Evidence of Faith (Continued): Acts 16

"About midnight Paul and Silas were praying and singing hymns to God, and the other prisoners were listening to them."

Acts 16:25

        Praise. A proclamation of God’s greatness. A declaration of His goodness. A spiritual tribute rendered to the Lord of lords and King of kings. A worship offering. 

Praise derives from the Latin word, pretium, which means “price” or “prize.” In its ancient setting, praise denoted that something or someone was highly valued and worthy of recognition. From a Christian perspective, praise incorporates the realization that God has immeasurable merit and that He is most deserving of our admiration. It is a joyous reaction to God’s disclosure of His presence, and originates from an internal awareness of God’s holy nature and splendor, which cannot help but be demonstrated in some manner. Although it is often thought of as a work of the voice, praise is a movement of the heart for when one’s heart is enraptured by God’s love, he or she receives a spirit to sing, pray, testify, rejoice, and convey the glory of God. 

When I was younger my understanding of praise was fairly narrow. I assumed it was a practice reserved for Sunday worship services, safely expressed between the walls of a church building with likeminded believers. But an evening Bible study session forever changed the way I viewed the application of praise. One day, I was approached by a church member and encouraged to attend a newly formed college-aged Bible study group. I accepted the invitation and considered the time of Scriptural exploration with anticipation. Without knowing any details of the study’s format or structure, I expected the one hour time slot to be dedicated solely to the reading and reviewing of God’s Word. Therefore, I was surprised when upon the conclusion of our opening prayer the study’s facilitator asked one of the members to lead us in a time of worship. 

Up until this point in my life, I had never entered into corporate praise without my home church, which encompassed several hundred people. Worshipping with a small and intimate fellowship was a completely radical notion to me. As the song leader strummed his guitar and sang the opening lyrics to a chorus, the thought of my voice being heard by my peers suddenly unnerved me. I quickly sensed that I was beholden to a praise of convenience, rather than a praise of conviction. Without the cover of a sanctuary-filled congregation, I realized that my worshipful spirit was a relatively weak spirit. But as the small gathering continued to praise, I released my worship timidity and discovered an unshakable motivation to praise and generate a melody in my heart. In that moment, the Holy Spirit pressed upon me a critical consideration: praise is intended to be woven into the fabric of my being. It can and should be evident in all seasons and in numerous places. Church is one setting that is appropriate for praise, but it is not the only setting. My longstanding, flawed perception of praise was spiritually shattered that night.

Although I remember very little about the remaining music that was presented during the Bible study’s worship time, my fundamental understanding of praise was transformed. I recognized that my appreciation for God should always be transparent, every day and everywhere. The differing environments I daily encounter and the diverse interactions I experience should not alter the manner in which I exhibit a praise-filled life. Adoration of God should always be evident in my meditations, words, behavior, and activity, no matter where I am, or who I am with.

Praise flows from a thriving relationship with God. Simply put, it is a choice. God does not draw admiration out of His creation; we must willingly offer it to Him. Believers who are careless about their praise offerings do not glorify the Maker for He is honored through our conscience decision to magnify Him. The first century church was very cognizant of this concept and intentionally sought to display praise-filled lives. The apostles, in particular, revealed an unrelentingly jubilant character. They endured beatings, ridicule, and persecution, and still triumphantly praised God. Perhaps no apostle received more physical mistreatment than Paul. Because he was so diligent and persistent in preaching Christ, his message tended to either move unbelievers to brokenness, or move them to violent bitterness (although Paul did not regard himself as an effective orator per his own words in 1 Corinthians 2:4 and 2 Corinthians 10:10). And yet throughout Acts there is no evidence Paul’s praise was ever repressed as a result of the many hardships he faced. If anything, the trials reinforced the awe he held for God for he knew he was following in the steps of his Savior, Jesus Christ.  

Acts 15 ended with a difficult incident – a conflict between Paul and Barnabas that become so quarrelsome the two apostles disbanded their ministry partnership. Barnabas chose John Mark, his relative, and left on a missionary trip starting in Cyprus while Paul selected Silas to join him in his evangelistic work. The two references of Barnabas in Paul’s epistles in the New Testament do not indicate Paul had any more dealings with Barnabas after they parted ways (Galatians 2 and 1 Corinthians 9:6). It would appear that the vehement passion that united Paul and Barnabas eventually estranged them. 

 Acts 16 turns its attention to Paul’s second missionary effort, which began in Asia Minor. After Paul and Silas went to Derbe, they traveled to Lystra, the very city where Paul had healed a crippled man in Acts 14. This was at least Paul’s third visit to Lystra and on this occasion Paul enlisted the assistance of a young disciple named Timothy. Paul had a heart for training and equipping individuals who had the potential to assume the mantle of spiritual leadership. Timothy was devoted to God and showed much promise, which is why Paul was willing to invest so much time into mentoring him. Paul’s positive impression of Timothy was confirmed by the other disciples in Lystra and Iconium who spoke well of the young man. In time, Timothy’s dedication and loyalty to the ministry would blossom and reap a great spiritual harvest. He is mentioned in ten of Paul’s thirteen letters, and is credited as a coauthor for six of them. Paul would come to send Timothy to Corinth to speak on his behalf, denoting Timothy’s comprehensive knowledge of the gospel was in the same vein as Paul’s.    

According to Acts 16:1, Timothy had a unique and uncommon situation in that his mother was Jewish but his father was Greek. Because the religious practice of the father held more weight in the ancient world, Timothy had never been circumcised in adherence to Jewish custom. Paul wanted Timothy to become an integral part of his ministry to the Hebrew community and so he recommended Timothy be circumcised. It might appear odd that Paul would request this given the fact that the apostles and elders in Jerusalem had just decreed circumcision was not necessary for salvation (Acts 15). But if Timothy desired the right to preach to Jewish people, he needed to honor his Jewish nationality and carry the covenantal mark of a Jewish man, that being circumcision. At first glance, this maneuver might look like a superficial one, but upon closer assessment we learn that this measure was rooted in the spiritual deliverance of the Israelites. Paul would later write to the church in Corinth that missionaries were “taking great pains to do what is right, not only in the eyes of the Lord, but also in the eyes of men” (2 Corinthians 8:21). 

Timothy consented to circumcision and then set out with Paul and Silas to transmit the letter the apostles and elders had written to Gentile believers. As was the case in Antioch, the Gentile believers received the dispatch with much gladness and the church grew in numbers. Perhaps the ceremonial requisite of Jewish customs prevented some Gentiles from embracing the Christian faith, but when the religious traditions associated with the old covenant were removed, people cheerfully submitted themselves to the redemption and doctrine of Jesus. This passage emphasizes that the church should never overburden the spiritually lost or discourage unbelievers from the straightforward, life-changing truth of the gospel.  

After their stay in Lystra, Paul and his fellow workers journeyed further into Asia Minor, preaching and teaching in Phrygia and Galatia. Paul wanted to preach the word in the province of Asia, but the Holy Spirit denied him this opportunity for unknown reasons. Maybe God knew the hearts of the people would not receive Paul’s message, or it could be that the work there was apportioned for other evangelists. Regardless, Paul and his men stayed a night in Troas as they awaited direction on what to do next. As Paul slept, he had a vision of man in Macedonia, a Roman colony. The man in the vision asked Paul to come and help the people there. If Paul had any unsettled frustration or discouragement as a result of not being allowed entrance into the province of Asia by the Holy Spirit it was almost certainly discarded when God directed him to another place. It is worth noting that Troas was where Luke, the physician and author of Acts, personally accompanied Paul for a time. The term “we” appears in Acts 16:10, as well as in ensuing verses throughout this New Testament book. Luke’s eyewitness account of Paul’s ministry provides much corroboration to the events that took place in the growth of the early church.    

 Paul’s call to go to Macedonia signaled a westward expansion of evangelism. In fact, it was Christianity’s foray into Europe. Macedonia was a prime area for the gospel presentation as it was a very influential colony in the ancient world. Macedonia’s two primary cities, Philippi and Thessalonica (located in the northern part of Greece), maintained active commerce and healthy populations. Unfortunately those cities were susceptible to the fervent practice of idolatry, which characterized so many of the cities steeped in Greek culture. This point is underscored by the fact that when Paul arrived in Philippi he did not speak first in a Jewish synagogue as was his habit, suggesting there was no synagogue and little to no Jewish presence in Philippi. Acts 16:12 states Paul and his disciples stayed in Philippi for several days without event. The great evangelist, Paul, entered Philippi, the leading city of Macedonia, without anyone taking notice of him.         

On their first Sabbath day in Philippi, Paul and his associate ministers went outside the city gate to a river where they hoped to find worshippers of God huddled in prayer. Instead, they came across an assembly of women. Paul made the most of the opportunity and witnessed to the female-only audience. One of the women in attendance was Lydia, a dealer in purple cloth, who hailed from another city: Thyatira. Whether she was in Philippi through marriage, or temporarily there because of business we do not know, but it is clear that God’s providence brought Lydia to Philippi at just the right moment. Acts denotes that she worshipped God, but had no knowledge of Jesus Christ. The connection between divine initiative and human will is reinforced in Acts for Luke records that God opened Lydia’s heart while she listened intently to Paul’s sermon. Clearly, salvation demands a purposeful deliberation of its merit. 

Paul’s message was a catalyst that exposed Lydia to the spiritual void in her life. She accepted the truth of the gospel and submitted faith in Jesus, the Messiah. She and the members of her household were baptized without delay. Lydia was so encouraged by her family’s embracement of salvation that she asked Paul and his men to stay at her home. Immediately, the gratitude for redemption was manifested in her hospitality. She was insistent that God’s missionaries find shelter under her roof. One wonders if Lydia longed to receive further instruction from Paul in matters of faith. Paul accepted her invitation and lodged with Lydia’s family for a brief period. 

One day, Paul and the disciples made their way to a place of prayer when they crossed path with a demon-possessed slave girl. The girl shouted at Paul and his men, accurately claiming they were servants of the Most High God, and that they were preaching and teaching the way to be saved. Although the people of Philippi, by and large, had ignored Paul, the evil spirit did not. It recognized the apostle as an agent of light.     

The demon-possessed girl shadowed Paul, relentlessly yelling truthful confessions. Perhaps the confessions were conveyed in a manner designed to disrupt Paul’s ministry. Whatever the reasoning, Paul became so troubled by Satan’s manipulation and affliction of the girl that he commanded the evil spirit to leave the girl at once in the name of Jesus Christ. The evil spirit complied with the apostle’s demand. One would expect to read that the slave girl’s owners rejoiced at the fact that this young girl had been freed from her emotional and physical bondage, but that was not the case. The owners were furious that their ability to exploit the girl’s evil spirit for financial gain was gone. The child’s supposed prophecies had apparently netted a rather lucrative profit for her masters. The love of money had obviously corrupted the young girl’s owners.

The suddenly income-deprived owners directed their anger toward Paul and Silas. Seizing the evangelists, they marched Paul and Silas to the city’s marketplace and brought them before the local magistrates. Greed gave way to deceit as the owners falsely declared that Paul and Silas had disturbed the community’s peace by advocating customs that were unlawful for Roman citizens to observe. The marketplace crowd was quickly persuaded by the lie and conspired to discredit and punish Paul and Silas.

The local authorities ordered Paul and Silas to be stripped and severely flogged, suggesting no limit was imposed on Paul and Silas’s penalty. Rather than be released for their public and immediate reprimand, Paul and Silas were then sent to prison. Being treated as the vilest of criminals, the authorities placed Paul and Silas in an inner jail cell where their feet were fastened in stocks. Paul and Silas were harassed, attacked, insulted, wounded, and incarcerated. And yet the same evening Paul and Silas encountered these events, they prayed and praised God. It seems hard to ascertain how men suffering from injury as a result of their mission to tell others about Christ could preserve and exercise a desire to praise, except when you factor in the power of the Holy Spirit. Paul and Silas’s commitment to esteem and worship God carried them well into the late night hours.

About midnight, when Paul and Silas were praying and singing hymns to God, a violent earthquake transpired. It was so intense that it broke open the prison cell doors and loosened every inmate’s chains. The sleeping jailer woke up and found the chambers unlocked. Assuming the prisoners had escaped, particularly the high profile captives Paul and Silas, he drew his sword to kill himself, knowing he might suffer a worse fate at the hands of the local authorities for his perceived incompetence and failure. But out of the cover of darkness, Paul called out to the jailer and informed him that all the prisoners were on site and accounted for. When the jailer received light to see, he ran to Paul, fell at his feet, and begged for salvation. In another confirmation of the Holy Spirit’s capacity to ordain circumstances to further His kingdom, Paul and Silas’s imprisonment was a vehicle to evangelize the jailer.

The jailer, a man accustomed to having influence over fearful and lowly prisoners, was himself made fearful of his spiritual condition when he realized he was a prisoner too, a prisoner to sin. Firmly believing Paul and Silas had the remedy to his hopeless state, he humbly submitted himself to Paul and Silas’s God-given leadership. The jailer asked a meaningful (if not the greatest) question, “What must I do to be saved” (Acts 16:30). Paul and Silas showed no resentment for the wrongful treatment they had received. They guided the jailer in a confession they had led others in many times before: believe in the Lord Jesus and you will be saved. Paul and Silas did not stunt salvation’s work for after the confessional prayer they spoke the word of the Lord to the warden, implying the new convert was challenged and educated in the tenets of godly living.  

Paul and Silas told the jailer that his whole household could experience deliverance from sin through faith in Jesus. The prison officer promptly woke his family from their slumber. Soon after, the members of his household believed in the emancipation made available through Christ and were baptized in His name, revealing redemption is not a matter that warrants procrastination. Salvation’s transformation was transparent in the jailer’s actions. Like Lydia before him, he took Paul and Silas into his custody and welcomed them into his home. He had Paul and Silas’s wounds cleaned and furnished them with a meal. We do not know if the jailer kept the evangelists in his residence overnight, but the upcoming verses in Acts 16 indicate Paul and Silas were later put back in the prison. 

The very next morning the civil authorities called for Paul and Silas to be released. Whatever further mischief or humiliation they had planned was thwarted by God’s hand. Perhaps the violent earthquake terrified the magistrates, akin to how Pharaoh trembled before God’s power after many miraculous signs, which compelled the head of state to free the Israelites from bondage in Egypt (Exodus 12:31). When the Philippian jailer was informed that Paul and Silas had been pardoned, he told the ministers that they could leave in peace. But Paul was not comfortable with dismissing the injustice so carelessly. He and Silas were beaten without a trial, which violated the legal rights granted to Roman citizens. Interestingly, this is the first mention of Paul’s Roman citizenship in Acts (Acts 16:37). Paul was punished for a crime he had not been convicted of. As a Roman national, he was afforded due process before a sentence or ruling could be sanctioned against him. 

It is quite feasible that Paul was more upset that the cause of Christ had been disgraced, rather than himself. In essence, Paul wanted to prove that Christianity is a faith that deserves an unbiased, respectable consideration. Paul was not full of malice. He had not behaved violently or sought upheaval. He had conducted himself with gentleness and forthrightness. Therefore, the message of Jesus’ legacy should not have been dishonored or discredited by the Philippians so harshly. Paul requested that he and Silas be personally escorted out of prison by the civil authorities as a sign of contrition and to formally declare that he and Silas were not criminals or societal troublemakers. If anything, this ultimatum served to pave the way for future missionaries in Philippi. Paul wanted to help ensure that subsequent Christians would not be victimized for sharing their faith in the Roman city and that Philippi might someday become amicable to Christianity. 
Although a small fraction of the text in Acts is dedicated to the ministry in Philippi, the Acts 16 account is filled with immense truth and inspiration, particularly in regard to the subject of praise. Praise is not an emotion; it is a conviction. Emotions often deceive us, especially in times of crises and setbacks. But not spiritual convictions. They withstand adversity and remain intact. Undaunted. In spite of affliction and pain, the spiritual conviction to praise endures, as validated through Paul and Silas’s example in Philippi. Their prison worship service outlines three key aspects of true praise.
One, true praise is imperishable. Paul and Silas carried their adoration of God into the midnight hour. Although their feet were chained to the ground, their spirits were not. They prayed and sang hymns. At a moment when most would have chosen to rest, Paul and Silas chose to rejoice. Uplifted and cheerful, they praised God without fear of retribution or criticism.
Praise is often thought of an activity that we perform during moments of triumph, rather than in the mire of tragedy. But true praise should be expressed in all seasons because the One it if offered to is both everlasting and omnipotent. In times of darkness, God’s light can still be found. In times of chaos, God’s peace can still be found. In times of despair, God’s hope can still be found. Praise is imperishable because God Himself is imperishable. 
Two, true praise is irrevocable. Unashamed of their Savior, Paul and Silas united in praise and celebrated the One Who had given them life. No peril could silence their song. No whip could mute their worship. No prospect of death could stifle their praise. Their motivation to honor God was unshakable and irrevocable.
True praise does not entertain the temptation to recant or retract, even under the threat of persecution or murder. In a world where loyalties and allegiances are so easily forsaken, Paul and Silas remind us that praise does not abandon or give up on God. Unkind and cruel dealings should not dictate the intensity or level of praise we produce. Praise should be ceaseless for it is an ongoing part of a fellowship with the heavenly Father. To put it another way, praise is not conditional; it is relational. The grater our walk with God, the greater our passion to praise Him, no matter what hardships befall us. 
Three, true praise is identifiable. The praise of Paul and Silas was unmistakable. The lyrics to their anthems clearly articulated the source of their comfort: God. The Holy Spirit incited the evangelists to offer up essential, energetic praise. In a dreary jail, Paul and Silas displayed praiseful spirits, which were clearly and forcibly identified by others. Acts 16:25 states the other prisoners were listening to Paul and Silas’s worship. Perhaps the adjacent inmates were curious as to how the missionaries could be so joyful while in stocks. 
Paul and Silas did not conceal their praise or wait until they were in private quarters to worship God. Their prison cell became a podium to praise God. They seized the opportunity without hesitation. Is this type of commitment still apparent in Christians today? Would anyone outside the church be able to distinguish the same devotion in us that the Philippian prisoners perceived in Paul and Silas? Can the spiritually lost recognize our yearning to praise God?
Paul and Silas set before us a standard of spiritual excellence. They proved praise in not only achievable in every station, it is preferred. No reason or rationale can ever excuse the refusal to submit praise to God. Not the style of music. Not our supposed weaknesses. Not the people who have hurt us. All such pretexts focus on self and setting, rather than on the Son of God.          
With bloodied backs and weary bodies, Paul and Silas tapped into the supernatural strength of the Holy Spirit. They were well aware that the Christian life is not an easy one. It is laced with tragedies and distractions. Jesus warned the disciples this would happen. But Jesus also promised the disciples that He would see them through their roughest encounters (John 16:33). Therefore, believers can possess an inner tranquility and a desire to praise God even in the bleakest matters. Like Paul and Silas, we can sing and celebrate aloud the wonder of God so that God will be amply acknowledged and so that the world will know the origin of our praiseful spirit. 

Does your life bear testimony to a praiseful spirit?

Evidence of Faith (Continued): Acts 15

"He made no distinction between us and them, for he purified their hearts by faith." Acts 15:9

        Purity. A cleansing found in Jesus’ sacrifice. A liberating sensation that transpires when the burden of sin’s sentence has been eternally removed. An astonishing mixture of wholeness, peace, hope, and righteousness.

Purity begins with dedicated hearts, hearts that maintain a humble commitment to honor God at all times. It compels believers to make the heavenly Father’s standard the only standard that is satisfactory. It drives us to abstain from the corruption that disobedience ushers in. It invites us to hold fast to our Maker and exhibit an untainted, spotless spirit. It acknowledges God’s holy virtues and accepts His ways as right and good. 

When I was a freshman in college, I was hired into a part-time job working for the United States (U.S.) Customs Aviation Center in Oklahoma City. I started this vocation excited at the prospect of earning a paycheck, as well as contributing something meaningful to a profession as diverse and interesting as drug trafficking prevention. But unfortunately that aspiration was never fully realized for my position was administratively-focused. My daily responsibilities typically consisted of making photocopies of files, binding notebooks, and watching training videos. For security and safety reasons, I was not allowed to be exposed to critical information related to ongoing crime interdiction cases.

Although the workload I had was not what most would consider enviable, there was one function that continually fascinated me: taking the U.S. Customs undercover vehicles to be cleaned at an automotive detail shop. It was remarkable to see how filthy the cars were as a result of deployments in the field. Massive chunks of dirt were often lodged under the wheel wells and splattered across the door panels. A barrage of grime blanketed the automobiles and tarnished the paint color. It seemed as though no amount of rinsing or buffing would ever be able to remove the soot that enveloped the vehicles. But incredibly, the cars went into the automative detail shop grimy and came out glowing. The transformation was incredible. Somehow after a sanitizing application the automobiles possessed a showroom glimmer.

In a way, the aforementioned external purification bears a striking resemblance to the internal cleansing humanity enjoys through Christ’s redemptive work at Calvary. We gaze upon the Savior’s cross with filthy hearts, hearts stained by wickedness and the ugliness it exposes. Defiance and rebellion immerse us in a profound sense of shame and leave us spiritually unclean. But when we receive the atoning sacrifice of Christ, the penalty of even the darkest transgression is purged. We enter the Savior’s presence defiled, but exit purified. The disgrace associated with our transgressions is gone. All that remains is the holy glow of God’s light. Such is the mysteriously wonderful power of God’s purifying grace.

Purity has many positive attributes. It breaks down the barrier that sin erects, thereby granting mankind the opportunity to establish a life-altering relationship with God and walk in fellowship with Him. It offers us continual conviction to uphold God’s high moral standards. It yields encouragement and the impetus to exercise godly disciplines. It gives us the means to approach each day in humility and gratitude, understanding that God’s compassion is the sole reason we can encounter reformation, as well as an everlasting residency in heaven. Although purity is the aim at both the personal and corporate level so often we miss God’s mark. Churches are no exception. As great as the first century Christian assembly was, it was not above controversy. It was not above men attempting to mislead impressionable minds. Humanity has always had a lust for power and will find avenues to grasp it. And thus Acts 15 opens with a dispute that arose in Antioch, an incident that sent shockwaves throughout the Christian community.   

Some men from Judea traveled to Antioch and began teaching the male Gentile disciples that unless they were circumcised they would not be saved. At first glance, it might appear that the Judean men were unbelievers plotting to undermine the Christian movement, but the apostles and elders in Jerusalem later wrote to the Antioch believers that the Judean teachers were from among them (Acts 15:24). But the apostles and elders went on to proclaim that the instruction regarding redemption’s dependence upon circumcision was not introduced with their sanction, direction, or blessing. Perhaps the Judean men were recent, overzealous converts who had not spiritually matured in their faith and therefore spoke about issues they had not adequately studied or prayed about. Or maybe they purposefully sought to persuade Gentile believers to adopt the practice of Jewish ceremonial laws out of vanity or pride, hoping that the observance would be distributed throughout churches with extensively Gentile memberships. Regardless, what the Judean men indoctrinated generated debate, which drew Paul and Barnabas into the fray. The two apostles strongly contested the merit of the claim that circumcision was a requirement for salvation. 

What the Judean men professed held significant ramifications. The singular message that acceptance of Jesus’ sacrifice is the only way to receive eternal forgiveness of iniquity was being distorted by the stipulation of circumcision. Paul and Barnabas argued that Jesus did not come to augment the ceremonial law; He came to be the all-encompassing, sanctifying fulfillment of ceremonial law. Furthermore, Christ told the apostles in Matthew 28:19-20 to make disciples of nations, baptize them in His name, and train followers to obey everything He had commanded them. When Jesus said to follow His precepts, He validated His life offering preempted the redemptive requirements outlined in the Old Testament.

Because this matter caused so much confusion and commotion in the Antioch fellowship, the believers there appointed Paul and Barnabas, along with other disciples, to seek the wisdom of the apostles and elders in Jerusalem. This action signaled the church body in Jerusalem remained influential even as Christianity expanded. When the group from Antioch reached the city of David, the apostles, elders, and disciples in Jerusalem greeted them warmly. Paul and Barnabas reported everything that God had done in their Gentile ministry. It would seem that the Judean men that initiated the circumcision firestorm were converted from the Pharisee sect because when Paul and Barnabas reviewed the specifics of the contention, some Pharisee-oriented Christians echoed the sentiment that circumcision is mandated by Mosaic law for adoption into a covenantal relationship with God. The tendency of the Pharisees to fiercely protect the traditions and rituals of the Old Testament was a mentality Paul was well-acquainted with for he once proudly aligned himself with the Pharisee order prior to his salvation experience (Acts 23:6).
Rather than render an immediate opinion on the topic, the apostles and elders met to consider it further, which speaks well of their patient posture. During the course of the gathering, there was ample discussion. Apparently, the church leadership encouraged the freedom to voice dissenting perspectives. Eventually, Peter stood up and addressed the audience. His insight was critical. Not long before this event he answered God’s call to evangelize to Gentiles (Acts 10). Peter witnessed the Holy Spirit’s inhabitance of many Gentiles in Cornelius the centurion’s home. This holy indwelling transpired without the condition or prerequisite of circumcision, signifying that circumcision was not a discriminating factor in mankind’s worthiness to attain salvation. 

Peter underscored the pivotal component to achieving eternal deliverance is purification through faith. Therefore, the appropriate circumcision in light of Calvary is a spiritual circumcision, as opposed to a physical circumcision. In other words, redemption is a matter of the heart, not the flesh. The Gentile believers’ contrite confessions were just as acceptable to God as those of the Jewish believers. Clearly, the path to restoration is not something that can be gained from ethnic heritage or denominational party; it can only be achieved through a personal surrendering to Jesus. 

After Peter concluded his testimony, Paul and Barnabas told the church council about the miraculous signs and wonders God had done among the Gentiles. The entire assembly became quiet as the two recounted their exploits, suggesting that sidebar conversations and murmurings had occurred up until this point. Everyone took notice of Paul and Barnabas’s report. As the truth began to crystallize, James, the half-brother of Jesus, a senior authority of the council, shared his thoughts. Although he did not have the missionary experience of Peter, Paul, or Barnabas, in that he was not directly involved in the redemptive work of Gentiles, James did have knowledge of Scripture, which is always a valuable and useful resource. James quoted from Amos 9, which predicted that people from all nations would someday bear God’s name (Amos 9:12). The Bible foretold Gentiles would become children of God and enter into communion with Him. Based on the evidence, James believed that day had come. It was time to accept it and embrace it. 

James recommended the council syndicate a letter to Gentile believers throughout Antioch, Syria, and Cilicia. This letter would contain several admonitions, none of which included circumcision. Instead, the admonitions dealt with the avoidance of food used in idolatrous worship, sexual immorality, the purchase of provisions produced by strangled animals, and the consumption of meat with its lifeblood still in it. The council obviously felt these areas of focus were stumbling blocks for the pagan-influenced Gentile believers and needed to be circumvented for the betterment of the church and the church’s witness. James suggested messengers go out with the dispatch, which served to reinforce the solemn guidance, as well as solidify an ongoing correspondence between the various churches. Paul and Barnabas were chosen to go to Antioch with a copy of the note, along with Judas (called Barsabbas) and Silas. 

When the Jewish council-endorsed letter was read to the Gentile believers in Antioch, they rejoiced because the extraneous, unnecessary circumcision imperative had been removed. With the quarrel put to rest, the Jerusalem messengers ministered to the people. Acts 15:32 states Judas and Silas were gifted prophets who said much to encourage and strengthen the Gentile believers. Thereafter, the couriers went back to Jerusalem while Paul and Barnabas remained in Antioch (although some biblical manuscripts express Silas stayed behind too). Some time later, Paul desired to go back to all the churches he and Barnabas had planted. Their returning to the various congregations would ensure the young church fellowships had steadfastly clung to the tenets of the gospel and not succumbed to the pressures of the world or incorporated false teachings. 

Barnabas was favorable to Paul’s proposal and asked that his relative, John Mark, go with them. In Acts 13:13, John Mark left Paul and Barnabas in Pamphylia, a move which Paul designated a desertion. Therefore, Paul did not think it was prudent to bring John Mark along lest he abandon them again. A disagreement ensued. It became so heated that Paul and Barnabas parted company. Barnabas took John Mark and journeyed to Cyprus, Barnabas’s homeland. Paul took Silas (adding weight to the theory that Silas probably never left Antioch) and went to Cilicia (by way of Syria), Paul’s homeland. Before Paul and Silas set out for Asia Minor, the church blessed and commended them. We do not read that Barnabas and John Mark were given the same salutation prior to departing Antioch. Sadly, this is the last reference in Acts of Barnabas. Paul’s second missionary expedition apparently began with a sorrowful step because his emissary partnership with Barnabas, a man who had supported and championed Paul on many occasions, swiftly tore apart.

It is important to mention that Paul would come to recognize John Mark’s value in missionary service for he later entreated one of his disciples, Timothy, to bring John Mark to him, touting John Mark would be of great assistance (2 Timothy 4:11). So too Peter conferred a great honor upon John Mark when he likened him to a spiritual son (1 Peter 4:13). The second gospel, Mark, was penned by John Mark, who probably received the inspiration and insight into Christ’s ministry from his mentor and spiritual father: Peter. 

Revisiting Peter’s statement to the Jerusalem council in Acts 15, we learn purity is made possible only through faith in Jesus Christ. Nothing more should be levied upon salvation. Not performance of ancient customs. Not anything we can do in our flesh. Purity is not confined or defined by outward conformance; it is an internal conformance which derives from the ambition to subject our hearts to the humbling truth that Jesus surrendered His life so that we can abide with Him forevermore. 

This is significant for three reasons. One, purity removes the eternal consequences of sin. Peter said in Acts 15:8 that God had accepted the repentance of Gentile believers and proved it by sending the Holy Spirit to them. The Holy Spirit’s infusion into the Gentile believers demonstrated a barrier had been lifted. All converts, whether Jewish or Gentile can partake of the gift of forgiveness, free from remorse and forever pardoned. Peter conveyed to the church council in Jerusalem that penitent hearts, believing minds, and confessional lips allow mankind to experience liberation from the ultimate conclusion of a sinful life: banishment from God. The key discriminator of redemption therefore is not external conformance, but internal contrition.   

Two, purity restores us to God. Restoration beckons humanity to realize our original purpose: to know God. Because of the purifying work of redemption, we are no longer considered enemies of God, but friends. Believers need not be downcast or dejected for we are dignified and delivered through Christ’s atonement. Although we were once excluded from a seat at heaven’s splendid banquet, we now enjoy the reassuring knowledge that a permanent place will be prepared for us. In Christ, God’s favor is made readily accessible to mankind.

There will be moments in which some will seek to impose false teachings on how to secure salvation, as the Judean men did in Antioch. But Scripture validates salvation is an inner work, not an outer one. It is not obtained through good deeds or good works. It is not acquired through religious adherence or civility. Essentially, salvation is a recognition and reaction to Jesus’ substitutionary death at the cross. Therefore, no action on our part, including circumcision, unwavering charity, or devoted church attendance, could ever sufficiently take away the lasting stain of depravity, except embracing and acknowledging the life, death, and resurrection of Jesus Christ, the Son of God.

Three, purity renews the soul. Redemption offers humanity the opportunity to experience soul-renewing purity, thereby removing the humiliating stigma of wickedness. When the mistakes of the past and present can be unloaded on the shores of grace, it cannot help but produce a renewed soul. Whatever immoral exploits we performed before salvation, and even those we will commit after we have received salvation, will not prevent us from admittance into heaven because of the evil-purging power of Jesus’ blood. Although we will be judged by God for our earthly lifestyle, the eternal punishment of an existence in hell will not encumber hearts purified by faith in Christ.

Purified souls are motivated souls, motivated to catalyze legacies that honor God. When the regenerating nature of salvation has taken hold of us it provides a contentedness that prevails in all circumstances. In Christ, we are remade into a new creation, spiritually clean and eternally blessed. Pure and at peace. Praise be to the Lord Who takes away the sin of the world (John 1:29)

Does your life exemplify a heart that has been purified by faith?

Evidence of Faith (Continued): Acts 14

"Paul and Barnabas appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust."

Acts 14:23

       Trust. Placing faith in an external source. Vesting the protection of yourself, or a loved one, in the hands of someone else. Committing a substantial amount of surety in another.
Trust requires humanity to have the courage to let go. To let go of the belief that we can prosper in a state of self-sufficiency. To let go of the notion that we do not need anyone else, especially God, involved in our lives. To let go of the perception that independence, rather than dependence, is an ideal lifestyle trait.
God created mankind to be reliant. Reliant upon Him for spiritual direction. Reliant upon food for physical nourishment. Reliant upon others for emotional fellowship. Not only were we made with the need for reliance, we were made with the capacity to trust. But do we have the courage to exercise it? The first time I took my son, Jayden, swimming, I was reminded of how difficult trust can be to cultivate.

Jayden and I went to my parents’ house one hot summer day so that he and I could enjoy the refreshing water in my parents’ backyard pool. Up until that point, Jayden, who was just a toddler at the time, had only experienced water in the bathtub. Although he was excited about the prospect of plunging into a full-sized pool, I was justifiably apprehensive about it. As I tethered Jayden to a life-vest, I intended to keep him wading in shallow water the entire time we swam. Floating occupied him for a little while, but eventually Jayden eyed the diving board at the opposite end of the pool. He voiced a desire to jump off of it. I tried to reason with him that once he was older and a proficient swimmer, he could dive to his heart’s content. However, my logic did not satisfy Jayden’s adolescent, adventurous nature. He begged repeatedly for the opportunity to launch into the pool.

Realizing I would not be able to divert his interest from the diving board, I told Jayden he could use it contingent upon two conditions. One, he had to leap into the pool feet-first - as opposed to attempting to execute a head-first dive. Two, he had to jump to me as best as he could, rather than performing a carefree jump into the open water away from my grasp. After Jayden agreed to my terms, I led him to the diving board and asked him to wait for my signal before bounding into the pool. Once I was in the water, I got into a flotation ring and drifted towards Jayden. Anxiously awaiting the word to jump, Jayden’s arms furiously waved up and down as he giggled with delight. When I was sure I had found a spot I could safely catch him, no matter how far he catapulted off the diving board, I said, “Alright Jayden. Are you ready? Ready to jump to Daddy?”

When Jayden inched closer to the edge of the diving board, his body posture suddenly changed. Seized with fear, his arms fell limp at his side. His eyes narrowed. His smile morphed into a frown. The more he looked at the water, the more concerned he became. Jayden pleaded with me to take him back to the other end of the pool. “Daddy, I don’t want to do this.” I knew that he really wanted to jump off the diving board, but the possibility of getting hurt, however remote it may be, made him intensely afraid. I cannot recall my exact response to Jayden but I said something to the effect of, “Jayden don’t look at the water; look at me. I’m here. I won’t let you fall. I’ll catch you and I won’t let you go.”
Jayden struggled with choosing what he believed to be true. Would he suffer harm or would he land safely in my grasp? As I continued to console him, his confidence slowly began to grow. He asked me, “Daddy, you will catch me right?” “Daddy, will catch you.” Jayden asked me to move closer to him so I moved closer. It seemed like an eternity passed before Jayden finally made a move. When he was convinced I would catch him, he took a few quick steps and rocketed off the diving board. I snatched Jayden just as his feet pierced the water’s surface. He bobbed a little from the impact. After he wiped some water from his eyes, I greeted him with a smile. He responded to my expression with an endearing grin. Then he said, “Daddy, can we do that again?” 
I wonder what that scene looked like from Jayden’s perspective. Alone on the diving board, how enormous and deep must the pool have seemed? What certainty did he have that I would be able to prevent him from being engulfed by the water, other than my word? As thoughts of danger consumed him, fear and adrenaline began coursing though his veins. There I was calling out to him, appealing to trust that he would find safety in my arms.
That incident bears a striking similarity to my relationship with God. So often I stand at the shore of life’s sea. The fear of what could happen if I plunge into the expansive waters immobilizes me. As Jesus beckoned Peter to join Him for a supernatural walk across a lake (Matthew 14: 25-33), so God invites me to step away from sure footing in faith. He calls out to me, “Come Kevin. Do not be afraid. You will not drown.” As much as I yearn to focus on God and trust Him, I often stay fixated on the sea. When I do, the notion of stepping onto the water sounds ridiculous. Absurd. “Why should I ever move,” I tell myself. “The sea is dangerous. What could be worth the risk?” God lovingly replies, “Drawing near to me is worth the risk.” When I affix my gaze upon God and allow His message to embolden me, I find the courage and trust to leave my self-perceived plot of security and journey out into the sea, where shelter in the arms of God awaits.
Trust beckons humanity to place our faith in God and trust that His path is superior to anything we could ever construct. It requires believing that His plans, however unorthodox or unusual they may appear, are greater than to our plans. Trust lets God lead us. It does not put stipulations on God or try to hem Him in with preconceived outcomes; it abdicates selfish pursuits and beseeches God to allow His will to be carried out in us.
The first century believers exhibited tremendous trust in God, particularly Paul and Barnabas, two missionaries who were sent out to foreign cities to make people aware of Jesus and His salvation. Their message was polarizing for many sects of society, which made Paul and Barnabas’s commitment to speak the convicting truth of the gospel that much more admirable. In Acts 13, God had brought about a remarkable response from Gentiles in Pisidian Antioch. As a result, the people were thankful that grace was made available to them and honored the word of the Lord. But eventually the Jewish community, out of envy, incited a strong public outcry against Paul and Barnabas, which culminated in their expulsion from the city (Acts 13:50). This act did not deter Paul or Barnabas for they continued on with their evangelism mission elsewhere. The new Gentile converts in Pisidian Antioch were not troubled by Paul and Barnabas’s forceful removal from the city either. One might expect to read that their hope would have been shaken when their spiritual mentors were driven away. But it was quite the contrary. The disciples in Pisidian Antioch were galvanized despite the event. When they saw Paul and Barnabas’s willingness to continue the work God had called them to, in the face of fierce opposition, they were filled with joy and the Holy Spirit (Acts13:52).   
Acts 14 chronicles Paul and Barnabas’s movement throughout Asia Minor. From Pisidian Antioch, they went to Iconium. As was their custom, Paul and Barnabas attended a synagogue service in an effort to help Jewish people find redemption in Christ. They spoke so effectively that many Jews and Gentiles surrendered belief in Jesus as the Savior. The initial Gentile converts at Iconium were likely proselytized into the Jewish faith since they were in attendance for synagogue observance (like Cornelius the centurion in Acts 10, who was listed as a God-fearing Gentile before his repentance-induced experience with the apostle Peter). 

Akin to what occurred in Pisidian Antioch, Jewish unbelievers were jealous that a large number of people were receiving and accepting the gospel. Therefore, rabble-rousers in Iconium poisoned the minds of Gentile unbelievers to the point that several citizens adamantly resisted Paul and Barnabas’s work. Remarkably, this did not discourage the missionaries for Scripture says Paul and Barnabas spent considerable time there (Acts 14:3). The more boldly people refused them the more boldly they reached out to them. It should be noted that Paul and Barnabas are referred to in Acts 14:4 as apostles, an honorable title reserved for those who had been called by Christ directly (in Barnabas’s case by the Holy Spirit per Acts 13:2) and granted the supernatural ability to perform signs and wonders for the glory of God. Acts 14:3 confirms Paul and Barnabas presented many divine works, thus verifying their apostleship.         

The conflict with the people outside the faith in Iconium became so heated that they conspired with leaders, likely civil and religious, to kill Paul and Barnabas by way of stoning. But the apostles learned of the plot and fled to Lystra, a nearby city in the province of Galatia. Their exodus was probably generated from a state of foresight rather than fear. Because Paul and Barnabas were the targets of public rage, rather than the legacy of Christ, Paul and Barnabas removed themselves from Iconium so that the community’s disdain could subside, thereby allowing the message of Jesus to prosper without distraction.

In Lystra, Paul and Barnabas came across a man who had been crippled from birth. As Paul spoke, the crippled man listened intently to what he said. Paul discerned, through the power of the Holy Spirit, that the crippled man not only yearned to be healed but believed he could be healed. Evidently, the crippled man’s physical limitation had not dampened his spirit for he possessed enormous faith. Paul demanded the lame man stand, at which point he jumped up and began walking, an act he had never before experienced. This miracle somewhat mirrors Peter and John’s healing of a handicapped beggar in Jerusalem (Acts 3), except that Peter and John’s miracle made way for Jewish people (in Jerusalem) to embrace the gospel, whereas Paul and Barnabas’s miracle made way for Gentile people (in Lystra) to embrace the gospel. 

When the crowd in Lystra saw the healing take place, they were astonished. The people declared Paul and Barnabas were immortals revealed in human form, indicating they were heavily influenced by the idolatry of Greek culture and beholden to the worship of counterfeit gods. A commotion broke out and brought about an atmosphere of excited confusion. A false religious leader went so far as bringing bulls to the city gate for a ceremonial sacrifice in honor of Paul and Barnabas. But Paul and Barnabas rejected personal praise and glory. In a display that epitomized humility and brokenness, Paul and Barnabas tore their clothes and rushed into the crowd in an effort to call attention to their mortality. The shredding of their outer garments confirmed they were flesh and bone and were susceptible to pain and harm. Wearing tattered garments, Paul spoke about God being the only true God, the Maker of heaven and earth. Paul’s second evangelistic address recorded in Acts centered on the creative work of God. In essence, the earth’s framework and design expose God’s all-powerful existence. This testimony was the appropriate choice to spiritually provoke a pagan audience. If Paul would have presented a message steeped in Old Testament history and theology to a people unfamiliar with Jewish canon his words would have fallen on deaf ears. Paul later applied the “God is revealed in nature” approach to a Gentile crowd in Athens (Acts 17).     

Even after Paul and Barnabas tried to transfer the adulation to the everlasting God, the citizens of Lystra still worshipped them. A short while later, some Jewish followers from Iconium and Antioch came to Lystra to subvert the gospel mission. The people who came from Antioch would have traveled a distance of one hundred miles, which magnifies the depth of their hatred for Paul and the Christian mission. The unrelenting agitators manipulated residents in Lystra and stirred up disdain for the disciples, Paul in particular since he was the chief speaker. In utter malice and rage, a crowd attacked Paul. Without allowing time for a trial or a reasonable appeal, people began stoning the apostle. They pelted him with rocks to such a degree that he was knocked unconscious, and became motionless. This event bore a striking similarity to what Paul once participated in with the stoning of Stephen in Jerusalem (Acts 8:1). 

The mob deposited Paul outside the city, as if they were disposing of filthy garbage or waste. Some of disciples immediately gathered around Paul, perhaps to prohibit any further desecration of his body, or maybe to show people that they were not afraid to suffer the same fate for their faith. When the disciples encircled Paul, he got up and proceeded to walk right back into Lystra. Clearly, Paul would not be intimidated or silenced by the vile deeds of man.

The next day Paul and Barnabas went to Derbe, another city in the province of Galatia, where they won a large number of people to Christ. After staying there for an undisclosed amount of time, they backtracked their way through Asia Minor, revisiting all the churches they planted. Many residents of Pisidian Antioch, Iconium, and Lystra had proven to be firmly resistant of Paul and Barnabas’s missionary efforts. But this did not deter the apostles from returning there because they wanted to ensure that the young fellowships they helped establish were staying true to Scripture and growing in their knowledge of God.  They encouraged the believers and told them that their personal sufferings were necessary for the advancement of the kingdom of God. 

To better facilitate the ministry of the various churches, Paul and Barnabas appointed elders in each church through prayer, fasting, and solemn vows to God. There has been ample discussion as to what role the elders in the New Testament churches possessed. Some believe they were a decision-making body, working in conjunction with the apostles and teachers to settle matters that caused confusion and debate within the body of Christ. This has merit based on references in Acts 15:6 and Acts 21:18. Others believe the elders were pastors for “elder” can be translated “presbyter”, which has a close connection and affiliation with the word priest. This thought too has credibility given that Paul later instructed the elders of Ephesus to be shepherds of the church of God in Acts 20:28. The title of shepherd was synonymous with the function of pastor in the New Testament church. If anything, we can perceive from these biblical texts that the elders were spiritual pacesetters who exhibited an unwavering aspiration to pray, counsel, study Scripture, preach, teach, and abide by the Holy Spirit. All of which made them aptly suited to help serve and oversee the church body.     

Acts 14:23 reveals Paul and Barnabas committed the elders to the Lord, in Whom they had placed their trust. This verse beautifully portrays the power of engaging belief in God and highlights three elements of trust. One, trust involves prayer. Paul and Barnabas fell on their knees before God and petitioned Him to distribute the mantle of authority accordingly. The apostles did not base the appointments on popularity, personality, income level, charisma, or background; they based the selections on God’s input and God’s opinion, not man’s.

Paul and Barnabas made prayer a key component of their assessment process. The criticality of prayer is underscored throughout Acts. Every second of every day mankind has the opportunity to speak before God Himself. But do we take advantage of this privilege? Better yet, do we spend time earnestly thinking and interceding for others? Paul and Barnabas consistently beseeched God on behalf of the churches they were integral in establishing. Their supplication had no self-serving agenda. They called out to God and solemnly sought divine guidance for the benefit of the people, as well as the missions, in Lystra, Iconium, and Antioch.

Paul and Barnabas trusted God with a supremely critical assignment: to raise up a governing body of leaders. The right people in the right positions could help foster spiritual revival; the wrong people would surely impede it. Exercising trust, Paul and Barnabas brought the matter before God and relied upon the wisdom of the omniscient God, the only One Who can discern the intentions of the heart.

Two, trust involves patience. Not only did Paul and Barnabas pray about the issue at hand, they fasted as well. They temporarily abstained from eating for a period of time so that they could undergo a heightened experience with God. Fasting signified the escalated, urgent yearning to hear from God. Paul and Barnabas had a compelling desire to encounter God and exhibited a willingness to wait on His direction. They resisted the urge to satisfy their stomachs so that they could satisfy their spirits. Paul and Barnabas momentarily refused their physical needs so that they could know the heart of God.

Instilling the appropriate church ministerial base was more important to Paul and Barnabas than the consumption of food. Such dedication required patience. It required passion. It required perseverance. And what was the result? Paul and Barnabas were given the soundness and peace of mind to designate elders in the churches. The elder selections were not achieved in haste; they were achieved by patiently waiting on God for guidance. Paul and Barnabas entered into sacrificial, long-suffering meditation because they knew what they were doing was fundamentally meaningful and required God’s participation and blessing.

  Three, trust involves a pledge. Paul and Barnabas commended the newly elected elders to the Lord. The apostles trusted God to steer and sanctify their ministries. This tribute was not a thoughtless conclusion to the nomination procedures; it was a sacred oath that symbolized the elders were in the custody of God’s care. They dedicated the elders to God, knowing that He would watch over them, direct them, discipline them, and consecrate them. God’s providential intervention was requested so that the elders would be watched, directed, disciplined, and consecrated. 

In the various references throughout Acts, elders are addressed in plural form, signifying that they did not work in isolation or in an unaccountable executive capacity. They were not autonomous. They were not above correction. They were not beyond the need for encouragement. They were not beyond the need for instruction. They were not above the church because they were beholden to the church. Not only were they liable to the Holy Spirit, they were liable to one another. They had senior status in ministry, but only to the degree that they should be considered the senior or principal servants. They were pledged and entrusted to God in order to advance Christ’s message. After Paul and Barnabas commissioned the elders and further preached the gospel, they made their way back to Antioch (Syria), thus concluding Paul’s first missionary trip. The bulk of his ministry labor took place in Galatia. Paul would eventually write an epistle, or letter, to the churches in Galatia. 

Paul and Barnabas understood God can do a mighty work in the lives of Christians. They themselves were living proof. Their reformed hearts were being used in incredible ways for God’s kingdom. Jesus called believers to train up new disciples so that current and future generations will hear the word of truth (Matthew 28:19). As part of that holy mandate, Paul and Barnabas exhibited a prevailing trust in God, knowing that He can and will manifest Himself through Christ-centered efforts. 

Does your life exude a prevailing trust in God?

Evidence of Faith (Continued): Acts 13

"When the Gentiles heard this, they were glad and honored the word of the Lord…" Acts 13:48

        Honor. An outward expression of tribute. A transparent display of respect. A desire to preserve or enhance a legacy.

Honor indicates a person, tradition, or object is worthy of esteem. To offer up homage to something, or someone, is a pursuit that is not taken lightly. Such an activity flows from a heart that carefully discerns who, or what, is deserving of salutation, as was the case a few years ago when I was inspired to formally honor my mother.

Mom has been a constant source of encouragement throughout my life. She is in many ways a Proverbs 31 woman, a woman who fears the Lord and has earned recognition because of her unwaveringly godly disposition. Although I continually strive to compliment her with my words and actions, one year I had a yearning to do something more to commemorate her. The genesis of my motivation was my recent admission into the parenthood fraternity, where I quickly learned fatherhood is no small endeavor. It is a demanding undertaking, riddled with blessings and challenges. I was reminded of my mother’s incredible example. Her many admirable parental qualities merit recognition and replication. The loving environment she formed for me and my sister fostered our physical, emotional, and spiritual growth as children.  Mom was compassionate when we were in hurtful states. She was stern when we were in defiant states. She was comforting when we were in doubtful states.

Becoming a father compelled me to see this world through a fresh set of eyes. Life is too short and too precious to leave thoughts and feelings unexpressed. More than ever, I wanted to show Mom that knowing her was a treasure because she had blessed my life in countless ways. I deeply longed to convey that. I asked my wife, Dawn, for advice and input. She mentioned we could make a living memory scrapbook, a book containing testimonies and stories of how Mom had positively impacted our lives. What made the suggestion even better was the fact that my mother’s birthday was just a few months away. Why not present her with the living memory book then?

Dawn recommended that I contact my sister, Karen, about developing Mom’s keepsake. Karen is extremely creative and would contribute a great deal to the living memory scrapbook project. I called Karen to discuss the idea. She thought it was an excellent proposal. During the course of our conversation, we decided to broaden the scope of the effort. We recognized that our personal examples of Mom’s tenderness were not enough to adequately express how much of a difference Mom has made in the world. She has touched numerous lives with her kindness, graciousness, and love. Karen, Dawn, and I sent out a letter to over fifty people, inviting them to honor Mom by submitting a testimony for Mom’s memory scrapbook. We asked each contributor to offer a memory he or she felt encapsulated Mom’s godly character. We titled the project the “I Remember When” journal because we wanted every entry to open with the line “I remember when.” My personal contribution to the “I remember when” journal captured the sentiment of my heart:

I remember when I was a college sophomore you would meet me weekly for lunch at a little café near campus. I cannot recall the name of the restaurant we ate at, but I am mindful of how I felt when our fellowship concluded: grateful. Grateful that you would take the time to drive across town and be with me. There are simply no words to describe how much those conversations meant to me. We have shared so many exchanges throughout my life, but those discussions are especially precious to me because for one hour a week I found some solace in the midst of a dizzying and draining college life.

College, as wonderful and exciting as it was for me, was equally exhausting and complex. It felt like the weight of life’s destiny was resting on my shoulders. I was journeying from childhood to manhood. I was laying the foundation of a yet-to-be-determined career path. But when you would meet at the café, all of that faded into the background. Somehow my problems were not as big as God. Somehow you helped inspire me to deepen my faith. 

My voyage from college to a career was akin to being in a sailboat at sea. There were moments where I felt lost, disoriented, and stationary. Your endearing words and actions were like gusts of wind that propelled me forward. In time, and in large part to you, I landed safely ashore.

You are joy personified. You always find a way to stay positive and inspire hope, even against insurmountable odds. You always find a way to laugh. You possess an abiding faith in the Maker of your magnificent heart. I have long sought to model your generosity and your outlook. This world would look drastically different if people practiced just a fraction of the resolve and character you exhibit day in and day out. Your example has not gone unnoticed. Thank you for being genuine, gracious, and godly. I love you.

Kevin

“A wife of noble character who can find?....Her children arise and call her blessed.” (Pr. 31:10, 28)     

The response to this endeavor was remarkable. We received a host of testimonies. People were elated to have the opportunity to honor my mother’s life. Karen compiled the entries and fashioned a beautifully decorative scrapbook. She brought it, along with her three children, from California to Oklahoma for a surprise birthday party at Mom’s church. The celebration included many of the people who had presented memories for Mom’s keepsake. When we gave the scrapbook to Mom, I told her that it was a small sampling of what she has done for Christ’s glory. I mentioned life is not measured by the possessions we own, the positions we hold, or the stature we attain; life is measured by our relationship with Christ and the legacy we leave. I asked her to look around the room and see her legacy. She had uplifted every one present at one time or another to lean on God’s Word and discover the joy that comes from knowing the Lord.

Honor requires both abundant consideration and ample contribution. It is not easily earned, but, consequently, it is not easily lost. It endures because the one it is applied to commands a character of integrity. A character of consistency. A character of nobility. Coincidentally, integrity, consistency, and nobility describe God’s character. Truly, there is no greater receiver of our respect than God. He is the worthiest beneficiary of honor.

Honor abounded in Acts 13, which begins by returning to the work in Antioch (Syria). Barnabas and Saul actively trained disciples and brought new people to faith in the Lord. Luke identifies certain believers by name who occupied vital roles in the growth and development of the church in Antioch. He records that these individuals were either teachers or prophets. This detail accentuates the order and structure that was quickly taking shape within the church. 

The roles and offices were becoming more and more diversified as the church expanded. Acts 11:30 revealed that elders were already in place at Jerusalem, the keystone church. The early disciples and believers trusted in God’s direction, but also instilled a ministerial composition that effectively utilized peoples’ abilities and gifts for the advancement of Christ’s legacy. The teachers preached the life of Jesus. The prophets interpreted Old Testament passages and transmitted heavenly-ordained messages (as was the case with Agabus in Acts 11:28). The elders comprised a pastoral and decision-making role, which will be explored at greater length in Acts 14.          

It came about one day that as the church ministers in Antioch were worshipping the Lord and fasting, the Holy Spirit requested Barnabas and Saul be set aside for a select mission. They were charged with planting the gospel seeds of salvation to territories beyond the Judean landscape, where Christianity had principally settled at that time. Knowing it was time for Saul and Barnabas to leave Antioch and witness abroad, the disciples laid their hands on them (a practice we have observed before in Scripture) and prayed that God would bless their ministry.

Barnabas and Saul, along with John Mark, set out for the island of Cyprus, Barnabas’s birthplace (Acts 4:36). This voyage marked the beginning of three missionary journeys by Saul. Saul, Barnabas, and John Mark traveled throughout Cyprus and eventually came to Paphos, a coastal city on the southwest side of Cyprus. A civil authority in Paphos, named Sergius Paulus, called for Saul and Barnabas so that he could hear the word of God. Scripture states Sergius Paulus was an intelligent man, who apparently had an open mind to the teachings Saul and Barnabas had shared in Cyprus. But when Saul and Barnabas arrived at the appointed place to speak to Sergius Paulus, a Jewish attendant named Bar-Jesus (meaning son of Joshua), who was a sorcerer and a false prophet, intercepted them and unleashed a barrage of criticism, intending to prevent Sergius Paulus from receiving the word of truth. Such is the unending scheme of the devil: to stop humanity from knowing and following God’s life-giving and life-sustaining words.  

Saul looked directly at Bar-Jesus and, through the power of the Holy Spirit, rebuked him for attempting to thwart God’s work. Saul condemned Bar-Jesus for maliciously misleading people through deceptive magic arts. The apostle prophesied that Bar-Jesus would be temporarily blind, unable to see sunlight. Perhaps this punishment represented the havoc Bar-Jesus had brought upon Paphos. For a time, the counterfeit messenger had concealed the light of God’s Word and caused a condition of spiritual blindness to pervade. Now he was a victim to physical blindness. Interestingly, this was the same fate Saul, who too once fiercely opposed Christianity, experienced after he met Jesus on the road to Damascus (Acts 9:8). Bar-Jesus’s momentary loss of vision was laced with grace in that it was not an unending sightlessness, thereby leaving room for repentance. After Bar-Jesus was dumbfounded, blinded, and silenced, Sergius Paulus believed. Although Sergius Paulus saw firsthand the supernatural correction of Bar-Jesus, Scripture points out that it was the teaching and the doctrine that drew him into faith. 

From Paphos, Saul, Barnabas, and other ministers set out for Pisidian Antioch in Asia Minor, which should not be confused with the Antioch that was located in Syria. Asia Minor, which largely rests in modern-day Turkey, would soon become an area of emphasis for Saul and Barnabas. Before continuing on with the remaining exploits listed in Acts 13, two critical considerations should be addressed in this section of Scripture. One, Saul’s name for the remainder of Acts is referred to as Paul, symbolizing his commitment to preach to non-Jewish people. Saul is a Hebrew birth name, a name the apostle carried proudly. Paul is the Roman equivalent of Saul, which connected and endeared the missionary to a global evangelistic obligation. Jesus called Saul to be a witness to Gentile people in Acts 9:15. Saul fully embraced this labor and embodied it with a dual designation of his name. 
Two, John Mark left Paul and Barnabas before they set out for Pisidian Antioch, opting to return to Jerusalem. We are not told why John Mark did not continue on with Paul and Barnabas. Perhaps he was homesick, or maybe he was too spiritually immature to handle the responsibilities of the mission field. Regardless, his departure would later be labeled a desertion in Acts 15:38, ultimately causing Barnabas and Paul to disagree and divide over John Mark’s ministry reinstatement. 
Returning to the narrative in Acts 13, we find Paul, Barnabas, and other unnamed disciples in Pisidian Antioch, where they attended a Sabbath service at the local synagogue. During the service, Paul was asked to speak after biblical excerpts had been read aloud. This is Paul’s first public address documented in Acts. Before he addressed the crowd, Paul motioned with his hand. This was likely a gesture to excite the people and call them to attention for what they were about to be told was vitally important. 

Paul’s opening statement was a brief history of the Hebrew nation after their exodus from Egypt, which to the Jewish attendees would have been a word of affirmation and honor. Paul highlighted the change in Israel’s governance through the ages. They were once guided by judges until their forefathers told Samuel the prophet that they wanted a king so that they could resemble other kingdoms. Saul, son of Kish, was crowned their first king, but was subsequently removed by God after ruling for forty years. God then anointed David, son of Jesse, to replace Saul as king. Immediately, Paul transitioned to the story of Jesus since Christ was a descendant of David’s line. He touched on the high points of Jesus’ life and concluded his message by proclaiming Jesus Christ’s atoning sacrifice is the only way to achieve everlasting forgiveness of sin. In essence, Paul underscored faith in Jesus is more desirable than the perpetual sacrifices outlined in the Mosaic law for the redemption found in Jesus yields permanent salvation.

After the service, some synagogue participants expressed a need to hear more about Paul’s message. Paul and Barnabas agreed to return for the next Sabbath service so that they could further clarify their beliefs. When Paul and Barnabas reconvened the following week practically the whole city was there, which certainly included a large Gentile gathering. When the Jewish people glimpsed the huge Gentile base, they became envious and spoke abusively against Paul as he preached.

Paul and Barnabas responded to the verbal assaults with humble spirits. They said they had taken the gospel message to the Jewish community first, but since it had been largely rejected they were now obliged to deliver it elsewhere. When the Gentiles heard this they rejoiced and honored the word of the Lord (Acts 13:48). The Gentile reaction at Pisidian Antioch to the invitation of salvation provides much encouragement as the people cherished the gospel. They honored God’s Word and made obeying it a paramount pursuit. They wanted to know God’s truth so that they could abide by it, as well as bring recognition to it. Reverence for Christ allowed them to understand that a lifestyle which contradicted the tenets of God’s Word was no longer desirable or acceptable.
The believers’ longing to honor God’s Word in Acts 13:48 provides three critical attributes that prompt reflection. One, honor generates accord. When the Gentiles in Pisidian Antioch discovered that redemption’s offer was now made available to them, they honored the word of the Lord. It did not sever them; it connected them. The atoning love of Christ and the teaching of God’s Word have the ability to bring about harmony and association among believers. It rallies us to the cross, where we experience salvation and learn how to adequately submit ourselves to God’s holy headship.    
Does this mean the church at Pisidian Antioch was able to avert future discord? Probably not. In the years that ensued, there were certainly bouts of derision and disagreement. But what this passage signifies is that what brought these people together and kept them in accord was the mutual desire to render appreciation to the Maker of heaven and earth. Acknowledging that Jesus was their Messiah and that He had saved them from their transgressions were the primary considerations in their fellowship, reminding us that when minds center on Christ and make Him the consuming focus (rather than church structure, policy or hierarchy), accord can be realized. 
Two, honor generates appreciation. The proof that believers in Pisidian Antioch appreciated God was evident by their willingness to honor the word of the Lord. They did not enter into the analysis or study of Scripture nonchalantly. They treated God’s Word like it was heavenly manna for their souls. It not only helped them survive; it helped them thrive. They knew without a steady diet of God’s wisdom and discipline their spirit would starve, which spurred a yearning for truth, an appetite for authenticity, and a hunger for holiness.
Honoring God entails more than just an audible reception or visual review of His Word. It requires more than just routinely attending worship services. Honoring God employs the purposeful celebration of God’s sovereignty, as well as praiseful gratitude of Christ’s sacrificial sufficiency. When these pursuits are at the forefront of believers’ minds, worship becomes more meaningful. Daily examination of the Bible becomes more necessary. Serving others becomes more pleasing. Loving humanity, even the seemingly unlovable ones, becomes more significant. When believers appreciate God, they honor God by emulating His character.
Three, honor generates articulation. If appreciation can be defined as recognizing someone’s worth, articulation can be thought of as the act of doing something about it. Articulation materializes when mental contemplation produces a physical response. What was the physical response of the disciples at Pisidian Antioch? They told others about Jesus. Acts 13:49 says, “The word of the Lord spread though the whole region.” There was an inherently exciting atmosphere brought about as a result of the believers sharing their faith. Neighbors, extended family members, and others across the community were introduced to God’s devoted message, which was powerfully conveyed and displayed through His Son: Jesus. Remarkably, we do not read of miracles taking place in Pisidian Antioch, although they might have occurred. The primary focus was the conviction of the believers, not the signs and wonders. Jesus and the word of God became so appealing because they caused an obvious change in the behavior and outlook of the disciples, who were happily held captive to it. 
The Pisidian Antioch Christians understood they had been rescued from spiritual darkness. Because they found the beauty of heaven’s light they enjoyed the assurance, hope, and direction it brings, and sought to help others break free from the shadow of wickedness. Admittance into God’s kingdom kindles a most glorious delight and a cheerful conduct, which was discernible to the residents in Pisidian Antioch as the word of the Lord made its way through the entire city. 
The treasure of a reconciling relationship with Jesus is one that should be cherished. One that should be honored. The believers at Pisidian Antioch had a firm grasp on this aspiration. They expressed their respect for God, as well as His Word. They appreciated and embraced His precepts, promises, and propitiation. They exalted Jesus for being the way, the truth, and the life. Their dedication to honor the word of the Lord is a pattern every present-day believer and church should seek to imitate.
Acts 13 closes by noting that as the word of the Lord spread throughout Pisidian Antioch, the Jewish people incited high-ranking men and women of the city to reject and run off Paul and Barnabas. They hoped that in expelling the chief messengers, the Christian movement that had suddenly overtaken the region would just as quickly vanish because of Paul and Barnabas’s departure. But the closing verse of Acts 13 says the disciples in Pisidian Antioch were filled with joy and with the Holy Spirit. Even though they were likely saddened by the exit of Paul and Barnabas, two of God’s finest ministers, the believers still possessed the unshakable presence of the Holy Spirit. Thus they had reason to rejoice and reason to honor the life-altering word of the Lord.  

In what ways do you honor the word of the Lord?