if they continue to own slaves? These were burning questions for first century Christians. No wonder that four detailed verses are dedicated to the issue of Christian slaves’ behaviour, while masters, wives and husbands, children and fathers only receive one short verse each.

Christian slaves are called to obey and serve their masters ‘with all their heart’ (3.23). In this they are “working for the Lord, not for men”. They should not only work well when their master can see them, but also when no-one observes their labour. They can live and serve with the assurance that they “will receive an inheritance from the Lord as a reward” (3.24). As with us all, they serve the Lord in everything they do (cf. 3.17). They are not just working for their masters; they are serving the Lord as their master. What a model for us all in our work!

Masters are called to render to their slaves what is just and fair (4.1), knowing that masters also have a heavenly Master. They must treat their slaves with the loving grace and generosity, which they themselves would hope for from the Lord. God treats all people equally (3.25) – wives and husbands, children and parents, slaves and masters. How important these relationships were in the Colossian church, being centred on its various home groups! And still today, whatever our cultural backgrounds, such relationships need to form the basis of our church life. As children, let us fully obey God and our parents (‘hupakouo’)! And let us be strongly tied together with our marriage partner (hupotasso’)! Let us never forget that, in Christ’s body, equality reigns with the Lord as our unique Master!                   

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P.S. Happy Easter to you all! Christ has died, Christ has been raised, Christ will return in glory! And we have died with Christ, risen with Christ and shall return in glory with Christ!                 

We shall be celebrating Easter with our family, so there will be no blog next week. My apologies!

Died, raised and coming again: therefore . . . (Colossians 3.1-17)

Therefore (3.1, 5, 12)

3.1-4: “Seek what is above.” Following on from the repeated ‘therefore’ in 2.6 and 2.16, Paul now has three further sections introduced with ‘therefore’ (3.1; 3.5; 3.12). Having underlined the glorious reality that we have died with Christ on the cross (2.20) and are therefore no longer under legal rules and regulations, Paul stresses that we have been given new life (2.13) and been raised with Christ (3.1). Our minds should now be fixed on seeking what reigns above, where Christ is seated in the place of honour at the Father’s right hand (3.1/2). We have died with Christ, we have been raised with Christ and finally we shall come again with Christ in glory at his second coming (3.4). What amazing good news and what a prospect for what lies ahead for us!

3.5-11: “Put on the new self”. Since we have been raised with Christ, our earthly nature should be “put to death” (3.5). The tense used in the original shows that this is a once-for-all decision, for it is linked to the once-for-all nature of the death of Christ. Paul gives two lists of evils which belong to our pre-Christian earthly nature (3.5 and 3.8/9). The first list (3.5-7) concentrates on sexual immorality, but concludes more generally with “evil desire” and “greed, which is idolatry”. “Desire” (Greek: epithumian) can equally be used for desire for good things, so in this context it needed the added adjective ‘evil’. In the parallel passage in Ephesians 5.3, ‘greed’ is also closely linked to sexual immorality.  If our minds and our heart’s longing remain fixed on worldly matters, we are unseating Christ from his throne. It is therefore right to equate greed with idolatry. No wonder Paul strongly adds, “Because of these, the wrath of God is coming” (3.6). In today’s world it has become unacceptable to speak of God’s holy anger, but the Bible maintains its revelation that God is all-holy and therefore his anger burns against all evil. He cannot entertain any easy tolerance of evil.

The second list (3.8-11) attacks sins which will spoil the loving fellowship of the Christian church. Paul constantly has in mind the vital importance of our life together as Christian believers. He never forgets that Christians are being renewed into the image and likeness of God (3.10), which characterised Adam and Eve before sin spoiled everything. Such sins as anger, malice and slander can ruin relationships. Loving fellowship demands truth (3.9), for untruth destroys our trust of each other.

In God’s church only Christ is of importance; he “is all and in all” (3.11). Ethnic distinctions no longer hold sway. This is equally true of religious distinctions (“circumcised or uncircumcised”), for Christ sits as the unique head of the church. The ubiquitous practice of slavery is also here undermined. In the church a slave is of equal value with the free. It is perhaps noteworthy that the evangelical movement against slavery was strongly opposed by the non-Christian peoples of Africa and Asia, as well as by many in Europe. Among Christ’s followers social equality should rule, for all are equally created in the image of God.

3.12-17: “Put on love”.  Using language related to getting undressed and dressed, Paul outlines the qualities needed in the church (3.12-14). We need to challenge ourselves as to whether “compassion, kindness, humility, gentleness and patience” rule in our fellowship together. Do we “bear with each other”, forgiving one another any past hurts or misunderstandings (3.13)? We are called to “forgive as the Lord forgave you”.  

Standing behind and above all such virtues, we need genuine love, which will bind us together in perfect unity (3.14). Let us ask ourselves whether love governs all our personal relationships within the church! And let us urgently pursue any possible means of fostering more love within the body of our church!

Paul goes on in 3.15-17 to outline other vital ingredients for a loving church. As we put on the clothing of God’s image, peace among “God’s chosen people” (3.12) should stand out, for we are all equally “members of one body” (3.15). As so often in Paul’s letters, joyful thanksgiving (3.15, 17 Greek:eucharistoi) reflects Christ’s love and peace in the life of the church. We may also note that some churches call the Lord’s Supper/Holy Communion ‘the Eucharist’. This descriptive name suits well, for it should be a Service of joyful thanksgiving in remembrance of what Christ has done for us on the cross. It is not a Service of sacrifice.

Once again, we observe Paul’s emphasis on “one another” (3.16). Teaching and admonishing one another, we aim to build each other up in Christ’s word (3.16). Through such biblical sharing together, we trust that God’s revelation will richly fill and govern our lives. The ministry of Bible teaching is not restricted to those with professional biblical or theological training; all believers are to share their biblical insights with each other, for we are all equally members of the body under Christ’s headship. Alongside this mutual teaching of God’s Word, we are encouraged to enjoy songs from the Psalms, hymns and spiritual songs – a wide musical range! As we rejoice in the Lord through our singing, joyful gratitude should fill our hearts (3.16). Worship and praise lie at the centre of our life in Christ.

The chapter ends with a summary of the church’s programme and of the life of every Christian. Everything in our church programme and in our personal Christian lives must be “in the name of the Lord Jesus” and “giving joyful thanks to God the Father” (3.17). Christ should be Lord over every aspect of the life and ministry of the church and of each one of us. Our so-called ‘social ministries’ should also carry the name of Christ. And there are to be no long faces! Heartfelt thanksgiving should lie at the very centre of our Christian lives.

Challenge: Look through the positive and negative lists in this passage and ask yourself how each item relates to your church.

Rules and Regulations (Colossians 2.16-23)

Christ has already “cancelled the word with its regulations against us”. He has “taken it away, nailing it to the cross” (2.14). His death has “disarmed the powers and authorities” (2.15). “Therefore” (2.16) we should never allow anyone to judge us on the basis of man-made rules and regulations. Paul is not alone in writing against such enslaving legalisms; Hebrews 9.10 is equally specific in declaring that these “external regulations” only applied until Christ came. With his truth he has set us free (cf. John 8.47).

Peter learned this lesson gradually. In Acts 9.43 we read that Peter stayed in a tanner’s home. Dead animals’ skins were legally unclean – Talmud even specifies how far removed a tannery must be from people’s dwellings, lest they be polluted. Evidently, Peter had begun to appropriate the freedom which Jesus exercised when he was on earth. Then God gave Peter a vision of all kinds of unclean animals (snakes, rats etc!), which he is commanded to kill and eat (Acts 10.11-13). With his kosher background, Peter was horrified and at first refused.  Rules concerning what you may or may not ‘handle, taste or touch’ (2.21) may be normal in “this world”, but they are “destined to perish” because they are entirely ‘human’. Peter learned not only that food taboos no longer apply, but also that ethnic, covenantal barriers between Jews and Gentiles/non-Jews should no longer rule (Acts 10.17-20).

As followers of Christ we are not subject to social or to ecclesiastical regulations concerning food, festivals, New Moon celebrations or the Sabbath (2.16). We are free to use them as guiding principles if we find them helpful, but they must never become compulsory – as has happened too often in our church history. For example, the New Moon was commonly celebrated in Old Testament times, although it developed from pagan practice and was not mentioned in the Law. Likewise, we may find Christmas and Easter spiritually helpful to us, but the multitude of so-called saints’ days and other ecclesiastical divisions of the year may carry less weight for most people. Likewise, the principle of refraining from work one day in seven will help our health and give us time for Bible study and prayer, family and relaxation, but detailed laws of Sabbath-observation may prove burdensome and enslaving.

Who is promoting such regulations?

It can prove beneficial to note the characteristics of those who were troubling the Colossians with the imposition of regulations, but in today’s church and society things may differ somewhat. Paul warns against “false humility” (repeated for emphasis: 2.18, 23) and detailed testimony of spiritual experiences with the worship of angels. This is linked to “harsh treatment of the body”. These regulations seem wise and dedicatedly spiritual, but actually they fail utterly to ‘restrain sensual indulgence’ (2.23). Again, the history of the Christian church and monastic bodies has often followed this sad pattern.

Such people may seem outwardly wise and gifted, but Paul declares that they have “lost connection with the Head” (2.19). As always in Paul’s letters, the unique head of the church as a body is Christ. With Christ as our head, the church will be “held together” in loving fellowship and unity of all its members. It will then grow with genuine God-given growth (2.19).

Christ supreme

Man-made regulations are just a shadow of things to come. They don’t represent the wonder of God’s purposes and promises. The glorious reality is found uniquely in Christ (2.17). If we have put our faith in Christ, his death on the cross has broken our connection with “the basic principles of this world”. To submit again to merely human rules denies the reality of Christ’s saving work on our behalf. The ‘false humility’ and apparent spirituality of such submission to rules can even ‘disqualify us for the prize’ (2.18). Through his cross and resurrection Jesus has won for us the awesome prize of assured forgiveness of all our sin and the promise of eternal life in glorious union with God in his kingdom. What a wonderful future has been won for us by Jesus! How ridiculous, therefore, to submit again to forms of religion which he has overcome in his death on the cross! In Christ we have freedom from the power of all other ‘powers and authorities’! Let Jesus therefore have full authority and rule supreme in his church and in our personal lives!

P.S. My apologies for having missed a week, but some of you will be aware that we suffered a scam and this has given us severe problems with our computer – still not entirely overcome. Please post a comment if you would like our new email address.

In Christ: from death to life (Colossians 2.9-15)

The fullness of the Deity (2.9-12)

In the previous verses Paul stressed Christ’s absolute supremacy and warns against false teachers who might deceive the Colossians with “hollow and deceptive” teaching. But he didn’t go into detail concerning the wonder of who Jesus is and what he has done for his people. Now in 2.9-15 he excites us with the riches inherent in Christ and his work for us.

Paul often uses the repetition of a word to underline his teaching. In 2.9-12 Paul repeats the preposition ‘in’ seven times. The first three relate directly to Christ himself; “in him dwells all the fullness of the Deity bodily”, “and in him you have been filled”, “in him you have been circumcised with a circumcision not performed by human hands”. Paul follows this with three developments of his declaration that we have been circumcised in Christ: “in putting off the body of flesh”, “in Christ’s circumcision”, “being buried together with him in baptism”. Finally Paul triumphantly affirms that “in him you have been raised through faith in the power of God who raised him from the dead”. Thus Paul opposes all possible false teachings which give supremacy to other gods or philosophies. All the fullness of Deity is found in Christ. This refers to the essence of deity rather than the characteristics of deity. Jesus has of course all the nature of true deity – God’s love, holiness, grace, power etc. But this verse is rather asserting that Jesus is entirely and essentially God. And then follows the staggering declaration that Christians are so linked with Christ that his divine life is now imparted to us. No other religion would even consider the possibility of this.

Paul is in no way saying that the outward forms of circumcision and baptism have effect. He is concerned with the heart and with faith, circumcision “not performed by human hands”. In Romans 2.29 he talks likewise of “circumcision of the heart”. Paul thinks of baptism as a sign that we have been buried with Christ (2.12), entirely dead and cold. Wonderfully, however, we have also been raised with Jesus through our faith in God’s resurrection power. We, like Jesus, were hopelessly dead, but the power of God has raised us with him to new and eternal life. Like the dead Jesus, we could never bring ourselves to that resurrection life, but God (not the human sacraments of circumcision or baptism) does this for us. We must just trust him in faith.

Triumph in Christ (2.13-15)

Just as Paul had reminded the Colossian Christians of their past alienation from God (1.21), so he again points out that they had previously been ‘dead in their sins and the uncircumcision of their flesh’ (2.13). Having declared that God’s life-giving power had raised Christ from the dead (2.12), 2.13 begins with the emphatic words “and you” (cf. KJV). What God did for Christ he does also for those who put their faith in Christ. God has overcome the horror of death and given them life with Christ. This affirmation leads Paul to a wonderful description of the fundamental Gospel. In this he changes the pronouns. He has been writing about the Colossian believers, using the term ‘you’. But now he replaces ‘you’ with ‘us’, thus widening the life-giving work of Christ to reach all Christians everywhere.

The key to Paul’s statement ‘making us alive with Christ’ lies in the simple, but glorious declaration that “he forgave us all our sins” (2.13). No sin can be too awful to be forgiven. As I write this, a vivid memory comes to mind. A fine German Christian confessed to me how he had worked as a Nazi guard in a concentration camp and had used his whip to drive thousands of naked Jews into the gas chamber. He now confessed his sins in church every Sunday and struggled privately to find God’s cleansing. But he could never experience God’s forgiveness through the death of Christ. Coming from a German Jewish family background, what a privilege to put my arms around his shoulders and declare in the name of Christ that “God is faithful and just and forgives us our sins and purifies us from all unrighteousness” (1 John 1.9). Tears of repentance, faith and forgiveness flooded us.

Do we have some sin in our background which nags us and never seems to be forgiven and cleansed? If so, claim God’s promises.

Such forgiveness of sin has become possible because Jesus has dealt with the Old Testament observation that the all-holy God cannot even look on sin (Habakkuk 1.13). As sinners, we all deserve God’s judgment and we are cut off from his presence. As is written in Romans 6.23, “the wages of sin is death”. Throughout the Old Testament scriptures, sin clearly incurs the curse of God’s judgment. Gloriously, however, Jesus has paid the penalty for all our sin through his death on the cross (2.13/14). There he suffered the death that we deserve. On the cross he experienced total separation from God and in agony cried out “My God, my God, why have you forsaken me?” (Mark 15.34) and darkness covered the earth (Luke 23.44). Thus, Jesus endured the legal judgment of God against our sin, “nailing it to the cross” (2.14). Through his death on the cross Jesus has disarmed Satan with all his spiritual ‘powers and authorities’ as if they were pathetic prisoners behind the triumphant Christ in a military victory parade (2.15).

What a glorious reality! Like the Colossians, we too ‘were dead in our sins’, but God has made us alive with Christ’ (2.13). In the original Greek, 2.15 brings 2.9-12 to its glorious conclusion with a final “in him”. All glory, honour, splendour and worship belong to Christ – and to him alone.

EDITOR’S NOTE: Martin and Elizabeth’s email account was hacked last week – please ignore any strange email requests from them for money, etc. They are fine and the matter is being resolved. If you have any messages for them you can add them to the “comments” section of this blog.

Agony, Mystery, Christ (Colossians 2.1-8)

The purpose of agony (2.1-5)

Chapter 2 picks up on themes from the end of chapter 1. In 1.29 we read that Paul ‘struggled’ with all God’s energy to present everyone perfect in Christ. Now in 2.1 he adds that he is specifically ‘struggling’ for the Christians in Colosse, Laodicea and others who haven’t met him. The English language derives the word ‘agony’ from the Greek for ‘struggle’. While rejecting Lohmeyer’s assertion that this word refers to martyrdom, clearly it does denote much hard toil, wrestling and inner struggles. We note therefore Paul’s profound love for other believers, even those he does not know personally.

1.26/27 spoke of the ‘mystery’ which had been hidden throughout Old Testament times, but has now been revealed in the coming of Christ, “the sure hope of glory”. Now in 2.2/3 Paul declares his earnest desire that the Colossian Christians might “know the mystery of God”. Christ himself personifies and encapsulates this ‘mystery’. The people of Colosse might be searching for ‘wisdom and knowledge’ through their gods, philosophical brilliance or other studies and persuasive speech (2.4: NIV ‘fine-sounding arguments’), but the ‘treasures’ are actually to be found in Christ.

One thing leads to another. These verses progress from one ‘therefore/’in order that’ (Greek: hina) and ‘leading to’ (Greek; eis) to another. Paul agonises for the Colossians in order that “they may be encouraged in heart and united in love” (2.2) leading to “full riches of complete understanding and knowledge, leading to knowledge of the mystery of God”. Paul tells them these things in order that no-one should deceive them (2.4).  How then can the Colossian Christians be guarded against unbiblical teaching? Paul begins his answer to that question by emphasizing the work of the Holy Spirit in encouraging and comforting their hearts. Paul here uses the verbal form of ‘Paraclete’/comforter, a descriptive name for the Holy Spirit in John 14 and 15. Paul combines this personal work of the Lord in the heart with loving oneness as the body of Christ. The Spirit’s comforting strength inwardly and their love together in fellowship is further strengthened by “all the treasures of wisdom and knowledge”. We are reminded that false teaching was perhaps asserting  a spiritual knowledge only attained by the spiritual elite. While it is true that such wisdom may seem unattainably hidden, it can be found by us all in Christ. In Christ’s incarnation, atoning death and life-giving resurrection God’s mystery has been revealed. Christ is all-sufficient.

Therefore (2.6-8)

Using military terms, Paul is delighted to note the continuing ‘order’ and steadfast ‘firmness’ of the Colossians’ faith in Christ (2.5). They had not yielded to false teachers’ attacks; but Paul remains concerned that they should continue to walk (Present Continuous tense) in Christ Jesus, the Lord. He here uses the full title “Christ Jesus, the Lord” to underline his supremacy. Then, changing to building metaphors, Paul urges them to remain strongly ‘rooted/grounded’ and ‘built up’ in Christ. Fearing the danger of attacks from a false teacher, Paul is glad that their daily walk with Christ has strong foundations and maintains well-ordered lives. He also observes that they were continuing strongly in the teaching and faith which they had received. Their current walk in Christ proceeds from the solid biblical foundation which had initially led them to saving faith in Christ. The climax of their sound Christian faith resounds with joyful thanksgiving (2.7). In his letters Paul consistently emphasizes thanksgiving and joy. The wonderful work of Christ for us should lead inevitably to enormous joy and gratitude. Paul doesn’t mince his words. The Colossians were ‘abounding’ (NIV: ‘overflowing’) with thankfulness, using the Greek word ‘eucharistia’. This term, from which comes the English ‘Eucharist’, conveys tremendously joyful thanksgiving. Long-faced solemnity should play no part in our celebration of Christ’s death for our salvation.

So, Paul warns them not to be deceived through ”philosophy and empty deceit” which depends on human tradition and worldly thinking. Paul fears lest someone ‘takes them captive’ (2.8); the word may also carry the sense of ‘carry off as booty’ (O’Brien), taking them away from the truth into the slavery of erroneous teaching. Did Paul have a particular church leader in mind, whose false teaching might remove Christ from his position as the unique source of authority and blessing? Paul also warns them against ‘human tradition and the thought patterns of the world’. Both secular and ecclesiastical traditions can easily assume absolute authority, although they may have little or no biblical backing. Likewise our surrounding secular patterns of thought can pressurise the Christian church to change their moral and theological beliefs. But, as Paul infers in 2.8, all our faith, thought patterns and daily behaviour should be based on Christ alone. Let the old baptismal confession rule in our lives: Jesus is Lord!

Questions:

1.     What secular or ecclesiastical traditions might threaten the unique authority of Christ in your situation?

2.     What patterns of thought in society are pressurising your church ethically or theologically?

Reconciled through the Gospel (Colossians 1.21-29)

“And you . . .  (1.21-23)

1.20 affirmed that God has reconciled all things to himself through Christ. Now, Paul includes the Colossian believers in that reconciliation. The opening words “and you” in 1.21, together with the “but now” of 1.22, remind his readers of this reconciliation. God now welcomes them to himself, although they had formerly been “alienated from God” through their worldly mind-set and evil behaviour. We may notice how our attitudes of mind inevitably work out in our daily behaviour. It is good for us sometimes to be reminded of our lives of alienation before God met us and gave us new life. We owe the Lord so much! His grace should move us to wholehearted love and commitment.

In this Epistle Paul constantly emphasizes the bodily and physical nature of our salvation. He therefore observes that our reconciliation comes “by Christ’s physical body”. In this way he attacks the Gnostic belief that the physical is evil, while salvation is purely spiritual.

Being reconciled to the all-holy God by the death of Christ on the cross, we are brought by Christ into God’s glorious presence. Our sin has been washed away through Christ’s shed blood, so he can present us to the Father “holy in his sight, without blemish and free from accusation” (1.22). While Lightfoot says that Paul is here using sacrificial terms, O’Brien shows their reference to the law court. We are brought before the court and shown to be blameless and “free from accusation”. Even Satan as the great accuser (cf. Revelation 12.10/11) must remain silent without any accusation to bring against us. All has been paid for on the cross and, glorious fact, we stand before Almighty God with Christ’s righteousness covering us.

With the conditional “if you continue in your faith” (1.23), Paul is not doubting the Colossians. He is merely pointing out the necessity of remaining “established and firm” in the sure hope of the Gospel. This hope assumes a sure confidence and assurance. God has promised his gifts of redemption, salvation and eternal life in the Gospel of Christ. And God never breaks his promises. The challenge comes to each one of us, will we remain faithful to God throughout our lives, until he calls us to himself in glory?

Apostle, Presbyter and deacon (1.23-29)

In 1.1 Paul described himself as an “apostle of Christ Jesus” and now in 1.23 he declares that he is a “deacon of the Gospel” (NIV: ‘servant’). In general, Paul seems little interested in ecclesiastical titles, but rather in the ministries associated with words like ‘apostle’, ‘presbyter’ and ‘deacon’. He can therefore describe himself as an apostle and, at the same time, also a deacon.

Apostle.  The word ‘apostle’ signifies someone who is sent. Paul held God’s calling to preach the Gospel as the very foundation for his life. At his initial conversion God gave him the commission to ‘carry the Lord’s name before the Gentiles and before the people of Israel’ (Acts 9.15). He immediately “began to preach in the synagogues that Jesus is the son of God” (Acts 9.20) and that “Jesus is the Messiah” (Acts 9.22). But God also gave him the particular responsibility of bringing Gentiles (non-Jews) to faith in Jesus and planting Christian churches in the provinces north of the Mediterranean. Particularly because of his missionary service, Paul claims the title of ‘apostle’.

Presbyter/Priest/Elder The term ‘presbyter’ originally carried the sense of being older in age. It was assumed that older age brings experience and wisdom, so older people were respected in leadership. In Israel older men sat in the city gates and were consulted in legal and pastoral issues. Such respect and leadership then became normal for older Christians in the church.

Although the word ‘presbyter’ (Greek: presbuteros) leads to the English word ‘priest’, it is not the word used for a sacrificing priest in the Old Testament (Greek: hiereus). In the church of Jesus Christ presbyters/priests have preaching and pastoral responsibilities, but they do not carry out sacrifices. The Lord’s Supper/Holy Communion in no way re-enacts Jesus’ sacrificial death. Priestly Mass vestments should not be used in a Christian church.

Deacon It is assumed that the choice of seven men to “wait on tables” (Acts 6.1-6) began the church practice of appointing particular people for social ministries. In Acts 6 this took place because the church was caring for Judaistic widows (and other needy Christians?), while Greek-speaking Hellenistic widows were being neglected. As we see in the early chapters of Acts, the believers shared their possessions and made sure that no Christian should suffer from deprivation or poverty.

The twelve apostles didn’t want to “neglect the ministry of the Word of God in order to wait on tables” (Acts 6.2), so they appointed deacons for such social ministry within the church. This allowed them to give their “attention to prayer and the ministry of the Word”. In most European countries (except Britain), the church still appoints ‘deacons’ for caring ministries, not just as the first step to ordination as a presbyter.

But Paul feels called of God to serve as a deacon (1.25) as well as being an apostle (1.1; NIV ‘servant’). But even as a deacon he linked that title to the primary ministry of ‘presenting the Word of God in its fullness’, not only to practical social care.

Fulfilling the work of Christ (1.24)

Influenced by Paul, Luke observes that his Gospel only recounts “all that Jesus began to do and to teach” (Acts. 1.1). The missionary work of the apostles, as described in Acts, reveals the on-going work of Jesus Christ after his resurrection. As Christians, we have become one with Christ and he continues his sacrificial sufferings and his saving ministry through us. Paul even declares that, for Jesus’ saving work to spread worldwide, Paul (and we too) ‘fills up in his flesh what is still lacking in regard to Christ’s afflictions’ (1.24). What an amazing truth! For the international spread of Jesus’ salvation, our sufferings for him are required as an integral on-going part of his death on the cross. And, without our suffering, witness and preaching, Christ’s ministry is incomplete. It feels almost blasphemous to say it, but Jesus’ saving work needs us! He works in and through us to bring his work to fulfilment. In God’s grace, we have Christ’s ‘energy’, his Spirit-given power in us.

The Word of God, the Mystery, the Gospel (1.25-28)

Throughout the Old Testament era, the awesome message of “Christ in you, the hope of glory” (1.27) remained “hidden”. But now we can rejoice that “the glorious riches of this mystery” have even been made known “among the Gentiles”, as well as the Jews.  Through the proclamation of God’s biblical Word, “everyone” (1.28: repeated twice for emphasis) can now become “perfect in Christ”. We can know for sure that Christ is not merely some distant Saviour, but actually indwells us by his Spirit. His living presence in us by his Spirit gives us also the sure “hope of glory”. We can experience now, and look forward in the future, to the glory of being fully with Christ in the brilliant presence of the Father. So we should join Paul in ‘labouring’ “to present everyone perfect in Christ” (1.28).

Martin and Elizabeth celebrating Elizabeth’s 90th birthday