Paul & His Two Spiritual Children

 

The Epistle from Paul the Apostle to the Church Elder Philemon revolves around Philemon’s reconciliation with his runaway slave Onesimus. These are the three main characters of this Early Church drama: Paul, Philemon, Onesimus.

Philemon was a rich and well-known citizen of Colossae. According to the text of the epistle itself Philemon was converted by Paul (v 19), probably in Colossae or Ephesus during Paul’s extended time of ministry in that region (Acts 18:23-20:38). Philemon would become a model of love and faithfulness toward the Lord Jesus and toward all the saints (v 5). Philemon’s house hosted one of the Colossian churches. It was a place where the hearts of the saints were refreshed (v 7). Philemon’s two closest helpers in life and ministry were Apphia (believed to be Philemon’s wife), and Archippus (most likely their son). Paul’s epistle is primarily directed to Philemon, but is, secondarily written to Philemon’s family and “the church in (his) house” (v 2).

Philemon as a Roman citizen owned slaves, one of which was Onesimus. The text does not reveal why, but Onesimus determined to run away. And he evidently stole what he needed to aid himself on his journey (v 17-18). Apparently Onesimus ran away so that he could seek out the Apostle Paul (who at that time was imprisoned, most likely in Ephesus). Once connected, Onesimus was converted by Paul. Paul describes Onesimus’s conversion, saying, “…my son Onesimus, whom I have begotten while in my chains (in prison)” (v 10). Onesimus grows into such a useful helper for Paul in the ministry of the Gospel (v 13b), that he wants to keep Onesimus for himself rather than send him back to Philemon. But Paul knows that the situation between Philemon and Onesimus (as well as Philemon’s family and the church in his house) must be resolved. There must be a reconciliation of master and slave so that all can move forward for the sake of the Gospel.

After Paul’s opening greeting, he breaks into a prayer (v 4-7), praising Philemon for his love and faithfulness to Jesus and to all the saints, and praying that the communion/sharing/fellowship (koinonia) of their faith would be energized by the knowledge that comes upon them from above (epignosei) of every good thing they experience through their union with Christ Jesus (v 6 MT).

The point of Paul’s prayer is that all faithful followers of Jesus are equal partners, they are in communion, they share all the good things that are in Christ. This prayer is the basis of Paul’s request on behalf of Onesimus. That all who are in Christ share equally in the communion of all the good things that are in Christ. Paul is preparing Philemon to show this same kind of communion with Onesimus that Philemon shares with Paul (v 17).

Paul then launches into his detailed and artful request of Philemon on behalf of Onesimus (v 8-20). Rather than exercising apostolic authority to command Philemon (v 8), Paul appeals to the love possessed by Philemon (v 9a). Paul paints a picture of himself; aged and imprisoned (v 9b), knowing the love in Philemon’s heart, for Jesus and all the saints, will guide him (v 5).

 Paul finally reveals to Philemon the purpose for his epistle – Onesimus! (v10). And Paul is expecting Philemon to love Onesimus with the same love he has for the aged apostle in prison, even though he is a thieving runaway slave. But Onesimus is no longer just a thieving runaway slave, he is now a brother in Christ and a fellow worker in the Gospel.

Paul crafts his letter to Philemon in such a way as to allow Philemon to think Christianly for himself, to make the right choices of his own volition. What Pastoral good would it do for Paul to command Philemon, when Paul knew that the love of Christ in Philemon’s heart would guide him to do what was right (v 14).

Paul sees the providence of God in the estrangement of master and slave, for it was Onesimus’s running away that led to his encounter with Paul and his subsequent conversion (v 15). Onesimus’s temporary escape as a slave, results in Philemon receiving back a brother in Christ, and even more, a fellow worker in the Gospel (v 16). Paul ends his request of Philemon appealing to their partnership, their fellowship, their communion in Christ, “receive Onesimus as you would receive me” (v17). Paul, as it were, puts one arm around Philemon, and the other around Onesimus, saying to Philemon, “If he has wronged you, or owes you anything, put that on my account” (v 18). Paul assures Philemon he will repay Onesimus’s debt, but then reminds him, “don’t forget Philemon, you owe me your very life in Christ” (v 18-19).

Paul wraps up his request praising Philemon’s obedience in advance (v21a). Knowing of a certainty that Philemon’s relationship with Jesus will inform his actions as they relate to Onesimus. Paul knew that Philemon would do much more than he had requested (v21b). (Paul may have been hinting for Philemon to grant freedom to his slave Onesimus so that he could fulfil his ministry in the Gospel.) According to tradition, Philemon freed Onesimus and sent him back to Paul. Afterward, Onesimus became bishop of Berea in Macedonia and was martyred in Rome during the reign of Trajan.

This epistle to Philemon along with Paul’s epistle to the Colossians was hand delivered by Tychicus and Onesimus (Colossians 4:7-9). Imagine Philemon reading the epistle from Paul with Onesimus standing in front of him! They both must have smiled as they listened to the sage wisdom of their spiritual father, Paul.

What is Meant by “Put on the Whole Armor of God?

 In Ephesians 6 we encounter that portion of Scripture where Paul commands us to clothe ourselves with the “armor of God”, the same armor that the Lord Himself wore in the day of battle (read Isaiah 59). God’s will for believers is to carry out a victorious campaign of warfare against the devil, overcoming all his schemes of deception.

The imagery that Paul alludes to, of a soldier arrayed in battle gear, is the very armor of God that “the Intercessor” (Isaiah 59:16) put on when coming into the world to do battle with the enemy so that he would save us from our sins. The Lord Jesus in battle: lived a life of perfect sinlessness, defeating the devil on every front (Matthew 4:1-11; Matthew 26:36-46), then by his death on the Cross he destroyed death along with the devil’s power (Hebrews 2:9-14, 1 John 3:8, Colossians 2:14-15); then by His Resurrection he grants to us the hope of eternal life (Titus 3:7).

Ephesians 6 must be read in the light of what Paul wrote in the chapters leading up to his command for us to put on the armor of God. In Ephesians 4:17 – 5:20 Paul describes the “wrestling” we do with the “old man”, that is, the sinful fallen nature that plagues every human being. Paul explains the need to overcome the darkness of the world by becoming the light, and then unveils the necessity of defeating wickedness by bearing “the fruit of the Spirit, that is goodness, righteousness, and truth.” (Ephesians 5:8) Our victory over the world, the flesh, and the devil is experienced as we cooperate with God, obeying his commandments and acquiring his virtues.

The enemy schemes to convince us to justify our sinful behaviors – lying, anger, stealing, corrupt speech, bitterness, wrath, slander, malice, sexual sins of all kinds, covetousness and greed, foolish talking, and jesting. Often the devil works through false teachers to deceive you into accepting some of these sinful behaviors as justifiable. As it is written in 6:12, our warfare is with “the rulers of darkness, and spiritual wickedness”, this is why Paul in 5:8-20 exhorts us to overcome the rulers of darkness by walking as children of Light, and to conquer spiritual wickedness by always staying ‘Awake”, daily redeeming the time, refusing to be a sleepy soldier at their post, refusing to waste precious time on worldly vices or devices, or unnecessary amusements, avoiding the escape of alcohol or drugs. Instead, we are motivated to daily being filled with the Holy Spirit.

We are to live as Jesus lived. We are to battle as Jesus did, with the very same armor clothing us – truth worn like a belt that signifies our loyalty to King Jesus, living righteously protects our hearts and vital organs like a breastplate, our protective footwear is living the Gospel of peace, when the fiery darts of doubts and false doctrines fly our way we extinguish them with “the shield of faith”, that is the wholesome words and sound doctrine of Jesus and the Apostles (1 Timothy 6:3; Acts 2:42); our heads (our mind, will, & emotions) are encased in the protective “helmet of salvation” by which we throw down every thought, every imagination, and every habit that is contrary to Christ (2 Corinthians 10:3-5). Lastly, once clothed for battle, we are then able to take hold of the sword, the sword of the Spirit, which is the rhema of God – God’s words in our mouths and subjugate the enemies of our souls (Matthew 4:1-11, Psalm 143:12, Luke 10:19, James 4:7-10, 1 Peter 5:8-10).

Paul finally reveals in verse 18 the context of this warfare and the necessity of the armor of God. It is when we stand in prayer, communally (in church), and personally as we daily live out our lives in Christ to the glory of God the Father. We are to “continue in prayer, being watchful with thanksgiving.” (Colossians 4:2) We are to “pray without ceasing.” (1 Thessalonians 5:17) We are to “Watch and pray that we enter not into temptation.” (Matthew 26:41) Prayer is to be as our breath, constant.

Brothers and Sisters, “Put on the whole armor of God by living a godly life of truth, of righteousness, of Gospel-driven peace, of being established in the Faith, of acquiring the mind of Christ, and by filling your mouth with the words of God as you pray without ceasing.

HOLY SPIRIT OR HOLY GHOST

The reason many Christians will refer to the Spirit of God (the Holy Spirit) as the Holy Ghost is because the King James Version uses the words Spirit and Ghost interchangeably. In all the major events of the Spirit of God coming upon believers (John 14:26; Acts 2:4; Acts 2:38; Acts 10:44; and Acts 19:6) the KJV says "the Holy Ghost" came upon the believers. "Spirit" and "Ghost" are renderings of the same Greek word "Pneuma" which means breath or wind. The advantage of the rendering "Spirit" is that it can always be used, whereas "Ghost" always requires the word "Holy" prefixed (Vines Dictionary). 90 some times the KJV says "Holy Ghost". I have known Christians in certain denominations, where they are not acquainted with the KJV, that are totally creeped out by referring to the Spirit as the Holy Ghost. I think I have seen them shudder!!! But historically "Ghost" was used for "Spirit" because of theological reasons. The Person of the Holy Spirit (Ghost) comes into the world. The invisible Spirit is a Person. Anyway, in Old English "Ghost' was a synonym for "Spirit", and was actually the only meaning of it. I hope this may help.

T-H-A-N-K-S

T - Theosis
H - Hesychasm
A - Asceticism
N - Nepsis
K - Katharsis
S - Synergy

Thanks in the Greek is "Eucharist". Thanksgiving is the same. In Holy Communion(1 Cor. 10:14-17) there is a real participation in the Body and Blood of Christ. The Greek word for "Communion" is "Koinonia". The word Koinonia is saying that something "actual" is taking place when believers partake of the Body(bread) and Blood(cup of blessing) of Christ. This moment of "Communion" is the apex of Divine Worship established by Jesus Himself(Matt. 26:17-29; Luke 22:19,20; 1 Cor. 11:23,24) in the "Divine Liturgy". It is at this point where the believer is sanctified mystically through the physical elements of the bread and cup.

There are several "spiritual" practices that are a part of our "walk in the Spirit"(Gal. 5:16-24) that lead us to "Communion with God". These are spelled out in the acrostic: T-H-A-N-K-S.

T is for "Theosis". Theosis is Greek and means "becoming God" or "becoming like God", or "Godlike". 2 Peter 1:2-4 instructs us that we are to be "partakers of His divine nature"(v. 4), that "His divine power has given to us all things that pertain to life and godliness"(v. 3). Our ultimate "thanksgiving" for this amazing gift of salvation(sharing in God's divine nature) is celebrated in the Eucharist/Holy Communion. Theosis prepares us to receive the Eucharist, and the Eucharist causes us to experience Theosis in a very special way instituted by Jesus Himself.

H is for "Hesychasm". Hesychasm is Greek and means "the practice of silence". Hesychia is defined as quietness, stillness, tranquility. The goal of hesychia, inner stillness, is NOT mystical silence, but rather listening for the voice of God. Christian stillness is a silence not of emptiness, but of fulness. The ultimate aim is a mystical union with God within a context of silence. The art and heart of Eastern Orthodox prayer teaches that body and mind are brought to solitude and
quietness in order to experience the peace and silence that surround the presence of God(Col. 3:15-17). Note what is written in these three verses carefully: We are called "in one body", the church.  When the church gathers we can "let the peace of God rule in our hearts" as we practice stillness; we take in the "Word of Christ" richly(through the hundreds of scriptures that fill the Divine Liturgy; we "teach and admonish one another(corporate context) with Psalms, and hymns, and spiritual songs"; and finally we offer up "thanks"(the Eucharist) to God the Father in the name of the Lord Jesus.

A is for "Askesis". Askesis is struggle, discipline. We get the word "asceticism" and "ascetic" from "askesis". Christians are to be "ascetics", and we are to practice "asceticism" which is the various methods used to fight the passions and evil habits, to overcome temptation. Askesis is exercise, it is likened to the athletic training of Olympic athletes(1 Tim. 4:7,8; 1 Cor. 9:24-27). "the Apostles inherited the entire life of Christ, they were eyewitnesses and partakers of His works and acts. They inherited the lengthy fasts...they inherited night-long prayers, and agony in prayer. "Why do you sleep? Rise and pray(Luke 22:44-46)..."if they persecuted me they will persecute you(John 15:20)...They inherited agony, suffering, and crucifixion..."The cup that I will drink you will drink"(Mk 10:39). (Matthew the Poor from "Communion of Love"). The whole of Christianity is the life of askesis. It is a way of life, a lifestyle. It is exercising your will to focus on spiritual growth. It is to "study" the scriptures, to practice humility, to exhibit chastity and fidelity, to fast and pray, to counter-speak with the Word of God against every thought contrary to the will of God(2 Cor. 10:3-5), to struggle against sin. Jesus taught "the narrow gate"(Mt. 7:13,14). Jesus taught that his Father is the vinedresser who prunes us(John 15:1-8). Frank Schaeffer, son of the famed Evangelical Scholar Francis Schaeffer and convert to Orthodoxy, had this to say about, "A Christianity Without Asceticism": "The American 'God' loves you and has a wonderful plan for your life, but he does not want you to have to struggle to realize it...it is the illusion of crucifixion without nails, of salvation through self-realization, of worship as entertainment, not the faith of the Fathers believed in by all Orthodox Christians everywhere since the beginning."(Letter to Aristotle by Frank Schaeffer). But always remember that askesis is a means to an end, all the disciplines are so that we can be deified, experience theosis, acquire the grace of the Holy Spirit, know union with God.

N is for "Nepsis". Nepsis is a Greek word which means vigilance, watchfulness, alertness, attentiveness. Nepsis is "Inner Attention", "Holding Vigil", "Being Mindful". Nepsis is based on the words of Jesus, "Watch, therefore, for you do not know what hour the Lord is coming(Matt. 24:42). "Blessed are those servants whom the Lord when He comes, shall find watching(Luke 12:37). "Watch! What I say to you, I say to all: Watch(Mark 13:33,37). "Watch and pray that you may not enter into temptation(Matt. 26:40-45). Watchfulness is our conscious effort to not be sleepy, to remain alert, awake(Eph. 5:14-16; Rom. 13:11-14). We are not to let our minds drift, instead, we are to "Think on these things..."(Phil. 4:8). To think, by definition, is to intentionally engage your mind, to put it into gear, and not remain in neutral, drifting wherever. And when we successfully "Set our minds on the things above, and not on the things on earth"(Col. 3:2) we experience what is written in the "Song of Songs", "Though I sleep, my heart keeps awake"(5:2). We practice "nepsis" with our "daily prayer rule", keeping the hours of prayer as best we can. We are "mindful" to read and study Holy Scripture. We stay "alert" through fasting, and controlling our appetites. And we practice "nepsis", "inner attention" during worship.

K is for "Katharsis". Katharsis is Greek and means "cleansing the heart". God cannot be known unless the heart is purified through tears of repentance, this is katharsis. Jesus said, "Blessed are the pure in heart for they shall see God"(Matt. 5:8). "Purify your hearts, you double minded"(James 4:8). "And everyone who has this hope in Him, purifies himself, even as He is pure(1 John 3:3). We purify our hearts through repentance, through the "gift of tears". Penthos, a Greek word for "penitential sorrow", means "a broken and contrite heart,
being filled with godly sorrow". St Paul instructs, "Godly sorrow works repentance to salvation"(2 Cor. 7:10). St John teaches that the joy of fellowship with God is restored through repentance and confession(1 John 1:1-2:2). The Church Fathers call this "repentance", this "turning of the heart", "joy-creating sorrow". The Gospel teaching of "Jesus and the Sinful Woman"(Luke7:36-50) shows us "the gift of tears"
washing the feet of Jesus resulting in the woman being forgiven and saved. St Peter "wept bitterly" over his denial of Christ and was restored to his apostleship. King David said to God, "I remember thee upon my bed, and meditate on thee in the night watches." And, "I am weary with my groaning; all the night make I my bed to swim; I water my couch with tears." And finally the "Repentant King" said, "...Put thou my tears into Thy bottle: are they not in your book?"(Ps. 63:6; 6:6; 56:8). God sees your tears, and those tears are a gift that washes you clean of your sins. And to show how precious are the tears you cry in repentance, he bottles them, and records them in His book!!!

S is for "Synergy". "Synergy" is a New Testament Greek word, from "syn" meaning "with", and "ergon" meaning "work". "The word synergy expresses the Biblical teaching that God does not force His grace upon us, but guides and strengthens us when we submit to His will. Synergy is derived from the word synergoi, fellow workers with God, used by Paul in 1 Cor. 3:9"(Philokalia p. 197 by Anthony Conairis). The Scriptures are filled with this truth: "Except the Lord build the house, they labour in vain that build it..."(Ps 127:1). Paul says that he "laboured more abundantly than they all, yet not I, but the grace of God which was with me"(1 Cor. 15:10). We do the planting and the watering and God is the one who gives the growth(1 Cor. 3:6,7). "I can do all things through Christ who strengthens me"(Phil. 4:13). In the Great Commission of Mark
16:15-20 we see, "the Lord working with them and confirming the Word with signs following". Phil. 2:12,13 is telling us that when "we work out our salvation" we are not earning it, but we are allowing it to be alive in us daily. And Jesus said, "Take my yoke upon you"(Mt. 11:28-30). A yoke binds two oxen to share the work load, working in concert. The challenge is for us to carry our burden through hesychia, nepsis, askesis, katharsis, and synergy and allow Jesus to complete the work of theosis in us!!!

THE POWER OF THE HOLY SCRIPTURES

2 Timothy 3:15-17 > You must know the reality of the Word of God > That the Holy Scriptures are truly God-breathed - Inspired by God the Holy Spirit > That the Scriptures are Faithful and True (Revelation 22:6)

2 Peter 1:1-21 > You must know that the Scriptures were Spoken by holy men who were moved by the Holy Spirit > That the Scriptures were not given a private interpretation, (the prophets - Apostles - Evangelists recorded the Voice of the Spirit in Scripture), but were truly written under the inspiration of the Holy Spirit > You must know that the Scriptures are a "more sure word of prophecy", meaning more sure than actually hearing a voice from heaven like Peter did on the Mount of Transfiguration (Matthew 17:1-5) > The Scriptures can be trusted, believed , obeyed, and acted upon > And note the context of verses 16-21 by looking back to verses 1 - 15 > God is calling us to "partake of the divine nature"(verse 4)  > And how do we do that? By the exceeding great and precious promises (verse 4) and by the things that pertain to "life and godliness" that His divine power has given to us (verse 2) . It's by this knowledge that  the Grace and peace of God are "multiplied" to us - It is how what is written in verses 5-15 become a reality.

1 Peter 2:2 > We must "desire the sincere milk of the Word of God > We must realize the Word of God is our "necessary' spiritual food (Job 23:12)  > That the Scriptures are to be eaten and to become "the joy and rejoicing of my heart (Jeremiah 15:16) > The Word of God is sweeter than honey and the honey comb (Psalm19)

John 14:15-23 > Keeping the words of Jesus brings you into communion with the Holy Trinity.

Acts 20:32 > The Word of His Grace is able to build you up > Deuteronomy 6:3-9 - You are to love God, put God's Word in your hearts, and teach them diligently to your children by speaking them at all times; when you rise up, when you walk in the way, when you sit in your house, and when you lie down > Joshua 1:8 - You are to meditate on the Word of God day and night.

John 8:12-59 > "Love for truth is the cornerstone of spiritual life" > Truth is a person - JESUS CHRIST!!! (John 14:6) > The "Truth" Jesus is speaking of in John 8:31,32 is the "Truth" that He is the great "I AM" (verse 58) > It is through the words of the prophets (the Hebrew Scriptures/Old Testament) that the Jews could know that He, Jesus, is the "One", the "Messiah". > The Holy Spirit is the Spirit of Truth (John 16:13-16) > The Truth is embodied in the Church, which is the "pillar and ground of the Truth" (1 Timothy 3:15) (2 Thessalonians 2:15; 1 Corinthians 11:2,23) > The Household of Faith ie., the Church is built upon the Apostles and Prophets (their teachings both written and oral) and primarily upon the Teachings and Life of Jesus (Ephesians 2:19-22; Ephesians 4:1-16) > You are sanctified ie., glorified, divinized, transformed, transfigured, saved from sin, set apart from this worlds power, by the Words of Jesus, the Truth of Jesus - John 17:17-20 > The Mystery of Christ, which was revealed to the holy apostles and prophets by the Holy Spirit, can be understood "when you read" what is written in Scripture (Ephesians 3:4-6)

Acts 17:10,11 > We should be like the "noble Bereans" and "receive the Word with readiness of mind, and search the Scriptures DAILY" > "Prove all things, hold fast that which is good" -
1 Thessalonians 5:21 > All of us, but especially the bishops(Elders/pastors), should "study" the scriptures (2 Timothy 2:14-18) and even more so the young preachers (1 Timothy 4:12-16) > "May the sun, on rising, find you with a Bible in your hands" (Evagrius - 4th c.)

Matthew 7:24-27 > Build your house on the rock by being a doer of the words of Jesus - which means we do what Jesus taught in the very sermon(on the mount - Matthew 5:1-7:22) which he finished up with the challenge and warning about building your house/life on sand of disobedience or the rock of odedience!!! Jesus in-depth teaching on "the spiritual life" should be memorized and practiced in the community of saints, the Church. That's us. We do these things together!!! > "Be ye doers of the Word and not hearers only - James 1:18-27 > Psalm 1:1-3; Psalm 119!!! > "The Scriptures were not given to have merely in books, but that we may engrave them on our hearts" (St John Chrysostom 4th c.)

John 15:1-8 > We are the branches, Christ is the Vine. God's will is for us to be "clean through the Word"(verse 3), Washed by the washing of the Word(Ephesians 5:26) > we keep His life flowing through us by obeying this command, "if you abide in me and my words abide in you" > We are to be transformed by the renewing of our minds(Romans 12:1,2)

Ephesians 6:10-18 > We are to do spiritual warfare with "all kinds of prayer" taking "the sword of the spirit which is the Word of God" > We are to follow Jesus example - Matthew 4:1-11 - resisting the lies of the devil with "It is written..." > We are to "Let the Word of Christ dwell in us richly" by teaching and admonishing one another in "psalms, hymns, and spiritual songs"(Colossians 3:16) - This is done primarily when we gather together to pray the "Psalms" or "sing songs of true worship".

THE FOUR DEFINITE ARTICLES OF THE EARLY CHURCH

   

When the Holy Spirit was poured out on the Day of Pentecost three thousand souls received the word of God through Peter's preaching (Acts 2). Those who gladly received the word were baptized and added to the church (Acts 2:41). Then we read of four things these believers in Jesus were radically committed to: "And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread and in prayers." (Acts 2:42 KJV) Many well-meaning Bible believing Christians have endeavored to re-create the early church by applying this verse, and its four imperatives to their own group of Jesus-followers. 

    A very important fact needs to be pointed out about these four imperatives which provided a framework for "the church to be the church." For it is a fact that these four imperatives are four definite articles of the early church and are the very articles that the Church has been framed around since Pentecost!

    The Greek New Testament gives us insight into exactly how the early church lived out its new life in the Spirit. Each of these four imperatives, in the Greek, are preceded by the definite article "the".  Acts 2:42 should read, "And they continued steadfastly in THE apostles' doctrine and THE fellowship, and in THE breaking of bread and THE prayers." There are four definite articles that make up the superstructure of the Pentecostal Church, which is another way of saying the One True Church of Christ, the Church which was born on the Day of Pentecost.
    The first imperative: The Jesus-followers were to be devoted to growing in the knowledge of those teachings that the Apostles were articulating, which they had received from Jesus and the Holy Spirit. All other teachings must be scrutinized in the light of THE Apostles' doctrine. There was a definite body of truth, that is, Apostolic teaching, that the new believers were catechized in. The second imperative: These Pentecostal Christians were to continually be devoted to THE fellowship (koinonia, Greek), that is the communal life of the body of Christ, the Church. This would include most especially the gathering together for worship and extend to having all things in common so that not one member would be without their needs met. The third imperative: These early Christians were to be steadfastly participating in THE 'breaking of bread', that is partaking of the Holy Eucharist. Breaking of bread is a New Testament idiom for the Eucharist. They were to never "forsake the assembling of themselves together" to commune with God via the bread and the cup of blessing (Hebrews 10:25; 1 Corinthians 10:16-17). The fourth imperative: These faithful disciples were to be wholly devoted to THE prayers. Not just a spontaneous prayer meeting where folks take turns praying extemporaneously but entering into THE prayers of the Church which had come to them from the synagogues and the temple. The very earliest Christians practiced these four imperatives in what could be called a Christian synagogue. They would offer the same prayers, sing the same Psalms, and read the same scriptures as their Jewish brothers, but with a Christified understanding of the "law of Moses, and the prophets, and the Psalms."
    These four definite articles should be the framework of each and every local church so that each church is truly complete, not lacking anything.
   
    

THE ROLE OF THE PASTOR

The role of the pastor is three-fold; to feed the flock, to lead the flock, and to protect the flock. (Acts  20:17-35; 1 Peter 5:1-4)

To feed the flock is to provide spiritual food, to declare all the counsel of God. The pastor must "study diligently" to  show himself approved unto God. The pastor must be a "workmen that needs not to be ashamed, rightly dividing the word of truth" (2 Timothy 2:15). So the teaching ministry of the pastor requires diligent study. The pastor must approach his study of the Word as a workmen, as one who hones his skill of handling the word of God, of rightly interpreting the scriptures (Hebrews 5:10-12; 1 Corinthians 4:1,2; 2 Corinthians 2:17; 2 Corinthians 4:1,2).

To lead the flock is to provide spiritual direction, firstly through the teaching ministry of the Word of God, and secondly as a priest for the flock as a whole and for individuals, to help them in their spiritual life. The entire fellowship is directed through the teaching ministry of the Word of God and the corporate spiritual practices that are set in place for building up of the entire body of Christ. The individual member is directed through an on-going relationship of confession, repentance, and prayer (James 5:16-20; 1 John 1:4-10).

To protect the flock is to identify false teachers that may arise from within the fellowship and the "grievous wolves" that would enter in (from the outside) among us, "not sparing the flock". The pastor must (1 Timothy 1:3-8) (1 Timothy 6:3-10) (2 Timothy 4:1-4) (2 Timothy 2:16-18) (Titus 3:9-11)protect his people from false doctrine.

The pastor must pray. He must keep his own "rule of prayer" diligently, taking heed to himself. Being careful to save himself so that others may be saved (1 Timothy 4:13-16). The pastor must intercede in prayer for each member of the fellowship, doing spiritual combat for the salvation of each member.

The pastor must "do the work of an evangelist" (2 Timothy 4:5), spreading the seeds of the gospel everywhere he goes. And if God wills, he may be graced with the healing and miracle ministry of Philip the Evangelist (Acts 8:5-13; Acts 21:8). This is our prayer.

"Where are the men sent from God?"

THE HEALING OF OUR PASSIONS

These two passages of Scripture, Galatians 5:22 – 6:2 and Luke 6:17 – 23, are simply awesome in their power to illuminate our understanding concerning our struggle with the passions and our victorious transformation of them through a life in the Spirit; and how Jesus wants to heal us of our spiritual sicknesses, those very passions, addictions, and crippling infirmities, that imprison us. By walking in the Spirit we crucify the passions and evil desires, and they are transformed by the life of the Spirit into the fruit of the Spirit in all goodness and righteousness and truth (Ephesians 5:9). The healing ministry of Jesus is a pictograph revealing to us a parallel between the sicknesses and physical maladies that Jesus healed, and the spiritual sicknesses, that is our passions in us, that are in need of healing. The sicknesses and demonic vexations that Jesus healed are metaphors for the healing of our passions, evil desires, and addictions. Have you ever noticed how we can be blind, in the dark because our spiritual eyes have cataracts or worse? Have you noticed how we can be deaf, our ears can’t hear the voice of God because of damaged eardrums from listening to the demonic frequencies of the world’s lies? Have you ever noticed how we want to do good, but our will is weak, crippled, like a withered hand? Have you ever noticed how we seem to be controlled by unseen forces? Have you ever noticed how we can be thrown into a fit of rage like someone with epilepsy? Have you ever noticed how we sense the wounds in our soul are bleeding, our life’s energy is seeping out of us? Have you ever felt paralyzed, unable to move because of bitterness or shame? Have you ever felt dead inside, lifeless, unfeeling, uncaring, unable to muster compassion; you are like a dead man walking? Jesus will heal you of all these spiritual diseases and conditions if you will cooperate with Him. As we become doers of Christ’s words we enter into communion with the Holy Trinity (John 14:15-26) resulting in our sanctification and deification. We are healed, that is, saved from our sins as we become partakers of God’s divine nature (2 Peter 1:2-4).

WHAT IS THE NEW TESTAMENT?

    Jesus introduces us to the 'New Testament' during the Last Supper the evening before his crucifixion. We read Luke's account found in the gospel of Luke 22:19-20, "And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you; this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you." Then again, in the gospel of Matthew 26:26-28 we read Matthew's account of the Last Supper, "And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins." 

    What we have revealed to us in these Scriptures is the institution of the Eucharist (Eucharistia in Greek, aka the Thanksgiving). We refer to this as Holy Communion, and it is known in the Orthodox Church as the Mystical Supper. The Apostle Paul teaches us in his first letter to the Corinthians, 10:16, "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" Paul adds to this revelation of Holy Communion with Christ Jesus saying, "For I have received of the Lord that which also I delivered unto you. That the Lord Jesus the same night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come" (11:23-26). 
    The point I would like to make is that when Jesus introduces the reality of the new testament he does not say, "read this" or "study this", but he says "do this"! The New Testament is the eating of Christ's body, and the drinking of his blood. The New Testament is the Eucharist. Christian worship is to be centered upon the very command of Jesus himself when he said, "This do in remembrance of me." The New Testament was a sacrament (mystery) long before it ever started to become a document, according to the document. True worship, as found in the Ancient Faith of the Orthodox Church, is the foundation of the faith of Christ, not the Bible. And it is the bible that reveals this! You may want to ask yourself, "Why is the collection of twenty seven books, that we call the New Testament, called the New Testament?" It is because of their proximity to the Eucharist, that is, the New Testament! The Scriptures are guiding us into the heart of the Church. And what we discover when we arrive is the Eucharist, which is the actual communion of human beings with the undivided Holy Trinity; the Father, and the Son, and the Holy Spirit. Amen.

SAINT PAUL'S FIRST LETTER TO TIMOTHY - A QUICK COMMENTARY

“How to read the Bible” is an important question that should be asked by all serious disciples of Jesus. There truly is an “art and science” to reading the Scriptures. It is a science because there are certain laws that govern its interpretation. And there is an art to reading the Scriptures because the more you practice, the better you can do it.

Like any book within the canon of Scripture, we must concern ourselves with “context”. Who is writing to whom, when, where, and why are they writing, what is the historical setting that the book is written in, etc. First Timothy is a pastoral epistle of the Apostle Paul written to his son “in the Faith”, Timothy, who was the Bishop of Ephesus. (There are three pastoral epistles of the Apostle Paul: 1 and 2 Timothy, and Titus.) These three pastoral epistles are descriptive of “the institutional aspects of the church.”But always keep in mind that the "Church" is not an institution, but a mystical reality that has institutions for earthly order.

Chapter 1: Paul, writing to Timothy (Bishop of the church at Ephesus), establishes the profound importance and significance of “sound doctrine”, aka. “The Faith” (1:2). “The Faith” springs from “God the Father, and Jesus Christ our Lord” (1:2). Paul warns Timothy to not “give heed” to teachings that generate “questioning” (doubting), and controversies. The teaching focus of the Church should be “sound doctrine" (1:10) which is based upon “The Faith”, which edifies the church members in a life of charity, purity of heart, and a good conscience (1:4, 5). As in Paul and Timothy’s day, there are today those people “desiring to be teachers” who have swerved (wandered) from sound doctrine unto “vain jangling”, who mishandle the word of God. Paul refers to “sound doctrine” in verse 10 which can be equated with “Holy Tradition” (2 Thessalonians 2:15; 3:6), and with “The Faith” (Jude 3). The question to ask oneself is, “What is the “Faith” that Paul is speaking of, and “What are the “traditions” that Paul is speaking of?” The details of the “sound doctrine” are not spelled out in the text definitively, but it is understood that the Bishops have knowledge of the “sound doctrine.” The church inculcates the fullness of the Faith, even though the Bible does not give the details. Paul closes out his introductory remarks to Timothy with a Trinitarian doxology (1:17), and then makes it abundantly clear to Timothy that he is at war with false doctrine, and those false teachers who propagate unsound doctrine.

Chapter 2: Paul uses his introduction on the preeminence of sound doctrine as a spring board into the activities of the “institutional church” (1 Timothy 3:15). Jesus had said, “I will build my church”, and Paul revealed by the Spirit that the Church would have foundations, that is, the church would be “built upon the apostles and prophets, Jesus Christ himself being the chief corner stone” (Ephesians 2:20). In verses 1 – 8 Paul gives God’s design for public worship, “First of all, supplications, prayers, intercessions, and giving of thanks, be made…”: that all men “be saved, and come to the knowledge of the truth” (2:4). God desires that the entire church pray in one accord (2:8). Verses 9-15 continue the theme of public worship with directions on modest apparel, and how women are to relate to their husbands in the context of the church. A question you may want to ask is, “Do we as a church pray together in one accord for the needs of the world?”In the Orthodox Church this is definitely a fact revealed in "the Great Litany." Over 40 years visiting Evangelical and/or Charismatic churches, and I have never witnessed intercession in one accord for the world and its needs. If church is invented "on the fly" it departs from the divine order prescribed by Holy Scripture. If you are an Evangelical pastor you may want to borrow "the Great Litany" for your congregation to pray.

Chapter 3: Paul reveals that the basic form of church government is founded in “offices” of ordained ministry, that is, the “offices” of bishop (3:1-7), and deacon (3:8-13). A bishop (episkopos = overseer in Greek) is to be the recognized (ordained) pastor/teacher/priest of the local church, meaning the church that resides in a particular city or countryside. FYI, each local church possesses the fullness of Christ. This is what is meant by the word “catholic” as found in the Nicene Creed. Catholic means universal in the sense that each local church everywhere, and for all time is complete in Christ, and possesses the fullness of truth as Jesus is the head of the church, which is his body (Ephesians 1:19-22). This hierarchy of church leadership is the very thing that leads the believers in a community (like Ephesus) to be in divine order. The gathering of the believers in a locale is “the house of God”, “the church of the living God”, which is “the pillar and ground of the truth” (3:15). The Church is catholic when it possesses the fullness of truth. This usage of the term “catholic” has no connection with the Roman Catholic Church.
    An important sidebar here is the topic of “truth.” The church is to be the foundation of “the truth.” And those who stand in the “office’ of “bishop” are responsible to "rightly divide the word of truth” (2 Timothy 2:15).
    In verse 16 of chapter 3 Paul cascades from the churches responsibility to be the “pillar and ground of the truth”, into what the truth is, by quoting part of an ancient Christian credal hymn that clearly expresses the divinity of Jesus. Other such creeds are found in 1 Timothy 6:15; 2 Timothy 2:11-13; Ephesians 1:3-14; Ephesians 5:14; Philippians 2:6-11; and Colossians 1:15-20. Creeds have been a part of the Church from the very beginning. The Apostles Creed was an early baptismal creed. The Nicene Creed has been confessed in churches weekly since the 4^th century. A question you may ask is, ’Should a church have credal hymns whereby the saints can confess their mutual faith?” For my Evangelical friends, I think the practice of the Ancient Church confessing the Faith in unison via a creed, for 2000 years, is proof enough of its proper status as integral to divine worship.

Chapter 4: Here, in verses 1-10, Paul challenges Timothy (and all future bishops/pastors-priests/deacons) to do spiritual battle for the truth against the heretics and their seductive doctrines. A question you may ask is, “Is it biblical to reduce the Christian Faith to “Jesus only” with no regard for “sound doctrine”, the essentials of “The Faith”, or “knowledge of the truth?” The answer should be self-evident.
    The historical context in which Paul is writing to Timothy sees the spiritual landscape full of sects teaching a myriad of heresies, of which Timothy was responsible to expose, and to withstand with sound doctrine. He was to war for the truth (1:18) against “seducing spirits, and doctrines of devils.” These first century sects propagated Greek Gnosticism, and Jewish myths that communicated non-Christian views of God, Christ, humanity, and the world (cosmos).
    In verses 11-16 Paul exhorts Timothy to accept his responsibility to both, “command and teach” the people under his oversight. Verse 12 reveals that the content of his spiritual life should parallel his teaching. Verse 13 introduces us to God’s design for “public worship” (The NIV gives some sound commentary I think – “devote yourself to the public reading of Scripture”). Following the reading of Scripture is preaching and teaching. It should be remembered that for centuries Christians did not possess their own copies of the Bible. The Bible was read systematically as a part of corporate worship. This practice produced the lectionaries that provide daily and weekly readings of the Old Testament, the Psalms, the Gospels and the Epistles. A question you may ask is, “Is a church service complete without public reading of Scripture?” In verse 16 Paul challenges Timothy to “take heed” to himself, that is, his own spiritual life, AND to “the doctrine.” It is “the doctrine” that will save (preserve) both Timothy and his congregation from the “seducing spirits, and doctrines of devils.”

Chapter 5: In verses 1-16 Paul provides guidance for the church as concerns relationships within the family of God (Ephesians 3:14, 15). We are instructed to relate to older men as fathers, to older women as mothers, to younger men as brothers, and to younger women as sisters. Widows are to be cared for by immediate family. If no family exists the widows then become the responsibility of the church community if they meet the qualifications. A question to be asked is, “Are we as the church functioning as family?”
    In verses 17-25 Paul, again in the context of church polity, instructs Timothy in what way the members are to relate to those in leadership positions (those who would have had hands laid on them in ordination – Acts 14:23). Elders (Presbuteros in Greek): From the Greek comes the word presbytery, which means elders. Historically, presbyter was shortened to “prest” which gave way to the word “priest”. Originally, the local church had one bishop supported by numerous deacons. As a local church would grow in numbers, and the need for ministers grew, the bishop would ordain elders (priests) who would represent the bishop to the people. Church government has borne this form since the beginning; Bishop, priests (elders), deacons, and the people (laity), which share the priesthood with the elders/priests (1 Peter 2:5, 9). Paul guides that elders who rule well should be given double honour, “especially those who labor in the word and doctrine”; the material needs of the elders should be taken care of by the congregation (1 Corinthians 9:7-14); there are procedures in place for confronting elders; and ordination of elders should be a cautious process.

Chapter 6: Here we note that Paul instructs Timothy “how to teach” so that “God’s doctrine be not blasphemed” (6:1). All teaching should be judged firstly, in the light of the very teachings of Jesus Himself as recorded in the four gospels, and secondly all teachings should be scrutinized as to whether they contradict “the doctrine which is according to godliness” (6:3). Does the teaching lend to godly development, or does it feed worldly desires? Paul hones in on the subject of “mammon” (money, possessions, and things – see Matthew 6:19-24 and Mark 4:19). Paul chooses “mammon” as the proto-example of true teaching versus false teaching. Paul excoriates the false teacher as being “destitute of the truth”. Never let it be said that a pastor-teacher is destitute (poverty stricken) of the truth. Truth matters. A question that may be asked about a church is, “As a church do we desire truth, are we filling the people with truth?”
    In verses 13 – 16 Paul magnifies the divinity of Jesus again calling Him, “Lord”, and revealing that at His second coming He will be revealed as “the King of kings, and Lord of lords.” It should be noted that God (the Father) is distinct from the person of Jesus. And finally, Paul, in verses 20 and 21, reiterates that it is “The Faith” (6:21) that all teachings in the church should be scrutinized in light of. “The Faith” is what was committed to Timothy’s trust, and it is “The Faith” by which Timothy should judge any and all profane doctrines, vain babblings, and pseudo-science such as evolutionary theory.

The KJV versus the NIV (and other modern translations): Please take into consideration when studying the Bible in the English language that all Bible translations are not created equal. 1 Timothy is a classic example of the distortion that can take place when a translation is done poorly, or simply made to read easily with little knowledge of historical context, or done by people with an evil agenda. Since the late 1970’s The NIV has replaced the KJV as the Bible of choice in Bible-believing churches. My observation is that this reality has led to a dumbing down of the American church. I would strongly recommend that my brothers and sisters would begin to labor in the KJV or the RSV for both personal study, and teaching ministry; while using the NIV as a commentary for added insight. The original NIV (1978) is more reliable than the newer NIV's.