The ministry of comfort

[Acts 15:35-41]

Today, we may not fully understand how many people are living with emotional wounds and conflicts. Therefore, there are many with fragile hearts (1 Thess. 5:14). Apostle Paul urges comforting those with weak hearts (v. 14). How can we truly comfort those with fragile hearts? In the preface of Robert Strand's book, ‘Spirituality of Comfort,’ Henri Nouwen says that "comfort" means "being with the lonely." Comforting does not mean taking away pain; rather, it is being there together. How many people around us, including ourselves, need comfort?

We have already reflected on the "The letter of comfort" centered on Acts 15:22-35. Thinking about the letter of comfort that Jerusalem church leaders sent to the Antioch church, we were encouraged to write letters of comfort. Today, while meditating on Acts 15:35-41, focusing on Paul's second missionary journey, let's draw three lessons on how we should handle the ministry of comfort.

First, revisiting is crucial in the ministry of comfort (Go back!).

Look at Acts 15:36 - "After some days, Paul said to Barnabas, 'Let us return and visit the brothers in every city where we proclaimed the word of the Lord, and see how they are.'" After delivering the letter of comfort to the Antioch church with Judas and Silas (v. 32), Paul and Barnabas went down to Antioch, where they stayed, teaching and preaching the word of the Lord with many others (v. 35). After some time, Paul proposed to Barnabas that they revisit the places of their first missionary journey (v. 36). Why did Paul want to revisit the places with Barnabas? The reason was to check how the brothers were doing. In other words, Paul and Barnabas wanted to revisit the cities where they had proclaimed the word of the Lord during their first missionary journey to see how the brothers in those cities were doing. It was to check on their spiritual well-being. In essence, the purpose of Paul and Barnabas's revisit to the places of their first missionary journey was not for evangelism but for the nurture of the brothers who had already believed (Yoo).

What is "nurture"? "Nurture" is the continued preservation of the fruit obtained in evangelism. It means helping spiritually young believers start and grow well in their Christian lives (Bible study materials). How can we help new Christians start well and grow? To start well, the foundation of faith must be solid. Therefore, spiritually young believers urgently need the foundational teachings of the Bible concerning salvation. The reason is that spiritually young believers may try to have a trustworthy assurance only by feeling emotionally saved. However, if they commit sins, the assurance of salvation can easily be shaken in the midst of guilt. Therefore, the most urgent and crucial task is to instill the assurance of salvation in spiritually young believers. Also, to help them grow well, it is necessary for them to understand that salvation depends on what Jesus Christ has done and promised, not on their emotions or actions. Like watering a planted tree, to help spiritually young Christians grow well, we must continue teaching them the Word of God. Therefore, rather than being led by emotions, we must help them be led by God's Word (truth). The most crucial principle of nurture is the "example."

Paul also advises the Corinthians and us in nurturing spiritually young Christians: "Be imitators of me, as I am of Christ" (1 Cor. 11:1). In nurturing spiritually young Christians, the most important principle is that we, first, diligently imitate Jesus and show Him to them through our lives.

Second, what is crucial in the ministry of comfort is reconciliation (Do not quarrel!).

Look at Acts 15:39 - "And there arose a sharp disagreement, so that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus." Consider that Paul proposed to revisit the places of their first missionary journey, and Barnabas accepted. However, the problem between them was "John, called Mark" (v. 37). In other words, Paul and Barnabas had a disagreement, and Barnabas wanted to take his cousin John, called Mark, with them on the second missionary journey. However, Paul thought it was not appropriate because John, called Mark, had left them during the first missionary journey in Pamphylia and returned to Jerusalem (v. 38). As a result, Paul and Barnabas had a sharp disagreement and parted ways (v. 39). Their dispute was not just a quarrel; it was a severe disagreement based on a substantial difference of opinion (Yoo).

Whose perspective do you think is correct? Paul's perspective or Barnabas's perspective? Was Paul's perspective correct, or was Barnabas's perspective correct? Paul's perspective was that it was not appropriate to bring John, called Mark, with them on the second missionary journey because he had left them during the first missionary journey and returned to Jerusalem. On the other hand, Barnabas's perspective was to bring his cousin, John, with them. Professor Sang-sub Yoo seems to support Paul's perspective in his commentary. However, my personal opinion is that instead of saying one person's perspective is correct, both Paul's and Barnabas's perspectives are valid. The reason is that they simply had different priorities. In other words, Paul was task-oriented, while Barnabas was people-oriented or relationship-oriented. Task-oriented individuals want to finish the work first and then deal with issues related to people. These people go to work and finish their tasks before thinking deeply about how others feel about the work. However, it does not mean that task-oriented individuals are cold-hearted; it's just that they prioritize their tasks. People-oriented individuals say that people come first. They believe that people need to feel good to work effectively. Therefore, they prioritize people over tasks and think that people should feel good about their work before they can effectively complete qualitative tasks. The problem between Paul and Barnabas was not about who was right or wrong; it was that they did not respect each other's differences, failed to find a solution, and quarreled before parting ways. Regarding this incident, John Calvin said, ‘Even in the most important matters, we must learn to control our zeal well. If our zeal is not well regulated, we should not be swayed by it’ (Calvin, Park). This statement is truly empathetic. We need to control our zeal and be cautious of excessive zeal. Especially in the body of the Lord's church or in missionary work, it is not wrong for individuals to have different priorities, but what is more important is to respect each other's differences, reconcile, and work together harmoniously. Even though Paul and Barnabas had a serious difference in perspective, after parting ways, Paul chose Silas and left for the mission field after receiving the grace of the Lord from the brothers in Antioch (v. 40). Barnabas, on the other hand, sailed to Cyprus with Mark. However, God worked through their separation, bringing about good results. Later, Paul praised Barnabas, and Mark became well-regarded (Col. 4:10). We are individuals who have received the duty of reconciliation from God (2 Cor. 5:18). Therefore, we should become peacemakers, not peace-breakers. Just as parents who break peace in their homes cause their children to be hurt rather than comforted, in the church, we should not become peace-breakers. As believers reconciled with God in Jesus Christ, we should become peacemakers in our relationships with others. When we do so, those around us, our brothers and sisters, will be able to receive comfort.

Third and last, in the ministry of consolation, it is important to strengthen the church (Make the church firm!).

Look at Acts 15:41 - "He went through Syria and Cilicia, strengthening the churches." After the dispute with Barnabas, the Apostle Paul eventually left on his second missionary journey with Silas. As we have previously meditated, Silas was one of the leaders in Jerusalem, along with Judas, who received the official letter (letter of consolation) from the leaders of the Jerusalem church, came to the Gentile church in Antioch, read the letter, and encouraged the brothers with many words to strengthen them (v. 32). Afterward, he returned to Jerusalem, then came back to the Antioch church and took on ministry responsibilities (Yoo). Silas was a suitable fellow worker for Paul (McArthur). The reason is that Silas, as a prophet (v. 32), proclaimed and taught the word of God. Also, being a Jew, Silas could enter synagogues open only to Jews and, as a Roman citizen (16:37), enjoy the same privileges and protections as Paul. Additionally, as a respected leader within the Jerusalem community, Silas could help reinforce Paul's teaching that Gentiles are saved by the grace of God through faith in Jesus Christ alone. Together with this new fellow worker Silas, Paul traveled through "Syria and Cilicia," revisiting the churches and strengthening them (15:41). Paul's ministry of strengthening the churches is consistent with what we have already seen in Acts 14:22: "strengthening the souls of the disciples, encouraging them to continue in the faith and saying that through many tribulations we must enter the kingdom of God." Also, if we look at Acts 15:32, we can see that Silas, like Paul, took on the ministry of strengthening the brothers: "Judas and Silas, who were themselves prophets, encouraged and strengthened the brothers with many words." How can we strengthen our brothers and sisters around us? By being a reliable support for them. A reliable support is like a sturdy tree with deep roots, standing firm and unwavering even in the face of storms. It means standing firmly in faith, unwavering and faithful to God's Word, even in the face of temptations, trials, and difficulties. Additionally, to strengthen those around us, we need to be a solid support for them. A solid support involves using God's Word to encourage them. We must encourage them to exert their strength in "believing in the Son of God" and "growing to the measure of the stature of Christ" (Eph. 4:13). In doing so, we should help them reach "the fullness of Christ's mature measure." When they do, they will not be swayed by the cunning tricks of human deception and temptations, remaining steadfast in the essence of all teachings (v. 14).

If we look at Acts 9:31, which we have already meditated on, the Bible says: "So the church throughout all Judea and Galilee and Samaria had peace and was being built up. And walking in the fear of the Lord and in the comfort of the Holy Spirit, it multiplied." Here, the phrase "comfort of the Holy Spirit" reveals the unique nature of the Holy Spirit. The Greek original word for the Holy Spirit is 'Parakletos,' which means 'Comforter.' So, we can say that the Holy Spirit is the 'Spirit of Comfort.' When we refer to the Holy Spirit as the Spirit of Comfort, what meaning is implied? One of the meanings implied is that the Holy Spirit is the One who gives comfort. When does the ministry of the Holy Spirit's comforting work manifest most effectively? The ministry of the Holy Spirit's comforting is most evident during times of suffering and testing. The work of the Holy Spirit's comforting is directly proportional to the magnitude of trials. In other words, the greater the trial, the more significant the comfort.