Archives by: Gary Hoag

Now there was a great outcry of the people and of their wives against their Jewish kin. For there were those who said, “With our sons and our daughters, we are many; we must get grain, so that we may eat and stay alive.” There were also those who said, “We are having to pledge our fields, our vineyards, and our houses in order to get grain during the famine.” And there were those who said, “We are having to borrow money on our fields and vineyards to pay the king’s tax. Now our flesh is the same as that of our kindred; our children are the same as their children; and yet we are forcing our sons and daughters to be slaves, and some of our daughters have been ravished; we are powerless, and our fields and vineyards now belong to others.”

I was very angry when I heard their outcry and these complaints. After thinking it over, I brought charges against the nobles and the officials; I said to them, “You are all taking interest from your own people.” And I called a great assembly to deal with them, and said to them, “As far as we were able, we have bought back our Jewish kindred who had been sold to other nations; but now you are selling your own kin, who must then be bought back by us!” They were silent, and could not find a word to say. So I said, “The thing that you are doing is not good. Should you not walk in the fear of our God, to prevent the taunts of the nations our enemies? Moreover I and my brothers and my servants are lending them money and grain. Let us stop this taking of interest. Restore to them, this very day, their fields, their vineyards, their olive orchards, and their houses, and the interest on money, grain, wine, and oil that you have been exacting from them.” Then they said, “We will restore everything and demand nothing more from them. We will do as you say.” And I called the priests, and made them take an oath to do as they had promised. I also shook out the fold of my garment and said, “So may God shake out everyone from house and from property who does not perform this promise. Thus may they be shaken out and emptied.” And all the assembly said, “Amen,” and praised the Lord. And the people did as they had promised. Nehemiah 5:1-13

“The complaint an indictment eventuate in a powerful imperative: “Restore to them, this very day, their fields, their vineyards, their olive orchards, and their houses, and the interest on money, grain, wine, and oil that you have been exacting from them” (v. 11). The required action is in this verb, “restore.” There is no elaboration or direct appeal to tradition. But the economic recompense proposed is not unlike the Jubilee year that constitutes a return of unalienable property, or like the Year of Release from debts (Deuteronomy 15:1-15; Leviticus 25). The scope of the restoration is expansive and focuses on the three great money crops: grain, wine, and oil. The restoration, forever, is to be immediate, “this very day.”

It is remarkable that the moneyed people whom Nehemiah addresses promptly agree to his urging: “We will restore everything and demand nothing more from them. We will do as you say” (v. 12). It is as though Nehemiah’s summons and his characterization of what has become routine economic exploitation was a huge wake-up call to his contemporaries. It is as though they had been lulled into conventional practices of extraction by participation in the dominant economy that led in turn to amnesia about the distinctive Jewish provisions for an economy among neighbors. Nehemiah’s summons was to remind them that they are not free, as Jews, to practice conventional extraction: they have a different identity and therefore a different mandate.

The dramatic exchange between Nehemiah and his Jewish cohorts is an affirmation that neighborly relationship (“flesh of flesh”) override the pressure of an acquisitive predatory economy. The recognition of those in debt and the acknowledgement of the mandate of God converge to produce concrete alternative economic action. The drama culminates in an oath to adhere to an alternative economic practice that acknowledges others in the economy as legitimate neighbors and not simply as targets of exploitation. The narrative ends with the assent of the assembly and praise to YHWH, the God of “no interest” (vs. 13). Such a doxological conclusion to an economic transaction is not normal. Perhaps the doxology is because, like the alienated son in the parable who had lost his way in an economy of self-indulgence (Luke 15:17), these economic players “came to themselves,” affirmed their true identity as Jews, acknowledged the neighborly demands of the Torah, and ended in glad praise.”

Walter Brueggemann in Money and Possessions (Interpretation; Louisville: WJKP, 2016) 94-95.

Today’s my mom’s birthday. When I think of “alternative economic action” I think of the example of my mom, Patsy Hoag. Rather than follow selfish worldly patterns, she always thinks about encouraging and blessing others to show Christ’s love. Happy Birthday mom. Thanks for modeling the message of today’s post for me.

Now to interact with today’s meditation. Three expressions from Brueggemann stick in my mind as I think about Jubilee and the alternative economic actions that God desires for His people to exhibit.

Firstly, Brueggemann notes that God’s people had been “lulled into conventional practices of extraction by participation in the dominant economy.” Forgetting their identity as people of God, they conformed to the patterns of this world. As the same thing happens today, like Nehemiah, pastors and ministry administrators must call God’s people to live differently! How do your financial practices differ from the world around you?

Secondly, in calling God’s people to “restore” what they had extracted “this very day,” Nehemiah reminds them (as Brueggemann put it) that God’s people “have a different identity and therefore a different mandate,” that is, to care for each other. We see this theme of neighborly love prevail in the New Testament too. Do your financial dealings reflect selfish accumulation or love of God and care for neighbor?

Thirdly, as Brueggemann concludes, “the recognition of those in debt and the acknowledgement of the mandate of God converge to produce concrete alternative economic action.” This convergence should cause Christians everywhere to handle money differently “this very day!” Is your financial house in order? Is it time to make concrete changes? Are you ready to give an accounting to God?

I used Brueggemann’s expression “alternative economic action” as the title for today’s post because that sums up the path I believe Christians need to take to demonstrate authentic Christianity to the world. Each of us is formed by the world’s financial ways that lead to death. Only in allowing God’s Word to transform us do we learn to change directions and take hold of life. That’s my prayer for everyone reading this.

Undoubtedly, it’s also my mom’s prayer from over in Florida. I love you mom! Keep praying with me for a revival of alternative economic action among Christians everywhere.

Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each of you is to return to your family property and to your own clan. The fiftieth year shall be a jubilee for you; do not sow and do not reap what grows of itself or harvest the untended vines. For it is a jubilee and is to be holy for you; eat only what is taken directly from the fields. In this Year of Jubilee everyone is to return to their own property. If you sell land to any of your own people or buy land from them, do not take advantage of each other. You are to buy from your own people on the basis of the number of years since the Jubilee. And they are to sell to you on the basis of the number of years left for harvesting crops. When the years are many, you are to increase the price, and when the years are few, you are to decrease the price, because what is really being sold to you is the number of crops. Do not take advantage of each other, but fear your God. I am the Lord your God. Leviticus 25:10-17

“This provision of the law returns property sold before the Jubilee to the original family landholders. Israelites who fall into servitude because of debt or destitution are freed, their debts cancelled, and they return to their families. The land itself shall have rest, a sabbatical in seven-year cycles…

The significance of this law is threefold. One it prevents undue concentration of wealth and holds up the inalienable character of clan landholdings. Two, it emancipates those who, because of misfortune, fall into debt and eventual slavery, and enables them to start again. Three, it renews the land and reminds Israel that the land belongs to God, that they are not owners but only tenants with right to use, or usufruct, and land cannot be sold permanently.

On the whole, the Jubilee is a periodic, structural remedy to economic deformations and imbalances that arise within a fifty-year period. It is a kind of social homeostasis, a way of maintaining productivity and social wellness by restoring to impoverished families their original land inheritance… Instead of generational poverty, there will be the blessing of protection and prosperity for the next generations (Isaiah 65:23-24).”

Melba Padilla Maggay in Living Faithfully in a Multicultural World (Manila: OMF Literature, 2018) 129-130. Special thanks to Anjji Gabriel for sharing this book with me.

For the foreseeable future I plan to lean into the biblical idea of ‘jubilee’ to learn more about God’s design for His people with regard to economic and social relations. I will explore its OT roots and NT expression in the early church writings. This seems fitting to me as I have only another six weeks or so in my 50th year. And, my word for the 2018 is ‘abundance’ which also fits well with ‘jubilee’.

Let’s consider three thoughts about God’s design for ‘jubilee’ and think about how they reflect God’s generosity in the world filled with patterns that Maggay describes with the term “economic deformations” which promote “generational poverty” and pervasive brokenness. In plain terms, the worldly patterns cause people to take advantage of each other rather than help one another.

Firstly, we live in a time where there is “undue concentration of wealth,” and it is only getting worse. The gap between the rich and poor is widening. This runs contrary to God’s design, which is why we see voluntary sharing that brings equality in the NT (2 Corinthians 8:13-15). God cares that everyone has enough, and we should too! Those blessed with abundance should not accumulate it but rather enjoy and share it. Sharing openhandedly is an aspect of generosity.

Secondly, the issues of debt and slavery are widespread. In America, the financial system expects everyone to participate in the diabolical debt economy; whereas the Scriptures call for a different debt to remain outstanding in perpetuity: love (Romans 13:8). To show love, Jesus desires that we live within our means to have margin and freedom to help others like the Good Samaritan (Luke 10:25-37). Aiding others with love is another reflection of generosity.

Thirdly, it is blasphemous for anyone to say they own anything! This strong language comes straight from God. We see it repeatedly in the Torah (first five books of the OT) reminding people to live as tenants in the land (Leviticus 25:23; Deuteronomy 10:14; Exodus 9:29, 19:5, et al). Since we own nothing, we must handle God’s resources in a way that accomplishes God’s purposes in the world. Faithful, obedience stewardship empowered by the Spirit produces the fruit of generosity.

I am thankful for writers like Maggay who remind us that we live in a world of “economic deformation” which promotes “generation poverty” and brokenness. In response, she inspires us to aim at “living faithfully” for God. We counteract the nefarious worldly systems not through erecting political structures but by individually and collectively living out the teachings of Jesus. In so doing, we exhibit the OT idea of jubilee, which is at the heart of Christian generosity.

Greet Andronicus and Junia, my fellow Jews who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was. Romans 16:7

“In the Greek sentence, the second name is Iounian, which could be the accusative form of either Junias (masculine) or Junia (feminine). Commentators are agreed that the latter is much more likely to be correct, since the former name is unknown elsewhere. Perhaps then Andronicus and Junia were a married couple about whom Paul tells us four things: they are his kinsfolk, that is, Jewish people; they have at some point been his fellow prisoners; they were converted before he was; and they are outstanding among the apostles. In which of its two senses is Paul using the word ‘apostles’? The commonest New Testament application of the word is to ‘the apostles of Christ’, meaning the Twelve (Matthias having replaced Judas), together with Paul and James, a very small group whom Christ had personally appointed and equipped to be the teachers of the church.

The much less frequent use of the term designates ‘the apostles of the churches’ (2 Corinthians 8:23). This must have been a considerably large group, who were sent out by churches as what we would call ‘missionaries’, like Epaphroditus who was an ‘apostle’ of the Philippian church (Philippians 2:25) or like Barnabas and Saul who had been sent out by the church of Antioch (Acts 13:1-3; 1 Thessalonians 2:6). If then, by ‘apostles’ in Romans 16:7 Paul is referring to apostles of Christ, we must translate that they were ‘outstanding in the eyes of the apostles’ or ‘highly esteemed by the apostles’, for it is impossible to suppose that an otherwise unknown couple have taken their place alongside the apostles Peter, Paul, John, and James. Since this translation slight strains the Greek, however, it is probably better to understand ‘apostles’ as meaning ‘apostles of the churches’, and to conclude that Andronicus and Junia were indeed outstanding missionaries.”

John Stott in The Message of Romans: God’s Good News for the World (Downers Grove: IVP, 1994) 395-396.

Today marks number ten of ten less known individuals or couples from the New Testament that Jenni and I highlighted in a recent talk. Their generosity is evident in their reputation and sacrifice. This couple were kin to Paul. They were in Christ before he was, and like him, they had been imprisoned for their faith. But why would Paul esteem this couple so highly? Like Epaphroditus whom we celebrated yesterday, they risked everything for the cause of Christ.

We need more couples like this today: couples willing to give themselves generously, regardless of the sacrifice, so that others might come to faith in our Lord Jesus Christ. While these people people may venture to remote places, they can emerge right were we live. Couples today can follow their example in their home town by being people of the Word who are willing to live differently than the world in every aspect of life, regardless of what others think of them. That would cause the apostles to salute!

Father in heaven, we’ve celebrated the lives of Gaius, Phoebe, Theophilus, Chloe, Elizabeth and Zechariah, Joanna, Susanna, Silas, Epaphroditus, and Andronicus and Junia. Empower us by your Holy Spirit to join them and follow in their footsteps in generously supporting the ministry of the gospel with all we are and all we have, regardless of the sacrifice, so that others may come to know you. In your mercy, hear our prayer in the matchless name of Jesus. Amen.

Hopefully I caught your attention with the word “gambler” in the title. It has a purpose derived from the Greek text and early church history. While this post is long, please read it to gain keen insight from my favorite Scottish professor, William Barclay. I will offer no comments at the end other than this prayer and comment at the outset.

Father in Heaven, by your Holy Spirit raise up people like Epaphroditus in our day, who are willing to risk everything to serve others in the name of Christ. Amen.

If you see such courage or bravery in people today in our time, do precisely what Paul did. Give thanks and celebrate their sacrifice with everything you’ve got!

But I think it is necessary to send back to you Epaphroditus, my brother, co-worker and fellow soldier, who is also your messenger, whom you sent to take care of my needs. For he longs for all of you and is distressed because you heard he was ill. Indeed he was ill, and almost died. But God had mercy on him, and not on him only but also on me, to spare me sorrow upon sorrow. Therefore I am all the more eager to send him, so that when you see him again you may be glad and I may have less anxiety. So then, welcome him in the Lord with great joy, and honor people like him, because he almost died for the work of Christ. He risked his life to make up for the help you yourselves could not give me. Philippians 2:25-30

“There is a dramatic story behind this. When the Philippians heard that Paul was in prison, their warm hearts were moved to action. They sent a gift to him by the hand of Epaphroditus. What they could not personally do, because distance prevented them, they delegated to Epaphroditus to do for them. Not only did they intend him to be the bearer of their gifts they also intended him to stay in Rome and be Paul’s personal servant and attendant. Clearly Epaphroditus was a brave man, for any one who proposed to offer himself as the personal attendant of a man awaiting trial on a capital charge was laying himself open to considerable risk of becoming involved in the same charge. In truth, Epaphroditus risked his life to serve Paul.

In Rome Epaphroditus fell ill, perhaps with the notorious Roman fever which sometimes swept the city like a scourge, and was near to death. He knew that news of his illness had filtered back to Philippi, and he was worried because he knew that his friends there would be worried about him. God in his mercy spared the life of Epaphroditus and so spared Paul yet more sorrow. But Paul knew that it was time that Epaphroditus went back home, and in all probability he was the bearer of the letter.

But there was a problem. The Philippian Church had sent Epaphroditus to stay with Paul, and if he came back home, there would not be lacking those who said he was a quitter. Here Paul gives him a tremendous testimonial, which will silence any possible criticism in return.

In this testimonial every word is carefully chosen. Epaphroditus was his brother, his fellow-worker, and his fellow-soldier. As Lightfoot puts it, Epaphroditus was one with Paul in sympathy, one with him in work, one with him in danger. He in truth had stood in the firing-line. Then Paul goes on to call in your messenger and the servant of my need. It is impossible to supply the flavour of these words in translation.

The word Paul uses for messenger is apostolos. Apostolos literally means anyone who is sent out on an errand, but Christian usage ennobled it and by using it Paul by implication ranks Epaphroditus with himself and all the apostles of Christ.

The word he uses for servant is leitourgos. In secular Greek this was a magnificent word. In the ancient days in the Greek cities there were men who, because they loved their city so much, at their own expense undertook certain great civic duties. It might to defray the expenses of an embassy, or cost of putting on one of the dramas of the great poets, or of training the athletes who would represent the city in the games, or of fitting the athletes who would represent the city in the games, or of fitting out a warship and paying a crew to serve in the navy of the state. These men were the supreme benefactors of the state and were known as leitourgoi.

Paul takes the great Christian word apostolos and the great Greek word leitourgos, and applies them to Epaphroditus. “Give a man like that a welcome home,” he says. “Hold him in honor for he hazarded his life for Christ.”

Paul is making it easy for Epaphroditus to go home. There is something wonderful here. It is touching to think of Paul, himself in the very shadow of death, in prison and awaiting judgment, showing such Christian consideration for Epaphroditus. He was facing death, and yet it mattered to him that Epaphroditus should not meet with embarrassment when he went home. Paul was a true Christian in his attitude to others for he was never so immersed in his own troubles that the had no time to think of the troubles of his friends.

There is a word in this passage which later had a famous usage. The Authorized Version speaks of Epaphroditus not regarding his life; the Revised Standard Version uses risking his life; we have translated it hazarding his life. The word is the verb paraboleuesthai; it is a gambler’s word and means to stake everything on a turn of the dice. Paul is saying that for the sake of Jesus Christ Epaphroditus gambled his life.

In the days of the Early Church there was an association of men and women called the parabolani, the gamblers. It was their aim to visit the prisoners and the sick, especially those who were ill with dangerous and infectious diseases. In A.D. 252 plague broke out in Carthage; the heathen threw out the bodies of their dead and fled in terror. Cyprian, the Christian bishop, gathered his congregation together and set them to burying the dead and nursing the sick in that plague-stricken city; and by so doing they saved the city, at the risk of their lives, from destruction and desolation.

There sound be in the Christian an almost reckless courage which makes him [or her] ready to gamble with his [or her] life to serve Christ and men.”

William Barclay in The Letters to the Philippians, Colossians, and Thessalonians, Revised Edition (Philadelphia: Westminster Press, 1975) 48-50.

Do it again in our day, God, raise up gamblers like Epaphroditus!

Paul, Silas and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace and peace to you. 1 Thessalonians 1:1

Paul, Silas and Timothy, to the church of the Thessalonians in God our Father and the Lord Jesus Christ: Grace and peace to you from God the Father and the Lord Jesus Christ. 2 Thessalonians 2:1-2

“Paul begins by associating Silvanus and Timothy with himself. Silvanus was Paul’s chief assistant on his second missionary journey… Paul chose Silvanus (or Silas, as Luke calls him; despite NIV Paul always calls this man Silvanus) as his helper. This man came under notice previously as one of the two who took the decisions of the Council of Jerusalem to Antioch (Acts 15:22, 27), He is called one of the “leaders among the brothers” (Acts 15:22) as well as a prophet (Acts 15:32). He seems to have worked harmoniously with Paul through the missionary journey, and Paul later recalled his faithful preaching (2 Corinthians 1:19). Among other places, he had, of course, preached at Thessalonica, and this accounts for his association with Paul in the greeting to the church that had come into being as a result of the mission there. After the second missionary journey Silvanus may be mentioned once more, namely, as Peter’s amanuensis in the writing of 1 Peter (1 Peter 5:12; it is not certain that this is the same Silvanus).”

Leon Morris in The First and Second Epistles to the Thessalonians, Revised (NICNT; Grand Rapids: Eerdmans, 1991) 33-34.

Silas is number eight of ten less known New Testament characters that Jenni and I featured in a recent talk whose like exhibits a generous willingness to assist in God’s work with a can-do, whatever-it-takes attitude. Four types of help from Silvanus are noteworthy.

Firstly, he traveled and ministered with the Apostle Paul. This sounds glamorous, but it can be exhausting. At every moment he would need to be “on” in service to others. In my experience, to thrive on the road is only possible when God is the Source of your strength.

Secondly, he used his prophetic gift to preach. He did not just carry Paul’s bags. While Paul broke ground in new territory the role of the prophet is to help people align their thinking and living with biblical truth. That was His role and he played it. He was known for his preaching.

Thirdly, he was a great writer. Scholars believe he served as amanuensis for both Paul and Peter, so we can safely say he serve as the leading editor and publisher in the early church of the New Testament. Hippolytus of Rome (c. 235) numbers Silvanus among the seventy disciples in Luke 10.

Fourthly, he was a pivotal player in the Jerusalem Council. When conflict could have torn the early church apart, he helped preserve unity. When the going got tough, he is noted for encouraging and strengthening the believers and helping the gospel spread through the entire ancient world. What a reputation!

Speaking of the Jerusalem Council, my most recent book, co-authored with Wes Willmer and Greg Henson just posted on Amazon, The Council: A Biblical Perspective on Board Governance. I commend it to anyone who serves on a board of a Christ-centered church or nonprofit organization.

Are you Silvanus? His generosity inspires me as I have a prophetic gift, as God has me traveling all over the world, as I aim to encourage and strengthen those I serve, and as God has me engaged with many writing projects. His sacrifice motivates me to empty myself in the enriching service of God. Care to join me?

After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means. Luke 8:1-3

“This is the first mention of the “the twelve” since their having been chosen in 6:12-16… Luke identifies a second group within the larger mass of those who followed Jesus, distinguished by their significant, ongoing role as Jesus’ followers. They are “some women who had been cured of evil spirits and diseases…who provided for them out of their resources.” …

Their presence in apparently significant numbers in Jesus’ entourage (“many others”) is likely due to the reach of Jesus’ ministry to include (and the effectiveness of the good news among) single women – for example, widows (7:11-17) and prostitutes (7:36-50). The identification of Mary as “Magdalene” and the mention of Susanna, both without any reference to husbands or even to elder sons, supports this reading.

Given the reality that persons who were ill or demonized also experienced different measures of social ostracism, the experience of healing among some of these women may have been accompanied not by a return to their own communities and families, to the extent that these might have existed for them, but by incorporation into this new community being formed around Jesus…

The recounting of the presence of women in a wandering company – and especially the narration of their presence as typical of Jesus’ mission – would have triggered questions about their status and role… The presence of these women in this band of travelers is suspect; at the very least their behavior is shameless and quite likely would have been regarded as illicitly sexual.

After our having read 7:36-50, however, our views are constrained in other directions; that is, we may well be predisposed to see their actions as manifestations of gratitude and generosity rather than having pushed beyond the boundaries of honor and morality…

Luke strikes two chords that will be heard again and again in the Third Gospel – those of service and off appropriate disposition of resources. “To serve” usually has the connotation of “waiting on tables” in Luke-Acts, though this practice comes to serve as a metaphor for leadership; the verb and noun forms of service are also expanded along different lines, to include the notion of “support” or “provision.” In this case, women are said to serve/provide “out of their resources.”

Generally, this again suggests that the women around Jesus were single, not because married women had no resources but because single women would have been in an easier position to dispose of their resources as they saw fit… Luke mentions Susanna, but he does not characterize her in any way that distinguishes her from the “many others” except for the prominence given her by being named.”

Joel B. Green in The Gospel of Luke (NICNT; Grand Rapids: Eerdmans, 1997) 317-321.

Why such a long post about Susanna, number seven of ten less known NT characters?

Both society at large and Christian church families tend to forget about single women. Yet, Luke highlights Susanna, who is likely a single woman, and celebrates her for her service and support of the ministry of Jesus and the disciples.

If you are a single woman, then this post is intended to send you some sincere Christian love. If not, it is still for you, in order to raise your awareness.

When I travel like I did for much of the past month, I applaud my wife, Jenni, for intentionally reaching out to single women. This tends to come into view as having coffee or enjoying a meal together. Each one has a story and is loved by our Lord Jesus Christ. She does not see them as a project but as her sisters in Christ. They bless her as much as she blesses them. They have much to contribute and must not be overlooked.

Think of the single women in your life. Some might be widows. Others may be divorced or perhaps never married. Regardless of their story or background, ask God to guide you in reaching out and including them in the rhythms of life and in the activities of the community of faith.

And don’t be surprised if they exhibit prominent leadership, like Susanna, in their support and service to our Lord Jesus Christ.

After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means. Luke 8:1-3

“Unique to Luke, the Evangelist notes the work of three women of faith. As Jesus ministers, He draws followers who come form a wide variety of backgrounds. Mary Magdalene serves after having seven demons exorcised by Jesus. Joanna, as the wife of Herod’s steward Chuza, gives evidence that Jesus’ message has reached even into the palace. When these and other women [like Susanna] come to faith, they immediately give of their resources to enable Jesus’ ministry to continue. This note is important, since the passage makes clear that those contributing to Jesus’ ministry span both gender diversity and the social scale. The pattern of grace received and ministry pursued emerges in the exemplary response of these women. Their ministry comes at two levels: personal involvement and the contribution of resources. Both levels of involvement are important to effective ministry.”

Darrell L. Bock in Luke (NIVAC; Grand Rapids: Zondervan, 1996) 220. After nearly a month on the road, I am here for about ten days to prepare for upcoming teaching and to serve a few clients from my home office. I took a break yesterday and walked through our neighborhood. I love the colors of the trees at this time of year against the blue sky (as pictured above).

Joanna marks number six of ten characters highlighted in a recent talk Jenni and I gave. She emerges as an underwriter who deploys both herself and resources from the beginning to the end of the ministry of Jesus. As you may recall, she also appears in the resurrection account as one of the women who headed to the garden tomb (Luke 24:1-12). This is one fearless influential lady!

To associate with Jesus from start to finish as a person of status shows zeal worthy of our admiration and imitation. Frankly, she reminds me of my sister-in-law, Joanna, who is the wife of Dr. David Hoag, president of Warner University. David is a strong man of God, and while Joanna may be small in stature, she’s a fearless woman of faith.

Are you Joanna? Has God put your husband in a key role and perhaps, at least in part, your fervent faith has both helped him become what He is. But you don’t sit comfortably there. You deploy yourself and the resources in your care with boldness to advance the cause of Jesus Christ. Whatever you do, don’t let difficult circumstances sway you. Live and give generously regardless of what others are doing.

Some may wonder why these characters are mentioned just once or perhaps twice in the unfolding biblical narrative. I think they are there to remind us that the good news of Jesus goes forth through the fearless faith and personal support of real people. I love that her example inspires women everywhere to see themselves in God’s story.

In the time of Herod king of Judea there was a priest named Zechariah, who belonged to the priestly division of Abijah; his wife Elizabeth was also a descendant of Aaron. Both of them were righteous in the sight of God, observing all the Lord’s commands and decrees blamelessly. Luke 1:5-6

“Both Zechariah and Elizabeth were of Aaron’s line… The couple lived in the hill country (Luke 1:39), but housing in the temple was available for priests on duty…Zechariah’s division is on duty, and within the division Zechariah is chosen by lot (a method for discerning God’s will, Acts 1:26) to burn incense on the altar within the Holy Place. The people attending the hour of prayer wait for the priest’s reappearance and his blessing…The couple are of Aaron’s line, Zechariah is a priest, they are blamelessly pious in all of God’s commands and ordinances, and the word of God comes in the temple.”

Fred B. Craddock in Luke (Interpretation; Louisville: WJKP, 2009) 25-26.

This couple represents number five of ten individuals or couples in the New Testament that we highlighted this past weekend at the CBMC retreat. We described them as Zechariah the servant and Elizabeth the supporter.

Zechariah’s call to duty likely meant that life went on hold. When he also was chosen by lot to burn the incense it positioned him to serve as the conduit for delivering God’s blessing to the people. Undoubtedly his service was only possible with support from his wife, Elizabeth.

To say that they were blameless is not to imply perfection but rather people of integrity. They were set apart and available for God and His service. When their number was called, they stepped forward. Is God calling you to a season of service to be a conduit of blessing?

To say that He was picked by lot points to the working of God’s providence. It was no accident. Sometimes God does the same for us. He calls us to relocate, to adjust our priorities and time. Why? He may just want us to bless large numbers of people through solitary service.

My brothers and sisters, some from Chloe’s household have informed me that there are quarrels among you. 1 Corinthians 1:11

“In 1 Corinthians the listing of names such as “Chloe’s people,” Fortunatus, Achaicus, and Stephanas, may also indicate wealthier Christian business people with wide-ranging business interests… The news that has been delivered to Paul is serious and is the immediate cause of the letter, but Paul still speaks to them as his Christian family. Notice the insertion on this occasion of my brothers [and sisters]. The news Paul has received can be trusted because it has been delivered by people he and, presumably, the Corinthians knew. Though there is nothing in the text to give us any information about “Chloe’s people” by whom the news was delivered to Paul, it is reasonable to assume that Chloe was known in the church and probably a businesswoman based either in Ephesus or Corinth, whose emissaries traveled for her on business and were trusted by Paul. They may have been her slaves or employees. Nothing more is known of Chloe.”

Paul D. Gardner in 1 Corinthians (ZECNT; Grand Rapids: Zondervan, 2018) 26, 79.

The fourth in a series of ten less prominent New Testament characters which exhibit generosity is Chloe. From this limited information we know that her communication would become the occasion for the letter we know as 1 Corinthians. Her people delivered word of the various dynamics in play in Corinth. In plain terms, she felt Paul needed to know what was going on.

What can we draw from this for modern application? Chloe cared, but did not stop there. She communicated through the network she could mobilize that things were not right. Issues needed to be addressed. It’s easy to be silent in a world filled with troubles. We can be tempted to think, “What difference will my efforts make?” Not Chloe.

She cared and communicated. What about you? What around you is not right? Is it time to marshal the resources in your stewardship to make a difference? I write this not because of what I want from you, but because of what I want for you. As part of God’s story, your role might be to care and communicate, and in so doing, help many align their lives with Christ.

Many have undertaken to draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. With this in mind, since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught. Luke 1:1-4

In my former book, Theophilus, I wrote about all that Jesus began to do and to teach. Acts 1:1

“The phrase “most excellent Theophilus” can be translated “your Excellency” and refer to a high official of some kind. It has this meaning in Acts in the tribune Claudius Lysius’ letter to the governor Felix (Acts 23:26), in Tertullus’ address to the governor (Acts 24:3), and in Paul’s address to the governor Festus (Acts 26:25). Some infer from these instances that Theophilus is also a Roman official and that Luke writes a defense of the Christian movement to appeal for help.

While Theophilus may be an official and certainly has high status, it is improbable that Luke writes an official defense of Christianity or of Paul. Though the opening paragraph is directed to Theophilus, the rest of the gospel is directed to the general reader. Luke explicitly states that his purpose is not to provide “definite information about a story” but to convey “the certainty or trustworthiness of a story” that Theophilus has been taught. Why would a disinterested Roman official want to wade through two volumes to find out about Christians unless he already was one himself?

It is more likely that this phrase is a polite form of address that means “most excellent.” Josephus uses the same term in his preface to Against Apion to salute his patron who enabled him to write and publicly distribute the work… In my view, Theophilus is the patron who provided funds to publish and distribute Luke-Acts. I assume, then, that he is a Christian, and the Gospel and Acts will convince him (and others) of the reliability of what he has been taught and believed… It may [also] explain the warnings in Luke about the dangers of wealth that is not used rightly.”

David E. Garland in Luke (ZECNT; Grand Rapids: Zondervan, 2011) 55-56.

Our weekend is going well at this CBMC gathering. We appreciate your prayers. Thanks for your positive feedback via emails saying you want to hear about all ten characters we will highlight. Here’s number three on the list of less known New Testament supporters of God’s work.

Ancient sources link Theophilus to a person of status in Antioch, where the disciples were first called Christians. As Luke the author of Luke-Acts came from Antioch, this view seems probable. However, others link this character to Theophilus ben Ananus, the high priest in Jerusalem from A.D. 37-41.

As Theophilus was common in antiquity, with the limited evidence we have, we cannot locate Him with certainty. But what we can say is that he likely commissioned and underwrote the publication of the trustworthy two-volume account of Jesus and the early church, known to us as Luke-Acts.

Are you Theophilus? Has God has resourced you to tell the story of Jesus and His followers. This might take the form of supporting a modern day worker like Luke to pour time and energy into a gospel effort that touches an unreached people group or that helps a specific audience grow in the faith.

Are you a person of “most excellent” status? People of high rank can use that status to be served or they can follow the subversive example of Jesus and serve instead. What might it look like for you to use your power or privilege to promote the Name that is above all names?

Everyone is a part of God’s story. The reason that Jenni and I like to recount these New Testament characters is so people will consider what they will do with the time and resources they have in the moment they find themselves in God’s unfolding story. We aim to inspire them toward generosity. What will be said of you?