Mothers have an inbuilt way of knowing what a child needs, even when that child is still unable to verbally communicate their need. I find this ability fascinating, and I often wonder: does a child make a different cry for food than they do when their diaper is full? And how did the mother learn to distinguish between the two?
I realized that God, in His infinite wisdom, has wired women to be so connected to their children and has equally equipped them with the necessary ability to interpret what is needed so that the children are cared for appropriately. This awakens us to the kindness and care of our Lord, who never burdens us beyond what He has already equipped us to handle (1 Corinthians 10:13).The same is true for shepherds—ministers, especially those entrusted with pastoral care.
Pastors are given one of the hardest responsibilities in the world: leading and covering people with empathy, kindness, patience, and love—all of which are impossible to master apart from the grace of God and the enabling work of the Holy Spirit (Galatians 5:22-23). Just as children depend on their mothers, and mothers depend on the Lord, so too must the flock submit to pastoral care, while pastors themselves depend on the Lord to help, teach, and sustain them.
“As was his custom, Paul went into the synagogue, and on three Sabbath days he reasoned with them from the Scriptures, explaining and proving that the Messiah had to suffer and rise from the dead. ‘This Jesus I am proclaiming to you is the Messiah,’ he said.” Acts 17:2-3 NIV
Acts 17 is a powerful example of the broader theme I would like to explore today. The book of Acts, true to its name, records the deeds of the Apostles after the Lord Jesus ascended into heaven, setting a precedent for what ministry would look like in generations to come. In Acts 17, Paul knew his audience was primarily Greek (Gentiles), and culturally, the Greeks held various beliefs that neither aligned with nor resembled the God of Abraham, Isaac, and Jacob. Some were atheists, others polytheists, some were agnostic, and some didn’t believe much at all.
Paul’s approach was to walk them through the Scriptures—from the creation account to the case for Christ’s birth, death, and resurrection. The Bereans from among this crowd were studious and searched the Scriptures to verify if what Paul said was true—and indeed, they believed (Acts 17:11). The Athenians, however, were insatiably curious and lusted after knowledge but were not seeking understanding or transformation (Acts 17:21). Meanwhile, some Thessalonians were Jewish by heritage but struggled to believe that Jesus was truly the Messiah.
This account in Acts 17 stands in contrast to Peter’s message in Acts 2, where his audience was Jewish, understood sin and its consequences, knew and followed God, but doubted whether Jesus was the long-awaited Messiah (Acts 2:22-36). Just as Peter and Paul knew their audiences and tailored their messages accordingly, we too must understand where the hindrance lies before addressing it. The Greek word phronesis refers to practical wisdom, moral insight, sound judgment—or simply, discernment in action. In this context, phronesis is wisdom given by God, grown over time through intimacy with Him and the faithful exercise of it. Without it, a minister risks ineffectiveness and the danger of causing many to stumble.
Some errors stem from overextending ourselves by teaching things the Lord has not deemed necessary to expound upon. For instance, Paul speaks of “doctrines of devils” (1 Timothy 4:1), but he does not write extensively on the topic. Instead, he counsels that we should be “wise in what is good, and simple concerning evil” (Romans 16:19). Phronesis here is knowing that it is a misuse of spiritual authority to dedicate an entire sermon series to exploring such doctrines, dissecting who practices them, and how.
Similarly, the Scriptures instruct parents: “Train up a child in the way he should go” (Proverbs 22:6). Yet, we err when our primary and constant impulse is to focus on what the child should not do. Such an approach can stir up unnecessary curiosity, especially when the child finds themselves with liberty and no guidance. Phronesis also includes the wisdom to discern, as a minister, spiritual covering, or fellow believer, the correct response to someone who has erred. It means assessing the situation at its root, searching the Scriptures for the appropriate response—whether intercession, reproof, counsel, or even chastisement—with restoration as the ultimate goal whenever possible, for it is never God’s will that any should perish (2 Peter 3:9).
Men and women of God, the church of Jesus Christ cannot make the excellent strides it is called to without this divine wisdom operating in all of us. If we are quicker to condemn than to restore, we may avoid public scandal and preserve our church reputations, but we risk something far greater: the blood of those who were not yet reprobate may be on our hands, and we will give an account (Ezekiel 3:18).
Let me leave you with Paul’s charge on what love in action looks like:
“Let love be without hypocrisy. Abhor what is evil. Cling to what is good. Be kindly affectionate to one another with brotherly love, in honor giving preference to one another; not lagging in diligence, fervent in spirit, serving the Lord.”
— Romans 12:9–11 NKJV
If you have never given your life to Jesus Christ and feel that this is the right time, pray this prayer:
“Lord Jesus, I thank You because You died for my sins, and You were raised for my glory. Today, I receive You as my Lord and Savior. I am born again. Amen.
