Are you taking the time to examine yourself as we approach Passover? Take a look at our Passover course and the Sermon: Laodicea and Passover Examination by Mr. Gerald Weston.
Course Spotlight From God’s Feast Days: Passover
Author: Mr. Kenneth Frank | Faculty in Theology, Living Education
Estimated reading time: 9 min.
Roman citizenship was highly prized in the first century. But when it came to his relationship to Jesus Christ, he referred to himself as a servant. This Digging Deeper explores why Paul chose this word for himself and how he intended brethren to understand it. Modern readers will uncover its relevance. This article highlights: “Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God” (Romans 1:1 KJV throughout).
Before he declared his ministerial office as an apostle, he described himself as Christ’s servant. Gary Everett’s Study Notes on the Holy Scriptures emphasizes Paul’s word order here: “Notice that Paul calls himself a servant before declaring himself an apostle. The Greek language often lacks our familiar word order of Subject-Verb-Object. Instead, the Greek places words in the order of their emphasis, or the order of importance to the thought being presented.” (e-Sword 13.0.0).
Notice that the King James Version of the Bible translates the Greek word doulos as “servant” and not “slave.” Webster’s 1828 Dictionary explains the difference: “Servant differs from slave, as the servant’s subjection to a master is voluntary, the slave’s is not. Every slave is a servant, but every servant is not a slave” (e-Sword 13.0.0). The Expository Notes of Dr. Constable agrees: “In his relationship to Jesus Christ, Paul was a bond-servant (Greek doulos). Some translators have rendered this word ‘slave,’ but Paul was a willing servant of Christ (cf. Philippians 2:7)” (Ibid.).
The Expositor’s Bible Commentary, Vol. 10, explains why the word servant is appropriate: “Some prefer the rendering ‘slave,’ but this could suggest an unwilling attachment. In Israel the citizenry regarded themselves as servants of their king, even though they were free men. Since this word doulos is used of Christ in relation to the Father (Philippians 2:7), where ‘slave’ would be inappropriate, the translation ‘servant’ is altogether fitting here. By beginning in this fashion, the writer is putting himself on the same plane as his readers. He does not seek to dominate them” (Zondervan, 1976, p. 14).
By employing the word servant, Paul compares himself to God’s Old Testament prophets, as explained by the NET Bible: “Undoubtedly the background for the concept of being the Lord’s ‘slave’ or ‘servant’ is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isaiah 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Joshua 14:7), David (Psalm 89:3; cf. 2 Samuel 7:5, 8) and Elijah (2 Kings 10:10); all these men were ‘servants (or slaves) of the Lord’” (e-Sword 13.0.0).
Jesus referred to His followers as servants, as explained by Albert Barnes in his Notes on the Bible: “This name was what the Lord Jesus himself directed His disciples to use, as their general appellation; Matthew 10:25; 20:27; Mark 10:44. And it was the customary name which they assumed; Galatians 1:10; Colossians 4:12; 2 Peter 1:1; Jude 1:1; Acts 4:29; Titus 1:1; James 1:1” (e-Sword 13.0.0).
Daniel Whedon’s Commentary on the Old and New Testaments defines this Greek word: “Servant—Δουλος, derived from δεω, to bind, so signifying a bondsman … To be a doulos of a Divine Master is a high honour ... Just so in English we may say servant of God, but never slave of God” (e-Sword 13.0.0). In his comment on Luke 7:2, Whedon notes that this word designates: ” … any person performing a subordinate service for any reason whatever; as for hire, for love, from civil office, from religious duty, or from ownership” (Ibid.).
David Guzik’s Enduring Word Commentary establishes the attitude of service:
“i. There were several Greek words used to designate a slave, but the idea behind the word for servant (doulos) is ‘complete and utter devotion, not the abjectness which was the normal condition of the slave.’ (Morris)
ii. ‘A servant of Jesus Christ, is a higher title than monarch of the world’ (Poole)” (e-Sword 13.0.0).
Servanthood was quite a different relationship in the Greco-Roman world of the first century than what people think of slavery in the western world, as explained by the ESV Study Bible: “The Roman institution of being a ‘bondservant’ or ‘slave’ (Gk. doulos; see ESV footnote and Preface) was different from the institution of slavery in North America during the seventeenth through the nineteenth centuries. Slaves (bondservants, servants) generally were permitted to work for pay and to save enough to buy their freedom (see Matthew 25:15 where the ‘servants’ [again Gk. doulos] were entrusted with immense amounts of money and responsibility)” (Tecarta Bible App).
Servanthood was not a relationship foreign to first-century people, as explained by John D. Morris in his article “A Bondslave and a Freeman” for the Days of Praise publication: “The parallel phrase ‘bondslave of the emperor’ was commonly used in governmental and commercial circles of the day, and the readers in Rome would fully understand the meaning of the new term. The emperor of Rome not only was to be obeyed as a human slave owner and king, he also was to be worshiped as a god. Paul boldly proclaimed himself to be the bondslave of a different slave owner, the subject of a different King, and the worshiper of a different God.”
Albert Barnes in his Notes on the Bible expands this idea further: “It is often, however, applied to courtiers, or the officers that serve under a king: because in an eastern monarchy the relation of an absolute king to his courtiers corresponded nearly to that of a master and a slave. Thus, the word is expressive of dignity and honor; and the servants of a king denote officers of a high rank and station. It is applied to the prophets as those who were honored by God, or especially entrusted by him with office; Deuteronomy 34:5; Joshua 1:2; Jeremiah 25:4. The name is also given to the Messiah, Isaiah 42:1, ‘Behold my servant in whom my soul delighteth,’ etc.; Isaiah 53:11, ‘shall my righteous servant justify many'” (e-Sword 13.0.0). Jesus was the Father’s servant.
Not only did Paul describe himself as Christ’s servant, but our New Testament uses this term for Christians generally, as explained by R.C.H. Lenski’s Commentary on the New Testament: “In the New Testament John, as for instance in Rev. 1:1, often employs δοῦλοι with reference to all Christians, with which passage Eph. 6:6; 1 Pet. 2:16 agree and we may add Rom. 6:16–20; 14:4, 7, 8; 1 Cor. 7:22, together with the statements that we all belong to Christ, are bought by him, and are bound to serve him (δουλεύειν)” (Bible Analyzer 5.4.1.22).
Christ’s sacrifice has set His servants free from being slaves of Satan (John 8:34; Galatians 4:3), as explained by John D. Morris in his article “A Bondslave and a Freeman” for the Days of Praise publication: “Long before Nero’s executioner freed Paul from the limitations of his physical body, Paul had been made a ‘freeman of the Lord’ (1 Corinthians 7:22). The common title of the day ‘freedman of the emperor’ designated a bondslave of the emperor who had been elevated by the emperor to a higher position. Paul had been, and all believers have been, ransomed out of the slave market of sin by Christ’s blood and have been set free from the guilt, power, and penalty of that sin.”
Paul explained that Jesus purchased Christians: “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (1 Corinthians 6:19-20 KJV). Christ’s death provided the ransom price to set them free from slavery to sin, self, and Satan (Matthew 20:28; Ephesians 1:7).
Christians are servants of Jesus Christ. This is an honored position in Christ. Nonetheless, Christians owe everything to Him and are obliged to serve Him at every command. Jesus explained this discipleship: “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light” (Matthew 11:28-30).
This servanthood also implies a special relationship with Christ: “Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you” (John 15:14-15).
The Preacher’s Complete Homiletical Commentary, reconciles the competing terms servants with friends: “I call you no longer servants, etc.—Servants = δούλους … But the apostles rejoiced in His service (Romans 1:1; 2 Peter 1:1, etc.). It was, however, a free service, not that of a slave. The slave’s position admits but of one mode of action, unthinking obedience. It is far otherwise with Christ’s disciples and friends. He takes them into confidence, reveals Himself and His work to them, makes them fellow-labourers in His vineyard” (e-Sword 13.0.0). How privileged are Christians as servants of Jesus Christ! This servanthood and friendship are unlike any other in human history.
Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.
Author: Ryan Price | Student, Living Education – Charlotte, 2021-22
Estimated Reading Time: 3 min.
To “watch”, in part, means we have to be keeping up with the news and learning about the affairs of our world. But are we learning about our world from a Biblical perspective, or are we letting other influences shape our understanding? For the forum this week the director of Living Education, Mr. Jonathan McNair, explained that while we live in an age full of news sources, an increase in information comes with an increase in misinformation. Mr. McNair explained that there is a three-fold challenge in determining the reliability of the news sources we listen to and provided four strategies for meeting it.
The first aspect of this challenge is that every news source has its bias. To illustrate this point, Mr. McNair had the students look at a variety of current news headlines from various right and left-leaning news outlets. By comparing the phrasing of the headlines alone, the students could determine the political leanings of the outlet. Mr. McNair explained that all people have biases and buy into that which supports their point of view. We must be careful to not fall into this trap.
Another aspect to consider is whether the news is accurate. With so many different sources of information out there, news networks must compete to grab your attention. Sometimes a network will embellish and exaggerate the news to generate more traffic to their website or channel.
The final question to ask is “am I getting the whole picture?” A news outlet may leave out information to support their stance, or even just by mistake. It’s impossible to cover every aspect of an event as it unfolds. So, now that we know the challenge, how do we meet it?
As was previously mentioned, our whole news system is geared toward getting attention. It’s all about getting the “scoop” first, even at the expense of accuracy. We need to be wary and take eye-catching headlines and attention-grabbing articles with a grain of salt.
So much news is duplicated from an original source and finding the source can give us a clearer picture. But even then, we must be watching for any biases that the source may have.
Everyone has their own biases and perspective. Even “fact-based” news has its leanings. No reporter or news analyst is completely objective, and their values often come through in tone if not in the words they use.
Your age, background, country, and values will affect your worldview. We must understand that some outlets use these aspects to emotionally manipulate us onto their side. It’s a tactic used by both sides of the political spectrum.
Mr. McNair ended the forum with a couple of recommendations on how to apply this knowledge. He suggested that when watching or reading the news, don’t just stick to one outlet with one point of view. By using multiple news sources while acknowledging their biases, we can still get valuable information. As an example, Mr. McNair explained that while science magazines might be biased toward evolution, we can still gain valuable scientific information from them. Varying the type of news we take in can give us a more balanced view of world events. However, we need to be careful of getting too caught up in the biases and politics of the world. A vital point to remember is that as Christians, we are not to focus on being right or left-leaning, but unified in the body of Christ
Peter had a vision that many have taken as a revelation that unclean meats could now be eaten. Is this really what the Bible is talking about in Acts 10:1-16? And how often do those confused on this topic read the rest of the chapter? Find out more about what Peter’s Vision was all about and the setting surrounding it.
COURSE SPOTLIGHT FROM ACTS OF THE APOSTLES: (UNIT 2) APOSTOLIC TOUR
Author: Yolanda Watt | Student, Living Education – Charlotte, 2021-22
Estimated Reading Time: 4 min.
For his assembly, Mr. Michael DeSimone talked about the process of getting a job. As we approach the end of this year of Living Education – Charlotte, Mr. DeSimone presented this lecture in hopes that the students would find it helpful as we plan ahead to apply for various positions and potential jobs in the near future. Referencing the book “48 Days to the Work You Love: Preparing for the New Normal” by Dan Miller, Mr. DeSimone gave us some practical keys for the following three steps to successfully get hired.
Send an introduction letter. The purpose of this letter is to build name recognition; it is very important to stand out from other applicants.
A week after sending the introduction letter, submit a cover letter and resumé. Both of these need to be addressed to a particular person and not to a department. If addressed to a general department, there is a high chance your submission will be overlooked; however, if it is sent to a particular person, that person will likely follow-up with the application.
Follow-up with a call 4-5 days after sending your resumé. Mr. DeSimone highlighted this as an extremely important step in the process—one which is followed by only 1-2% of job hunters. Mr. DeSimone advised the students not to leave a voicemail, except perhaps for the opportunity of leaving your name. It is also not a good idea to leave anything in the voice message telling them to call you back, nor to leave too many messages.
Grab a friend and practice your interview. We were advised to get a family member or friend and practice having a job interview with them. This way, that person can offer critiques and insights that may help at the actual interview.
Mr. DeSimone advised that, in order to show proper etiquette, you should not arrive to the interview too early—arriving 30 minutes before the interview creates an inconvenience for the interviewer. Instead, you should aim at arriving 5-10 minutes early. We were advised to dress appropriately, which means dressing one or two notches above the requirements for the position you are being interviewed for. You can also show proper etiquette by not wearing too much perfume or jewelry, making regular and friendly eye contact, shaking hands firmly, and wearing a smile.
Know yourself enough to be able to sell yourself well. Mr. DeSimone explained that preparation for a job interview involves being intimately familiar with your skills, strengths, weaknesses, dreams, and values. Solidify your answers for the typical interview questions, such as, “Tell me a little bit about yourself,” or, “Tell me about your strengths and weaknesses.” No answer should be more than two minutes in length.
Mr. DeSimone said to conduct your own research on the company that you are planning to apply to. It is essential to know what the company stands for before your interview—that way, you’ll be able to ask more appropriate questions.
The salary that the company offers is based on the responsibilities of the job and not on your educational background or past experiences. When negotiating compensation, Mr. DeSimone advised, there is a right time to do it. Too often, job hunters will talk about compensation when it is not the correct time to do so. You should not be the first one to bring up the topic of benefits—unless the interviewer never brings it up at all. If the topic of compensation is brought too early by the interviewer, you should deflect it in order to first make sure that the job is a good fit for both the company and yourself. The arrow on the graph below shows the ideal time to discuss compensation during the interview.
Mr. DeSimone hopes that these three steps will be helpful to the students as they prepare to shine God’s light in the workforce.
Author: Mr. Kenneth Frank | Faculty in Theology, Living Education
Estimated reading time: 8 min.
The Jewish governor of Judea challenged his compatriots to unite and complete a project to protect Jerusalem and its inhabitants from their enemy’s opposition.
Decades earlier, the ancestors of these folks had built a semblance of a sacrificial altar and later a temple. But Jerusalem was undefended from hostile neighbors since it had no protective wall. The Bible records that the Jews recognized the importance of their participation to build a wall and worked with determination through the effective leadership of their governor. This Digging Deeper recounts this story to grasp an applicable lesson for God’s people who perform His work today.
This building project occurred during the Persian Empire period of Old Testament history. Judea and much of the Ancient Near East were governed by this vast empire. Starting with Persia’s king, Cyrus, the people of the House of Judah were permitted to depart from the land of their captivity to rebuild their temple and city if they remained loyal to the Persian king and were peaceful contributors to the realm. Cyrus followed a policy of repatriation for the Jews and other formerly captive peoples, as noted in history.
Decades later, King Artaxerxes of Persia appointed as governor of Judea his cupbearer, Nehemiah (Nehemiah 1:11), to direct the project of rebuilding the walls around Jerusalem. The entire Book of Nehemiah details this exciting saga of Nehemiah’s leadership over God’s people who accepted this challenge. They had lacked the necessary leadership until Nehemiah arrived. The Jews were being opposed by many nearby enemies. A wall around the city was vital for their protection.
John Gill’s Exposition of the Bible summarizes Nehemiah 4: “This chapter relates, how the Jews, while building, were mocked by their enemies, to which no answer was returned but by prayer to God, and they went on notwithstanding in their work, Nehemiah 4:1 and how that their enemies conspired against them, to hinder them by force of arms, Nehemiah 4:7 to oppose which, both spiritual and temporal weapons were made use of, so that the work was still carried on, Nehemiah 4:13” (e-Sword 13.0.0).
In Nehemiah 4:1, Sanballat, the satrap (governor of a whole province) for Samaria, mocked the Jews and worked to discourage their progress. Nehemiah turned to God in prayer after learning of Sanballat’s opposition (Nehemiah 4:4-5). Arno Gaebelein’s Annotated Bible notes that this “… is another of the brief ejaculatory prayers of Nehemiah. There are seven of them in this book: chapters 2:4; 4:4-6; 5:19; 6:14; 13:14, 22, 29” (e-Sword 13.0.0). Nehemiah’s effective leadership skills were the result of his constant prayer.
Our focus verse details what followed: “So built we the wall; and all the wall was joined together unto the half thereof: for the people had a mind to work” (Nehemiah 4:6 KJV throughout). Adam Clarke’s Commentary on the Bible explains the Hebrew of this passage: “The original is very emphatic: ויהי לב לעם לעשות vayehi leb leam laasoth, ‘For the people had a heart to work.’ Their hearts were engaged in it; and where the heart is engaged, the work of God goes on well” (e-Sword 13.0.0).
David Guzik’s Enduring Word Commentary makes this vital point about the result of Nehemiah’s prayer: “The immediate answer to the prayer made no difference in the enemies. The prayer was answered in the people of God doing the work. Nehemiah’s prayer asked God to take care of his enemies, and God answered by taking care of His people… We often miss God’s answer of our prayers, because we pray for Him to do a work in the lives of others we are in conflict with – and He answers by moving in our lives, but we resist that moving. It is as if He tried to give us a mind to work in a situation, but we resisted it” (e-Sword 13.0.0).
Commenting on the importance of joining prayer to work, The Bible Knowledge Commentary, Old Testament asserts: “After praying, Nehemiah and the Jews continued with the work. Some Christians pray and then wait for things to happen, but not Nehemiah! As in all his efforts, he blended the divine perspective with the human. He faced Sanballat’s opposition with both prayer and hard work. Once he committed the problem to the Lord, he trusted God to help them achieve their goal” (Victor Publishing, 2000, p. 682). This combination of prayer and work empowers God’s people to perform His will.
HandFuls on Purpose, Vol. 06, (1) by James Smith and Robert Lee provides three vital actions taken by these Jews:
“1. A Mind to Work (Nehemiah 4:6). They had no mind to sit moping over their difficulties, or to spend their time in mere talk or fault-finding. The love of God constrained them…
2. A Heart to Pray. ‘Nevertheless, we made our prayers unto God’ (Nehemiah 4:9). A working mind should always be accompanied with a praying heart…
3. An Eye to Watch. ‘We set a watch against them day and night’ (Nehemiah 4:9). Watching and praying are frequently linked together in the Scriptures of truth (see Matthew 26:41; Mark 13:33; Ephesians 6:18; 1 Peter 4:7)” (Bible Analyzer 5.4.1.22).
Christians need to join prayer with watchfulness, as K.L. Brooks’ Summarized Bible declares: “Nehemiah 4:13. Having prayed, they set a watch. We cannot secure ourselves by prayer, without watchfulness. Matthew 26:41. Prayer without watchfulness is presumption. Watchfulness without prayer is hypocrisy” (e-Sword 13.0.0). This is an example of faith as displayed by works. Brooks continues with another lesson on watchfulness: “God’s people are often a despised people, loaded with contempt, but the reproaches of enemies should rather quicken them to duty than drive them from it. Those who cast contempt on God’s people, in reality despise God Himself and prepare for themselves everlasting shame” (Ibid.).
The good news is that these pioneers did complete the wall they had built only halfway in chapter 4: “So the wall was finished in the twenty and fifth day of the month Elul, in fifty and two days” (Nehemiah 6:15 KJV). Fifty-two days was record time. Nehemiah’s leadership in this project was vital. Charles Simeon’s Homileticae explains the state of the project before he came: “The walls of Jerusalem still continued in their desolate condition, notwithstanding the Jews had returned thither about ninety years: but, at the instigation of one single man, the people combined; and engaging heartily in the work, they effected in a short space of time what had appeared utterly impracticable: Nehemiah says, ‘So built we the wall; for the people had a mind to work’” (e-Sword 13.0.0).
Ger deKoning’s KingComments makes some pointed remarks on Nehemiah 4 that Christians must consider: “There is a kind of people who stand by and comment from the sidelines, but disappear when there is opposition. Some also want to contribute in an easy way, so they avoid effort. They send money – and insist on getting proof of payment in order to be able to use the gift as a tax-deductible item – and in doing so they think they can redeem their service in the kingdom of God. But they do not have a heart to work. Work in and for the church is not regulated by a collective labor agreement” (BPBible 0.5.3.1).
God’s people have always faced opposition from those who insist their work must be stopped. The Popular Commentary by Paul Kretzman provides the proper response: “Those who undertake the work of the Lord in true faith will not permit the ridicule of the enemies to discourage them, but will piously trust in the power of God to support them” (e-Sword 13.0.0). A New Testament admonition parallels this lesson from Nehemiah: “Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” (1 Corinthians 15:58 KJV).
As Christians approach the very end of the age, this will be even more important for God’s work to be completed through them. Matthew Henry’s Commentary on the Whole Bible offers two final lessons: “1. Good work goes on well when people have a mind to it. 2. The reproaches of enemies should rather quicken us to our duty than drive us from it” (e-Sword 13.0.0).
Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.
Author: Ryan Price | Student, Living Education – Charlotte, 2021-22
Estimated Reading Time: 3 min.
He explained that while we ought to take notice of world events, we don’t have the exact date for when Christ will return, so we need to take the long-term approach in planning for our lives. While there’s no way we can physically prepare for the things to come, prophecy is provided so that we can be spiritually ready.
Sometimes, people take Christ’s words in Matthew 6:25-26 to mean that they should not plan ahead and instead take each day on faith. However, Mr. Heykoop explained that Christ isn’t saying to never make any plans, but to make sure that our planning doesn’t come between us and God. As James 4:13-15 tells us, we must plan with humility, recognizing that while we plan, it is according to God’s will that our plans come to fruition. Mr. Heykoop used the story of Joseph’s preparation for the famine in Egypt as an example of planning being rewarded.
There is a misconception that if God is protecting us, we can take any risks we want to. However, Mr. Heykoop showed the students through Matthew 4:5-7 that we are not to tempt God. He explained that we must be mindful and determine whether we are taking undue risks in our endeavors. Our body is the temple of God’s Spirit, so we must be vigilant in protecting it.
While we are forgiven of our sins, we may still have to suffer their consequences. Mr. Heykoop encouraged the students to picture where we want to be in ten years and to identify roadblocks that would keep us from getting there. We must ask ourselves whether we are making our decisions with God in mind. What could take us from His truth? Mr. Heykoop stressed that we must recognize and weed those things out of our lives. Mr. Heykoop illustrated this point with the example of Jacob. One lie separated him from his family for more than twenty years—God had promised to bless him, but he still took matters into his own hands and deceived his father. Whether good or bad, our actions have consequences that can last a lifetime.
Mr. Heykoop used the principle of compound interest to illustrate this point. When you invest in developing good habits and making good decisions, the return compounds over time. For instance, if you were to make the decision to study for thirty minutes a day over a period of five years, you would have studied a total of 912 hours. Imagine all the things you could learn in that time—and that’s just five years! Mr. Heykoop encouraged the students to take advantage of the unique opportunity we have to start building these habits early as we begin our adult lives.
Mr. Heykoop stressed that we need to bring God into our plans and seek His help and guidance in setting them, eliminating undue risks, avoiding sin, and setting up good habits. God will make it clear when the end is near, but until then, it’s our responsibility to move forward and plan. However, in our planning, we must always remember that it is only according to God’s will that our plans succeed.
Author: Caanin Fausone | Student, Living Education – Charlotte, 2021-22
Estimated Reading Time: 3 min.
JAARS is the acronym for “Jungle Aviation and Radio Service.” The land for the facility was originally donated in the 1960’s by businessman Henderson Belk, CEO of Belk department stores to JAARS founder Cameron Townsend to build a runway and hangar. Uncle Cam (as he is lovingly referred to by the employees today) took this plot of land and built the original building that would serve as headquarters for the work that JAARS does.
When we arrived at the facility, it looked nothing like the original humble building that “Uncle Cam” had built but was rather a bustling operation with an airfield, housing, and multiple media ventures underway. The facility now encompasses over 572 acres, 43 buildings and 4 airstrips, accommodating more than 500 employees.
As the tour began, our guide explained the mission statement of JAARS, which is to make Bible translation and language development possible, especially in the most remote and difficult places on earth. by enabling locally appropriate and sustainable solutions in transportation, technology, media, and training. We were shown multiple Bibles in different languages. “With each”, our guide explained, “there is a specific cultural challenge to translation.” For example, in the Middle East holy books are especially ornate and are easily distinguishable from secular books. As a result, bibles written in Aramaic (a common language in that area) are also quite ornate and printed with fancy flared text on high-quality paper.
Next, the guide brought us to the technological hub of the operation, where JAARS employees lend assistance to translators all over the world through the power of the internet. They include consideration of cultural context and the ability to review some of the more difficult translations in real-time with relevant language experts.
Then we were shown my personal favorite area of the trip, the airfield. It’s here that JAARS keeps the planes that are able to offer much-needed supplies to its Bible translators throughout the world. The students watched the aviation mechanics at work as they repaired the various planes and made sure that the others were flight-ready. In order to make sure that the translators are provided for and well equipped to do their work, it is essential that equipment can be dropped off at almost any location worldwide.
Lastly, the students were able to visit the Alphabet Museum and see how language developed over millennia. It truly was fascinating to the progression of our modern English alphabet and how each individual character changed over the hundreds of years it has been in use. In addition to educational material, the students also had fun posing with the various statues in a “copycat” fashion. All in all the trip was educational, enjoyable, and engaging for everyone.
Look at some of the frequently asked questions regarding Passover. With Passover quickly approaching now is the time to study and make sure you know the answer to these questions!
Course Spotlight From God’s Feast Days: Passover
Author: Mr. Kenneth Frank | Faculty in Theology, Living Education
Estimated reading time: 8 min.
He asked Christians in Rome to warmly welcome her when she arrived. In the last chapter of his epistle to them, Paul commends a woman who was on her way there who had served the brethren of Cenchrae, in modern Greece, and him personally. This Digging Deeper discovers who this outstanding female Christian was, why Paul praised her, and the assignment he gave her.
In this study we focus on: “I commend unto you Phebe [or, Phoebe] our sister, which is a servant of the church which is at Cenchrea: That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also (Romans 16:1-2 KJV throughout). This is the only mention of her in our New Testament and nothing further is known about her. Nonetheless, what an impression she made on Paul, as we will discover. She was one of those women who labored with Paul in the Gospel (Philippians 4:3), not in preaching (1 Corinthians 14:34), but in serving.
M.R. Vincent’s Word Studies in the New Testament explains Phebe’s circumstance: “Conybeare (‘Life and Epistles of St. Paul’) assumes that Phoebe was a widow, on the ground that she could not, according to Greek manners, have been mentioned as acting in the independent manner described, either if her husband had been living or she had been unmarried” (e-Sword 13.0.0).
Paul probably wrote his Epistle to the Romans from Corinth during his third evangelistic journey. Phebe likely was the one who either transported Paul’s Epistle to the Romans or traveled with those who did. Hastings’ Dictionary of the Apostolic Church explains why it was transported by a friend instead of the official postal service: “The Imperial post was not available for private correspondence, and such a letter could be sent only by special messenger or by a trusted friend who happened to be travelling” (e-Sword 13.0.0).
Paul commends Phebe unto the Roman brethren. Webster’s 1913 Unabridged Dictionary, in its second definition, defines this word and illustrates it from Romans 16:1: “To recommend as worthy of confidence or regard; to present as worthy of notice or favorable attention” (Bible Analyzer 5.4.1.22). Paul provided her a letter of commendation, as explained by the NIV Cultural Backgrounds Study Bible: “People of high status wrote letters of recommendation to peers on behalf of those of somewhat lower status. Often such a letter introduced the letter’s bearer, praising them and showing why they merited the help requested. The bearer of a document might also be called on to explain the sense of the document, making Phoebe’s qualifications important here” (Tecarta Bible App). At that time, supposed emissaries for Paul could turn up in a city purporting to bring word from Paul yet deceive brethren (2 Thessalonians 2:2). Signed letters from the apostles authenticated their true representatives.
In Romans 16, Paul greets several brethren in this capital city. Henry Morris’ Defender’s Study Bible makes this key point: “Phebe is the first of thirty-five personal names mentioned in this last chapter of Paul’s letter to the Romans, most of whom are mentioned nowhere else in Scripture. The reason why so much apparently personal information was included in the Scriptures by the inspiration of the Holy Spirit is probably to illustrate the Spirit’s concern with individuals” (e-Sword 13.0.0).
Paul greets these brethren from his location in southern Greece today. The NIV Biblical Theology Study Bible explains how he knew them: “Paul had been engaged in missionary work for 25 years when he wrote Romans. He had developed relationships with believers scattered all across the eastern Mediterranean world” (Tecarta Bible App). Evidently, these folks now lived in Rome. This source continues: “Phoebe was a prominent Christian who was planning to travel to Rome. Paul probably took the opportunity of her planned trip to entrust her with the delivery of his letter to the Roman Christians” (Ibid.).
The Expository Notes of Dr. Constable declares Paul gave special mention of several women in this chapter: “Notice that the ministry of women in the Roman church is quite evident in this chapter. Paul referred to nine prominent women: Phoebe, Prisca, Mary, Tryphena, Thyphosa, Persis, Rufus’ mother, Julia, and Nereus’ sister” (e-Sword 13.0.0).
Lange’s Commentary on the OT and NT explains that Phebe’s name: “…is derived from Φοῖβος, Phœbus (Apollo) [the sun god], but there is nothing remarkable in this, since the etymology would be as little recalled then, as now, in the case of proper names.—R.] See 2 Corinthians 5:12” (e-Sword 13.0.0). One may wonder why she retained a pagan name after her conversion. The Cambridge Bible for Schools and Colleges clarifies: “The early Christian converts seem to have had no scruple in retaining a pre-baptismal name even when the name (as in this case) was that of a heathen deity. Cp. Hermes, (Romans 16:14); Nereus, (Romans 16:15); and such derivative names as Demetrius (3 John 1:12)” (Ibid.).
Paul first refers to Phebe as our sister – i.e., a fellow believer. Then he calls her a servant. This has aroused much scholarly discussion on just how Paul used this term so early in the history of the Church of God. The ESV Study Bible explains: “Scholars debate whether Phoebe is a servant in a general sense, or whether she served as a deacon [deaconess], since the Greek word diakonos can mean either ‘servant’ (13:4; 15:8; 1 Cor. 3:5; 1 Tim. 4:6) or ‘deacon’ (referring to a church office; Phil. 1:1; 1 Tim. 3:8, 12)” (Tecarta Bible App). Later the office of deaconess became an ordained position in the church. However, it is unclear here whether Paul intended this meaning.
Paul writes that Phebe had served the church at Cenchrea. The NIV Biblical Theology Study Bible reports that this location was: “A port about six miles (nine kilometers) from Corinth, where Paul is apparently located as he writes this letter (Acts 20:2-3)” (Tecarta Bible App). M. R. Vincent’s Word Studies in the New Testament describes Cenchrea further: “It was a thriving town, commanding a large trade with Alexandria, Antioch, Ephesus, Thessalonica, and the other cities of the Aegean. It contained temples of Venus, Aesculapius, and Isis. The church there was perhaps a branch of that at Corinth” (e-Sword 13.0.0).
In Romans 16:2, Paul asks the Roman brethren to receive Phebe in the Lord – i.e., as a fellow believer. Then he calls her a succourer (i.e., benefactor or patron). The NIV Biblical Theology Study Bible defines this word as: “The ‘patron,’ an important figure in the Greco-Roman world who used their money and influence to support various causes. Phoebe used her worldly advantages to help many believers, including Paul himself” (Tecarta Bible App).
The NIV Cultural Backgrounds Study Bible describes benefactors further: “Wealthy benefactors helped their cities or other people, who in turn owed them honor. Most benefactors were male, but a number (some estimate 10 percent) were women. Benefactors of religious associations often allowed the latter to meet in the benefactors’ homes. Letters were normally carried by travelers. Phoebe is probably a well-to-do businesswoman traveling on business; Corinth and Rome had close trade ties” (Tecarta Bible App).
When Paul declares in Romans 16:2 that she had been a succourer of himself also, he may have meant that she had been instrumental in his recovery from an illness, as explained by Hasting’s Dictionary of the Apostolic Church: “Gifford (op. cit. p. 231) conjectures that the personal reference (‘and of mine own self’) may be to an illness in which Phoebe ministered to St. Paul at Cenchreae, and that his recovery was the occasion of his vow [Acts 18:18]. Certainly we may assume that she received him into her home when he visited or passed through Cenchreae (cf. Lydia at Philippi, Acts 16:15; 40), and that she ‘mothered’ him as did the mother of Rufus (Romans 16:13)” (e-Sword 13.0.0).
Barclay’s Daily Study Bible notes the importance of women to the early New Testament church: “There can have been no time in the Christian Church when the work of women was not of infinite value. It must have been specially so in the days of the early Church. In the case of baptism by total immersion, as it then was, in the visitation of the sick, in the distribution of food to the poor, women must have played a big part in the life and work of the Church, but they did not at that time hold any official position” (e-Sword 13.0.0).
Phebe must have been an outstanding female servant of God’s church in the first century to whom Paul likely entrusted this treasured epistle. Paul’s description of her, though in only two verses, stands as a testament to his appreciation for the many women who backed him in his difficult circumstances of preaching the gospel to the ends of the earth (Acts 1:8).
Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.