Podcasts about antioch acts

New Hub at Antioch - Acts 11:19-30 - Marcus Dickinson - 19th January 2025 (9:00) by Christ Church Winchester

New Hub at Antioch - Acts 11:19-30 - Chris Whittaker - 19th January 2025 (11:00) by Christ Church Winchester

New Hub at Antioch - Acts 11:19-30 - Jess Monk - 19th January 2025 (19:00) by Christ Church Winchester

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How did the Christian Jews respond to Gentiles being saved? Where the term "Christian" come from?

Acts: Advancing in Antioch Acts 11:25-26

Acts Lesson 36 – Chapter 15 cont. 3 THE BOOK OF ACTS Lesson 36, Chapter 15 continued 3 Last time we looked closely at Acts chapter 15 verse 20, where the supreme leader of The Way, Yeshua's brother James, says this referring to the new gentile Believers living in Antioch: Acts 15:20 CJB 20 Instead, […] The post Acts Lesson 36 – Chapter 15 cont. 3 appeared first on Torah Class.

In the 1500s there was evidence of a small native settlement in Florida that was labeled Rio de la Paz. Later that settlement would disappear and a group of Black Seminoles would establish a settlement in the area named Minatti. …

When we put our faith in Jesus, we are no longer required to keep all the Old Testament laws that God gave to Moses. Why? Show Notes: ⁠Episode 298 Subscribe: ⁠My Daily Briefing⁠

February 4th, 2024

Lesson 13: The Disciples are Called Christians at Antioch (Acts 11:1-30; 12:1-13:3)

Indigenous Empowerment: The Return to Antioch | Pastor Michael Mattis Let us know what you think or send us your questions by visiting the site, or simply commenting below. We're glad you're here! Scripture & Literature References: Acts 14:20-28 ---------------------------------------­----------------------------------------­-- CONNECT: Saltbox Small Group Discussion Questions ►https://bit.ly/48DYICt Website ► http://www.SaltboxChurch.com Podcast ► https://podcasts.apple.com/us/podcast... Instagram ► https://www.instagram.com/saltboxchurch/ Facebook ► https://www.facebook.com/saltboxchurch/ Yellow Truck Coffee Co. ► https://www.yellowtruckcoffeeco.com/ ---------------------------------------­----------------------------------------­--

Paul completes his journey, and he returns to Antioch. While not being his hometown, this is his place. This is the place and people who sent him out to ministry. This is the place of rest for him, of Sabbath for him. Today, where is your Antioch?  Where is your place of rest? Where is your place of Sabbath?  Where is the place you can go to, or the people you can go to, to rest and to restore who you are? We all need an Antioch.  We all need a place of Sabbath. Today, find your place. And spend time there, resting your soul. Join us for our daily reflections with Andy. In 10 short minutes, he'll dig a little deeper into Scripture and help you better understand God's Word.If you'd like to receive this daily reflection on your phone, text @39110 to 81010 to sign up. Read our passage here - https://www.biblegateway.com/passage/?search=Acts%2018%3A18-23&version=NRSVUEYou can watch this in video form here - https://revandy.org/blog/

God had a plan to grow the church: accept the gentiles, reach them, encourage them, and then create fellowship with them. What does that mean for us?

The 6 Reasons God Chose Antioch | Pastor Michael Mattis Let us know what you think or send us your questions by visiting the site, or simply commenting below. We're glad you're here! Scripture & Literature References: Acts 11:19-26 & 12:25-13:3 ---------------------------------------­----------------------------------------­-- CONNECT: Website ► http://www.SaltboxChurch.com Podcast ► https://podcasts.apple.com/us/podcast... Instagram ► https://www.instagram.com/saltboxchurch/ Facebook ► https://www.facebook.com/saltboxchurch/ Yellow Truck Coffee Co. ► https://www.yellowtruckcoffeeco.com/ ---------------------------------------­----------------------------------------­--

Followers of Jesus were not always called Christians. The term Christian first appeared in Antioch (Acts 11:26). It is a Latinized form of the word Christ that indicates allegiance and suggests that it arose among the Gentiles. It may originally have been an insult (1 Peter 4:16). Before Jesus’ followers were called Christians, they were called “the Way” (Acts 9:2; 19:9, 23; 24:22). Why were followers of Christ called “the Way”? In Ephesians 4:20, Paul explains that Christianity is more than a set of doctrines. It is also a “way of life” that we must learn. Following Jesus begins with a change of thinking (vv. 17–19). Instead of following the pointless way of thinking of our former life, we are to “put off” the old self and “put on the new self” (vv. 22–24). What Paul describes requires more than adopting a new set of morals. The Christian life demands that we become new people. As verse 23 puts it, the Christian way is a path of renewal in which we are continuously being remade in the image of Christ. Our impulse to sin does not suddenly disappear when we trust in Christ. Nor do we automatically get along with everyone because we belong to Christ. Christians can still behave sinfully and selfishly. Consequently, verses 25–32 call those who follow the way to act out of the new self as they interact with their neighbors. Some of the directives Paul gives may surprise us: stop lying to one another, stop stealing, and get rid of bitterness, rage, anger, brawling, slander, and every form of malice. Christianity is not for the perfect but for those who are being perfected. The power to change comes from God through Christ. Our part is to cooperate with the work that God has begun. >> An old song says, “God’s still workin’ on me.” Where is God working in your life? Today, think about what you need to put off or away and what you need to put on.

Peter steps outside of his comfort zone to minister to the Gentiles.  And we see the Spirit fall. We see lives changed. We see God move. Great things happen. Not because of Peter; it is almost like he is along for the ride. But in that ride, we had to step outside of his comfort zone.  He had to move. Today, we have to as well.  Where in your life is God calling you to step outside of your comfort zone?  Join us for our daily reflections with Andy. In 10 short minutes, he'll dig a little deeper into Scripture and help you better understand God's Word.Read our passage here - https://www.biblegateway.com/passage/?search=Acts%2011%3A19-30&version=NRSVUEIf you'd like to read a transcript of this episode, click here - https://docs.google.com/document/d/1s3hYsffZL9wkLGh_z--fk9OVBBFRU28vfUp5x1iOS6U/edit?usp=sharingYou can watch this in video form here - https://revandy.org/blog/

I. Spiritual Parenting of Paul & Barnabas in Lystra, Iconium, Antioch - Acts 14:22 II. Spiritual Parenting in Thessalonica - I Thess. 2:7-12

5/4/23. Five Minutes in the Word scriptures for today: Acts 15:22. The Jerusalem Council sends the decision of the whole body to the Antioch church. Resources: enduringword.com; biblehub.com; logos.com; Matthew Henry Commentary; and Life Application Study Bible. Check out my new blog! https://minutesword.blogspot.com/?m=1 #Podchaser list of "60 Best Podcasts to Discover for November 2021" Listen, like, follow, share! #MinutesWord; @MinutesWord; #dailydevotional #christianpodcast #MinutesWord #christianpodcaster Available on Spotify and most podcast apps! #prayforukraine #voiceofthemartyrs #prayforTurkey #prayforSyria

4/27/23. Five Minutes in the Word scriptures for today: Acts 14:26-28. Apostles Paul and Barnabas return to Antioch in Syria to share the report of their successful mission to preach the Gospel to Gentiles. Resources: enduringword.com; biblehub.com; logos.com; Matthew Henry Commentary; and Life Application Study Bible. Check out my new blog! https://minutesword.blogspot.com/?m=1 #Podchaser list of "60 Best Podcasts to Discover for November 2021" Listen, like, follow, share! #MinutesWord; @MinutesWord; #dailydevotional #christianpodcast #MinutesWord #christianpodcaster Available on Spotify and most podcast apps! #prayforukraine #voiceofthemartyrs #prayforTurkey #prayforSyria

Introduction      In the previous section (Acts 4:13-31), the Sanhedrin had evaluated Peter and John (whom they regarded as uneducated men), and after asking them to leave the Council briefly, began to discuss how a noteworthy miracle had been performed in Jerusalem that was witnessed by many. The Sanhedrin were impressed by their confidence and recognized that they had been with Jesus. Despite being ordered to stop speaking about Jesus, Peter and John refused to obey and continued to preach. This shows that some acts of civil disobedience are required by God's people when the civil authorities command something that is contrary to the will of God. After Peter and John left the Council, they reported their encounter to their companions, and they all prayed together for boldness and were filled with the Holy Spirit. The place where they prayed shook, as a sign of God's approval, and they continued to speak the Word of God with confidence. Following Text “And the congregation of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own, but all things were common property to them” (Acts 4:32).      This newly formed group of believers experienced a radical change of heart, and Luke tells us they were of one heart and soul (καρδία καὶ ψυχὴ μία - kardia kai psuche mia). The heart (καρδία) does not refer to the physical organ, but to the “center and source of the whole inner life, with its thinking, feeling, and volition.”[1] The NT usage of the soul (ψυχὴ) is sometimes difficult to distinguish from the heart, as it too can refer to “the inner life of a person and its various faculties.”[2] When combined together, the heart and soul “denotes the common mind that caused the church to be united at the deepest human level.”[3] The result was an abandonment of self and self-interest, as “not one of them claimed that anything belonging to him was his own, but all things were common property to them.” Here we witness an outward behavior that reflects a transformed heart.       God continued to work through His apostles, as Luke tells us, “And with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and abundant grace was upon them all” (Acts 4:33). The main purpose of the apostles was witnessing for Jesus. And their witness came with great power (δυνάμει μεγάλῃ dunamei megale), which, considering the context, refers to miracles God was performing through them. The miracles were not an end in themselves, but were intended to be a testimony (μαρτύριον marturion) for the Lord Jesus, specifically concerning His resurrection (ἀνάστασις anastasis) from the dead. The apostles were not pointing others to themselves, but to Jesus. True Christian ministry must always start with Jesus. And referencing only the resurrection seems to be a form of evangelistic shorthand that, by implication, assumes Jesus' death and burial. One cannot have resurrection without the former events, and when taken together, communicates the core of the gospel message.      That Jesus is here called Lord (κύριος kurios) is a reference to His divinity. The Bible presents Jesus as God. In the OT, the proper name of God is YHWH (called the tetragrammaton) and is translated LORD, using all capital letters. When the Septuagint was written around 250 B.C. (the Greek translation of the Hebrew OT) the translators chose the Greek word κύριος kurios as a suitable substitute for the Hebrew name YHWH. Though the word is sometimes used in the NT to mean sir (John 4:11; Acts 16:30), and master (Col. 3:22), it is also used to refer to the deity of Jesus Christ (compare Isa 40:3 and John 1:23; or Deut 6:16 and Matt 4:7; cf. John 20:28; Rom 10:11; Phil 2:11).      And we are told that abundant grace (χάρις τε μεγάλη charis te megale) was upon them all (Acts 4:33b). Grace generally refers to the unmerited favor or kindness that one person freely confers on another without regard to the beauty or worth of the object. Grace has more to do with the heart of the giver who blesses others from the bounty of his/her own goodness. The word grace appears 17 times in the book of Acts and commonly denotes divine enablement to perform a task, which gives success to the ones so blessed (cf., Acts  6:8; 11:23; 13:43; 14:3, 26; 15:11, 40; 18:27; 20:24, 32). God's grace took material form in the early church, as Luke tells us, “For there was not a needy person among them, for all who were owners of land or houses would sell them and bring the proceeds of the sales 35 and lay them at the apostles' feet, and they would be distributed to each as any had need” (Acts 4:34-35).      Meeting needs meant providing the basics of food and clothing. James tells us, “If a brother or sister is without clothing and in need of daily food, and one of you says to them, ‘Go in peace, be warmed and be filled,' and yet you do not give them what is necessary for their body, what use is that?” (Jam 2:15-16). Paul wrote, “If we have food and covering, with these we shall be content” (1 Tim 6:8). It's fine if God blesses us with more than these things, but we should always learn to be content with the basics (Phil 4:11-13). It is assumed in this passage that those who were in need either lacked the ability or opportunity to care for themselves. Biblically, it was expected that if one could work, they should (Deut 24:19-21). Working for food is a biblical principle, as Paul said, “if anyone is not willing to work, neither shall he eat” (2 Th 3:10). No work means no food. Of course, this assumes one has the physical and cognitive ability as well as the opportunity. Naturally, a special dispensation would be granted to those who could not help themselves because of a disability. Later, we're told the apostles were using some of the monetary gifts to help care for widows in “the daily serving of food” (Acts 6:1).      In Acts 4:34-35, we observe that God did not provide for the needy by means of supernatural acts, such as manna or money coming down from heaven to provide for them. No. God chose to meet the needs of the community of believers through His own people, whom He'd blessed greatly with material wealth. These wealthy and openhanded believers served as conduits of His grace, as they sold their land and houses that were of little personal benefit and gave it to help meet the needs of others. In this way, they were making an investment in their future, as God promises to reward such activities in the eternal state (Matt 6:2-4; 1 Cor 3:10-15). It's likely this selling of property lasted over a period of time, perhaps several months, and was limited to those who were willing to give of their resources. Meeting the needs of fellow Christians arose from a heart of compassion, not group coercion. The practice of giving to meet the needs of others was wholly voluntary. Charles Ryrie states: “Money talks!” And it did in the early church. The fellowship was strengthened and needs met by the voluntary agreement to hold things in common. This is not “Christian communism.” The sale of property was quite voluntary (Acts 4:34). The right of possession was not abolished. The community did not control the money until it had voluntarily been given to the apostles. The distribution was not made equally but according to need. These are not communistic principles. This is Christian charity in its finest display.[4]      It is not a sin to be wealthy, as God sometimes blesses His people with great riches. He certainly gave great wealth to Abraham (Gen 13:5-6), Isaac (Gen 26:12-14), Jacob (Gen 32:9-10; 33:11), Job (Job 1:1-3), David (1 Ch 29:1-5), Solomon (1 Ki 10:1-25), among others. Sometimes this wealth came suddenly, such as when God liberated the Israelites from Egyptian slavery (Deut 5:6), and persuaded the Egyptians to give His people vast amounts of silver, gold, and clothing (Ex 3:22). Afterwards, God gave His people the land of Canaan (Deut 4:1; 9:6), which included cities, houses, wells and vineyards for which they did not work (Deut 6:10-11). The Bible also gives wisdom on how to achieve wealth by hard work (Prov 28:19) and investment (Eccl 11:1-2).      It is worth nothing that in the early church, some wealthy Christians continued to own homes, which shows that the selling of property was limited to those who were willing. In acts 12 we're told about Mary, who used her home for godly purposes by opening it for Christians to gather and pray (Acts 12:12). Furthermore, Mary had a “servant-girl named Rhoda” who functioned as her maid (Acts 12:13). This implies the continued possession of wealth. In Acts 16 we're also told about a wealthy woman named Lydia who was a business owner, who was “a seller of purple fabrics” (Acts 16:14), and who later opened her home to Paul and Silas (Acts 16:40). In the Gospel of Luke, we learn there were some wealthy women who financially supported Jesus and His disciples, namely, “Mary who was called Magdalene, from whom seven demons had gone out, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others who were contributing to their support out of their private means” (Luke 8:2-3). These did not cease to be wealthy, but used their wealth for God's purposes.      I know some whom God has gifted with great business acumen. These He has blessed with the “power to make wealth” (Deut 8:18). These same skilled men and women have been generous in their giving to help others, and in this way, have followed Paul's instruction to “those who are rich in this present world not to be conceited or to set their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy; and to do good, to be rich in good works, to be generous and ready to share” (1 Tim 6:17-18). Being wealthy can be a blessing from the Lord, but how one handles that wealth either honors or dishonors Him. And, “A good name is to be more desired than great wealth, and favor is better than silver and gold” (Prov 22:1). The healthy Christian heart is one that looks for needs in others and then seeks to meet them. Paul wrote, “Let no one seek his own good, but that of his neighbor” (1 Cor 10:24). The heart of love “does not seek its own interests” (1 Cor 13:5), but the interests of others. As God's children, “do not merely look out for your own personal interests, but also for the interests of others” (Phil 2:4).      Personally, I wonder if I lost everything I own and were reduced to the basics of food and clothing, would I be content? Would I trust the Lord, knowing and accepting that “God works all things to work together for good to those who love Him, to those who are called according to His purpose” (Rom 8:28). Would I obey the biblical directives to “Rejoice always; pray without ceasing; and in everything give thanks; for this is God's will for you in Christ Jesus” (1 Th 5:16-18). Would I “Do all things without complaining or disputing” (Phil 2:14). Would I acknowledge God's sovereignty over my life, realizing “The LORD makes poor and rich; He brings low, He also exalts” (1 Sam 2:7). And, would I praise Him, like Job who said, “Naked I came from my mother's womb, and naked I shall return there. The LORD gave and the LORD has taken away. Blessed be the name of the LORD” (Job 1:21). The truth is, “we brought nothing into the world, so we cannot take anything out of it either” (1 Tim 6:7), and it helps produce mental and emotional stability if we hold loosely the material things of this life, realizing God owns everything, and that we are but stewards of what He's provided. Meet Barnabas      In the closing verses of this pericope, Luke introduces us briefly to  Barnabas, who will play an important role in the development of the early church. Luke wrote, “Now Joseph, a Levite of Cyprian birth, who was also called Barnabas by the apostles (which translated means Son of Encouragement), and who owned a tract of land, sold it and brought the money and laid it at the apostles' feet”  (Acts 4:36-37). According to the Mosaic Law, Levites were not to own land (Num 18:20, 24); however, this seems to apply only to land in Israel. Joseph was from the island of Cyprus, and Luke tells us he “owned a tract of land” on the island.      The name Barnabas (probably from ברנבו) actually means son of a prophet. The question among some Bible scholars is how this could translate as Son of Encouragement? I think Paul helps us here when he spoke to prophets at the church of Corinth, saying, “For you can all prophesy one by one, so that all may learn and all may be encouraged” (1 Cor 14:31). The idea is that a prophet of the Lord would function as one who encouraged others to walk with the Lord and remain faithful to Him.      Concerning Barnabas' character, Luke describes him as a godly man who was noted for his encouragement and willingness to give of his own resources for the benefit of others. Here, the word encouragement translates the Greek noun παράκλησις paraklesis, which, according to BDAG, denotes “emboldening another in belief or course of action, encouragement, exhortation…[the] lifting of another's spirits.”[5]      It would seem Barnabas' life reflected what He saw and experienced in his relationship with God. In Scripture, we learn that God the Father is described as “the God of all grace” (1 Pet 5:10), Who sits upon a “throne of grace” (Heb 4:16), Who “gives grace to the afflicted” (Prov 3:34), and provides salvation “by grace” through faith in Jesus (Eph 2:8-9; cf. Acts 15:11; Rom 3:24). Jesus is said to be “full of grace and truth” (John 1:14), and the Holy Spirit is called “the Spirit of grace” (Heb 10:29). Grace (χάρις charis) is undeserved favor. It is the love, mercy, or kindness that one person freely confers upon another who does not deserve it (Matt 5:44-45; Rom 11:6; Eph 1:6; 2:1-9; 2 Tim 1:9; Tit 3:5-7). And there is nothing more powerful or encouraging than God's grace to warm and motivate His people to action. For what flows down from God to his children, when received with an open heart, will find natural outward expression to others, who will “encourage one another and build up one another” (1 Th 5:11a), and will “encourage one another day after day” (Heb 3:13a). I believe Barnabas was one who drank deeply from the well of God's grace and goodness, and being blessed and encouraged by the Lord, was motivated to do the same to others.      Barnabas' first act of encouragement was witnessed in his willingness to give of his own resources for the benefit of others; specifically, we are told he “owned a tract of land, sold it and brought the money and laid it at the apostles' feet” (Acts 4:37). Being a man of grace, he sold his property and gave it to the apostles to be used for ministry purposes. Later, in Acts, we're told that the church at Jerusalem sent Barnabas to Antioch (Acts 11:22), and “when he arrived and witnessed the grace of God” (Acts 11:23a), he “rejoiced and began to encourage them all with resolute heart to remain true to the Lord” (Acts 11:23b). Here, the word encourage translates the Greek verb παρακαλέω parakaleo, which means to “call to one's side.”[6] The picture is that of one person who comes alongside others and encourages them to accomplish a task or finish a race. In this case, it meant encouraging these Christians to press on and do God's will. Encouraging other believers “to remain true to the Lord” is what healthy encouragement looks like.      And Barnabas was pivotal to the early church as seen in other passages. For example, it was Barnabas who supported Paul shortly after his conversion, even though others had reservations about him (Acts 9:27). It was Barnabas who bridged the relationship between the church in Jerusalem and the church in Antioch (Acts 11:22). It was Barnabas who connected with Paul and formed a teaching ministry in Antioch that lasted for a year (Acts 11:25-26). It was Barnabas—along with Paul—who was entrusted to deliver a financial donation to suffering Christians in Judea (Acts 11:27-30). It was Barnabas who helped launch the first significant missionary journey into the Gentile world (Acts 13:1-4). It was Barnabas who helped resolve the first major theological issue facing the church (Acts 15:1-25). It was Barnabas who supported Mark, even after he'd failed (Acts 15:37-38), and unfortunately, his support resulted in a major conflict with Paul that resulted in their breaking fellowship for a while (Acts 15:39-41). However, from later biblical passages we know that Barnabas and Paul—men who were both known for their grace and love—reconciled their differences and were reunited in fellowship and ministry (1 Cor 9:6; Gal 2:9). Overall, Barnabas was noted as being an encourager (Acts 11:23), “a good man”, one who was “full of the Holy Spirit and of faith” (Acts 11:24), and one who “risked” his life “for the name of our Lord Jesus Christ” (Acts 15:26). Barnabas was not without his flaws; however, he possessed the qualities one would like to see in a Christian leader, as he sought to build the Christian community by means grace, love, and solid biblical instruction. Churches and Christians need people like Barnabas, who will stand with them, give them wise counsel, and encourage them in their walk with the Lord.      Though some wealthy Christians in the early church had a right attitude about wealth, and operated with humility and grace to meet the needs of fellow Christians (such as Barnabas), what follows in the next chapter reveals that some had impure hearts and suffered from approbation lust, where by deceit they sought the approval of others rather than God. These paid a heavy price for their sin. Summary of Acts 4:32-37:      The early church had a sense of Christian community within itself and those who had wealth voluntarily shared with those who were in need (Acts 4:32-37). Love was the motivation for sharing, as there was no command from heaven and no human pressure from the church leadership to give. What we see is descriptive, not prescriptive.  Passages like Acts 4:32-37 provide an ideal picture of what the church should look like in its everyday functions.     [1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 508. [2] Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 730. [3] Ibid., 732. [4] Charles C. Ryrie, Acts of the Apostles, Everyman's Bible Commentary (Chicago: Moody Press, 1961), 35–36. [5] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian, 766. [6] Ibid., 764.

3/15/23. Five Minutes in the Word scriptures for today: Acts 11:25-26. Barnabas brought Saul to Antioch to help with church growth. First time disciples called Christians. Resources: enduringword.com; Matthew Henry Complete Commentary; logos.com; and Life Application Study Bible. #Podchaser list of "60 Best Podcasts to Discover for November 2021" #MinutesWord; @MinutesWord; #dailydevotional #christianpodcast #MinutesWord #christianpodcaster Listen, like, follow, share! Available on Spotify and most podcast apps! #prayforukraine #voiceofthemartyrs #prayforTurkey #prayforSyria

3/13/23. Five Minutes in the Word scriptures for today: Acts 11:19-21. Those who were fleeing persecution carried the gospel to Antioch. Resources: enduringword.com; Matthew Henry Complete Commentary; logos.com; and Life Application Study Bible. #Podchaser list of "60 Best Podcasts to Discover for November 2021" #MinutesWord; @MinutesWord; #dailydevotional #christianpodcast #MinutesWord #christianpodcaster Listen, like, follow, share! Available on Spotify and most podcast apps! #prayforukraine #voiceofthemartyrs #prayforTurkey #prayforSyria

3/14/23. Five Minutes in the Word scriptures for today: Acts 11:22-24. The Jerusalem church sends Barnabas to Antioch to investigate the movement. Resources: enduringword.com; Matthew Henry Complete Commentary; logos.com; and Life Application Study Bible. #Podchaser list of "60 Best Podcasts to Discover for November 2021" #MinutesWord; @MinutesWord; #dailydevotional #christianpodcast #MinutesWord #christianpodcaster Listen, like, follow, share! Available on Spotify and most podcast apps! #prayforukraine #voiceofthemartyrs #prayforTurkey #prayforSyria

Online Service-February 26, 2023 Grace Community Church 5102 Old National Pike Frederick, MD 21702 This weeks Worship Set: Like A Child-Jars of Clay Battle Belongs-Phil Wickham Promise Keeper-Hope Darst Cornerstone-Hillsong While I Wait-Lincoln Brewster The Lord Our God-Kristian Stanfill Pastor R Dallas Greene-Senior Pastor Pastor Jon Keeler-Executive Pastor Welcome! Thank you for joining us today. Please check out our event on YouVersion to follow along with today's message. Make sure you head over to our website: http://www.gracetoday.org​​​​​​​​​​​​​​​ Email prayer requests to: GracePrays@gccfred.org

How God speaks to us Talk 19 Other ways God guides us In recent talks we have identified five ways in which God may speak to us directly without involving other people: By his audible voice By angels By dreams and visions By supernatural signs By promptings, the inner voice of his Spirit Today we're going to consider other ways in which God may guide us. Throughout this series we've been discussing ways in which God may speak to us. But he sometimes guides us without speaking at all. If we have learned to live by the principles taught in Scripture, we will be guided by them into the right paths. In fact, the more we live by those principles the less we will need the promptings we were talking about in the last talk. But, of course, we need both. The principles of Scripture are the general guidelines by which we should live. The promptings of the Spirit are more specific, giving us direction as to what to do in any given situation, but of course they will never conflict with the principles taught in the Bible. One of the questions that is often asked by young Christians is, How can I know the will of God? It's a good question, because as Christians we should certainly want to do his will. In 1 Corinthians 6:19-20 Paul reminds us that we are not our own, we were bought at a price. We belong to God, and we are followers of Jesus who always did God's will, even when it meant dying on the cross to save us from our sins So how can we find the will of God for our lives? Much of the answer to this question is to be found in some of the things we've already said. God's will for our life is that we live in obedience to his word, which is a lamp for our feet and a light on our path (Psalm 119:105). And when we're living in obedience to its teaching, we can expect God to guide us with regard to the specific details. This guidance may come through any of the ways we've already talked about, but the Lord may also be guiding us silently by: The trend of circumstances Open and closed doors The gifts and talents he has given us. The trend of circumstances God has a plan for our lives and is constantly working everything out in conformity with the purpose of his will (Ephesians 1:11). He is in complete control of all the circumstances that surround us, even when things appear to be going terribly wrong. After Stephen was stoned in Acts 7 there was a great persecution of Christians, most of whom fled from Jerusalem and were scattered throughout Judea and Samaria. Some even travelled as far as Antioch and Cyprus. But as a result there was a revival in Samaria (Acts 8) and a very large church was planted in Antioch (Acts 11:20). Acts 16:6-10 might well be another example: 6 Paul and his companions traveled throughout the region of Phrygia and Galatia, having been kept by the Holy Spirit from preaching the word in the province of Asia. 7 When they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not allow them to. 8 So they passed by Mysia and went down to Troas. 9 During the night Paul had a vision of a man of Macedonia standing and begging him, "Come over to Macedonia and help us." 10 After Paul had seen the vision, we got ready at once to leave for Macedonia, concluding that God had called us to preach the gospel to them. In obedience to the great commission and God's call upon his life (Acts 9:15, 26:17-18) Paul is on his second missionary journey. So he is already doing the will of God, but he's unsure of where he should go next. Verse 6 tells us that he was kept by the Holy Spirit from preaching the word in the province of Asia. We're not told how, but it might well have been through the trend of circumstances. Next, Paul tries to enter Bithynia, but the Spirit will not allow him to (v7). Then, in the night, he has a vision of a man from Macedonia saying, Come over to Macedonia and help us and Paul finally knows what he has to do. It seems that guidance possibly came in three different ways – the trend of circumstances (v6), a word from the Spirit (v7), and a vision in the night (v9). But although it's not entirely clear how the Holy Spirit told Paul not to go to Bithynia, what's particularly significant in this passage is that Paul gets the guidance he needs while he's already doing what he knows God has called him to do. This reminds me of Eliezer, Abraham's servant, who in Genesis 24 is sent to look for a wife for Isaac. He makes his way to the town of Nahor and comes to a well just outside the town. He gets his ten camels to kneel down and decides to ask the Lord for a sign. He will ask one of the young women who comes to draw water from the well to give him a drink. But if she's the woman he's looking for, she's to offer to draw water for the camels as well! And, of course, that's what happens! The story is well-known. But notice what Eliezer says in verse 27. The Lord has led me on the journey. Undoubtedly the Lord was leading him throughout his journey, but the specific guidance he needed came well after Eliezer had set out on his journey. In the same way, it's as we get on with the job that God has already given us to do, that we get the guidance we need. Open and closed doors Another thing that results from the fact that God is in complete control of circumstances is that he sometimes directs our steps by opening and closing doors. In Revelation 3:7-8 we read: What he opens no-one can shut, and what he shuts no-one can open… See I have placed before you an open door. In my final year at Oxford I was praying about what my next step should be. I had been studying for a degree in Philosophy, Politics and Economics and my plan was now to go to a Bible College to prepare for the ministry God had called me to. So I applied to London Bible College, fully anticipating that they would accept me for their course leading to the London University Bachelor of Divinity Degree. On the application form, which required me to include a testimony of my Christian experience, I made reference to the baptism in the Holy Spirit. This led to a number of questions at the interview, and it became clear to me that they were suspicious of Pentecostals. So I wasn't entirely surprised when, a few days later, I received a letter saying that they thought I would be happier at a Pentecostal Bible College Although I felt that their decision was unjust, I reminded myself of the injustice that Joseph had experienced at the hands of his brothers and his recognition later that God had intended it for good (Genesis 37 and 45). God, not the college faculty, had shut the door on LBC. So I considered applying to Kenley, the Assemblies of God Bible College, where Donald Gee, a world-renowned Bible teacher, was then the Principal. So I sent off for the application forms. However, people were telling me that I didn't need to go to Bible College. I had been preaching since I was fourteen years old, and the Holy Spirit was already using me in teaching and leading others into the experience of the baptism in the Holy Spirit. In those days Assemblies of God did not require any formal training or qualifications for a person to be recognised as a minister. The evidence of one's calling and gifting was fruit from one's ministry. So what should I do? I decided that I would go to Kenley unless the Lord opened a door for me to minister in a Pentecostal church. But this seemed highly unlikely because, having grown up in a Baptist church, I was relatively unknown among the Pentecostals and the few churches I had preached in were mostly well provided for with regard to ministry. I told no-one about this decision and yet, a week after making it, I received a letter from the small Assemblies of God Church in Colchester, inviting me to take on the pastorate. And, as if to confirm it, the application form for Kenley that I had asked for never arrived. Much more recently, my granddaughter Emily asked me to pray for her as she was considering applying to work for Youth for Christ in Birmingham. At the time she was living in London working full time for Alpha and she was uncertain what to do. I assured her that I would pray for her and reminded her of Revelation 3:7-8. I suggested that it might be a good idea to apply for the job and trust the Lord to close or open the door according to his will. The next day, as Emily was walking in one of the London parks and praying about this, she looked up and saw something she had never seen before – AN OPEN DOOR! It was a piece of modern art, a sculpture of a doorframe with the door within it wide open. The Lord had literally placed before her an open door. Needless to say, she is now working for Youth for Christ in Birmingham. The gifts and talents God has given us Another thing that will help us discern the will of God for our lives is having a realistic understanding of the gifts and talents God has given us. In a passage where Paul mentions some of the gifts God has given to his people, he begins by saying: For by the grace given me I say to every one of you: do not think of yourself more highly than you ought, but rather think of yourself with sober judgement, in accordance with the faith God has distributed to each of you (Romans 12:3). Here the emphasis is on not having an exaggerated sense of our own importance, but it's just as important to recognise the gifts and abilities God has given us. Humility does not mean pretending that we're no good at things which in fact we are good at! It means gratefully acknowledging that whatever gifts we do have come from the grace of God. When Jeremiah protested that he was unsuited for the task God was calling to, God replied that before Jeremiah was born, he had formed him in his mother's womb (Jeremiah 1:5). Generally speaking, God's will for our lives will be very much in line with the talents he has given us. Those who have heard me sing know very well why I have concluded that it's not God's will for me to be a gospel singer! Having said that, we know that God can equip a person with supernatural gifts beyond any natural talents they may possess. So, in seeking God's will it's good to ask ourselves what natural talents we have along with any spiritual gifts in which he is using us. But finally, the great key to finding the will of God in our lives is found in Romans 12:1-2, where Paul says: Therefore, I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God – this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is – his good, pleasing and perfect will. In these verses Paul shows us how to test what God's perfect will for our lives is. He reminds us of God's love in sending Jesus to die for us and, bearing that in mind, encourages us to live holy, sacrificial lives. We are not to behave as the world behaves or think as the world thinks. We are to be transformed by the renewing of our minds. We're to learn to think like God thinks! We're to find out what pleases the Lord (Ephesians 5:10). If we are seeking to do this, we won't have to worry about finding the will of God. God is perfectly capable of taking care of his own will! The only person or thing that can prevent God's will being done in my life is me! God is all powerful and, by definition, he wants his will to be done. So as long as I want it to be done, God will make sure that it happens. In short, if we're determined to live all out for Jesus, God will take care of the rest. Sometimes we don't need to know what God's will is, but if we do, he will make it plain. And very often it's as we look back over our lives that we see how God has been guiding us all the time, even at times when his voice is silent.

372. Aiming At Antioch Acts 11:19-30, 13:1-3 Jeremiah Morris 11102022 by City Church Lagos

On this final evening Brother McIntyre challenged everyone to pattern their church after the New Testament Church of Antioch. The Antioch church was a church that changed lives and touched people. A church that was evangelistic and a missionary minded. He encouraged everyone to pattern their church after this church that he knew Jesus would like.

Introduction      In 1 Timothy 3:1-7, Paul set forth 15 qualifications for church leaders. In Titus 1:5-9, he presented 17 qualifications. Though similar in most ways, the two lists differ slightly. Each list served either as a general guideline, or was specifically tailored by the apostle Paul for each church-group to whom he was writing. I tend to think Paul was providing a general list of characteristics that one would like to see when considering a person as an elder in the church. Paul's list of qualifications for overseer in 1 Timothy 3:1-7      Paul moved from a discussion about authority in the church (1 Tim 2:11-12) to the office and qualities of an overseer in the local assembly. Paul said, “It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do” (1 Tim 3:1). The term overseer (ἐπισκοπή episkope) refers to “engagement in oversight, supervision, of leaders of Christian communities.”[1] The term overseer appears to be synonymous with elder (πρεσβύτερος presbuteros) and pastor (ποιμήν poimen), as these terms are used interchangeably in the New Testament (Acts 20:17, 28; Tit 1:5-7; 1 Pet 5:1-3). Beginning his list of qualities for overseers, Paul states: "An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, 3 not addicted to wine or pugnacious, but gentle, peaceable, free from the love of money. 4 He must be one who manages his own household well, keeping his children under control with all dignity 5 (but if a man does not know how to manage his own household, how will he take care of the church of God?), 6 and not a new convert, so that he will not become conceited and fall into the condemnation incurred by the devil. 7 And he must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil." (1 Tim 3:2-7) Above reproach (ἀνεπίλημπτος anepilemptos) means there must be nothing observable in an overseer's life that others can take hold of and legitimately criticize him for. This requires sound doctrinal thinking by the church and time to observe the candidate. Sadly, Satan will always have those who oppose a good candidate, and where a genuine flaw cannot be found, one can be manufactured, in order to disqualify an elder candidate. This sort of false attack was certainly true for the Lord Jesus, whom the Pharisees and Sadducees had called “a gluttonous man and a drunkard, a friend of tax collectors and sinners!” (Matt 11:19). Surely, their estimation should not count. The husband of one wife (μιᾶς γυναικὸς ἄνδρα), is literally, a one-woman man. This phrase is somewhat ambiguous. Certainly it prohibits polygamy. I take the phrase to mean the overseer must have his affections directed solely to his wife. However, some Bible teachers take the phrase to include men who have been divorced and remarried (Wiersbe). According to Duane Litfin, “The reasoning behind this view is usually that divorce represents a failure in the home, so that even though a man may be forgiven for any sin involved, he remains permanently disqualified for leadership in the congregation (cf. vv. 4–5; 1 Cor 9:24–27).”[2]One must consider this matter carefully, for though the church must select qualified men to serve as overseers, it must also guard against weaponizing these qualifications to rule out good candidates. Wisdom is needed. Temperate (νηφάλιος nephalios) “pertains to being very moderate in the drinking of an alcoholic beverage, temperate, sober.”[3] The Bible does not condemn drinking alcohol (John 2:1-10; 1 Tim 5:23), but it does prohibit drunkenness (Eph 5:18; cf. 1 Cor 11:21). This is because alcohol can impair a person's thinking and behavior, which must always be under control. A church elder must always be able to think, and to think doctrinally in order to lead effectively. Prudent (σώφρων sophron) “pertains to being in control of oneself, thoughtful, self-controlled.”[4] This means he must take his work in the church seriously and be disciplined. Of course, this does not mean he is not friendly or jovial, for one with a dour personality will not last long in church leadership. Respectable (κόσμιος kosmios) means he must be orderly. Wiersbe states, “The pastor should be organized in his thinking and his living, as well as in his teaching and preaching.”[5] There is a discipline and ordered structure to the life of a church elder. Hospitable (φιλόξενος philoxenos) means he must love strangers. Elders should be friendly toward unbelievers (Rom 12:13; Heb 13:2), who must feel welcome in the local assembly, but also to Christians who might be traveling from city to city and looking for Christian fellowship (3 John 1:5-8). Able to teach (διδακτικός didaktikos) means he is skilled to teach others. This requires years of training and practice as a communicator of God's Word. There's no place for sloppiness in handling God's Word, and judgment will fall upon the one who does (Jam 3:1). Not addicted to wine (πάροινος paroinos) pertains “to one who is given to drinking too much wine.”[6] This touches on the matter of maintaining self-control in one's thoughts and actions, which is forfeited when intoxicated. The Bible clearly prohibits and condemns drunkenness (Eph 5:18; 1 Cor 11:21). Not pugnacious (πλήκτης plektes) refers to a person who is “a striker, one apt to strike; a quarrelsome, violent person.”[7] Such behavior is characteristic of a bully, and there's no place for bullies in the church. Charles Spurgeon used to tell his students, “Don't go about the world with your fist doubled up for fighting, carrying a theological revolver in the leg of your trousers.” Gentle (ἐπιεικής epieikes) describes the believer who is “not insisting on every right of letter of law or custom, yielding, gentle, kind, courteous, tolerant.”[8] Where God's Word is silent, the overseer will make room for others in the church to exercise their preferences. Peaceable (ἄμαχος amachos) means the Christian leader must “not be disposed to fight; not quarrelsome or contentious.”[9] He is one who, when possible, prefers peace in all situations. Elsewhere, Paul said, “If possible, so far as it depends on you, be at peace with all men” (Rom 12:18). Free from the love of money (ἀφιλάργυρος aphilarguros) means “not fond of money, not covetous, generous.”[10] The one who loves money might be tempted to twist or compromise God's Word lest it offend a would-be giver. The writer to the Hebrews states, “Make sure that your character is free from the love of money, being content with what you have” (Heb 13:5a). A good family manager. Paul states, “He must be one who manages his own household well, keeping his children under control with all dignity 5 (but if a man does not know how to manage his own household, how will he take care of the church of God?)” (1 Tim 3:4-5). This means he must manage his home well, controlling his children—as best he can—while not throwing his dignity out the window. Paul's rationale is that if he cannot manage his own home life, he will not be able to manage the local church. According to Wiersbe, “This does not mean that a pastor must be married, or, if married, must have children. However, marriage and a family are probably in the will of God for most pastors. If a man's own children cannot obey and respect him, then his church is not likely to respect and obey his leadership.”[11] The overseer must a mature believer. Paul states the elder must “not be a new convert, so that he will not become conceited and fall into the condemnation incurred by the devil” (1 Tim 3:6). According to Litfin, “An overseer must not be a recent convert (neophyton, “neophyte”), lest his rapid advancement to leadership fill him with pride and conceit, and he experience the same kind of judgment that the devil incurred for his pride.”[12] He must have a good reputation with outsiders. Paul closed this section, saying, “And he must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil” (1 Tim 3:7). Thomas Constable states, “A good reputation with those outside the church is essential so that the elder will not bring reproach on the name of Christ and the church. Paul saw this as falling into disgrace and the snare of the devil.”[13] Warren Wiersbe asks, “Does he pay his bills? Does he have a good reputation among unsaved people with whom he does business? (see Col 4:5 and 1 Th 4:1).”[14] Additional Matters      Biblically, it appears God is the primary Person who selects elders to serve in His church. The Apostle Paul, when speaking with the elders at Ephesus, said, “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood” (Acts 20:28). William MacDonald states: "Only the Holy Spirit of God can make a man an elder. This is clear in Acts 20:28. The Holy Spirit lays a burden on a man's heart to take up this important work and also equips him for it. It is impossible to make a man a bishop by voting him into office or by ordaining him. The responsibility of the local assembly is to recognize those men in its midst who have been made elders by God the Holy Spirit (1 Th 5:12-13). It is true that we find the appointment of elders in the book of Titus, but there it was simply a matter of Titus' singling out those men who had the qualifications of elders. At that time, the Christians did not have the NT in printed form, as we have it today. Therefore, they did not know what the exact qualifications for elders were. So Paul sent Titus to them with this information and instructed Titus to set apart those men who had been raised up by the Spirit of God for the work. The recognition of elders by a local assembly might be quite informal. It often happens that Christians instinctively know who their elders are because they have acquainted themselves with the qualifications of elders in 1 Timothy 3 and Titus 1."[15]      The Bible does not specify how many elders may serve in a church, or even what process is to be followed concerning their appointment to office. The church has the liberty to follow a relaxed or formal policy depending on its membership. Other qualifications for church elders are as follows: They consist of men only (1 Tim 3:2; Tit 1:6; cf. 1 Tim 2:12-14). They solved doctrinal problems in the church through biblical discussion and research (Acts 15:1-11, cf. Acts 16:4). They worked with “the whole church” in choosing men to send on a missionary journey (Acts 15:22). This is important because elders lead from the front, not the top. They work within the church, and with the church, serving as examples to the church, and not “lording” their authority over others (1 Pet 5:3). They received biblical instruction from Paul regarding the “whole counsel of God” (Acts 20:27). Today the elder spends the majority of his time studying Scripture so he can be spiritually prepared to meet his obligations as a church leader. Studying God's Word is important, for he cannot live what he does not know. They shepherded the church through general oversight (Acts 20:17; 28). They guarded against false teachers and their false doctrines, guiding believers into God's will, and feeding the church with the truths of Scripture (Acts 20:28-32; Eph 4:11-14, cf. Jer 3:15). All the elders were leaders (1 Th 5:12-13; Heb 13:7, 17), but only some functioned at “preaching and teaching” (1 Tim 5:17; cf. Eph 4:11-14). They were supported financially by those who benefitted from their oversight and teaching (Gal 6:6; 1 Tim 5:17-18). The elders offered support and prayer to fellow believers who were suffering (Jam 5:14). The first elders in Scripture had their place in the church by apostolic appointment. First, Paul appointed elders in Lystra, Iconium, and Antioch (Acts 14:21-23), and later, he commanded Titus to appoint elders in the church (Tit 1:5). Since we do not have apostles today, authority does not rest in a person, but Scripture alone. Church leadership is still appointed by God (Acts 20:28; cf. Eph 4:11), and the church recognizes leadership because they measure up to the qualifications set forth in Scripture (1 Tim 3:1-7; Tit 1:5-9).      The role of elder/overseer/pastor is very challenging. Though there are no perfect pastors, they must display a level of maturity and godly qualities to be eligible for leadership service in the local church. Pastors have huge responsibilities and often bear great burdens for those in the church (2 Cor 11:29). Today, a qualified pastor will devote many years to learning God's Word, which requires great discipline and financial cost, both for his education and library. Afterwards, he will often accept pay well below what he could have earned if he'd chosen another profession. Many pastors serve bivocationally (Paul was a tent maker who often paid for his own needs; Acts 18:3; 20:34), and some work purely as volunteers. These men need all the encouragement and support a congregation can provide, to help lift them up that they might stay the course and lead God's people in His will. ______________________________________   [1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 379. [2] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 736. [3] William Arndt, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 672. [4] Ibid., 987. [5] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 220. [6] William Arndt, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 780. [7] William D. Mounce, Mounce's Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 1246. [8] William Arndt, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 371. [9] William D. Mounce, Mounce's Complete Expository Dictionary of Old & New Testament Words, 1079. [10] Ibid., 1103. [11] Warren W. Wiersbe, The Bible Exposition Commentary, Vol 2, 221. [12] A. Duane Litfin, “1 Timothy,” in The Bible Knowledge Commentary, 737. [13] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), 1 Tim 3:2. [14] Warren W. Wiersbe, The Bible Exposition Commentary, Vol 2, 221. [15] William MacDonald, Believer's Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2086.

     I have a friend who is a good man. Like all Christians, he knows the evil in his heart and agrees with the apostle Paul, who said, “evil is present in me, the one who wants to do good” (Rom 7:21). Evil is always present in the heart, even the heart of the Christian. Part of what makes him a good man is that he has the power to do evil, but he chooses not to act on it. Rather, he chooses to know the Lord and walk with him. It's not a perfect walk. It never is. And daily confession of sin is a constant (1 John 1:9). But as Christian, he has a new nature too, one that wants to please the Lord, that “joyfully concurs with the law of God in the inner man” (Rom 7:22). The struggle is real and constant, and he daily chooses to pursue good. Again, he can and does sin, but he also humbles himself and, like all growing believers, comes before God's “throne of grace” in order that he may “receive mercy and find grace to help in time of need” (Heb 4:16). Of course, what is written here applies to women (except for being a good husband, son, and father).      Those who pursue good, and regularly do good, are good. Those who pursue evil, and regularly do evil, are evil. And the good are always good by choice and never by chance. Likewise, the evil are always evil by choice and never by chance. Solomon said, “A good man will obtain favor from the LORD, but He will condemn a man who devises evil” (Prov 12:2). The wicked are those who hate the Lord and devise evil against others, and they are always among us, like tares among the wheat. The wicked exploit the weak and kill the innocent. The Bible tells us “God is good” (Psa 73:1; cf. Psa 86:5). And the psalmist says of the Lord, “You are good and do good” (Psa 119:68). The Old Testament, in several places, mentions the “good man” (Heb. טוֹב tov; cf., Prov 13:22; 14:14; Eccl 9:2). Delitzsch states, “the good man is thus a man who acts according to the ruling motive of self-sacrificing love.”[1] And Waltke adds, “Whoever strives for wisdom through knowledge is a good person because he contributes to the community's well-being out of his unfailing kindness. In the highest court of appeal, he obtains favor from the Lord, Who the source of all good (Mark 10:18; Gal 5:22; Jam 1:17).”[2] In another place the psalmist wrote, “Do good, O LORD, to those who are good and to those who are upright in their hearts” (Psa 125:4).      Jesus said that good people will manifest what fills their heart, saying, “The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart” (Luke 6:45; cf. Matt 12:35; Rom 5:7). There are good people. They choose what fills their heart, and they act accordingly.      In the book of Acts, Luke tells us about a man named Barnabas, whose name means “Son of Encouragement” (Acts 4:36). When the church at Jerusalem sent Barnabas to Antioch (Acts 11:22), it is said that “when he arrived and witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain true to the Lord; for he was a good man, and full of the Holy Spirit and of faith. And considerable numbers were brought to the Lord” (Acts 11:23-24).      Of some of the Christians living in Rome, the apostle Paul said, “I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another” (Rom 15:14). And to Christians living in Ephesus, he said, “for you were formerly darkness, but now you are Light in the Lord; walk as children of Light (for the fruit of the Light consists in all goodness and righteousness and truth), trying to learn what is pleasing to the Lord” (Eph 5:8-10).      A good man, in the biblical sense, is a man who models his life after Christ. He is a Christian in the fullest sense of the word. He is, first and foremost, in a relationship with the Man, the Lord Jesus Christ, and has been born again into a new life (1 Pet 1:3). He puts on “a heart of compassion, kindness, humility, gentleness and patience” (Col 3:12), and denies “ungodliness and worldly desires” and lives “sensibly, righteously and godly in the present age” (Tit 2:12). He continually studies Scripture in order to live God's will (2 Tim 2:15; 1 Pet 2:2; 2 Pet 3:18), and strives toward spiritual maturity (2 Tim 3:16-17; Eph 4:11-16). He regards others as more important than himself and looks out for their interests (Phil 2:3-4). He is filled with the Spirit (Eph 5:18) and walks in the Spirit (Gal 5:16). He lives in fellowship with God (1 John 1:5-7), trusting Him to guide and sustain him in all things. His life is being transformed, to think and act less like the world (Rom 12:1-2), and to conform to the image of the One who saved him (Rom 8:29).  He does not love the world (1 John 2:15-17), but shows gracious love to his enemies who live in the world (Matt 5:43-45; Rom 12:19-21). He shows love within the body of Christ (1 Th 4:9; 1 John 3:23), and helps the needy, widows and orphans (Jam 1:27). As a son, he honors his father and mother (Eph 6:1-3), as a husband, he loves his wife as Christ loves the church, providing, protecting, and honoring her always (Eph 5:25; Col 3:19; 1 Pet 3:7), and as a father, he teaches his children the ways of the Lord (Eph 6:4; cf. Deut 6:5-7). These are not all the characteristics of the good Christian man, but they are among the most important.       We choose what enters our heart, and what fills the heart becomes manifest in the life, either as good or evil. Wisdom says, “Guard your heart with all diligence, for from it flow the springs of life” (Prov 4:23). As God's people, let us always strive to be good and do good, that we may be called good, by the Lord and those who know Him. Related Articles: The Gospel Explained The Woman of Excellence  When God's People Sin The Worthless Person The Sin that Leads to Death  The Doctrine of Simultaneity  My Christian Identity and Calling   Walking with God  The Christian with Integrity  Advancing to Spiritual Maturity Knowing and Doing the Will of God The High Calling of God's Servant The Life of Faith The Righteous Lifestyle of the Believer A Role Model for Believers   [1] Carl Friedrich Keil and Franz Delitzsch, Commentary on the Old Testament, vol. 6 (Peabody, MA: Hendrickson, 1996), 182. [2] Bruce K. Waltke, The Book of Proverbs, Chapters 1–15, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2004), 520.

Rev. Scott Wright So Barnabas went to Tarsus to look for Saul, and when he had found him, he brought him to Antioch. For a whole year they met with the church and taught a great many people. And in Antioch the disciples were first called Christians. (Acts 11:25–26 ESV)