A common conversation has entered the halls of our church. Doubtless some of you have heard or been involved in discussions about election or predestination. These are terms that are used and taught in Scripture yet have been the occasion for discussions that turn into sharp divisions. In our day, online personalities enflame these divisions and turn disciples of Christ against one another. It is important that we discuss these issues and bring light rather than heat lest his blood-bought bride devour one another (Galatians 5:15) and hinder the work of Christ.

For the last two years the unifying theme of our church has been the lordship of Christ over his church. We stood together on the essential nature of the gathering and encouraged one another to press on in faithfulness in obedience to Christ—worshiping him as Lord of lords and King of kings. When the pressure was on, there was no time to squabble over our differences. We were in a battle for truth against lies. As that pressure has been removed, the temptation before us is to use that same boldness and courageous spirit to battle one another.

One area that this is currently happening is in the area of divine sovereignty (i.e., election and predestination) and human responsibility.

For the sake of clarity, we teach that in conversion God: gives life to the dead (Ephesians 2:5); gives sight to the blind (2 Corinthians 4:3–6); and gives the gifts of repentance and faith (Philippians 1:29; Acts 11:18; Ephesians 2:8–9). We also teach that people must: repent of sin (Mark 1:15; Acts 3:19) and believe in Jesus to be saved (John 3:16; Rom 3:21–26). We believe that salvation is of the Lord from first to last (Hebrews 12:2; Philippians 1:6) and that all men everywhere are commanded to repent and believe the gospel (Acts 17:30) and must endure in faith (Matthew 10:22). We believe that God has chosen a people before the foundation of the world (Ephesians 1:4) and that his people are saved through believing the gospel—making evangelism both necessary and effective (Acts 13:48; Romans 10:9–17).

These ideas come together clearly in 2 Thessalonians 2:13–14, “But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth. To this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ.”

In this passage we see God’s choice in salvation and that this salvation comes through belief in the gospel. We see here that Scripture teaches both sovereign election and human responsibility.[1]

Romans 9, Objections, and Clarifications

Of course these truths raise many questions and objections that require careful clarifications. While affirming human responsibility is not scandalous in our day, affirming divine sovereignty and his electing love can be. There is something about our human constitution that resists this truth. We see this in Romans 9 where almost an entire chapter is devoted to discussing God’s election at length.

In Romans 9 Paul speaks about God’s choice of Jacob over Esau and says, “though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls—she was told, ‘The older will serve the younger’” (Rom 9:11–12).

This doesn’t sound fair. Was God’s choice of Jacob over Esau really an unconditional choice? He chose one over the other before they were born? He chose one over the other without considering their works or deeds? How is that fair? How is that just?

This is exactly where the Scriptures turn, consider the following verses:

“What shall we say then? Is there injustice on God’s part? By no means! For he says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ So then it depends not on human will or exertion, but on God, who has mercy. For the Scripture says to Pharaoh, ‘For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.’ So then he has mercy on whomever he wills, and he hardens whomever he wills.”

Romans 9:14–18

This passage is clear. God has mercy on whomever he wills, and he hardens whomever he wills. His mercy does not depend on human will or exertion (i.e., our choice, works, or striving), but according to his own purpose. This is weighty truth but it is God’s truth.

Of course more questions arise. If this is true, how can God find fault? How can man be responsible? How can man resist his will? This is exactly what Romans 9 clarifies next:

“You will say to me then, ‘Why does he still find fault? For who can resist his will?’ But who are you, O man, to answer back to God? Will what is molded say to its molder, ‘Why have you made me like this?’ Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—even us whom he has called, not from the Jews only but also from the Gentiles?”

Romans 9:19–24

What this passage teaches is that God, as the great Potter, has molded the clay (humanity) in such a way as to demonstrate his wrath and power and to show his glorious mercy and grace. He has mercy on people from the Jewish nation and from the Gentiles to reveal his glory (vv. 23–24). Since God has chosen to do this—as the Potter, the great Sovereign God, and Creator—do we have any ground for objection? Can we say this is wrong? Can we find fault in him?

To be clear, God is not pleased with the death of the wicked (Ezekiel 18:23; 33:11). Romans 9:23 says that he has endured with much patience their wickedness. But God is pleased to show his justice, power, and holiness alongside his mercy, grace, and compassion through judgment and salvation.

Certainly there are many legitimate questions that arise that we should ask in a spirit of humility to grow in understanding. But what is clear from Romans 9 is that a biblical understanding of election will naturally raise two main objections: “That doesn’t sound fair! Is God unjust?” and “How can God find fault? How can we be responsible? Who can resist his will?” If our understanding of election does not raise these questions, we can be sure that our understanding of election is not a biblical one.

There is a time to explore and answer questions surrounding prayer, evangelism, justice, free will, and responsibility in light of this teaching on God’s sovereign choice. However, we must be willing to submit to Scripture, even when it is difficult to accept. The hardest truths in Scripture are not those difficult to understand, but those difficult to accept—like turning the other cheek or forgiving those who’ve sinned against us. There are a wealth of resources available to work through the natural questions, but it requires a work of the Spirit of God for us to submit to what the word says. We have to trust God by taking him at his word.

Divine Sovereignty and Human Responsibility Meet at the Cross

Let me illustrate with the greatest example of God’s sovereignty, predestination, and human responsibility in Scripture.

God planned, before the foundation of the world, that he would save a people in Jesus Christ. Before the foundation of the world he planned that Christ would come to rescue sinners. Therefore sin, death, judgment, and the death of Christ, were all planned by God before the world existed so that he might show all his glorious attributes including his holiness, justice, wrath, grace, mercy, compassion, and love.

Acts 2:22–23 says, “Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know—this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.”

Jesus crucifixion was according to God’s definite plan and foreknowledge. In Isaiah 53:10 it says that it pleased the Lord to crush him. The cross was God’s doing to save his people from their sin and he deserves all the credit and praise. AND, at the same time, those men of Israel are responsible—they killed the Lord of glory, they wanted him dead.

To make it extra clear to us, it is repeated in Acts 4:27–28 where the disciples prayed and said, “truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place.”

Herod and Pontius Pilate did what God’s hand and plan had predestined to take place. God is responsible for the cross, yet without sin. God is responsible for the good that was accomplished. He accomplished a glorious salvation. At the same time, the men who crucified Jesus are also responsible for the cross, but due to their sin, face just condemnation. Their intention was evil, God’s intention was good. As Joseph said to his brothers who sold him into slavery, “As for you, you meant evil against me, but God meant it for good” (Genesis 50:20).

There may be some loose threads in our mind, but Scripture is clear that God accomplishes all things according to his pleasure and plan (Ephesians 1:11) for his good purpose and glory (Romans 9:22–23). It is also clear that man makes free (uncoerced) choices and stands responsible for his sin as he is judged for the intentions of his heart (cf. Isaiah 10:5–19). We are not robots or marionettes on strings. We are not automatons. But we are clay in the hands of the Potter. We are creatures made by and accountable to the Sovereign Creator.[2]

The Scripture is clear, God’s world is one where divine sovereignty and human responsibility are both true. We serve an amazing God!

Direction on Discussions, Differences, and Divisions

There is much more that can be said on this subject. As a church we should have robust theological discussions while understanding that on this side of heaven doctrinal differences are inevitable.

Let me provide some direction on these discussions and differences:

1. People will come and go. With so many people coming from various backgrounds and convictions, we will have people come and go for various reasons. But don’t be discouraged. Christ is building his church. Neither the gates of hell nor division over God’s sovereign election can thwart him. Christ’s work in this city is bigger than our fellowship and we can thank God for the many brothers and sisters in this city laboring for the gospel. I thank God that we are not saved by our doctrine, but we are saved by Christ. God has used imperfect men on both sides of these issues to accomplish great things in his name. People will come and go but we must remain faithful and full of joy in the Lord.

2. We cannot allow division. While we will have disagreements, the manner in which we disagree is of upmost importance. There must be no quarrelling, posturing, slandering, gossip, or constant disputing  among us (Titus 3:9–11; 1 Timothy 6:4–5). We must strive to say, “I understand,” before we say, “I disagree.” We ought to be slow to speak and quick to listen. Whatever theological position you find persuasive, if you argue in sinful ways, you’ve already lost and Satan has won.[3]

As a church we cannot allow division. If we cannot agree to disagree and walk together in Christian unity then a parting is necessary (e.g., Paul and Barnabas in Acts 15:39). We must maintain the unity of the fellowship based upon the unity won by Christ for the sake of the gospel.

Conclusion

In our fellowship, everyone is welcome. As elders, we will be clear and forthright in what we teach as a church. Our goal in teaching is to nurture a life-altering, loving worship of Christ based upon his word. We want our church to be a church of serious practitioners of Scripture. We want to be obedient to the call to go and make disciples; to love God with all our being; and to love our neighbors as ourselves. We want Christ to be the center of our homes, our church, and our city. May God give us grace to believe his word, live by that word, and remain faithful together for the sake of His Name.

“I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit—just as you were called to the one hope that belongs to your call—one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.”

Ephesians 4:1–6

Tim Stephens

[1] For more information, you can read on our website about the doctrines of grace, listen to this sermon series on the Glory of God in the Salvation of Sinners, read this academic essay on divine sovereignty and human responsibility, or attend our new members class where this issue is discussed.

[2] The Scriptures affirm that God is King over all the creation (see for instance Pss 10:16, 24:7–10, 29:10, 47:2, 47:6–7, 95:3, 98:6). He rightfully sits enthroned over all things because He is the Creator of all things (Gen 1:1; Rev 4:9–11). His rule includes meticulous, unconstrained control over all that comes to pass (Pss 115:1–3, 135:6; Prov 16:4; Dan 4:34–35; Eph 1:11). It extends over the fortuitous and the calamitous (Prov 16:33; Isa 45:6–7; Lam 3:37-38), over life and over death (Deut 32:39; 1 Sam 2:6; Acts 17:25; Jam 4:15), over the natural and the supernatural (1 Sam 18:10; 1 Kgs 22:19–23; Job 1:12, 2:6; Ps 104:10–30, 105:16; Matt 6:26–30, 10:29), over individuals and over nations (Exod 9:16; Deut 4:19, 32:8; Prov 16:9; Isa 10:5–11; Jer 1:5; Acts 17:26), over the past and the future (Isa 41:22–23, 44:7–8, 46:5–10; Acts 17:26). It even extends over the free choices of men, whether these be for good or for evil (Gen 45:4–8, 20:6; 50:20; Exod 4:21; 1 Sam 2:25; 2 Sam 24:1; Isa 63:17; Acts 2:23, 4:27–28; Phil 2:12–13; 2 Thess 1:11; 2 Tim 2:24–26). Such an expansive picture of God’s sovereignty seems to also require that the decision to accept or reject Christ be ultimately subject to God’s own will. It therefore should come as no surprise that this is in fact what the NT teaches (John 6:37, 6:44, 6:64–65, 10:1–5, 10:26–30, 12:37–41; Acts 13:48, 16:14; 1 Cor 1:30; Phil 1:29–30; Eph 2:8–10; 2 Thess 2:9–12).

[3] Imagine a fictitious church where people begin to squabble about the authorship of Romans. One group argues for Paul as the author. Another group argues that it is God. One side might concede that the other side has some truth but contend that their emphasis is wrong. Those arguing for an emphasis on Paul’s authorship contend that it is important to recognize Paul’s own personal vocabulary, style, education, and volition were used in the writing of the letter. To over emphasize that God is the author is to strip Paul of his humanity and turn him into a pen rather than a person. The other side, emphasizing God’s authorship contend that it is important to recognize God’s hand to ensure inerrancy, consistency, and authority. Soon charges or heresy and false teaching arise. Both sides seek a winning argument but Satan is the only winner. Another soldier has been taken from the fight and entangled in civilian pursuits (2 Tim 2:4). Now this example is far-fetched since it is obvious to most that the Bible teaches that both positions harmonize together. But it isn’t so obvious to most that the Bible teaches both divine sovereignty and human responsibility.

Consecutive expository preaching through entire books of the Bible (lectio continua) best prepares  people to go through the ups and downs of life. Like a methodical bricklayer, the preacher lays a brick with each sermon that over time stands as a fortress providing refuge in the storms of life. Not every brick laid is remembered. Not every sermon stands out. Not every brick will be smooth, not every sermon eloquent. A single brick has little utility by itself, nor can a single sermon meet every need. Yet over time, brick upon brick, a wall is built. So too the consecutive, faithful preaching of God’s word builds up, preparing God’s people for all of life.

This kind of preaching unfolds arguments through biblical books. Each book has a unifying theme, a structured argument, a sweeping narrative that cannot be appreciated unless its parts are examined from first to last. The book of Job, for instance, deals with suffering, but only a verse-by-verse examination will begin to plumb the depths of its riches as it ponders suffering from varying angles through differing objections. Consecutive preaching forces us to slow down and ponder every word, clause, sentence, and paragraph. It provides a barrier against proof-texting, reading into a text, or searching for a text to say what the preacher wants to say.

Consecutive preaching forces us to handle needed subjects we might not otherwise choose. Subjects which might not otherwise be known. Each week we must deal with the text before us, rather than avoid it and look for another. The text drives our agenda rather than our agenda driving the text. In history, this has brought great revival and reformation—simply letting God speak. We must preach the whole counsel of God (Acts 20:27) in all its splendor. The Scriptures provide plenty of variety: from warning to comfort, salvation to judgment, story to imperative. Consecutive preaching fulfills our commitment to let God speak in context and at length. God knows what his people need more than we do. Over time, brick by brick, the church is built, and God’s people are prepared for the ups and downs of life.

Men’s ministries are ubiquitous in the modern evangelical church. Like women’s ministries or children’s ministries these are typically programs or events designed for the men as a ministry or service to them. That is, these outings, adventures, studies, and programs are designed to minister to the men rather than see the men serve as ministers. The biblical model certainly include times of equipping and discipleship, but men’s ministry ought to be ministry of the men rather than ministry for the men. We are called to follow our Lord and to serve rather than be served (Mark 10:45).

So what does men’s ministry look like? What does it look like for the men in the church to serve the body of Christ? The following is an excerpt from the sermon “Christian Ministry: At Church.” After the excerpt, I’ll list a number of integral ways men ought to serve in the church.

Men are called to serve as leaders, be spiritually and emotionally steadfastness, have doctrinal clarity, and be hard at work serving the needs of the church. In Titus 2 it says, “men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness.” Men ought to be laboring in evangelism, encouraging other men, leading in their home as examples, discipling and disciplining their children, and sanctifying their wives. Men are explicitly called to prayer in 1 Timothy 2:8 which says, “I desire then that in every place the men should pray, lifting holy hands without anger or quarreling.” If the men are serving in these ways, we’ll have healthy men which make healthy homes which make healthy churches.

Do men need to be equipped and taught? Certainly. Can we let the equipping replace the ministry? Never. We cannot be in the classroom Christians never going out to practice what we believe. It’s safe and comfortable to keep your faith in the classroom and behind the closed doors of the church.

But men, we were made for war. We were made to fight, to conquer, to work, to sweat, to be tested, strain, push, and to endure hardship. We were made to subdue and take dominion. This was the call in the garden and this remains the call today (Genesis 1:26, 28). Men, we serve Christ, the King over every king. We are his hands and feet in this world that belongs to him and that he is reconciling to himself. We fight for his kingdom, for his glory, for his worship. The weapons of our warfare are not physical, but we destroy strongholds of the evil one through the power of the gospel, prayer, sacrificial love, holiness, and the word of God. In every place where God is not worshiped is the place that we’re called to conquer—that’s enemy territory that Christ has said, “Mine!” Every lofty opinion that is raised against the knowledge of God is our target. We were made to fight and to serve King Jesus. We’re promised that he will be with us (Matthew 28:20). We’re promised that he will build his church (Matthew 16:18). We’re promised that the gates of hell will not prevail against us. We are on a mission to take ground from the enemy and to never surrender—to die fighting if need be—knowing that the victory is secure in Christ and our blood and sweat will, by God’s grace, advance his purposes and see the redemption of the world (1 Corinthians 15:58; Colossians 1:20).

Men, you were not made for video games. Our God-given desire to exercise lordship is not fulfilled in the virtual world. We’re not to be boys with our toys. The nations belong to Christ and we’re called to make disciples of them and teach them to observe all that Christ has commanded (Matthew 28:18–20).

In this war, prayer is your war-time walkee-talkee, the word is your sword, the church is your company, the family your base and proving ground, Christ is our victorious champion and general, and the world is our mission field. It starts in your own heart, in your family, in your church, in your vocation, then into the world. This is men’s ministry. Conquerors for Christ! We’re not consumers, lazy, selfish, arm-chair warriors, but servants of the most high God.

“Christian Ministry: At Church” preached March 27, 2022.

Now let me expand by considering a few ways men serve at Fairview. This list is not meant to be exhaustive, but illustrative. It also does not mention common items that both men and women are called to do (read the Scripture, fight sin, grow in holiness, and so forth).

• Household. Be faithful and push to be fruitful in your calling at home. A man who serves his home as a husband and father serves the church. This cannot be neglected for a “public” ministry. Love your wife, teach your children, lead a home so that it is a refuge of love, of service, of truth, and light in a city of darkness. This point cannot be overstated. To be faithful in your household is your primary service to the church. 1 Timothy 3:4-5 says, “He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church?”
• Vocation. Men are called to a mission, not just in their household, but in a vocation—a calling in which they labor to provide for their family and to share with others (2 Thessalonians 3:6-12; Ephesians 4:28). Our work is our place of ministry and is service to the Lord (Colossians 3:22–24). This calls for discipline and hard work as we maintain a Christian witness in what we do. Being faithful in your calling is service to the Lord and his church. An entire sermon is devoted to this topic here: http://www.fairviewbaptistchurch.ca/sermons/christian-ministry-at-work/
• Mentors. Older men ought to serve as examples for younger men and teach them to be “sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness” (Titus 2:2). This mentorship must flow out of faithfulness in our households and vocations.
• Outreach. Men ought to lead in the call to share the gospel and see the kingdom of Christ advance. There are myriad ways of see this mission advance as personality and circumstance dictate.
• Servant. Churches have needs such as a facility maintenance, finances, ushers, or other supporting structures to support the growth of the body. This is trellis work is needed to support the vine.
• Hospitality. This is a qualification for elders and men must lead and encourage this practice of using the home as a place of ministry.

May this encourage you to minister according to your own gifts and calling, remembering that the Lord uniquely equips each part of the body so that we work together as the church.

“Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone” (1 Corinthians 12:4–6).

The Calgary Pride Parade took place this past Sunday. As our city (and the Western world) celebrates sexual perversity and rebellion against God and his creational norms, it is easy for us to articulate what we are against. But do we know what we are for? Could we articulate a vision of masculinity, femininity, sexuality, marriage, children, family and so forth? Could we give biblical warrant or would we base our answers on “traditional” values, however they may be defined? 

One area that can be challenging for Bible-believing Christians today is to define what it means to be a woman in a local church. Certainly, passages like 1 Timothy 2 forbid a woman from preaching or being an elder in the church. But what then, should a woman do? What does church ministry look like for women? 

The following is an excerpt from the sermon “Christian Ministry: At Church.” After the excerpt, I’ll list a number of integral ways women serve at Fairview. 

Is there a place for women’s ministry in the church? Of course. Undeniably, and resolutely, YES. But what does that look like?

Women’s ministry today is often a ministry geared to the women rather than ministry of the women. Most involved in this ministry would be consumers rather than servants. We want to see a ministry of the women, while being equipped by the word and Spirit to do that work of ministry and service.

Women’s ministry is clearly defined in Scripture. In Titus 2, wives with children and husband at home have a clear, God-given command to “to love their husbands and children, to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled” (Titus 2:4–5). This is your act of worship, your act of service, your calling (regardless of your gifting or suitability), and this is your ministry to the church.

Also in Titus 2, “Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good, and so train the young women to love their husbands and children” (Titus 2:3–4). In doing this, the word of God is honored and praised.

Do women serve in the church beyond the home? Yes. As the Lord provides opportunities that do not take away from your responsibilities at home, women serve and minister to the body in accordance with their gifts and in keeping with their nature. Women make things beautiful. They are tender to the sick, the downcast, the lonely. They provide meals and clothing. They encourage conversation and prayer. They use their homes as a place of refuge for their own families and others outside their family, practicing hospitality. They care for children and pray and strive to see the murder of the unborn cease. It may be using gifts of administration and organization. It may be a mother to the motherless or orphan. It may be through accompaniment of the worship in song, in evangelism to children, in helping people in addiction, in providing clothing, in greeting new people who join us in worship, in being a friend and counselor. Women do these things while not neglecting the primary calling to motherhood and the home if that is your season of life. There are myriad of ways to serve the body for the glory of God.

Now there is a time for the equipping of women. Classes, groups, studies, workshops, and so forth. But this equipping cannot replace the ministry. Neither can this equipping avoid equipping women to do the very tasks that women are called to do.

Women’s ministry is ministry of the women (and to them). Speaking the truth in love, serving one another to grow to be like Christ, and in ways which understand the high calling of women and appropriate tasks according to God’s design for womanhood. Equipping to facilitate ministry is required but isn’t ministry for everyone. Ministry of all is the goal. Equipping and teaching the word is necessary to achieve that goal.

“Christian Ministry: At Church” preached March 27, 2022.

Now let me expand by considering a few ways women serve at Fairview. This list is not meant to be exhaustive, but illustrative. It also does not mention common items that both men and women are called to do (read the Scripture, fight sin, grow in holiness, and so forth).

• Household. Be faithful and push to be fruitful in your calling at home. A woman who serves her home as a wife and mother serves the church. This cannot be neglected for a “public” ministry. Love your husband, teach your children, build a home that is a refuge of warmth and light in a city of darkness. This point cannot be overstated. To be faithful in your household is your primary service to the church.
• Hospitality. Your home is your public place of ministry. Consider having one night a week (or some regular interval) where you can have others into your home to fellowship together. Get to know new people, invite young and old, and if space allows, consider multiple families as a way for people to get to know each other. Share with guests a time of family worship to direct hearts to the Lord in worship.
• Meals. There are many needs you can meet practically. Sickness, transitions, newcomers, postnatal mothers, etc. Blessing someone with food, card, or book is a great way to encourage one another and build up the body of Christ.
• Helper to Mothers. Older women are called to help younger women (see Titus 2). This is not always a “tell them what to do” but a “show them what to do” or “help them do.” For example, older or single women can help on a Sunday by sitting with a family with young children to help manage the challenge of children in our services. Sometimes another set of hands can greatly lighten the load. At home, there is opportunity to help with cleaning or cooking as need arises.
• Outreach. There are many ways in which we go into the world to share Christ. We have women involved in pro-life ministry, handing out tracts, and street evangelism. Engaging in conversation or doing acts of mercy to direct non-believers to Christ is a challenge yet exciting.
• Encouragement. Women are gifted to care for others, encourage those in need, and pray for those who need intercession. This can also be a ministry of passing along books, encouragement from the Scripture, and other forms of edification. Look for other women who are exhausted, hurting, or alone and encourage them in the Lord.
• Greeter. We see many newcomers visit our fellowship on Sundays. Some of which do not know the Lord. Women should be looking for new women or mothers who visit our fellowship to acquaint them with our church and ask questions to see if they are in need of salvation in Christ. It is important ministry for women to welcome other women into the fellowship.

May this encourage you to minister according to your own gifts and calling, remembering that the Lord uniquely equips each part of the body so that we work together as the church. 

“For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another. Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; the one who teaches, in his teaching; the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness” (Romans 12:4-8).