Thursday, 23 November 2017

MONEY MATTER IN MARRIAGE.

Money Matters in Marriage.

I. SCRIPTURAL DIRECTION AND BIBLICAL PRINCIPLES.
A. “Leave” your father and mother, “cleave” to your spouse, and be united with regard to your
biblical attitudes and practices of managing God’s money.
While your father and mother’s formal and informal training ground and financial supervision will have an
influence on how you view money, in marriage husband and wife must come together in developing their
own set of biblically-based guidelines and principles.
Mark 10:6-9, “But from the beginning of the creation God made them male and female. For this cause shall a man leave
his father and mother, and cleave to his wife; And they twain shall be one flesh: so then they are no more twain, but one
flesh. What therefore God hath joined together, let not man put asunder.”
Ephesians 5:30-31, “For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his
father and mother, and shall be joined unto his wife, and they two shall be one flesh.”
B. Submit yourself one to another in the fear of God and His Word on financial matters.
Ephesians 5:21, “Submitting yourselves one to another in the fear of God.”
C. Present your lives to the Lord while preferring one another’s interests ahead of your own in
earning, giving, spending, and saving decisions.
Romans 12:1, 10, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice,
holy, acceptable unto God, which is your reasonable service. . . . Be kindly affectioned one to another with brotherly love; in
honour preferring one another.”
D. Husbands, love your wife as Christ loved the Church and give yourself for her. Don’t allow
your career or the love of money to harm your marriage, and ensure that you listen to your
wife’s input on the financial matters in the home.
Dwelling with your wife “according to knowledge” includes understanding how she views and handles
money. Give her honor and respect so your prayers are not hindered.
Ephesians 5:25, “Husbands, love your wives, even as Christ also loved the church, and gave himself for it.”
1 Peter 3:7, “Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the
weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.”
E. Wives, learn to love your husband even if he approaches money differently than you do.
Submit to him with a meek spirit, winning him and his trust by your godly conduct.
Wives, reverence your husband as the head in the decision-making process and submit to your husband as
unto the Lord in financial matters. However, note that this doesn’t mean that wives shouldn’t give input into
a couple’s financial matters.
Proverbs 31:10-12, “Who can find a virtuous woman? for her price is far above rubies. The heart of her husband doth
safely trust in her, so that he shall have no need of spoil. She will do him good and not evil all the days of her life.”
Titus 2:3-5, “The aged women likewise, . . . That they may teach the young women to be sober, to love their husbands, to
love their children, To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be
not blasphemed.”
1 Peter 3:1-2, “Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may
without the word be won by the conversation of the wives; while they behold your chaste conversation coupled with fear.”
Ephesians 5:22, 33b, “Wives, submit yourselves unto your own husbands, as unto the Lord. . . . and the wife see that she
reverence her husband.”
F. Seek wise counsel.
As financial decisions are faced in marriage, seeking guidance from wise individuals is helpful. Getting
another perspective can help you learn from the experiences of others, provide you with education about
topics you don’t understand, and give you another point of view that can reveal blind spots you may have.
Proverbs 11:14, “Where no counsel is, the people fall: but in the multitude of counsellors there is safety.”
Proverbs 12:15, “The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise.”
Proverbs 19:20, “Hear counsel, and receive instruction, that thou mayest be wise in thy latter end.”
G. Speak the truth in love to edify one another and minister grace through your
communication, especially when discussing the bills, budgeting, and determining your
financial priorities.
Ephesians 4:15, 29, “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ.
. . . Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may
minister grace unto the hearers.”
H. Being joint heirs of the grace of life, be content with such things as you have, for life is more
important than possessions, and marital love and peace are far better than material wealth.
1 Peter 3:7, “. . . being heirs together of the grace of life. . .”
Hebrews 13:5, “Let your conversation be without covetousness; and be content with such things as ye have: for he hath said,
I will never leave thee, nor forsake thee.”
Luke 12:15, “And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the
abundance of the things which he possesseth.”
Proverbs 15:17, “Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.”
Proverbs 17:1, “Better is a dry morsel, and quietness therewith, than an house full of sacrifices with strife.”

II. PRACTICAL APPLICATION.
A. Being united on money matters.
God’s Word challenges us to consider whether two people can walk together unless they are in agreement.
Amos 3:3 says, “Can two walk together, except they be agreed?” One of the more obvious areas is with money
matters. He has also stated that getting by with less, financially speaking, is better than having a lot of wealth
and fighting all the time. Nevertheless, money matters in marriage can be a real source of contention if
couples don’t understand and apply God’s timeless truth to their financial situations. Couples must be united
because money matters are:
• Urgent – his or her debt may already exist and bills started before the wedding.
• Vital – earning and spending money is an important life function.
• Ongoing – couples deal with financial stewardship throughout their lives.
• Eternal – they will reap the rewards of their stewardship forever.
B. Financial roles and responsibilities in marriage.
The following suggestions are designed to help you fulfill your responsibilities as unto the Lord. They are
mentioned as part of practicing good stewardship in caring for those things which God has blessed us with
and in carrying out our responsibility to others.
Colossians 3:23-24, “And whatsoever ye do, do it heartily, as to the Lord, and not unto men; Knowing that of the Lord ye
shall receive the reward of the inheritance: for ye serve the Lord Christ.”

1. Understand and assign the differing financial roles and responsibilities.
a. Setting family financial goals along with establishing, balancing, and evaluating the budget should be
done together. Making major purchases should be done with mutual agreement. Earning money will
usually be done by the husband outside the home. The wife may earn money (see Proverbs 31:10-31)
as long as she keeps the commandment of Titus 2:4-5, “That they may teach the young women to be sober,
to love their husbands, to love their children, To be discreet, chaste, keepers at home, good, obedient to their own
husbands, that the word of God be not blasphemed.”
b. Bookkeeping (including keeping the check book current and balanced, paying the bills, and
recording expenses in the budget categories) should usually be done by one person with the
information mutually shared. Couples should determine which spouse has the time, interest, and
skills to take primary responsibility for these tasks, noting that God made us all different. As it says
in 1 Corinthians 12:4-7, “Now there are diversities of gifts, but the same Spirit. And there are differences of
administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh
all in all. But the manifestation of the Spirit is given to every man to profit withal.”

2. Discuss the need for being adequately insured.
Carrying appropriate insurance coverage is prudent and part of godly stewardship. Failure to do so can
put undue hardship on family, creditors, and others. We are instructed in God’s Word to be prepared to
pay the bills we owe.
Ecclesiates 5:4-6, “When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that
which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.”
Types of insurance to consider:
a. Health Insurance: Health insurance is rarely deemed as optional in today’s world of escalating
medical costs. Most employers offer group health insurance as part of their benefit package but may
charge additional premiums for family members. Other options do exist outside of group policies
such as personal insurance policies and healthcare sharing ministries.
b. Life Insurance: Life insurance to cover existing debt and to provide stability in the event of the loss
of the family breadwinner should be a part of any family’s financial planning. Life insurance is not
intended to provide a living for the survivors or to provide a cash windfall; it serves as a cushion
to absorb the many bills that often accompany a death and to pay off any existing debt. Term life
insurance is relatively inexpensive, especially for younger couples, and counsel should be sought to
determine the appropriate need for coverage. Couples are encouraged to obtain life insurance early
in their marriages and certainly before any children are born. Not having adequate life insurance can
leave your loved ones in financial hardship.
c. Miscellaneous Insurances: Other insurances for property, business, vehicles, crops, livestock, etc.
are also available, and the need of them should be fully researched and determined for your family.
Proper counsel is advised in every situation. In many states it is mandatory to carry liability coverage
on vehicles and/or personal property such as real estate.

3. Discuss the need to make a will.
Even though a newly married young couple may not have a large estate, it is necessary that a will be
developed simply for the ease of transition of property in the event that one or both spouses should die.
Sometimes people find it difficult to talk about creating a will as it feels morbid or unpleasant. However,
having a will is part of being a good steward and ensuring that you are not placing a hardship upon your
spouse and family. Wills are drawn up for individuals, not couples, but often a couple’s individual wills
are merely a mirror image of one another. Wills are intended to not only determine distribution of assets,
but also for the establishment of guardianship for children in the event both parents are taken. Couples
should establish a will before any children are born. The death of loved ones is never easy, but it is possible
to help make things less difficult for those left behind when an adequate last will and testament has been
established.
C. Potential financial problems in marriage.
1. Differences in backgrounds. Though “two shall be one,” money problems frequently occur in marriage
because the husband and the wife have different personalities, family backgrounds, and life experiences.
Communicating about these differences can help you avoid misunderstandings with your spouse.
Differences in life experiences while growing up greatly affect people’s attitudes toward money. The
extremes of these views are listed below:
• Stewardship examples: good and faithful stewards vs. poor stewards.
• Training: actively taught biblical principles and practices vs. unknowingly taught bad attitudes and poor
examples
• Lifestyles: living very modestly vs. living extravagantly.
• Family work ethics: extreme overworking vs. slothful, barely working at all.
• Financial status: parents are quite wealthy vs. parents are quite poor.
• Saving practices: idolatrous hoarding vs. no savings at all.
• Borrowing beliefs: always wrong to borrow vs. borrow as much as possible.
• Giving practices: generous, regular, cheerful givers vs. stingy, irregular, resentful nongivers.
• Spending habits: overly cautious vs. impulsive, over spending.
2. Individual heart issues. Personal spiritual problems often show up as financial problems and may not be
discovered until after marriage:
Selfishness Slothfulness Covetousness
Carelessness Wrong priorities Impulsivity
Worry Fear Envy
Greed Dishonesty Worldly focus.

D. Ten Lessons on Biblical Principles of Financial Stewardship.
The information below has been taken from the ten chapter lessons in Crown Financial Ministries’ Biblical
Financial Study, Small Group Student Manual. As you review them and study the Scripture verses that
support them, you will be adopting together a biblical perspective on money and possessions. This God-
focused understanding will unify and direct your earthly stewardship throughout your married lives and
provide for eternal rewards as faithful stewards.

1. Stewardship.
Luke 16:11, “If therefore ye have not been faithful in the unrighteousness mammon, who will commit to your trust the
true riches?”
The subject of money is so important to the Lord that He included over 2000 verses in the Bible that
relate to our use of money and possessions. The verse above is clearly saying that if we are not faithful in
handling “unrighteous mammon [money],” we cannot expect God to commit to us the true riches of His
kingdom.
The handling of money and possessions is closely aligned to how we live our spiritual lives. If we handle
money in accordance with the scriptural principles of stewardship, we will also grow closer to Christ.
This principle is shown clearly in the parable of the talents:
Matthew 25:21, “. . . Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make
thee ruler over many things: enter thou into the joy of thy lord.”
The master says “well done” and “enter thou into the joy of thy lord” to the servant who faithfully handled
the money that had been entrusted to him. In a later verse, the same servant who had amassed ten talents
from five originally given receives yet another from the servant who hid his money. Thus, the handling of
money may be an important indicator of our spiritual condition.
In our personal lives, seeking after money (or what money can buy) can become so important to us that
it crowds out time we might otherwise devote to the Word or to other religious/church activities. Have
the things we own or desire to own become so important to us that we no longer take time for prayer,
reading the Word, reflecting on the Word, or working on some local or national church project? If they
have, we are serving the wrong master.
Matthew 6:24, “No man can serve two masters: for either he will hate the one, and love the other, or else he will hold to
the one, and despise the other. Ye cannot serve God and mammon [money].”
If money has become so important to us that we are pushing relentlessly toward acquiring money or what
money can buy, we are serving money and not God – we cannot serve both.
Money Matters in Marriage

2. God’s Part/Our Part.
1 Chronicles 29:11-12, “Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the
majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as
head above all. Both riches and honour come of thee, and thou reignest over all; and in thine hand is power and might;
and in thine hand it is to make great, and to give strength unto all.”
The Bible makes it very clear that the Lord is the Creator and owner of everything. We need to realize
that we really don’t “own” our possessions. God has entrusted us with the responsibility of being stewards
over His possessions. Recognizing this truth is essential in order to allow Jesus Christ to truly be both
Lord of our lives and Lord of our possessions.
Deuteronomy 10:14, “. . . Heaven is the LORD’s . . . the earth also, with all that therein is.”
Psalm 50:10-12, “For every beast of the forest is mine, and the cattle upon a thousand hills . . . the wild beasts of the
field are mine. If I were hungry, I would not tell thee: for the world is mine, and the fullness thereof.”
God’s part is ownership, and our part is stewardship. A steward is a manager or caretaker of someone
else’s possessions. The primary requirement of a steward is faithfulness: “Moreover it is required in stewards,
that a man be found faithful” (1 Corinthians 4:2). The first step in becoming a faithful steward is giving up
our claim to ownership.
Luke 14:33, “. . . Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.”

3. Debt.
Proverbs 22:7, “The rich ruleth over the poor, and the borrower is servant to the lender.”
The dictionary defines debt as “that which one person is bound to pay to or perform for another.” Debt
includes everything we owe as a result of items or services purchased but not fully paid for. Examples are
bills that come in the mail, payments on a home mortgage or car loan, and money we borrowed from a
bank or relative. Scripture discourages debt, but does not call it a sin. Romans 13:8 says, “Owe no man any
thing, but to love one another…”
What’s so bad about debt? Debt places the debtor in a position of servitude to another person. The
obligation to pay off our debts is a restriction on the freedom to decide what to do with our money.
The more we owe in debt, the less freedom we have. Notice what the Apostle Paul said in I Corinthians
7:23, “Ye are bought with a price; be not ye the servants of men.” Only by eliminating our debt can we enjoy the
ultimate freedom to serve God in the way He directs.
The Biblical Financial Study Small Group Student Manual gives a detailed explanation of ten steps that
are necessary for getting out of debt: (1) pray; (2) establish a budget; (3) list everything you own; (4)
list everything you owe; (5) establish a debt repayment plan; (6) consider earning additional income;
(7) control the use of credit cards; (8) be content with what you have; (9) consider a radical change in
lifestyle; and (10) do not give up! Following these steps will take effort and hard work, but the result – a
debt-free life – is well worth the effort.

Money Matters in Marriage

4. Counsel.
Proverbs 12:15, “The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise.”
One reason some people have financial problems is that they did not seek counsel from someone who
understands God’s perspective of money. The two primary hindrances to getting financial advice are
pride and stubbornness. A proud spirit perceives getting help as a sign of weakness, and a stubborn spirit
doesn’t want to be told we can’t afford what we have already decided we can’t do without. But God in
His Word instructs us to “Hear counsel, and receive instruction, that thou mayest by wise in thy latter end” (Proverbs
19:20).
A very important source of counsel is Scripture: “Thy testimonies also are my delight and my counselors” (Psalm
119:24). The first question we need to ask is simply, “What does the Bible say about a particular issue?”
Psalm 119:98-99, “Thou through thy commandments hast made me wiser than mine enemies. . . . I have more
understanding than all my teachers: for thy testimonies are my meditation.”
Another source of wisdom is the counsel of godly people. Seek out those who have knowledge and
experience in a particular area. They might show us how to look at an issue from a different perspective,
or offer alternatives that we never considered. “Without counsel purposes are disappointed: but in the multitude
of counselors they are established” (Proverbs 15:22).
A third source of counsel, and one of the most important, is asking God directly through prayer,
meditation, and listening for the “still, small voice” of the Holy Spirit. In Isaiah 9:6, the Lord is described
as “Wonderful, Counselor.” And we read in the Psalms, “I will instruct thee and teach thee in the way which
thou shalt go: I will guide thee with mine eye” (Psalm 32:8). Knowing God’s direction in a matter will give us
comfort, confidence, and encouragement.

5. Honesty.
Leviticus 19:11, “Ye shall not steal, neither deal falsely, neither lie one to another.”
No one should be surprised to find out that the Bible contains hundreds of verses about honesty. For
instance, “Divers weights are an abomination unto the LORD; and a false balance is not good” (Proverbs 20:23). The
Ten Commandments contain several warnings against dishonesty: “Thou shalt not steal. Thou shalt not bear
false witness against thy neighbour” (Exodus 20:15-16). Honest behavior must be a way of life, and not simply
a decision that is made when an occasion arises.
God gave us the “golden rule” as a guideline for dealing honestly with other people: “And as ye would that
men should do to you, do ye also to them likewise” (Luke 6:31). The Apostle Paul gave us another guideline in
his letter to the Philippians: “Look not every man on his own things, but every man also on the things of others”
(Philippians 2:4).

Peer pressure is a very strong influence, whether for good or bad. We can avoid temptations to be
dishonest simply by not keeping company with dishonest people. Paul wrote to the Corinthians, “Be not
deceived: evil communications [bad companions] corrupt good manners [morals]” (1 Corinthians 15:33). At times
we may not be able to avoid the company of dishonest people, but we certainly should consider honesty
when we choose our close friends and business associates.
Consider also what a powerful influence the act of generous giving has on acting honestly. This principle
is expressed in Ephesians 4:28, “Let him that stole steal no more: but rather let him labour, working with his hands
the thing which is good, that he may have to give to him that needeth.” Why would anyone try to gain something
dishonestly if they were going to turn around and give it away?

6. Giving.
Acts 20:35, “I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the
words of the Lord Jesus, how he said, It is more blessed to give than to receive.”
The following are four important elements that will give much-needed insight and direction in the area
of giving.
a. Our attitude. God told Samuel that “man looketh on the outward appearance, but the LORD looketh on the
heart” (1 Samuel 16:7). We do not impress God with our giving if it is not done with an attitude of
love. “And though I bestow all my goods to feed the poor . . . and have not charity [love], it profiteth me nothing”
(1 Corinthians 13:3). The attitude with which we give is more important than the amount. Jesus
taught His disciples this lesson when He praised the widow who gave only two mites, which was “all
that she had.” Our giving should also be motivated by willingness and not obligation, as Paul advised
the Corinthians: “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of
necessity: for God loveth a cheerful giver” (2 Corinthians 9:7).
b. Our advantage in giving. Many people who are keenly aware of their “return on investment” are
unaware that scripture tells us giving results in material blessings returning to the giver. One such
verse is Proverbs 11:25, “The liberal [generous] soul shall be made fat [shall prosper]: and he that watereth
shall be watered also himself.” Another is in 2 Corinthians 9:6, which says, “. . . He which soweth sparingly
shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.” The reason that
God causes this to happen is so that the giver will acknowledge God’s material blessings and be
encouraged to give more.
c. How much to give. In the Old Testament, God instructed the Israelites to tithe, or give ten percent.
Those who didn’t were condemned for robbing Him: “Will a man rob God? Yet ye have robbed me. But ye
say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even
this whole nation” (Malachi 3:8-9). In the New Testament, we are instructed to give in proportion to
the material blessings we receive. When in doubt about how much to give, we should prayerfully ask
God to reveal His will and give us direction. Consider starting with a tithe, and increasing our gifts
as our material blessings increase.

d. How to give. The Apostle Paul gave the Corinthian believers some very practical directions for their
giving: “Upon the first day of the week let every one of you lay by him in store, as God hath prospered him,
that there be no gatherings when I come” (1 Corinthians 16:2). If we receive wages on a regular basis, we
might consider having a certain amount or percent deducted each pay period and deposited in a
special account to be used exclusively for our giving.

7. Work.
Colossians 3:23-24, “And whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord
ye shall receive the reward of the inheritance: for ye serve the Lord Christ.”
Contrary to what some may believe, work was not part of God’s curse on Adam. Right from creation,
God assigned duties and responsibilities to Adam as the caretaker of Eden: “The LORD God took the man,
and put him into the garden of Eden to dress it and to keep it” (Genesis 2:15). And when God instructed the
Israelites to rest on the seventh day, He reminded them that they were to work on the other six days. In
the New Testament, Paul gives this mandate to the Thessalonians: “. . . if any would not [is not willing to] work,
neither should he eat” (2 Thessalonians 3:10).
Many passages in scripture promote diligence in work and condemn laziness. “He also that is slothful in
his work is brother to him that is a great waster” (Proverbs 18:9). Employment not only enables us to provide
for our families, but it also develops conscientious work habits which help build godly character. “And
whatsoever ye do, do it heartily, as to the Lord, and not unto men . . . for ye serve the Lord Christ” (Colossians 3:23-
24).
However, we must be careful to avoid the danger of excessive work that upsets the balance of life’s
priorities. Spending too much time at our jobs will result in neglect of other areas, such as our
relationship with Christ or our family. From the beginning of creation, God’s design is that every seventh
day should be a day without work: “Six days thou shalt work, but on the seventh day thou shalt rest . . .” (Exodus
34:21).
Employment is also an opportunity for us to display godliness in carrying out our work-related duties.
A godly employee will give respect and honor to superiors and co-workers alike. “Servants [employees], be
subject to your masters [employers] with all fear [respect]; not only to the good and gentle, but also to the froward
[unreasonable]” (1 Peter 2:18).

8. Investing.
Proverbs 21:5, “The thoughts of the diligent tend only to plenteousness; but of every one that is hasty only to want.”
Scripture never condemns money itself, only the misuse of or the wrong attitude toward it. We read in 1
Timothy 6:10, “For the love of money is the root of all evil. . . .” Jesus taught this lesson clearly when He told His
disciples the parable of the “rich fool.” A certain landowner was very wealthy, but his heart was consumed
only with laying up earthly treasures for himself. “But God said unto him, Thou fool, this night thy soul shall be
required of thee: then whose shall these things be, which thou hast provided? So is he that layeth up treasure for himself,
and is not rich toward God. . . . For where your treasure is, there will your heart be also” (Luke 12:20-21, 34). His investment in earthly treasures was not balanced with sharing or giving to the needy. He was not “rich
toward God” because he trusted money and possessions for his security instead of trusting God. Thus,
Scripture teaches us that not all investment goals are good.
Three examples of acceptable investment goals:
a. Providing for a family. “But if any provide not for his own, and specially for those of his own house, he hath
denied the faith, and is worse than an infidel [unbeliever]” (1 Timothy 5:8).
b. Gaining financial independence in order to serve God. If we make wise investments and save for
retirement, we will have financial support to volunteer for Christian service when we are no longer
dependent on an income.
c. Operating a business. Wise investments can result in raising sufficient capital for opening a business
without sinking heavily in debt.
However, Scripture clearly warns against one unacceptable investment goal: the desire to become rich.
One such passage is 1 Timothy 6:9, “But they that will be [want to be] rich fall into temptation and a snare,
and into many foolish and hurtful lusts, which drown men in destruction and perdition.” Those who desire to be
wealthy are self-centered; their actions are motivated by a love of money and possessions rather than
God. Jesus said that we cannot be a servant to both: “No man can serve two masters: for either he will hate
the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon
[money]” (Matthew 6:24). We can overcome the desire to get rich by following the advice that Paul gave to
Timothy: “But thou, O man of God, flee these things [the desire to get rich]; and follow after righteousness, godliness,
faith, love, patience, and meekness” (1 Timothy 6:11). Simply stated, we must flee from the temptation and
pursue godliness.

9. Perspective.
Philippians 4:11-13, “Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be
content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both
to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth
me.”
God is not opposed to our enjoying a comfortable lifestyle, as long as we adhere to the principles in His
Word that give guidance and warn against excesses. One such guideline is that “godliness with contentment
is great gain” (1 Timothy 6:6), which leads us to the first of several important principles that will help us
evaluate our standard of living.
a. Learn contentment. The apostle Paul wrote in 1 Timothy 6:8, “And having food and raiment [clothes] let
us be therewith content.” Paul wrote to the Philippians that contentment is learned: “Not that I speak
in respect of want: for I have learned, in whatsoever state I am, therewith to be content” (Philippians 4:11).
The steps to contentment include “knowing” God’s expectation of us as stewards, “doing” what is
expected of us, and “trusting” Him to provide for our needs.
b. Avoid covetousness. We are guilty of coveting when we desire to have what is owned by someone
else. It is expressly prohibited by the tenth Commandment: “Thou shalt not covet . . . any thing that is
thy neighbour’s” (Exodus 20:17). Since coveting stems from an impure desire in the heart, those who
are guilty of coveting should ask God for help in removing that desire and purifying their heart.
c. Refrain from comparisons to others. Some people have fallen into serious financial difficulty in
a vain attempt to “keep up with the Joneses.” Paul specifically warned the Corinthians against
comparison to human measurements with these words: “. . . but they measuring themselves by themselves,
and comparing themselves among themselves, are not wise” (2 Corinthians 10:12). The only acceptable
standard of comparison for our lifestyle is God’s Word.
d. Live more simply. Take an honest appraisal of our possessions to determine how much time and
money they need to maintain. Then honestly determine if the demand has impacted our time in
nurturing our relationship with the Lord, family, and friends. Paul promoted a quiet, simple life
when he wrote to the Thessalonians: “. . . Study [strive] to be quiet, and to do your own business, and to work
with your own hands. . .” (1 Thessalonians 4:11).
e. Live according to God’s definition of “success.” While the world has various definitions of success,
God has only one: “This book of the law shall not depart out of thy mouth; but thou shalt meditate therein
day and night, that you mayest observe to do according to all that is written therein: for then thou shalt make
thy way prosperous, and then thou shalt have good success” (Joshua 1:8). A life of service to Jesus Christ
and a close relationship with God are far too valuable to exchange for the pursuit of pleasure and
possessions.
f. Resist conforming to the world. The word “conforming” really implies being poured into a mold.
But what a mold is offered by the world! Our culture worships an affluent, free-spending, expensive
lifestyle. The advertising slogan to “buy now, pay later” has caused many to indulge themselves in
purchases they cannot afford. Paul warned the Romans about this danger: “And be not conformed to this
world. . .” (Romans 12:2). We need to realize that all advertising is intended to cause discontentment if
we don’t purchase the product. The simple and effective remedy is asking God’s advice and direction
in our spending.

10. Eternity.
Mark 8:36, “For what shall it profit a man, if he shall gain the whole world, and lose his own soul?”
The perspective with which we view our money and possessions in this short earthly life is vastly
widened and improved when we seriously consider eternity. Paul recognized this when he warned the
Corinthians about the philosophy of the Epicureans, “. . . let us eat and drink; for to morrow we die. Be not
deceived: evil communications corrupt good manners” (1 Corinthians 15:32-33). Many who do not know the
Lord Jesus Christ as their Savior are deceived into thinking that death is the end and they should “get
all they can, while they can.” On the other hand, believers in Christ recognize that our earthly life is
short and eternal life is long. God has given us sufficient time and grace in our earthly life to prepare for
eternal life. Psalm 90:10; 12, “The days of our years are threescore years and ten; and if by reason of strength they be fourscore
years . . . for it is soon cut off, and we fly away. . . . So teach us to number our days, that we may apply our hearts unto
wisdom”
Eternity, then, provides a valuable lens through which we can handle our resources wisely. Scripture
reminds us that we are aliens, strangers, and pilgrims as we travel through this world. In other words,
we are travelers on a journey, and not permanent settlers. “For here have we no continuing city, but we seek
one to come” (Hebrews 13:14). As travelers, we are hindered in our journey by the accumulation of excess
material possessions; we need only enough to provide for ourselves and our families, to serve God, and
to facilitate the journey to our destination.

Finally, here are two principles from Scripture that will give us a godly perspective on our possessions:

• Everything will be left behind. “Be not thou afraid when one is made rich, when the glory of his house is
increased; for when he dieth he shall carry nothing away: his glory shall not descend after him” (Psalm 49:16-17).

• Everything will be destroyed. “But the day of the Lord will come as a thief in the night; in the which the
heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the
works that are therein shall be burned up” (2 Peter 3:10).
When we understand and accept the temporary nature of possessions, we become free to pursue the
biblical steps that lead to faithful stewardship. Study the many passages in God’s Word that give direction
in handling money and possessions. Finally, let us ask God to help us become “transformed by the renewing
of your mind, that ye may prove what is that good, and acceptable, and perfect will of God” (Romans 12:2).

III. COUPLE QUESTIONS AND EXERCISES.
A. Questions and issues for you to discuss.
1. What attitudes did your parents have toward money?
2. How did your respective parents differ in their attitudes toward money?
3. How close were those attitudes to what you believe the Bible would teach?
4. Whose attitudes are most like your own attitudes toward money?
5. Tell me about your families:
• Stewardship examples.
• Training grounds.
• Lifestyles.
• Work ethics.
• Financial status.
• Saving practices.
• Borrowing beliefs.
• Giving practices.
• Spending habits.
6. What are your personal beliefs and practices to the above topics? What type of example are we showing to
others in each of these areas?
7. How close are these to what the Bible teaches? In what areas do we need to seek God’s help on these
topics?
8. Which of the following personal spiritual problems do you need to be careful and prayerful about in your
marriage and financial matters?
Selfishness Slothfulness Covetousness
Carelessness Wrong Priorities Impulsivity Worry Fear Envy
Greed Dishonesty Worldly focus
B. Couple exercises.
1. Discover your current spending levels.
Budgeting. Most of us don’t even like to hear the word. However, without an understanding of what our
resources are and where they are going, our stewardship of God’s financial blessings is likely to suffer.
Before you can determine your budget, you must first determine your current spending levels by your
budget categories. The form on the following pages is provided for your use. Honestly report what you
are currently spending within each of the provided categories. Make sure to report all of your income
(cash in-flows) and all of your expenses (cash out-flows) appropriately on the form. Recording expenses
on a daily basis keeps one from forgetting expense items.
This can seem overwhelming, but take your time and prayerfully anticipate the joys that come from being
a godly steward.
2. Choose your lifestyle together by determining your budget amounts by category.
In the first three columns of the following forms, you will record your current spending levels by the
budget categories outlined for you. On the same form, prayerfully calculate what your monthly spending
levels should be for each category and record it in the far-right column. In other words, you are choosing
your lifestyle! Prayerfully determine what amount of money you wish to budget for each and every
category. Make sure that the budget is balanced – that your total budgeted expenses do not exceed your
budgeted income.
As you work to determine your preliminary budget together, consider your lifestyle choices from God’s
perspective. Spend some time in prayer asking God if expenditures should be directed elsewhere to give
greater glory to His name. God has asked us to give Him from our first fruits. We need to consider our obedience to this instruction as we prayerfully consider where He directs our expenditures.

SEVEN DIMENSIONS OF PRAISE

1.YADAH - yaw-daw - to worship with the extended hand. The giving of oneself in worship and adoration. To lift your hands unto the Lord. It carries the meaning of absoulute surrender as a young child does to a parent - "pick me up, I'm all yours".  Scriptures: Gen. 29:35, 2 Chron. 7:6, 20:21, Psalms 9:1, 28:7, Psalms 33:2, 42:5,11, 49:18, Isaiah 12:1

3034  yadah (yaw-daw');  a primitive root; used only as denominative from 3027; literally, to use (i.e. hold out) the hand; physically, to throw (a stone, an arrow) at or away; especially to revere or worship (with extended hands); intensively, to bemoan (by wringing the hands):

KJV-- cast (out), (make) confess (-ion), praise, shoot, (give) thank (-ful, -s, -sgiving).

to throw, to shoot, to cast

a) (Qal) to shoot (arrows)

b) (Piel) to cast, to cast down, to throw down

c) (Hiphil)

1) to give thanks, to laud, praise

2) to confess, to confess (the name of God)

d) (Hithpael)

1) to confess (sin)

2) to give thanks

Yadah in practice - Lift my hands to Him and say how I am surrendering myself to Him. List the ways that I am surrendering to Him. Be diligent. Be disciplined. Be specific. Take the discipline and SAY to the Lord how I am surrendering to Him. With my hands uplifted - surrender unto my God - spirit, soul & body. Totally commit myself to my father.

2.TEHILLAH -teh-hil-law- to sing, to laud. A spontaneous new song. Singing from a melody in your heart by adding words to it. This refers to a special kind of singing-it is singing unprepared, unrehearsed songs. Brings tremendous unity to the body of Christ. Singing straight to God. Can move into tehilah anytime. Singing it the second time would be ZAMAR. It is the praise that God inhabits (sits enthroned on)(Psalm 22:3) God manifests Himself in the mids of exuberant singing.

 Scripture: Psalms 22:3, 34:1, 40:3, 66:2, 2 Chronicles 20:22

8416  tehillah (teh-hil-law');  from 1984; laudation; specifically (concretely) a hymn:  KJV-- praise.

praise, a song or a hymn of praise

a) praise, adoration, thanksgiving (paid to God)

b) the act of general or public praise

c) a praise-song (as a Hebrew title)

d) praise (demanded by qualities or deeds or attributes of God)

e) renown, fame, glory

1) used of Damascus , God

2) an object of praise, a possessor of renown (figurative)

3.BARAK - baw-rak - To kneel or to bow. To give reverence to God as an act of adoration. It implies to continual conscious giving place to God. Blessing the Lord, extolling virtue. There is a sense of kneeling and blessing God as an act of adoration in the word BARAK. Physical application - To bow, kneel or to do this with the intent in my heart that He is my KING and I yield to HIM. I am acknowledging Him as KING and GOD. SONG: BLESS THE LORD Scripture: Psalm 103 tells us how to bless the Lord and then goes on to enumerate those blessings: loving kindness, satisfaction redemption, honor, renewal. We bless the Lord by remembering all of these things. 

1288  barak (baw-rak');  a primitive root; to kneel; by implication to bless God (as an act of adoration), and (vice-versa) man (as a benefit); also (by euphemism) to curse (God or the king, as treason):

KJV-- X abundantly, X altogether, X at all, blaspheme, bless, congratulate, curse, X greatly, X indeed, kneel (down), praise, salute, X still, thank.

1) to bless, to kneel

a) (Qal)

1) to kneel

2) to bless

b) (Niphal) to be blessed, to bless oneself

c) (Piel) to bless

d) (Pual) to be blessed, to be adored

e) (Hiphil) to cause to kneel

f) (Hithpael) to bless oneself

2) Theological Wordbook of the Old Testament: to praise, to salute, to curse

4.HALAL

Scripture: 1 Chron. 16:4, 23:5,30, 25:3, 29:13, Neh. 12:24  (this word appears over 110 times in the OT)

1984  halal (haw-lal');  a primitive root; to be clear (orig. of sound, but usually of color); to shine; henceto make a show, to boast; and thus to be (clamorously) foolish; to rave; causatively, to celebrate; also to stultify:

KJV-- (make) boast (self), celebrate, commend, (deal, make), fool (-ish, -ly), glory, give [light], be (make, feignself) mad (against), give in marriage, [sing, be worthy of] praise, rage, renowned, shine.

1) to shine

a) (Qal) to shine (figurative of God's favor)

b) (Hiphil) to flash forth light

2) to praise, to boast, to be boastful

a) (Qal)

1) to be boastful

2) boastful ones, boasters (participle)

b) (Piel)

1) to praise

2) to boast, to make a boast

c) (Pual) to be praised, to be made praiseworthy, to be commended, to be worthy of praise

d) (Hithpael) to boast, to glory, to make one's boast

e) (Poel) to make a fool of, to make into a fool

f) (Hithpoel) to act madly, to act like a madman

5.TOWDAH -to-daw -To give worship by the extension of the hand in adoration or agreeing with what has been done or will be. This word is common- ly found in connection with sacrifice-applying the giving of thanks or praise as a sacrifice before reception or manifestation. Thanking God for something that I don't have in the natural. Agreeing with His Word - faith in His Word. This form of praise goes in operation just because His Word is true. "Father, I thank YOU that YOUR WORD is TRUE. As we raise our hearts and hands in praise to the Lord, it involves a sacrifice, especially if one is very sick in body. The carnal mind would fight and ridicule this particular action, but there is great faith in TOWDAH as praise. The lifting of the hand symbolizes agreement. The right hand symbolizes my covenant with my my Father. As I go through the scriptures, God is seen extending His Right Hand to me. That's the covenant. When He extends His right hand to me, He's saying to me - ALL THAT I AM IS YOURS, and when I extend my right hand to Him, I am saying "All that I am is yours and I agree with what You're saying. It is the sacrifice that God honors by His performing of miracles.

The ATTITUDE for TOWDAH is: I'm thanking God. I'm agreeing with God that it is as He says. I don't care what it looks like. I'm agreeing with what His Word says. Example: Father, I thank You that I am healed.

Scripture: Psalm 42:4, 50:23, Jer. 17:26

8426  towdah (to-daw');  from 3034; properly, an extension of the hand, i.e. (by implication) avowal, or (usually) adoration; specifically, a choir of worshippers:   KJV-- confession, (sacrifice of) praise, thanks (-giving, offering).

confession, praise, thanksgiving

a) give praise to God

b) thanksgiving in songs of liturgical worship, a hymn of praise

c) a thanksgiving choir or a procession or a line or a company

d) a thank-offering, a sacrifice of thanksgiving

e) confession

6.ZAMAR - zaw-mar - To sing with instruments. To make music accompanied by the voice. One of the musical verbs for praise in the book of psalms. It carries the idea of making music in praise to God as in Psalm 92:1. The word ZAMAR also means to touch the strings, and refers to praise that involves instrumental worship as in Psalm 150. The one word is usually translated "sing praises".

2167  zamar (zaw-mar');  a primitive root [perhaps ident. with 2168 through the idea of striking with the fingers]; properly, to touch the strings or parts of a musical instrument, i.e. play upon it; to make musicaccompanied by the voice; hence to celebrate in song and music:   KJV-- give praise, sing forth praises, psalms.

to sing, to sing praise, to make music; (Piel)

1) to make music, to sing

2) to play a musical instrument

7.SHABACH - shaw-bakh - to address in a loud tone, a loud adoration, a shout! Proclaim with a loud voice, unashamed, the GLORY, TRIUMPH, POWER, MERCY, LOVE OF GOD. This word implies that testimony is praise. The phrase "shout unto the Lord" can be understood as the action of SHABACH. It is not just being loud. You should have the attitude of putting your whole being into it, an attitude of being totally uninhibited. Scripture: Psalm 117:1, 63:3-4 

7623  shabach (shaw-bakh');  a primitive root; properly, toaddress in a loud tone, i.e. (specifically) loud; figuratively, to pacify (as if by words):   KJV-- commend, glory, keep in, praise, still, triumph.

1) to soothe, to still, to stroke

a) (Piel) to soothe, to still

b) (Hiphil) stilling (participle)

2) to laud, to praise, to commend

a) (Piel)

1) to laud, to praise (God)

2) to commend, to congratulate (the dead)

b) (Hithpael) to boast

  

 

BARAK


The type of lifestyle


that I am supposed to be living.


Recognizing God as God and my KING.


SINGING PRAISE


Zamar 


SPEAKING PRAISE


Towdah,Yadah,Shabach 


HALAL


Yadah,Towdah & Shabach combined


TEHILLAH


(A new song)


Singing Yadah, Towdah & Shabach combined.


Can be done in the Spirit (tongues) or in the understanding.

Monday, 20 November 2017

FINANCES IN MARRIAGE.

Finances in Marriage: 7 Principles Every Couple Should Consider.

Finances are a hot topic in every marriage. It can be insanely stressful, and if we’re not careful we can get caught up in the comparison game.

We certainly don’t know everything about this or have a sliver bullet to fix every financial woe in your marriage. However we have learned a few principles that help us stay focused on the main thing: God. Having right perspective on finances will serve three important purposes in your married life:

Keep God at the center and in control of your life, not money.

Keep money in it’s rightful place – a few notches down the priority list

Replace stress with trust and striving with faithfulness, thus adding to your overall marital joy


Here are seven principles we’ve learned about finances. Note, #1 is the longest since it lays the groundwork for the others. Bare with me, I hope it’s worth the read!

1: Stewardship: “We own nothing.

Every other principle herein stems from the biblical idea of stewardship. Stewardship is a concept that has radically changed our lives over the years back. Basically, biblical stewardship is this: everything is God’s (not ours), what we have, we have been given to care for, for God’s glory alone.

Every faculty you have, your power of thinking or of moving your limbs from moment to moment, is given you by God. If you devoted every moment of your whole life exclusively to His service, you could not give Him anything that was not in a sense His own already.

– C. S. Lewis, Mere Christianity


I think of it like this: God has entrusted me with a plot of land to care for, I don’t own it, He does. At some point I will give back to Him what is His, and I want to prove I’m a good steward. His love and my salvation do not depend on my stewardship, but mindful stewardship is a natural result of understanding God’s grace and love. I want to give my life and everything in it to Him because I’m compelled by His love.

As a man, it’s a truly liberating revelation; it takes pressure off of me to provide (i.e. God is our provider), but it also excites me to use wisdom and work hard because I’m caring for the time, money, talent, and relationships He’s given me. Yes, I work diligently (this isn’t an excuse to be lazy), but the reason I work is to steward, not strive for more income. It’s an otherworldly concept, but wisdom of God sometimes looks foolish to the world, eh?

If you’re not familiar with biblical stewardship, there are many good books on it. And here’s a list of verses to start with (crack that Bible!):

Matthew 25:14-30 (Parable of the talents)


Colossians 3:23-24 (Whatever you do, do it as unto God, not unto men.)


Psalm 24 (Everything is God’s)


One author put it very well:

Although God gives us “all things richly to enjoy,” nothing is ours. Nothing really belongs to us. God owns everything; we’re responsible for how we treat it and what we do with it. While we complain about our rights here on earth, the Bible constantly asks, What about your responsibilities? Owners have rights; stewards have responsibilities.

– Bill Peel


With stewardship as our foundation, let’s dive into the other principles we’ve learned.

2: Perspective: “We have everything.”

If you’re reading this blog (i.e. you have internet and a device to view it on, you speak English) it’s likely that you are extremely wealthy compared to the whole world. We’ve all heard the stats: “Billions of people live on less than $2 a day“. It’s hard to take stats like that to heart, because we can’t really fathom what “Billions” of faceless people look like.

But it’s true.

Having a worldwide perspective helps keep financial issues in check. Can’t afford the $40,000 car you want? It’s not such a big deal. Constant gratefulness is a great way to keep your perspective.

3: Seek Unity: “We’re in this together

Get on the same page. If you both understand biblical stewardship and respond to wisdom, this won’t be a problem. But if one of you seeks to be a good steward while the other spends haphazardly, you’re in for a bumpy ride.

Get on the same page: God’s page. Learn what God is asking of you and stick to it together.

4: Needs vs Wants vs Consumerism

Make a distinction between your decision motivators:

Need = it’s essential for survival or good stewardship

Want = you would genuinely enjoy something

Consumerism = unwise spending based on impulse or attractive marketing


Knowing what’s motivating you will help you make godly financial decisions.                        5: Avoid Excess

Warning: this is a radical idea for most, including myself. But since when was the gospel not radical?

Luxury by definition means excess. Extra. Lavish. I’m not talking about “pauper theology”, but rather stewardship taken seriously. How much should you give away if you make $1M a year? Nobody needs to live on $1M annually. If you have extra, it may be time to give extra; yes, more than 10%, more than 30%, perhaps even more than 90% of your income.

I won’t paint with broad brush strokes: “Everyone over $xxx,xxx should give xx% away”. That’s between you and God. The key is to be utterly, completely, and wholeheartedly satisfied in God and obedient to God. Right perspective on stewardship is critical to not “fooling ourselves” or justifying money management habits that are bad stewardship.

In fact, your gut reaction to this proposition gives you a hint on your true perspective on stewardship. I know I have a heart check even now as I write this. (God, please help me…)

6: Use Cash, Not Credit

Don’t use a credit card, it’s not real money. Also, avoid loans whenever you can. There’s a reason so many people are in the lending business, because they make money, and lots of it.

I can’t definitively say “all loans are bad”, but I can say credit cards are just plain nasty. Proceed into any loan agreement with stewardship in mind, then make a wise choice based on God’s word.

7: Prioritize to Maximize Joy

Disposable income is good! It’s one way we can experience God’s grace. It’s extra, and it’s there to be enjoyed. When enjoying it, choose the things that matter most to you, not just shiny things marketed well.

If you’ve got $300 of “fun money” this month, how do you use it in a purposeful way to maximize long-term enjoyment?

The point here is to spend your disposable cash (after tithe+, after saving) in a way that builds you up purposely as opposed to just adding to life’s consumer clutter.


Monday, 6 November 2017

THE MAKING OF CHAMPION. (It required a diligent coah to emerge as champion in life contest)

The Making of a Champion.

1John 5:4. Amp.  For whatever is born of God is victorious over the world; and this is the victory that conquers the world, even our faith.

Champion is someone who has been a winner in a contest.

Life is a battle and it's required from you to know how to fight triumphantly.

2Timothy 2:5. Amp.  And if anyone enters competitive games, he is not crowned unless he competes lawfully (fairly, according to the rules laid down). There's laid down rules to strictly adhere to if you desire to become champion in life. God made no junks. Everyone born of God is champion in life. David a shepherd boy became champion in his contest with Goliath because of his faith in God and the skilfulness of his hands. Against all odds Joseph became prime minister in Egypt. Moses the murderer who ran from Egypt because of fear but he returned back to Egypt and became a champion because he's God's backing.

It's neither your stature nor status that determines your victory in life battle but thorough and vigorous preparation through training. Energy without strategy always leads to tragedy. Wisdom is more than power. The fact that you're 6fts tall doesn't mean you will become a basketball champion like Michael Jordan without a devoted coach whose training you've went through.

Here are five principles that begat a champion:

1. Dreaming. Champion has dream in his heart that's driving his daily routines. The future you can't picture in your heart you can't feature. As far as you can see shall be giving to you. Seeing precede being.

Acts 26:19. Amp.  Wherefore, O King Agrippa, I was not disobedient unto the heavenly vision. Whatever you do against your dream mean that you're disobedient to your vision. Life is created in two ways: within and outside. You see it first in your inner eyes before it can become physical reality. If you don't have dream, you don't have future. Eyes that looks are common but eyes that sees are few. What do you see? What's worse than been blind is to have eyes and not see. Your mind is your inner eyes where you picture your future. You've different sets of sights which are: Insight, foresight and hindsight. See within, without and also extract lessons out of your past experiences.

2. Digging. You can't find anything with value on the surface of earth without digging deep. To get gold you must dig deep. To get diamond you've to travel to the heart of the sea. If you're not informed, you will deformed. If you intend to become champion in life you must know what your competitors don't know. Proverbs 25:2.Amp.  It is the glory of God to conceal a thing, but the glory of kings is to search out a thing. There's someone out there who knows what you don't know. Go and humble yourself to him or her and learn from him or her. Knowledge or information don't jump on anybody, you've to acquire it. If you desire to acquire your desire, you don't retire but refire. Life in phases, men are in sizes. You've three phases in life: Learning, Earning and Resting. What you learned determine what you will earn. Information applied give you edge ahead of your contestants. Go for information. Learn something new everyday.

3. Daring. You must be strong and be courageous to achieve anything worthwhile in life. You must be confident in the face of life battle or you will be sidelined. Confidence is the ability to move forward in spite the trials and opposition on your way. Things that will scare you away is always ahead of you but you must hold firm to your faith. Three times God said to Joshua fear not but only be courageous. Joshua 1:6-9. Amp.  Be strong (confident) and of good courage, for you shall cause this people to inherit the land which I swore to their fathers to give them.  Only you be strong and very courageous, that you may do according to all the law which Moses My servant commanded you. Turn not from it to the right hand or to the left, that you may prosper wherever you go. ...  Have not I commanded you? Be strong, vigorous, and very courageous. Be not afraid, neither be dismayed, for the Lord your God is with you wherever you go.

365 times in the Bible it's written fear not. Meaning that every day you've to take one dose of fear not. The opposite of faith is fear. When fear knock your door let faith respond and fear will disappear. Fear is False Evidence Appearing Real.

4. Dying. If you've not find what to die for, you're not fit to live. No seed become fruitful until it die through planting. You must die to self if you want to live a worthwhile life. Be dedicated to the course you've chosen in life. Martin Luther King Jr died because of his dream. Nelson Mandela pay the price for the freedom of his nation. Mahatma Gandhi sacrifice in order to command attention.   Gold must past through fire before it's useful. Until your talents is refined it's useless. Can you die for what you believe? Shadrach, Meshach and Abednego defied Nebuchadnezzar's order and prevail against fiery furnace through their faith and they became champion in a foreign land. Until you're tested, you can't be approved.  

Fire of life must test your faith and your dream before it becomes useful.

Galatians 2:20. Amp. I have been crucified with Christ [in Him I have shared His crucifixion]; it is no longer I who live, but Christ (the Messiah) lives in me; and the life I now live in the body I live by faith in (by adherence to and reliance on and complete trust in) the Son of God, Who loved me and gave Himself up for me.

Until you go downwards, you can't go upwards.  

5. Doing. You will only be pay for what you do in life not what you  know. You've not learnt until you're able to apply what you've learned. Hard work doesn't kill it only refine and fine tune  your skills. No food for a lazy man. Dreamers are hard workers.

Proverbs 22:29. Amp.  Do you see a man diligent and skilful in his business? He will stand before kings; he will not stand before obscure men.

Put your dream to work. Understand that your life has time bound. Make haste when the sun shines.

John 9:4. Amp.  We must work the works of Him Who sent Me and be busy with His business while it is daylight; night is coming on, when no man can work.

Work in the morning so that you can rest in the night. Work strategically not like a fool. The secret of a champion is hidden in his daily routines.  

1Corinthians 15:10. Amp.  But by the grace (the unmerited favour and blessing) of God I am what I am, and His grace toward me was not [found to be] for nothing (fruitless and without effect). In fact, I worked harder than all of them [the apostles], though it was not really I, but the grace (the unmerited favour and blessing) of God which was with me.

Any dreamer who's not a worker is a joker. Put all what you know to work and you will be rewarded.

Thursday, 2 November 2017

12 PRAYER PRINCIPLES FROM THE LIFE OF JESUS CHRIST.

TWELVE PRAYER PRINCIPLES FROM THE LIFE OF JESUS CHRIST.

There are only 17 references to Jesus praying and most of them are in the book of Luke. 

1.  The principle of ILLUMINATION.

Luke 3:21-22 says, “When all the people were being baptized, Jesus was baptized too.  And as He was praying, heaven opened and the Holy Spirit descended upon Him in bodily form like a dove.  And a voice came from heaven, ‘You are My Son whom I love.  With You I am well pleased.”  The setting here was Jesus’ baptism and this is the first recorded example of Jesus’ praying and we see in the book of Luke three results of His praying.
 
* Heaven opened up.

* The Holy Spirit came down.

* The Father spoke.

These are three results when we make contact with God in our prayers. Symbolically, heaven opens up and we receive God’s blessing. The Holy Spirit fills our lives afresh. And the Father speaks to us. If you’d like to know the Spirit’s power in your life, if you’d like God to speak to you, you must practice the prayer life of Jesus.

2.  The principle of ISOLATION. 

Luke 5:16 says, “Jesus often withdrew to lonely places and prayed.” “Often” means it was His habit. He did it in places where He was all by Himself. I believe this is absolutely essential. We need to spend time alone with God everyday. Jesus returned again and again to a lonely place. Find that place where you can get alone with God, where you can be isolated and pray aloud and let God speak to you.

3.  The principle of CONCENTRATION. 

Luke 6:12 says, “In those days Jesus went out on the mountainside to pray and He spent the night praying to God.” Notice it says, “He spent the night…” Some of the greatest lessons of my prayer life have been nights that I have spent in prayer. My decision to start was made in a prayer meeting all night with one other person. Sometimes when I pray it takes just a few minutes for me to get my thoughts collected. Sometimes it takes a long time for me to even get in the mood. I’ve found that it’s important to spend extended blocks of time with God so that you can concentrate on what He wants you to do and His will for your life.

4.  The principle of INSULATION.

The Bible says, “Once when Jesus was praying in private, the disciples were with Him.” Notice that the disciples were with him but He still found time for personal prayer. This is an important principle because there’s not always time to get alone by yourself. There are times when you can’t be isolated. I think of this as kind of an incubator verse. Babies can be in the middle of a busy hospital but they can be incubated in a situation that protects them from the hustle and bustle around them. Sometimes I find as a minister of God I just can’t get alone, but I can have an attitude of isolation or insulation and I can be silent even in the middle of a traffic jam. My prayer can overcome the interruptions when I put myself in an attitude of insulation.

5.  The principle of TRANSFORMATION.

We find this in Luke 9:28-29. “He took Peter, John and James with Him and went up on a mountain to prayer. As He was praying the appearance of His face changed and His clothes became as bright as a flash of lightening.” Prayer changes you. Do you think it’s possible to spend so much time with God that when you come away your face shows it?

2 Corinthians 3:18 says, “We all with unveiled faces behold the glory of the Lord.” As we look on Him “We are transformed from one degree to another.” The word in that passage is the word  katoptrizo. It’s the only time that word is used in the entire Bible. It means, ”to seriously look at, to contemplate, to meditate, to gaze on like somebody gazing in a mirror.” As we gaze on the word, as we reflect on the word, like a mirror reflects, we become more and more like Christ. And we’re transformed.

6.  The principle of EXEMPLIFICATION.

Luke 11:1 says, “One day Jesus was praying in a certain place and when He finished one of His disciples said to Him, ‘Lord, teach us to pray just as John taught his disciples.’” Notice it does not say, “Teach us how to pray,” which is often misquoted. It says “Teach us to pray.” I would suggest that this is a dangerous prayer to pray. We should not pray this request unless we really mean it, because God will often use trials and hardships and difficulties to teach us to pray. 

7.  The principle of PRESERVATION.

In Luke 22:31-32 Jesus says, “Simon, Simon. Satan has asked to sift you as wheat but I have prayed for you, Simon, that your faith may not fail. When you have turned back, strengthen your brothers.” This is a prayer of protection. We don’t just believe in prayer, we believe in God. Jesus not only saves you but He prays for you. Robert Murray McCheyne once said, “If I could hear Christ praying for me in the next room, I would not fear a million enemies.” God is praying for us right now. Jesus is seated at the right hand of the Father making intercession for us.

8.  The principle of PREPARATION.

In Luke 22:42 Jesus prays “Father, if You are willing, take this cup from Me. Yet not My will but Yours be done.” Notice the change in this prayer. First, He said, take it away from Me. Then He said, “Lord, leave it.” He prayed earnestly. Why? Because He knew He would be facing in the next few hours the greatest trial of His life and He didn’t want to approach it prayerlessly.

9.  The principle of REVELATION.

This is the prayer that Jesus prayed on the cross. One of the seven last words of Christ was, “Father, forgive them for they do not know what they’re doing.” We can really learn a lot about Christ’s character here because He’s in agony. He’s in pain, yet He’s praying for other people. When you watch what other people say and do and pray when their back is up against the wall, it reveals what’s really inside of them. Prayer, like nothing else, is revelation of a person. It shows what’s inside the heart.

10.  The principle of SATISFACTION.        

In Luke 22:46, “Jesus cried out with a loud voice, ‘Father, into Thy hands I commit My Spirit.’ When He said this, He breathed His last.” Jesus satisfied God the Father because He did what He was supposed to do. But more than just that, Jesus was satisfied Himself with what He had done. Because of that – that He had satisfied the Father and He was satisfied with Himself – He can satisfy every need that you will ever have. He said, “I’ve finished it all. It’s all complete.”

11.  The principle of GRATIFICATION.

Jesus expressed His gratitude for what God had done in His life. It says that when He was at the table with the twelve, He broke bread, He gave thanks and He broke it and began to give it to them. He gave thanks. This is probably the one sin that is the root of so many other sins – ingratitude.I believe our prayers should be filled with thanksgiving. In Philippians it says, “Make your requests with thanksgiving.” When we ask, we should also be grateful at the same time.

12.  The principle of BENEDICTION.

Luke 24:50 says, “When He had led them out to the vicinity of Bethany, He lifted up His hands and He blessed them.” It’s interesting to me that the very last thing Jesus did was hold His hands out and He blessed them. He holds His hands out so they would see the scars that are in His palms.  It is no wonder that when He went to bless them and held out His scarred hands that they went from there immediately and left to spend ten days in prayer.

PURPOSE AND FUNCTION OF THE ELDERS IN THE CHURCH. (Title without function is an abuse of the office.)

PURPOSE AND FUNCTIONS OF THE ELDERS IN THE CHURCH.

The office of deacon differed from the office of elder. While deacons and deaconesses were chosen based on strong personal characteristics, elders obtained their position more through family ties or appointment. The role was adapted from a definite Jewish pattern in the Old Testament related to the tribal system (see Numbers 11:16-17; Deuteronomy 29:10). An elder exercised leadership and judicial functions by virtue of his position in the family, clan, or tribe; or by reason of personality, prowess, stature, or influence; or through a process of appointment and ordination.

Elders had several functions. For example, 1 Timothy 5:17 speaks of elders as involved in preaching and teaching; James 5:14 sees them involved in a healing ministry; 1 Peter 5:2 exhorts them to tend the flock. Thus, the prophets and teachers who led the church at Antioch (according to Acts 13:1-3) may well have been the elders of this community. The roots of the development of the presbytery (group of elders) in the New Testament and early church originate in Judaism and the Old Testament. However, the figure of the elder could also be found in the secular world surrounding ancient Israel and in the Greco-Roman world of the New Testament period.

IN THE OLD TESTAMENT

As stated, the elder, or the institution of elders, is closely linked with the tribal system. Tribes were composed of clans, and clans of large, extended family units. By virtue of age and function in a patriarchal society, the father of a family ruled. Age, as well as the wisdom and maturity, was undoubtedly the origin of the authority that these "elders" exercised. The heads of families ruled within their own clans, soon forming a council of elders. In time of war, each clan furnished representatives, led by a single chief.

Before the time of kings in Israel's history, local administration and judicial action was largely in the hands of those elders. During the Exodus from Egypt, Moses instructed the elders of Israel (heads of families) concerning the first Passover meal (Exodus 12:21-22). It was these elders who, in Exodus 18:12, met with Jethro, Moses' father-in-law, and from whose ranks were chosen worthy representatives to assist Moses in the interpretation of the law of God and the administration of justice (Exodus 18:13-23). Similarly, according to Numbers 11:16-17, God instructed Moses to select seventy men from among the elders of Israel to assist him in leadership of the people. In this latter account, the elders were marked by a special endowment of God's Spirit. In the former account the elders-chosen as co-administrators with Moses-were those known to be trustworthy.

A central function of elders was the administration of justice. They were the judges who sat "in the gate," the traditional courtroom of ancient villages and towns. Here they settled disputes and trials. They also discussed community affairs and made decisions (Genesis 23:10, 18; Job 29:7; Proverbs 24:7; Proverbs 31:23). The preservation and application of the law was clearly in the hands of elders who sat at the gate of the town (Deuteronomy 19:12; Deuteronomy 21:19). Ruth 4:1-12 provides an excellent description of such a process.

During the period of kings, local administration and judicial authority continued to be invested in councils of elders. At the end of Saul's reign, David sent messages and gifts to the elders of the towns of Judah (1 Samuel 30:26), obviously recognizing that his efficient rule would depend on their goodwill and allegiance. In the time of Jehu (2 Kings 10:5), we hear of elders in Samaria, side by side with a governor and master of the palace. To facilitate her plot against Naboth, Jezebel wrote instructions to the elders and nobles of Jezreel (1 Kings 21:8-11). Again, Josiah convened the elders of Judah and Jerusalem to hear the reading of the law and to enter with him into a new covenant of obedience (2 Kings 23:1). It is clear that the elders of Israel were responsible for the application of the law within their jurisdictions. Besides administrative and judicial functions, elders also assumed religious roles (Exodus 24:1, 9; Leviticus 4:14-15).

The institution of the elders survived the collapse of the royal institutions. Elders were present during the exile to foreign lands (Ezekiel 8:1; Ezekiel 14:1; Ezekiel 20:1-3) as well as after the return, as seen in Ezra 10:16

IN JUDAISM OF THE NEW TESTAMENT PERIOD

The Christian office of elder stems from a very similar institution within Judaism. In the first three Gospels and in Acts there are numerous references to elders within the communal and religious life of Judaism. Generally they are mentioned together with one or more other groups (quoting the RSV): "elders and chief priests and scribes" (Matthew 16:21); "chief priests and elders of the people" (Matthew 21:23; Matthew 26:3, 47); "scribes and elders" (Matthew 26:41, 57); "chief priests and elders" (Matthew 27:1, 3, 12, 20); "rulers and elders and scribes" (Acts 4:5); "rulers of the people and elders" (Acts 4:8).

From these New Testament passages we cannot determine what exactly their functions were, or how they differed from rulers or scribes. However, the duties of Jewish elders are clearly described in the writings of Sanhedrin in the Mishnah (oral law), as well as in the community rulebooks of the Qumran Jewish religious community, discovered among the Dead Sea Scrolls.

Each Jewish community had its council of elders, who had general administrative oversight and represented the community in relations with Roman authorities. Their primary duty was judicial. They were custodians of the law and its traditional interpretations (see Matthew 15:2), and they were charged with both its enforcement and the punishment of offenders. The most important of these councils of elders was the Sanhedrin in Jerusalem, a group of seventy-one men who acted as the final court for the entire nation.

IN THE CHRISTIAN COMMUNITY

Since the primitive church eventually regarded itself as the new Israel (Matthew 21:43; Galatians 6:16), it is easy to see why it should gradually adopt the institution of elders. However, it is difficult to make out the order that prevailed in the first Christian communities because it varied according to place and time in both form and extent. Regardless, the presence and functioning of elders was part of the reality of early church life.

In Luke's account of the origin and spread of Christianity, the elders are already present in the church at Jerusalem. In Acts we see Christians at Antioch sending famine relief "to the elders [of the Judean churches] by Barnabas and Saul" (Acts 11:30). On their first missionary journey, Paul and Barnabas "appointed elders in every church" (Acts 14:23). Later, Paul and Barnabas were sent from Antioch to Jerusalem "to the apostles and elders" about the question of circumcision of Gentile Christians (Acts 15:2), and were "welcomed by the church, and the apostles, and the elders" (Acts 15:4), who gathered to hear the case and resolve the issue (Acts 15:6-23).

Who these elders were, and how they were chosen, we are not told. It seems possible to argue, on the basis of Jewish precedent, that age and prominence gave them the privilege of rendering special service within the community. Jews respected age, and the name "presbyter" (elder) was derived from Jewish usage. It is also possible that, like the appointment of "the seven" for special service by the laying on of hands (Acts 6:1-6), the apostles appointed the first elders in the Jerusalem church. Apparently they functioned in the Christian community in ways comparable to the elders in the Jewish communities and the Sanhedrin (Acts 11:30; Acts 15:2-6, 22-23; Acts 16:4; Acts 21:18).

Paul apparently continued the practice among the Gentile churches, though elders are not mentioned in the earliest Pauline writings. They are mentioned only in the Pastoral Letters (1 Timothy 5:17, 19; Titus 1:5). On his last journey to Jerusalem, Paul summoned the elders of the church at Ephesus to Miletus (Acts 20:17) to bid them farewell and to instruct them to be faithful in their task of overseeing and caring for the the church of God (Acts 20:28).

Although elders are not explicitly mentioned in Paul's early letters, they may have been among the leaders who presided over the congregations (Romans 12:8; 1 Thessalonians 5:12-13). Philippians 1:1 certainly reveals a definite stratification of leadership ("overseers and deacons") within a young Pauline congregation. And 1 Timothy 5:17, reflecting what is often considered a later phase in the development of church government attributes the functions of preaching and teaching to the ruling elders. Further, that Christian elders exercised pastoral functions may be inferred from 1 Peter 5:1-5 and James 5:14.

There is one passage where we find a possible identification of an apostle (Peter) as being an elder: "I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ" (1 Peter 5:1, RSV). This text may indicate that elders were appointed and functioned as extensions of apostolic servanthood. Paul's practice of appointing elders in the churches before his departure may support such a suggestion. The fact that in the tradition of the later church the "elder" of 2 and 3 John was identified as the apostle John points in a similar direction.

Church government in the New Testament period was still relatively fluid, but the seeds for the later structures were surely planted. Whereas in the later church bishops and elders were clearly distinguished, the New Testament reflects an early period when these offices were virtually synonymous. In Paul's farewell speech at Miletus (Acts 20), addressed specifically to the Ephesian church elders (Acts 20:17), he tells them that the Holy Spirit has made them "overseers, to care for the church of God" (Acts 20:28). Whether "overseer" is used here in the later technical sense of bishop or the more general sense of guardian is not clear. However, in Titus 1:5-7, the elders of verse 5 are clearly the same persons as the bishops of verse 7. Again, the bishops of Philippians 1:1 are perhaps best understood as the elders appointed by Paul upon his leaving this mission station.

Based on Jewish precedent, the elders were probably central in the church. The overseers or bishops probably emerged out of the elders, one elder being appointed as overseer by the entire council of elders.

Wednesday, 1 November 2017

THE FUNCTION AND THE ROLE OF DEACONS IN THE CHURCH.

THE FUNCTION AND THE ROLE OF DEACONS IN THE CHURCH.

Every organization has at least one person who works behind the scenes. This is the role of the deacon or elder in the church. They work behind the scenes serving and ministering to people's needs. In fact, the name, "deacon" comes from a Greek word meaning "servant" or "minister." The term "diaconate" describes the office itself or the team of deacons and deaconesses within a church. In the same way, some churches appoint "elders." This term describes those who exercise a similar leadership role within the church. A "presbytery" is also a group of elders.

DEACONS

References have been found in extra biblical writings (those outside Scripture) where the Greek word deacon meant "waiter," "servant," "steward," or "messenger." In at least two instances it indicated a baker and a cook. In religious usage the word described various attendants in pagan temples. Ancient documents show "deacons" presiding at the dedication of a statue to the Greek god Hermes. Serapis and Isis, Egyptian gods, were served by a college of deacons presided over by a priest.

GENERAL NEW TESTAMENT USAGE

Biblical writers used the same word in a general sense to describe various ministries or services. Not until later in the development of the early church was the term applied to a distinct body of church officers. Among its general usages, deacon refers to a waiter at meals (John 2:5, 9), a king's attendant (Matthew 22:13), a servant of Satan (2 Corinthians 11:15), a servant of God (2 Corinthians 6:4), a servant of the Lord (2 Corinthians 11:23), a servant of the church (Colossians 1:24-25), and a political ruler (Romans 13:4).

The New Testament presents service ministry as a mark of the whole church-that is, as normal for all disciples (Matthew 20:26-28; Luke 22:26-27). Jesus' teaching on the final judgment equates ministry with feeding the hungry, welcoming strangers, clothing the naked, and visiting the sick and imprisoned (Matthew 25:31-46). The entire New Testament emphasizes compassionate care for individuals' physical and spiritual needs as well as how we should give ourselves to meeting those needs. God equips us for service with various spiritual gifts. When we perform such service, we ultimately minister to Christ himself (Matthew 25:45).

ORIGIN OF THE OFFICE

There is little question that before the end of the first century the general term for service or ministry became a kind of title for a position or office in the church. That development evidently went through several stages.

Some biblical scholars emphasize a relationship between the hazzan of the Jewish synagogue

and the Christian office of deacon. The hazzan opened and closed the synagogue doors, kept it clean, and handed out the books for reading. Jesus probably handed the scroll of Isaiah to such a person after finishing his reading (Luke 4:20).

Other New Testament scholars give considerable attention to the choosing of the seven (Acts 6:1-6); they see that action as a historical forerunner of a more developed structure (Philippians 1:1; 1 Timothy 3:8-13-the two specific references to an "office" of deacon). Luke devoted considerable attention in Acts to the selection of a new set of church leaders. Each apostle was already overworked with a variety of responsibilities. Therefore, the twelve apostles proposed a division of labor to ensure care for the Hellenist (Greek-speaking) widows in the church's daily distribution of food and alms. Seven men of good repute, full of the Spirit of God and of wisdom (Acts 6:3), subsequently became prominent in the Jerusalem congregation, doing works of charity and caring for physical needs.

Some scholars caution that the diaconate should not be exclusively linked with charitable works, since the Greek word used in Acts 6:2 is related to the word translated "ministry of the word" in verse 4. Those chosen to oversee the care for physical needs were people of spiritual stature. Stephen, for instance, "full of grace and power, did great wonders and signs" (Acts 6:8, RSV). Philip, appointed as one of the seven in Acts 6, "preached good news about the kingdom of God and the name of Jesus Christ" (Acts 8:12). Philip also baptized (Acts 6:38) and is referred to as an evangelist-one who proclaimed the good news of Christ (Acts 21:8).

DEACONS IN THE EARLY CHURCH

Those who cite Acts 6 as a preliminary stage of the office of deacon refer to the spread of the practice from the church in Jerusalem to the Gentile (non-Jewish) congregations sprouting elsewhere. Many churches probably took the appointing of "the Jerusalem seven" as a pattern to follow, some even adopting the number seven. In a letter of the third-century pope Cornelius, for example, the church of Rome was said to have maintained seven for the number of deacons.

By the time the church of Philippi received its instructions from the apostle Paul (about AD 62) and Timothy had Paul's first letter in hand, "deacon" had become a technical term referring to a specific office in the churches. In Philippians 1:1 Paul addressed the church in general and then added "with bishops and deacons." Some interpreters consider mentioning bishop and deacon as a clear establishment of two distinct groups within the larger church body, though no further description is given. Possibly the deacons of that congregation were responsible for collecting and then dispatching the offerings referred to (Philippians 4:14-18). However, he may have described elders.

In 1 Timothy 3:8-13 instructions are given about qualifications for the office of deacon. Although that is the most detailed treatment of the subject in the New Testament, it is actually quite sketchy. Most of the qualifications, dealing with personal character and behavior, are similar to those for a bishop. For instance, a deacon is to be truthful, monogamous, "not addicted to much wine," and a responsible parent. "The women likewise must be serious, not slanderers, but temperate, faithful in all things" (1 Timothy 3:11, RSV) may refer not to deacons' wives but to deaconesses. In any event, it is clear that women participated in the work of the diaconate.

In contrast to the office of bishop (1 Timothy 3:2), deacons are not described as providing teaching or hospitality. In fact, no mention is made of any functional qualifications to clarify deacons' or deaconesses' roles in the early church. The character qualifications listed are appropriate for those with monetary and administrative responsibilities (as Acts 6:1-6 suggests). Timothy is told that good deacons will not go unrewarded; not only will their faith increase, but also their good standing among those whom they serve (1 Timothy 3:13). Holding a position of leadership in the church is more honorable than being a business or community leader. In fact, serving the church Jesus loves is the highest honor.

The New Testament writings indicate that to be chosen as a deacon or deaconess is a high compliment and affirmation. Named as "deacons" were Timothy (1 Thessalonians 3:2; 1 Timothy 4:6), Tychicus (Colossians 4:7), Epaphras (Colossians 1:7), Paul (1 Corinthians 3:5)-and even Christ (Romans 15:8, "servant"). Biblical "deaconing" is not characterized by power and prominence but by service to others.

In imitation of Jesus' life, the deacon or deaconess followed the servant pattern. The Christian diaconate thus contrasted sharply with the prevailing Greek thought of service, which was considered unworthy of the dignity of free men. (The Greek philosopher Plato wrote, "How can man be happy when he has to serve someone?"). Once again, we see the radical nature of Jesus' teachings in a first-century world. Even today the idea of achieving greatness through serving others, being last in order to be first, runs contrary to popular opinion. To follow Christ's commands means being willing to see life his way and from his perspective. The most effective leaders are those who are first and foremost servants.

As the office of deacon became more firmly established, its duties could be defined as those of pastoral care. The poor and the sick received their service not only physically but also with instruction and consolation. The homes of church members became familiar territory to a deacon or deaconess. A pattern of visitation was established to discover and then meet the needs of the body of Christ, the church. Although that included the administration of funds, it went far beyond it. Those who served as deacons and deaconesses undoubtedly became symbols of loving care for the church in general.

The obvious variety present during the formative years makes fitting the office of deacon into the larger pattern of church order within the New Testament difficult. Some church historians conclude that as church structure developed, elders provided congregational leadership. Deacons assisted them, especially in social services and pastoral care. The late first and early second centuries witnessed a distinctive threefold ministry of deacons, elders (presbyters), and bishops. Bishops or "overseers" began to exercise authority over areas or groups of churches.

DEACONESSES

Where did women fit into the ministry of the early church? Paul's inclusion of references to women in ministry is striking when compared with the role of women in general in the first century. He commended Phoebe for her service in the church at Cenchrea, using the word "deacon" to describe her (Romans 16:1). He praised her as a "helper" (Romans 16:2), a word that denotes leadership qualities (compare to Romans 12:8; 1 Timothy 3:4-5). Some scholars have used that reference as an example of early development of the office of deaconess. Others have interpreted it in a nontechnical sense, meaning that Phoebe functioned in a general serving role and thus was worthy of recognition at Rome.

Whether "deacon" was used technically or descriptively, ministry for both women and men in the New Testament was patterned after the example of Jesus, who "came not to be served but to serve" (Mark 10:45). Because of the large number of female converts (Acts 5:14; Acts 17:4), women functioned in such areas of ministry as visitation, instruction in discipleship, and assistance in baptism. Deaconesses are mentioned in third-century documents as administering baptism to female converts.

Considering the rigid separation of the sexes in the Near East at that time, female participation in church ministry stands out in bold relief. A governor of Bithynia, Pliny the Younger (early second century), in his Correspondence with Trajan verified women officeholders in the church. Pliny also mentioned two deaconesses who were martyred for the cause of Christ.