The CJCN Daily Worship.
By Senior Pastor Don Roy Hemingway. Th.D.
Gooooooooooooooooooooood Morning brethren, peace unto you and the grace of our lord Jesus be with you. May the Almighty God of hosts stay with you throughout this day and thank you, for joining us here at ‘The Church of Jerusalem and the Christian Nation’ for worship and praise. Let us begin as is our tradition every day here at the Nation, by reading from the word of God. Amen……
Acts 6. New International Version (NIV)
The Choosing of the Seven
1 In those days when the number of disciples was increasing, the Hellenistic Jewsa]”>[a] among them complained against the Hebraic Jews because their widows were being overlooked in the daily distribution of food. 2 So the Twelve gathered all the disciples together and said, “It would not be right for us to neglect the ministry of the word of God in order to wait on tables. 3 Brothers and sisters, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them 4 and will give our attention to prayer and the ministry of the word.”
5 This proposal pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism. 6 They presented these men to the apostles, who prayed and laid their hands on them.
7 So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith.
8 Now Stephen, a man full of God’s grace and power, performed great wonders and signs among the people. 9 Opposition arose, however, from members of the Synagogue of the Freedmen (as it was called)—Jews of Cyrene and Alexandria as well as the provinces of Cilicia and Asia—who began to argue with Stephen. 10 But they could not stand up against the wisdom the Spirit gave him as he spoke.
11 Then they secretly persuaded some men to say, “We have heard Stephen speak blasphemous words against Moses and against God.”
12 So they stirred up the people and the elders and the teachers of the law. They seized Stephen and brought him before the Sanhedrin. 13 They produced false witnesses, who testified, “This fellow never stops speaking against this holy place and against the law. 14 For we have heard him say that this Jesus of Nazareth will destroy this place and change the customs Moses handed down to us.”
15 All who were sitting in the Sanhedrin looked intently at Stephen, and they saw that his face was like the face of an angel.
The CJCN Bible Seminary.
Verse of the Day.
This is what the Lord says: “In the time of my favor I will answer you, and in the day of salvation I will help you; I will keep you and will make you to be a covenant for the people, to restore the land and to reassign its desolate inheritances.” Isaiah 49:8, NIV.
Lord our God, protect us in your Spirit. Strengthen our hearts especially when we often have to bear suffering, that we may be steadfast in hope and may again and again experience a day of salvation. Protect us in every way. Accept our praise and thanks, and let our hearts rejoice in what you have already done for us. We want to discern your ways more and more so that we may please you as your servants. In Jesus’ name we pray. Amen.
The CJCN Daily Lesson.
(5) And the saying pleased the whole multitude. And they chose Stephen, a man full of faith and the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch,
A clue to the “Nicolaitanism” that Christ hates so vehemently (Revelation 2:6,15) is the lone occurrence of the name “Nicolas” here. It appears in the section describing the dispute between the Hebrews and the Hellenists over the neglect of the latter’s widows. To solve this problem, the church chooses seven deacons to oversee the physical work of distributing food to the needy brethren, and one of these is “Nicolas, a proselyte from Antioch.”
Again, this description provides the most meager of hints about the man but enough to propose some conclusions. Nicolas is a Hellenist, meaning primarily that he spoke Greek, but probably also suggesting that he possessed a Greek education. As such, “they [the ‘Hellenists’] maintained a more liberal outlook than the ‘Hebrews,’ including the apostles” (F.F. Bruce, New Testament History, p. 219), especially regarding keeping the law. This “liberal outlook” toward the law later formed the heart of the debate at the Council of Jerusalem in AD 49 (Acts 15).
That Luke calls him a proselyte tells us that he is a Gentile who converted to Judaism before his calling to Christianity. Becoming a proselyte required a Gentile to keep Jewish law in its entirety, undergo circumcision, be baptized, and make a special sacrifice at the Temple. This rigorous process indicates that Nicolas must also have been quite devout and dedicated in his beliefs. The church’s choice of him as one of the first deacons reveals he likely possessed standout natural abilities and leadership qualities, as well as fulfilling the apostles’ qualifications of being “of good reputation, full of the Holy Spirit and wisdom” (Acts 6:3).
The last tidbit of information is that he is from Antioch, the largest city and capital of the Roman province of Syria. The city’s residents—Greeks, Macedonians, Syrians, Jews, Romans, and others—brought to it their own languages, cultures, philosophies, and religions. F.F. Bruce writes, “Its cosmopolitan population and material wealth provided an apt setting for cultural exchange and religious syncretism” (ibid., p. 264). This urban, multicultural, religious mélange formed Nicolas’ background.
Unfortunately, it is in the context of syncretism that Nicolas is last mentioned in the post-biblical, historical record. Both Irenaeus (Against Heresies 1.26.3; 3.10.6) and Clement of Alexandria (Miscellanies, 3.4.25f) consider Nicolas of Antioch to be the founder of the Gnostic sect known as the Nicolaitans. Another early writer, Hippolytus, adds that Nicolas “departed from sound doctrine, and was in the habit of inculcating indifferency of both life and food” (Refutation of All Heresies, 7.24), meaning he taught the Gnostic belief of the irrelevance of physical things. This reinforces Clement’s claim that Nicolas became an ascetic and that his followers later perverted his teachings to encompass idolatry and immorality (2.20.12), becoming what we know as Nicolaitans.
From this information, we can hypothesize the evolution of Nicolaitanism. Roman church historian Eusebius writes that Nicolas himself was a moral man (Ecclesiastical History, 3.29). Though sincere and devout, he came to believe that the only way to grow spiritually was to consider his body and its desires as unimportant. In this way, he could ignore them in favor of spiritual pursuits. His fundamental doctrine appears to have been “the flesh must be treated with contempt.”
Over the years, however, this teaching took on a more Gnostic spin: Since the flesh is unimportant, even contemptible, what one does in the flesh is of no consequence. Spiritual life, growth, and ultimately salvation occur in the soul, and since God is spirit, He has no regard for the flesh. Therefore, Nicolaitans reasoned, what does it matter if one satisfies the flesh’s desires? At some point in its early history, then, Nicolaitanism evolved from an ascetic philosophy to a licentious one—one that Christ says He hates.
Have a great day Brothers and Sisters of the CJCN, The Lord bless you and keep you;
The Lord make His face shine upon you and be gracious unto you; The Lord lift up His countenance upon you, and give you peace. Amen.
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