Sullivan church of Christ – Sullivan, MO
Date: February 1, 2009
CONGREGATIONAL DEVELOPMENT
Ben Justice
6.) GOSPEL MEETINGS, LECTURESHIPS, AND VACATION BIBLE SCHOOL: An integral part of
congregational development is edification and building the congregation up in the most holy faith. Gospel
meetings, lectureships, special lectures, vacation Bible school, etc., are excellent avenues by which to do
this. Elders and leaders should strive to develop the congregation by means of sound teaching. It is shame
that many leaders have neglected this great spiritual nourishment by living on a plane of mental
reservation. These things ought to be planned way ahead of time and not at the last minute, or their
effectiveness will simply not be what they could otherwise be.
I grew up in the church where gospel meetings and the like were a given. They were going to happen. If
there was one thing that was planned for and executed it was these things. Allowance was made in the
budget to make sure the congregation had gospel meetings and the like.
The congregation needs to hear from others from time to time. It is sad that many congregations don’t take
advantage of the wealth of knowledge and experience from others. Many brethren have been trained and
studied a great deal in certain fields of study. Why isn’t it the case that more congregations don’t take
advantage of these learned men?
It is true that in this day and age of rampant apostasy and digression that these men simply can’t be invited
to hold such meetings or to speak on certain topics. Fellowship can’t be extended to those in error no
matter how learned they may be in certain fields. But, this should not deter leaders from seeking out those
sound brethren who can do the congregation great good and can have a lasting impact. I will never forget
listening to great gospel preachers as a boy who helped to strengthen my faith and my knowledge of the
Word of God. Brethren, let’s not neglect to utilize gospel meetings, lectureships, vacation Bible school, and
the like.
7.) WORKS TO SUPPORT: There is always work for the congregation to do. It never ends, and this is the
way it should be. However, leaders in the church are ultimately responsible to bring works to the front.
Works of the church can be divided into two categories: (1) Inside works, and (2) Outside works. (We will
talk about supporting outside works later on in this series of articles).
Good leaders will always be brainstorming in thinking of works for the church to be involved in. There is
always room for improvement and growth in our works. Sadly, many leaders simply don’t want to take the
time to think about how to get everyone in the church involved to their best of their ability.
Good leaders have vision; they have goals. They, therefore, are always planning for the development of a
congregation. One definition of a leadership is: “A person who knows where he is going and he knows what
to do when he gets there.” Cleon Lyles wrote this:
The primary reason for a congregation being “fenced in,” with respect to growth, is when its elders live on a plane of mental
reservation, limiting their work by restriction in their thinking power beyond the present age. Blessed is the church with leadership
composed of men with vision because, “Where there is no vision, the people perish.”
Again, Lyles stated,
The criterion to determine the quality of elders’ understanding in the Lord’s plan of their overseeing His work on earth in a
competent manner is evidenced in their programs for future accomplishments, as well as in their efficient management of a
congregation’s current affairs.
In planning for congregational development every thing must be taken into consideration. Things such as,
how will this plan be achieved, what are our assets and liabilities, and what are the obstacles?
[MORE NEXT WEEK]
WHO ARE THE GRECIANS?
Ben Justice
The English word “Grecians” occurs only three times in the NT — all in the book of Acts. These are Acts 6:
1, 9:29, and 11:20.
“Grecians” is from the Greek word Hellenistas, which refers to “Greek-speaking Jews.” In other words, these
were Jews who resided in foreign lands and who spoke the Greek language.
Acts 11:19-20 tells us this:
Now they which were scattered abroad upon the persecution that arose about Stephen traveled as far as Phoenicia, and Cyprus,
and Antioch, preaching the word to none but unto the Jews only. (20) And some of them were men of Cyprus and Cyrene, which,
when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
As you can see, the term “Grecians” is used. From the KJV, at first reading, one might come to the
conclusion that “Grecians” here also refers to “Greek-speaking Jews.” Again, the Greek word translated
“Grecians” is Hellenistas. However, other translations, including the ASV, have “Greeks.” Why the
difference? The answer lies in the fact that there is a manuscript difference at Acts 11:20. The Greek
manuscript that the ASV is based upon (and other translations) does not have Hellenistas. Rather, it has
Hellenas, which is properly translated “Greeks,” a reference to “Gentiles.” Sometimes, when there is a
variation between Greek manuscripts, it is hard to know exactly which is meant. One must then look
carefully at the immediate context first and then the remote context.
The reference in Acts 11:20 does not refer to Greek-speaking Jews or Hellenistas (Grecians) as the case in
Acts 6:1 and 9:29. Here, the context absolutely demands that “Gentiles” are meant. Note the following
reasons:
1.) It would make no sense at all to have “Grecians” (KJV) to mean “Jews” in v. 20. There is a clear and
marked contrast between v. 19-20. Notice the language carefully. Verse 19 tells us that those who were
scattered abroad upon the persecution of Stephen preached the word “to none but unto the Jews only.”
“Grecians” were still Jews and would be included here. As Vincent stated, “There is no contrast between
Jews and Hellenists (Grecians — BJ), since Hellenists are included in the general term Jews” (Marvin R.
Vincent, “Word Studies in the New Testament — Acts,” Pg. 505).
“Some of them” were different according to v. 20. They “spake unto the Grecians.” If “Grecians” meant
Jews, then the text would read like this: “Now when they which were scattered abroad upon the persecution
of Stephen . . . preaching the word to none but unto the Jews only. And some of them spake unto the
Jews.” As you can see, such reading makes no sense. “Some of them” in v. 20 were different from those in
v. 19. But, there would have been no difference if they preached to the Jews also. The express object of
this entire narrative by Luke is to describe the admission of “Gentiles” into full fellowship with the church.
“Grecians” (Greek-speaking Jews) had long before been received into full fellowship into the church. In fact,
most present on the Day of Pentecost were foreigners (Acts 2:8-11).
2.) What church was established as a result of this preaching? The church at Antioch was established.
From verse 21 onward, the narrative is clearly focused upon the establishment of this church as a result of
preaching the Lord Jesus. (v. 20). What was the church at Antioch — a Jewish congregation or a Gentile
congregation? The context is very clear — IT WAS A GENTILE CONGREGATION. How was it a Gentile
congregation? Because of the preaching that took place according to v. 20. Yet, if the preaching done in v.
19-20 was to Jews only, then the church at Antioch would have been a Jewish congregation. But, this is not
what we find.
Barnabas and Paul spent some time in the church at Antioch. According to v. 26, “they assembled
themselves together with the church, and taught much people.”
In Acts 13:2-3, the church, at the direction of the Holy Spirit, sent Barnabas and Saul out on their first
missionary campaign. They eventually came back to the church in Antioch, as we read in Acts 14:26. When
they arrived, they “gathered the church together” and “rehearsed all that God had done with them” (Acts 14:
27).
When we come to Acts 15, we learn that “certain men which came down from Judea taught the brethren, and
said, Except ye be circumcised after the manner of Moses, ye cannot be saved” (v. 1). Thus, it was decided
to send Paul and Barnabas to the church at Jerusalem about this question (v. 2). Listen to Acts 15:3 —
“And being brought on their way by the church, they passed through Phoenicia and Samaria, declaring the
conversion of the Gentiles: and they caused great joy unto all the brethren.” The phrase “conversion of the
Gentiles” is a divine commentary on Acts 11:20. It has to be the case that “Grecians” in Acts 11:20 is a
clear reference to “Gentiles” and not to Greek-speaking Jews.
The term “Gentiles” is used throughout Acts 15 and in particular is a reference to the church at Antioch as
being Gentile (see v. 7, 12, 14, 17, 19, 23). In fact, v. 23 specifically says, “the Gentiles in Antioch.”