This simple meal of bread and wine which we eat and drink is a death knell to Death. It is a war trumpet declaring a decisive victory over Satan. It is a flag being raised to assert the dominion of King Jesus. He bled and died for this world & so it is His.

You are feasting on eschatological glory. This is no empty tradition. This is majesty. This is triumph. This is our victory, even our faith. All this being the case, it would be utter folly to simply partake in ignorance or unbelief. This is why Paul attaches warnings to his instructions about partaking of this meal unworthily.
To feast here in unbelief is to transform this blessing into a grievous curse. As we eat this we collectively proclaim the glad tidings of Christ’s total and sovereign reign over all things. Cherishing beloved sins, hiding your unbelief, scorning the Word of conviction which preaching reveals, are all ways in which you can go through the motions of this feast & yet eat unworthily.
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Hospitality is especially important for elders because their teaching and ruling responsibilities do not necessarily require them, unlike deacons, to be mixing regularly with strangers, the lonely, widows, and the poor. And yet in too many churches pastors and other elders are not expected to exercise hospitality. Now this may be because churches are sensitive to the fact that pastors and their wives have a lot going on. But churches should at least ask about this gift, and seek to pray for and help pastors who are not exercising hospitality or, if necessary, have other elders pick up the slack if the pastoral household is unable to do this work. 

The qualifications for elders in 1 Timothy 3 and Titus 1 mention that for a man to be a minister he must be a one-woman man, be sober-minded, and be self-controlled. In my experience, these and other qualifications are commonly noted in letters of reference for potential pastors. And this makes sense: after all, the Apostle Paul’s inspired letters to pastors put far more emphasis on character and godliness than they do on a candidate’s aptitude to teach.
Nonetheless, there are two packages of pastoral attributes that are not often emphasized by presbyteries or congregations when a man is being examined or called. I am not saying that most ministers do not meet these qualifications, or pastoral attributes. I believe that the vast majority of orthodox ministers do. But I am not sure that churches consistently ask about these qualifications, and I am concerned that presbyteries’ examination of men regarding these qualifications is often insufficient. Perhaps it is time to address both of these when search committees are considering candidates, or when presbyteries are conducting examinations.
First, there is the matter of reputation. Paul twice tells Titus that potential elders must be “above reproach.” This point is repeated in his first epistle to Timothy, to which the Apostle also adds that an elder candidate must be “respectable,” to which he further adds that an elder “must be well thought of by outsiders.” The last requirement is arresting, thought-provoking, and should perhaps be action-provoking. Actually, it seems to me that we need to take these qualifications more seriously than we have in the past and, in order to do so, Presbyterian churches should probably do two things.
On the one hand, we should require all incoming elders to have a letter of reference from an “outsider” – someone who is not a member of a church, and yet who knows the candidate well enough to vouch for his orderly conduct – perhaps a former employer (for a newly minted minister), or a neighbour (for an existing minister moving to a new church). We should ask the man or woman writing the letter of reference to address any concerns that he or she might have; character flaws that could inhibit good leadership; patterns of speech that fall short of the highest moral standards – or positive traits that they think would be an asset. This is not a high bar for a pastor, but if he could not produce such a letter, or it proved to be a hardship for him to do so, it would surely be telling to those seeking to call him.
On the other hand, we should require legal background checks, ensuring that a candidate’s disclosures of any past sins and lapses of judgement are honest and complete, so that any heart-work and repentance that needs to be done is addressed prior to the commencement of a ministry – if, after a careful review, we determine that there can be any ministry at all. Such accountability is no cure-all. But it seems like a must-do.
Second, there is the matter of hospitality. The Bible contains three infallible pastoral epistles and two of them stress that elders be hospitable. In his letter to Titus, Paul places “hospitality” in direct opposition to egotistical sins such as arrogance, quick temper, and greed. There we also see hospitality presented as a leading virtue, listed at the head of a brief catalogue of character strengths, such as the love of the good, self-control and discipline. In his first letter to Timothy, Paul closes his opening list of personal pastoral characteristics with an insistance that the elder be “hospitable.”
It may help to remind ourselves that hospitality is not “entertainment.” Hospitality is done for the good of the guest, not for the fun of the host. Hospitality can involve serving hotdogs; with us it often does. And we are not alone: when we were moving to a new town and didn’t know anyone, a pastor of a large church invited us to his home – for hotdogs.
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God’s purpose for calling out a people for himself and unifying them together into one body under Christ is that his great wisdom might be marveled at by supernatural beings, ultimately bringing him supreme glory. Now what does it take for supernatural beings to marvel? It takes something supernatural, and God’s eternal plan of regenerating sinful people and uniting them together in one body is clearly that kind of supernatural act that would cause supernatural beings to marvel at the manifold wisdom of God.

What makes the events of Paul’s mission work in Philippi (Acts 16) so interesting for us is that this one of the first times that we are introduced to specific individuals who are converted and joined to the body of Christ. Luke takes note of a few individuals earlier in the book such as Paul himself or Sergius Paulus on Crete, but most of the time he just tells about groups of people who accepted the gospel. In Acts 16, Luke records the conversion of three specific individuals—Lydia, a slave girl, and a jailer.
The record of the salvation of these individuals serves a greater purpose than simply to provide interesting conversion stories. The fact that Luke, through the inspiration of the Holy Spirit, chose to record the conversions of these three specific individuals was to teach us some important truths regarding the power of the gospel and Christ’s plan in building his church. Comparing and contrasting these three individuals help us to draw some conclusions regarding the nature of the gospel and the purpose of the church.
The Universal Appeal of the Gospel
Christ could hardly have chosen three more different people to save than Lydia, the slave girl, and the jailer. Notice how different they were.
Nationality
First, their nationalities were different. Philippi was quite a cosmopolitan city. It was fairly large and influential, it was a common retirement spot for Roman military men, and it attracted much commerce. Lydia had evidently come to Philippi for the reason of commerce. Verse 13 says that she was from Thyatira, which was a city in modern Turkey. Thyatira was known for its fabric dyes, and evidently Lydia had come to Philippi to deal in dyed cloth.
The slave girl was likely a native of Philippi, and so she was probably Greek. As we’ll see in a moment as well, she was a worshiper of the Greek god Apollo, so that further indicates that she was probably Greek.
The jailer was a Roman soldier, maybe even a retired Roman official who had retired in Philippi.
So here we have three individuals who come to Christ, each of different nationality—West Asian, Greek, and Roman.
Gender
It probably goes without saying, but these individuals differed in gender as well. This may seem like a mundane point to us, but in that day women were looked down upon, and here Lydia becomes an influential member of the church, one of the few believers to be named in Paul’s letter to the church here. In fact, many scholars believe that Lydia was wealthy, and that her home was the meeting place for the church here.
Social
Which leads to the next difference. These three individuals were of completely different social status. Lydia was a business woman. She was likely wealthy. Not just anyone would have had space in their home to entertain guests like she did in verse 15.
The girl, as verse 16 tells us, was a slave. You couldn’t get much more opposite to a wealthy business woman than a slave. The girl was a member of the lowest class of their society.
The jailer fell somewhere in the middle. Being a soldier in the Roman army, he would have been your average middle-class worker.
Religion
The religious beliefs of these individuals differed as well. Lydia, according to verse 14, was a worshiper of God. She was a Gentile proselyte to Judaism. You might remember that on Paul’s first missionary journey it was his practice when he first entered a new city to visit the Jewish synagogue there. Now that his second journey had found him further away from Israel, the city of Philippi evidently had no synagogue. In order to have a synagogue, a city had to have at least 10 Jewish male heads of households in the city. So even in a fairly large city like Philippi, there were not even 10 male Jews. So Paul found the next best thing. As verse 13 tells us, on the Sabbath they went down to the river, and found several women who had gathered there to worship, and Lydia was among them. She had probably converted to Judaism in Thyatira where there was more Jewish witness, and when she came to Philippi had joined with other God-fearing woman in their Sabbath worship.
Once again, you could not get more opposite to Lydia in terms of religion than the slave girl. Verse 16 says that she had a spirit of divination. It literally says that “she had a spirit of Python.” According to the Greek myths, Zeus, the king of the gods, brought into existence at the town of Delphi an oracle, a place where the gods could be consulted. The oracle was guarded by Python, a female serpent, and answers from the gods were obtained through a priestess. According to mythology, Apollo, the son of Zeus, killed the serpent and took control of the shrine. He made the priestess, known as the Pythia or Pythoness, his servant. As a consequence, Apollo became known as the god of prophecy. Sometimes the name “Python” was associated directly with Apollo.
Based on the myth, at this time, there was an actual shrine and a succession of priestesses at Delphi, which wasn’t too far from Philippi. There are ancient pictures of the Pythoness sitting on a three‑legged stool over a cleft in the earth from which the oracle was supposed to proceed. When about to prophesy, she would go into a kind of ecstatic trance and utter a stream of unconnected phrases and obscure words. People would come from all over Greece to the shrine to enquire of the oracle, especially concerning the future. A priest would put their questions to the Pythoness, and her utterances, which were supposedly inspired by Apollo, would be interpreted by the priest and presented to the questioner, often in an ambiguous form.
The prophetic powers of Apollo, supposedly manifested in the priestess at Delphi, were also thought to be present in other women. Like the priestess, their utterances would be accompanied by convulsions or other abnormal behavior, which were assumed to be evidence of the presence of a spirit from Apollo, or a “spirit of Python.” In some cases, such behaviors may have been self‑induced; in other cases, they may have arisen from mental disturbance, or physical defects in the brain. Usually such a woman would be a slave, often owned by a group of men, who charged clients for her services.
So in Acts 16:16, the “slave girl who had a spirit of Python” was one of these women supposed to have similar powers to those of the Pythoness at Delphi, and to whom people came seeking the future. And evidently in this case she actually was demon possessed, which made her do things that people thought proved she was a Pythoness.
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