Congregational Bible Experience Day #52: 1 Corinthians 10-12

Paul continues to emphasise the importance of self-control as a mature of Christian maturity (following on from 9:24-27) by reminding the Corinthians of Israel's Wilderness wanderings (Exodus - Deuteronomy).  Despite enjoying God's the blessing of presence, provision and protection, the people still proved to be faithless and were judged for their idolatry, immorality, unbelief and grumbling. As these were recorded (10:11) to encourage godly behaviour (v6-7), the Corinthians - and ourselves - are warned that like the Israelites, we too may be disqualified (v27).

No matter how unique our circumstances and temptations may appear, we face the same spiritual struggles that all God's people have experienced throughout history (v12-13). In His providential mercy, God never lets us be tempted or tested beyond what - through relying in His strength and in dependence upon the indwelling Holy Spirit  - we cannot handle.  Since God has given us what we need to stay faithful to Him (see also 2 Peter 1:3-4), we have no excuse; we are held accountable to Him whenever we sin. Our only hope of mercy is found at the Cross.

Chapter 11 (v2-16) is another potentially explosive passage in today's world.  It concerns wives (not women in general) who are somehow dishonouring their husbands by praying and prophesying in church without their heads covered (v5).  How this is to be understood and applied to today's church is much debated!  No definitive answers here!  However, the church was probably more free-flowing and less structured and predictable - even to the point of meaningless chaos (see chapter 14) - than many of Presbyterians are familiar with. Paul's appeal for a measure of order may well reflect his desire for loving unity within the broader church fellowship to reflect the pattern of unity and loving submission God established at Creation (Genesis 1-2 ), which itself is modelled on the loving relationship within the Trinity.

The sacrament of the Lord's Table - supposedly an expression of the congregation's common and united faith as it fellowships together at the feet of the crucified Saviour - had sadly become a root cause of painful division.  Remember, there were no church buildings; the church met together, probably on Sunday evenings after work, in the homes of the richer church members.  It's very probable that the host would have invited his richer friends around to his home for an evening meal before the rest of the members finished work and gathered for 'church' (v17-22). They were kept outside until dinner was finished, by which stage some of the dinner guests had become drunk (!) - not a great way to demonstrate and cultivate church fellowship; it is in fact a denial of the Gospel that they had come to remember (v27).  This is what Paul means when he talks about not recognising "the body of the Lord" (v29). This is not a reference to Jesus' physical body, but to the church, Christ's "body". They are not behaving as believing brothers and sisters in Christ ought to behave.

In Chapters 12-14 addresses another source of church tension:  the nature and practice of spiritual gifts.  It is the Spirit alone who enables us to confess Christ as Lord (v3) - this is the mark of true faith and a genuine relationship with Jesus. But the same Spirit also goes on to give interdependent 'gifts' to the local church fellowship that enables them work together towards a deeper unity and maturity (v7). 

Throughout chapter 12 is the theme of unity-in-diversity which is reflective, as we have already seen, of the unity and diversity of the Father, Son and Spirit relationship of God (v4-6).  Push unity too much and we want everyone to be just like us and to do what can do; over-emphasise diversity, and it leads to unhelpful differences. United together to our 'Head' - Jesus (v27) - we should honour those with 'lesser' gifts, those not as visible, celebrated or developed as others, but which, for the good of everyone, are desperately needed.  In  a body, nothing - no-one - is dispensable.  All are needed. 

Believer, possessed by the Spirit, that means you.

Congregational Bible Experience Day #51: 1 Corinthians 7-9

In these chapters, Paul begins to respond to questions of practical Christian living raised by the Corinthians themselves: re marriage and sex (ch 7), food offered to idols (ch 8) and money (ch 9). All life is here…

At first reading, chapter 7 is the sort of passage that gives the Apostle a bad name among his critics. Frequently Paul is (wrongly) accused by some of having a low view of marriage and an even lower view of women, and the present chapter is said to justify and fuel such antagonism.  However, Paul is answering a query (v1) asked by a 'pro-celibacy' group in the church who seem to be arguing that those who avoid marriage, or at least refrain from sexual activity within marriage, are more 'spiritual' than those who live as husband and wife. There may be more than a hint of the common but unhelpful pagan Greek notion that the 'spirit' was more important than the 'body' lurking in the background.

While Paul concedes that there may be some advantages to the believer living the single life for the sake of the Kingdom - they are freed up from fulfilling necessary domestic priorities and responsibilities - he is in no way denigrating marriage.  Balance his cautious and contextual response here, with his wholehearted endorsement and encouragement of marriage in Ephesians 5:21-33.

Rather, Paul's emphasis throughout this chapter is to help the Corinthians see that the most significant matter about being a Christian is not our marital status, cultural background, whether slave or free, or anything else like that (v17-22); but that we belong to Christ and that we devote ourselves wholly to Him in whatever circumstances we live as God has given them (v7,35).  This is why Paul can commend the single life to some and married life to others.

Positively, God can use marriage to further His redeeming purposes in people's lives: humanity's instinctive (God-given) sexual desires are fulfilled and temptation to sin is avoided ((v2,5,9,36); children are brought up within a loving covenantal family framework to know and love the Lord (vv14); and unbelieving spouses may be reached with the Gospel as the believer wisely and prayerfully lives out the Gospel before their eyes (v16). But all believers - whatever their marital status or circumstances - and this is the important thing - are called and equipped by God to advance His life-giving, loving purposes to those around them.

Regarding the eating of food that has been previously offered to idols in pagan rituals (chapter 8;  see also Romans 14, for this was a regular issue among the churches), Paul affirms that idols are 'nothing' (8:4), and therefore, eating such food is not a sign of brash spiritual recklessness or immaturity.  However, those converted believers who are sensitive to this matter, especially because of their Jewish background, may well initially struggle to accept this change of approach that the Gospel now allows.  Paul's overriding concern is that no Christian brother or sister should be tripped up in their walk with the Lord by another believer's selfish - if permissible - behaviour (v11-12).  The real question to ask as a Christian is not: What am I permitted to do?  The correct question is: What, out of love, will I do or stop doing, for the good and blessing of others?  As the Gospel transforms us, then loving and building up our brothers and sisters In Christ becomes more important than personally indulging and fulfilling our own rights and privileges as believers.  Jesus gave up what He was entitled to hold onto for us (see Philippians 2:4-8).

In that light, Paul also foregoes his legitimate, apostolic rights (9:4,6-12) for the good and upbuilding of others.  Such intense and sustained selflessness arises when we are gripped by Jesus' love for us.  As the athlete trains hard to compete to win the prize, so Christians are motivated and sustained in their love for Jesus (v24-26) so as to complete the race marked that He has marked out before them in order to win the final victory of resurrection life that awaits (v25).

Congregational Bible Experience Day #50: 1 Corinthians 4-6

Despite Paul's affection for the Corinthians and his rejoicing that some of them had been saved from lives of gross darkness (6:9-11a), it seems that some are slipping back into their old pre-conversion ways. In fact, matters are worse.  Paul directly and indirectly alludes to their arrogance and spiritually smugness; their indifference to the needs of others; taking each other to court to settle arguments and disputes; their shameful - but shameless, scandalous behaviour;  and perhaps above all, lacking genuine Christlike love throughout the fellowship…  

In the face of some Corinthians proudly boasting of their spiritual standing (out of associating with particular prestigious apostles or leaders) and accomplishments to gain a measure of superiority over other believers, Paul emphasises that all true giftedness or ministry in the church is provided by God as a gift of His grace, leaving no room for boasting at all (4:1-7).

In contrast to their boasting, Paul is all too aware of his weakness.  The cynical, watching world that treats him with mockery and disdain, is the same spiritually hostile world that the Corinthians admire in their desire to uphold their reputation and respectability. As Christ's servant and steward over His household (4:1), such Christlike humility and selflessness should be reflected in the lives of all who bear and serve in His name (v8-13). In a passage dripping with pointed sarcasm, Paul contrasts the Corinthians' self-belief that they have spiritually "arrived" (v10) with his own honest account of difficulties, weaknesses and struggles to serve and remain dependent upon Jesus and boast in Him (v17-18). 

Such was the obsession and pre-occupation of almost universal sexual immorality and promiscuity in the ancient world that the Greeks gave it a name that reflected the popularity of its practice and prevalence:  to 'corinthianise'. Most of the Christian converts in church would certainly have been saved out of such behaviour, in one way or another (see 6:9-11a). In chapter 5, Paul calls out an immoral relationship well-known within the church (v1) expecting the leadership to exercise responsible discipline to address the matter - for the spiritual well-being of those involved (v3-5) as well as for the good of the whole church community (v6-8).  However, Paul also displays his anger and frustration at the church's arrogant and blasé tolerance and acceptance of what has been happening (v2); if anything, this exposes even deeper spiritual problems within the church than the immorality itself. In 6:12-20, further sexual sin - presumably practiced by church members - is also confronted. What has been going on in church that this behaviour has ensued? Other relationships within the fellowship have so crumbled that the believers are taking each other to the external civic (pagan) courts for redress (v1-11)? What has led to all this?

At the heart, the Corinthians have misunderstood and so are abusing the grace of God.  In 5:6-8 takes his readers back to the Old Testament practices surrounding the celebration of the Passover.  In preparation for the Passover (Exodus 12) which secured deliverance from the bondage in Egypt, the Israelites were to purge their home of 'leaven' (yeast) and eat unleavened bread (Exodus 13). The Gospel parallel is Christ's sacrificial death as the Passover Lamb not only protects Christians from the judgement of God, but also frees us and enables us to purge ourselves of the slavery of the 'old leaven' of sinful disobedience that pervades and takes over our lives.  God's grace does not give permission for a life of sin (remember Romans 6:1-2?) but empowers us for a life of Christlike godliness. In an echo of 1:2 (they are "saints called to saintliness"), Paul calls the Corinthians - and us - to the relentless pursuit of holiness in our lives because Christ has died for us not just to forgive our sin but to make us holy (5:7).  Our redemption has come at a price, the death of Jesus, therefore we live to glorify God in our bodies (6:20). By the Gospel we are washed, sanctified, justified and now indwelt by the Spirit (6:11). Now, believe it and  - by God's power - live it out.

Congregational Bible Experience Day #49: 1 Corinthians 1-3

The Apostle Paul's relationship with the Christians in the cosmopolitan and spiritually corrupt city of Corinth was both prolong and complex.  He knew them well, having visited them a few times on his travels, on one occasion staying for some 18 months. And when he wasn't with them, he was writing to them often:  1 and 2 Corinthians are not the only letters he wrote but the only ones we have. Paul would look back to his times in Corinth with deep affection both for the  blessings he experienced as he preached the Gospel and trained up the young converts in the faith, and also for ways that the Church had been a true encouragement to him in times of his own spiritual discouragement and depression.

However, they also broke his heart.  Maybe it was just that living in such a pagan and tempting place the Corinthian Christians found it difficult to maintain any momentum of spiritual growth. But whatever the reasons, in his letters Paul has to repeatedly deal with the pastoral problems that arose because of their childish behaviour, their worldly thinking, and their failure to live out the Gospel. The opening verses of the letter set the tone for the rest:  he writes to those who, through the Gospel have already been "sanctified (that is, made holy, cleansed, set apart for God - through faith in the Gospel) in Christ Jesus, called to be saints (holy ones)" (1 Cor 1:2). Paul is convinced of the reality of their Christian faith (v4-9). However, becoming a Christian is just the beginning.  Having been saved by grace in the past, they now need to show that they are being saved in the present, with their old sinful ways and patterns of life being increasingly left behind. Paul is saying:  God has saved you and made you holy to Himself; now live that saintly holiness out in your relationships among the fellowship and before a watching, unbelieving world (see 1 Cor 14:24-25).

But their expected spiritual maturing wasn't happening.  The church was cliquish, divisively so;  they need to unify again around the Gospel, not spiritual personalities (1 Cor 1:10-17). They had not learned a necessary, early lesson (especially relevant in their Greek context) that the Christian message does not depend or thrive on 'worldly wisdom' (v17-21), that is human ingenuity or resourcefulness; but upon faith or dependence in God's wisdom which, unexpectedly centres upon a crucified Saviour (v18-25), God's ways, which cut across toxic human pride (v26-31), and the ministry of the Holy Spirit, through which God's purposes are accomplished, His Kingdom extended and lives are changed (2:1-16).  Without the work of the Spirit, God's servants cannot minister effectively, nor are those listening able to understand, appreciate, welcome and believe what the messengers are saying (v12-14).  But the Corinthian Christians were too 'unspiritual' (v14) to accept that.  They need to embrace the 'mind of Christ' (v16).

If they did, they would see that Christian leadership is not rallying around those with the most impressive talents and gifts (3:1-4), but an acknowledgement that leaders are simply God's instruments given to His people to help and encourage them to grow in spiritual maturity and usefulness as they build their lives on Jesus, the only sure foundation (v5-10).  Growth and blessing is what God gives and is not a sign of the leader's super-spirituality.

And here's where the urgency and importance of this is recognised: how we live out our faith will be tested by the Lord (v12-13).  The true nature or quality of our labour for the Lord will be displayed for all to see.  It will not be a matter of our success, or effectiveness, our popularity or what others think. Will what we have done for the Lord be seen to have been accomplished in our own strength and wisdom for our own reputation (wood, hay, straw) or in dependence upon God's Spirit for His glory (gold, silver, precious stones)? If we are truly the Lord's, we will be saved; but our life's ministry, if not built upon Christ - in whatever role we served - may not survive (v14-15).

Congregational Bible Experience Day #48: Romans 14-16

How should Christians engage with one another when they disagree over those 'grey matters' of Christian living and lifestyle where there is no specific Biblical command giving clear direction?  That's the underlying problem Paul is addressing here in Romans 14:1-15:13. 

When Jewish Christians and Gentile Christians came together under the one roof (never mind under the one Saviour), the potential for heated disagreement was always very real.  Before conversion to Christ, the faithful Jew was bound by numerous rules and regulations (some from the Bible, others from pious traditions) which clearly mapped out how he or she was to live.  These included issues like Sabbath observance, circumcision, and not eating meat which had been previously offered to pagan idols.  So intense was the expectation to keep these rules that even after becoming a Christian they hung over the Jewish convert like a dark, foreboding cloud. After years of faithful observance and practice, in their conscience, they still felt bound to keep them, even though it was understood (in principle) that Christ had fully kept the law for His people.  The Gentile believers, on the other hand, had no such qualms about breaking free from Jewish rituals since they had never been constricted by them before.  They had no problem eating meat from the local pagan butcher; neither were they concerned about Sabbath-observance since they understood that particular Commandment had been limited to Old Testament ways.  With the arrival of the Messiah, Jesus, all that changed.  Other Commandments such as prohibiting murder, adultery, theft, worshipping One God with no images, etc, etc, remained in place and, yes, were to be obeyed. But the Sabbath (a picture of Gospel-rest), they argued, was not binding on Believers since the real 'salvation-rest' had come with the death of Jesus; and so observance should not be enforced.

The problem was that the fellowship was being increasingly polarised along Jewish-Gentile lines.  The church was in danger of fracturing, a tragedy in itself; but all the more so, since it undermined and would hinder God's declared intention of having His people take Christ's Gospel to the Gentile nations for their salvation (15:7-13). So, how does Paul tackle this one?

His response and counsel is one that may be applied in countless contemporary areas where today's Christians disagree - sometimes very strongly - as to how to live as believers. In essence he writes and says "let this be your guiding principle:  in whatever you do (or don't do), do it out of love for God (14:5-9) and out of love for your Christian brother or sister" (14:13-23). While he clearly sides with those who consider that "no food is unclean in itself" and may therefore be eaten (v14), the Gospel changes - or should - our perspective:  rather than debating minor concerns, Christians should put the eternal priorities of God's kingdom first (v17).  This means, that even when our behaviour is permissible, we must not allow our liberty to cause a Christian brother (who considers it 'sinful') to be discouraged or hurt.  We forsake our Gospel-gained rights to build each other up in love (v19-23), not tear down.  In this, we are following the example of Jesus in not living to please ourselves (15:1-6). As we learn to lovingly accept one another and each other's differences in  understanding and practice, God's priorities are fulfilled and He is praised (v7-13).

Paul brings his letter to a close with the conventional greetings, warnings and prayers (15:14-16:27), interwoven with themes which have motivated him sending the letter in the first place:  that the Roman Christians recognise his God-given call to take the Gospel to regions as yet unreached with the Christian message, and so, be supportive - financially and prayerfully - of this venture (15:14-33); that the Roman Christians stay alert to the prevailing danger of false teachers (16:17-20); and a final reminder that echoes the beginning of the letter - that the Roman Christians remember that the Gospel is all about Jesus who can keep us secure in Him despite the suffering (v25), that the Gospel is for everyone so be active in passing it on (v25-26) - and that all, everything we do, is for the praise and glory of God alone (v27).

Is there anyone you should be passing it on to?

Congregational BIble Experience Day #47: Romans 12-13

Romans 12 marks a major turning point in Paul's letter. Verse 1 begins: "Therefore…".  It's a good rule of Bible understanding and interpretation that "when you see the word 'therefore' you should look backwards and see what it's there for!"  Well, Since 1:18, some 10 1/2 chapters, Paul has been expounding and explaining the Gospel and how it is powerfully at work in people's lives, transforming them to become more like Jesus (8:28-29a).  This is the "God's mercy" he writes about in 12:1. And so, in light of everything he has been writing about - the Gospel, the mercy of God - what, as Gospel-believers, should be our appropriate response to all God has done and provided for us in the Lord Jesus Christ?  Paul says: Therefore… offer your bodies as living sacrifices to God; this is your spiritual (or 'reasonable') act of worship. In other words, the most appropriate thing for us to do in light of all that Jesus has done for us is a continuous, selfless, sacrificial commitment to those within the church fellowship (v2-21). 'In view of God mercy' provides the true and enduring motivation for Christian service. As Jesus has mercifully died for us; we should 'die to self' in order to lovingly live for those within the congregational body.

But as a dear friend used to say:  The problem with 'living sacrifices' is - they keep crawling off the altar!  So, when you're feeling tired, or unappreciated in serving God's people; when you feel as if you've given, and given, and given and you think you have nothing left to give, remember:  "In view of God's mercy…"  In view of the Cross, in view of God's undeserved grace, in view of every spiritual blessing you have in Christ… we serve, we teach, we encourage, we share, we lead, we show mercy (v7-8), we love, we stay devoted, we maintain our zeal, we remain joyful in hope, we are patient in affliction, we bless our persecutors, we rejoice and we mourn, we live in harmony… (v9-21). We do all this (and keep on doing it - all the verbs are in the present tense), in view of God's mercy.  For the Gospel changes or renews our minds (v2); we no longer live as the world lives (v2) because we no longer thinks as the world thinks. This is the true, Gospel-inspired worship God expects of His mercy-blessed people.

But the Gospel changes more than just our relationships with our brothers and sisters within the church fellowship.  The Gospel also changes our relationship with, and attitude to, those in authority over us (Romans 13: 1-7), for, Paul says, they are God's servants - whether they realise it or not - appointed by Him "to do us good" (v4). We may not agree with the Government's policies, or particularly like certain politicians - but we are not to show disdain to them, but respect them for their God-given role, and - in general - submit to their leadership and lovingly pray for them to govern with wisdom and righteousness (see Acts 4:18-19; 1 Timothy 2:1-4).

And similarly, the Gospel changes our relationships and attitudes to our neighbours and those around us within society (13:8-14). Some of them - in work, in college or class, living next door, some even within the wider family circle - may make our lives a misery.  They may be a real 'thorn in our flesh' (2 Corinthians 12:7-8).  But our obligation to them, says Paul, is to love them (13:8,10). To love them as our merciful God loves us; for a touch of true, selfless, Christlike love is probably what they desperately need.

Congregational Bible Experience Day #46: Romans 9-11

After the heights of Gospel assurance with which Paul climaxes the previous section - that nothing can stop God fulfilling His promises to save and glorify His people with Christ (8: 31-39) - the tone of today's Bible reading is altogether more reflective and sombre. Here's the issue that Paul anticipates in these chapters:  if God is said to be so faithful to His people now, what about Israel? Why are so many of God's (original) chosen people not believing the Gospel and are rejecting the Messiah?  Have God's promises to Israel to be their God somehow failed?  What can account for their widespread unbelief (John 1:11; and, for example, Acts 13:43-52)? And so, the natural follow up question is this:  how can God be trusted to be faithful to Gentile converts if it seems that He has been unfaithful to Israel?  Big questions. Not easily answered.

In His response, Paul is adamant:  God has been faithful to what He had promised (9:1-29), His word has not failed.  But, he says, his readers must understand what is meant by 'Israel'. 'True Israel' should never have been understood as merely those members of the nation of 'Israel' (v6-7). The nation of Israel is not the same thing as God's chosen people. Despite the privileges that the people as a whole were given (v4-5), the promise of salvation was never a matter of ethnicity (being born a Jew) or ancestry (being a physical descendant of Abraham, v6-9).  Rather, God's promises trump ancestral priorities:  so it's Isaac, not Ishmael, in whom God's promise is fulfilled; it's Jacob, not Esau (v10-13), for good character and conduct are not the basis of God's choice of saving anyone.

As hard as it may be for us swallow, Paul is clear (with plenty of Old Testament precedent): against the charge that God is being "unfair" by choosing only some of Abraham's descendants for blessing and not others, he says 'justice' or 'fairness' is not the issue. If justice was the primary motive for salvation, no-one would be worthy to be saved (Romans 2).  Rather, God's character has always been "to have mercy on whom He has mercy, and compassion of whom He will have compassion" (v14-18, quoting Exodus 33:19).  The wonder is not that God chooses only some to believe the Gospel; the wonder is that, in His mercy, He chooses any at all to be saved, for that has meant the sacrificial death of His own son Jesus to secure their salvation.  It was His electing love for His people that caused God to step in to rescue us and call us to Himself.

 Now, just in case you are just about to erupt in anger and confusion as to why God can blame people for not repenting when He has hardened their hearts (v18-19), Paul warns us to be careful in what we say to the God who made us (v19-21). For, with great patience and forbearance, God can use those who do not receive His mercy in order to extend mercy to those He chooses, even people like you and me (v22-24).  For, throughout Israel's history, God's plan was always that His people would consist of Christ-believing Gentile and Jews (v25-29).

One of the indications of growing spiritual maturity is a contentedness to let God be God: in all He does, in all His wisdom, in all His saving grace and mercy.  That's faith. Lord, we believe.  But help our unbelief.

Very briefly, having helped his readers understand that God has remained faithful to His promises (chapter 9), Paul now shows that - at a human level - the reason those Jewish people are unconverted to the Gospel is because of their own unbelief (9:30 - 10:21): the Jews are wrongly attempting to trying to earn righteousness and God's favour by their good works, instead of undeservedly and gratefully receiving God's righteousness (salvation) by faith.  Although Israel heard and understood God's message of grace (10:5-13), they did not accept such mercy because of their stubborn pride and disobedience to repent and believe the Gospel (v14-17). And since they continued to reject God and His ways, so He turned to save Gentiles instead.

Finally, chapter 11 still holds out hope for 'Israel', for as there has always been a faithful 'remnant' within the larger national group. God has still not rejected them outright (v1-6), although some have been hardened in judgement (v7-10).  Believing Gentiles should not be arrogant over unbelieving Jews (this was probably a source of tension within the fellowship of converted Gentiles and Jews in the church at Rome) since they still have a role in God's present and future plans of salvation (v11-32).

Before we finish, here's a couple of things to note from this section:  first, Paul writes these words with a broken, prayerful heart (see 9:1-3). He's so concerned for his fellow, unbelieving Jews that he's willing to sacrifice his own salvation - if that were even possible - so that some of them might be saved from their unbelief. As we have seen, Paul has a high view of God's sovereignty, but that does not lead to complacency or apathy, but rather to a deep, passionate concern for those who are lost.

Second, Paul concludes this section of the letter (and his exposition of the Gospel) with heartfelt praise and thanksgiving for the unimaginable lengths to which God has graciously gone to secure our salvation and win our hearts to Him.  There is much that we will never fully grasp this side of eternity (see chapters 9-11); but for those things that we do understand, even a little, like Paul, we should take a moment to bow before Him, to be "lost in wonder, love and praise".   

Congregational Bible Experience Day #45: Romans 7-8

In Romans 7, Paul continues to describe the changes that take place in people's lives - particularly in relation to personal sin - when they become true Christians. In chapter 6 we saw that since we have a new identity or a new life because we belong to Christ, we can no longer entertain sin in our lives because sin contradicts who we are.  In addition, in Jesus, we have a new a new master, a new Lord, and therefore it would be sinful to fail to recognise that and not submit to His will and ways. Here in chapter 7 (v1-6), Paul reminds his Christian readers that we also have a new love, for now "we belong to another, to Him who was raised from the dead" (v4).  This marriage metaphor strongly suggests that when we sin, we are being 'unfaithful' to the true Lover of our souls, Jesus.  To sin, is to commit spiritual adultery against Christ.

The problem is, that despite these incentives not to sin - denying our new identity, rebelling against our new master and being unfaithful to our new husband (cf Ephesians 5:25,32; Revelation 21:2) - we still do it, we still sin, again and again. And again. For, despite the sincerity of our repentance, the depth of our remorse, the desire to do better and the empowering of the Holy Spirit, we still struggle with sin - even (especially?) as Christian believers. Paul shares his own failing attempts to rise above his own sinfulness: For what I want to do I do not do, but what I hate I do… For what I do is not the good  want to do; no, the evil I do not want to do - I keep on doing. (Romans 7: 14-19).  Paul is describing the normal and common experience of every true, born-again Christian believer - if we have the honesty and courage to admit it.  It doesn't mean that we are peculiarly bad at being Christian, nor that our commitment to Christ is somehow weak and half-hearted. These things may well be true, but that's not why we struggle endlessly to live consistently holy and Christ-like lives. We struggle with sin because, although we have been genuinely given a new life (a new heart) upon conversion, we have not been given a perfect new life. That is given to us at death or when Christ returns.  Until then however, to be a real Christian is to persevere in our struggle with sin all our lives; and to neither give up in our spiritual battle against sin, nor give in to its attempts to overwhelm us and turn us back from following and trusting Jesus.  For our encouragement, Paul says, while this struggle lasts a lifetime, it's still only temporary (v24-25); one day, through Jesus, the struggle will be over. Secondly, despite the lingering and pervasive presence of sin within us, because of Christ's death on our behalf, we are not condemned but graciously accepted and welcomed (Rom 8:1).  And thirdly, the Spirit hasn't abandoned us because of our sinful behaviour, but we can be sure of His help to keep battling on (Rom 8: 2). This, in essence, is what the glorious, majestic, magnificently profound Romans 8 is all about.     

The Holy Spirit dominates this section of Paul's letter that we know as Romans 8.  First, the Spirit makes a new Christ-centred lifestyle possible (v1-12). We may never fully overcome our sinful tendencies in this life, but the real and tangible progress towards Christlikeness and the ability to say "No!" to sin that we do experience is due to the Holy Spirit working in our lives and working with us to transform us (see Philippians 2:13).  Second, the Spirit assures us that, despite our ongoing problems with sin,  we are truly members of God's family, His children (v13-17): by prompting and prodding us  towards holiness (v13); by giving us assurance of God's fatherly care despite our waywardness (v15); by encouraging to develop our relationship with the Lord in prayer (v15); by drawing alongside us in our remorse and doubts to assure us that we belong to the Father (v16); and that we are His heirs of a heavenly inheritance (v17,23).  Third, the Spirit helps us in our frustrations with life in general and with sin in particular (v18-27).  And finally, in the very familiar and cherished Romans 8:28-39, the Spirit affirms to us that nothing will derail God's intention and purposes in our lives to make us more like His Son, Jesus. Nothing will cut us off from being the focus of God's sovereign and loving blessing and affection.  Nothing.  Do you believe it?  If not yet, then ask the Holy Spirit to help you to believe it and live humbly and confidently from this secure platform. It's the very reason He indwells our lives.

Congregational Bible Experience Day #44: Romans 4-6

While yesterday's notes gave a brief overview of Chapters 1-3, they did not really outline Paul's train of thought.  So, by way of introduction to chapters 4-6, let me give a quick recap of what Paul has been saying…  You can of course just jump down to the notes on chapter 4…

From Romans 1:18 through to 3:20 Paul has been describing the human condition in stark, devastating, unbridled terms. Rather than living contentedly as creatures made, loved and cared for by the Creator, we'd far rather be God ourselves (v25); making our own rules, determining what's right and wrong (1:23-25,32).  To live with our consciences, we supress our awareness of God by living as if He wasn’t there, or as if what He says about the reality of life doesn't matter (v18-20:  in other words, Paul argues - there are no true atheists). And because some insist on living their lives their own way, God "gives them over" (v 24, 26, 28) to what they want, what their hearts desire, to live as they please (in other words, when people behave "unnaturally"(v26-27, this is a sign of God's ongoing judgement against them, v18).  This is why "God's wrath" (v18), His holy hostility to evil, is a mark of His righteousness. But all of us, in some measure, resist and rebel against God's authority over us, and so we are all subject to His wrath and judgement.

And while the Jews had a special place in God's heart and a special role in His plan for salvation, God's blessing of them gave them greater responsibility to obey and glorify Him (2:4-11), which, down through their history, they repeatedly failed to do. Their possession and understanding of God's Law (v12-24), knowing what God expected of them, only made their guilt before God so much greater.  While their outward lifestyle was very different from their pagan neighbours, their inward hearts were just as full of theft, adultery and idolatry (v21-22). 

Thus the whole world - Gentiles and Jews - is guilty before God (3:9-20) and worthy of His judgement. In fact, every aspect of everyone's life is controlled by sin (v10-18).  Therefore, everyone needs salvation. Jesus as the perfect sacrifice, has absorbed all of God's righteous judgement and wrath focussed against our sin.  To all who trust or humbly accept this salvation provided by God's undeserved grace and mercy, God wipes their slate clean:  they have no judgement hanging over them since Christ has paid the penalty in full.  God considers such believers as 'justified':  that is, just-as-if-we'd-never-sinned, and just-as-if-we'd-done-everything-right;  that is God sees us and loves us just-like-Jesus. (3:21-30).

Chapter 4: now, to emphasise that the salvation that the Gospel offers is to be accepted by faith and is not achieved by good works, Paul reminds his readers of Abraham (4:1-8), from whom all natural Jews are physically descended. Paul upholds Abraham as the "father of all who believe" (4:11), meaning all who have trusted Christ.  He recalls that Abraham  was not justified by God by his good works but by his faith in God (Genesis 15:6).  Furthermore, he was justified not because he kept the Law but through God's grace (v9-17, he fulfilled the Law requiring circumcision some 17 years after God declared him righteous).  And, he was justified by Christ's resurrection power, not by his own effort or by anything that he could achieve (v17, explained by v18-25).

Chapter 5: in verses 1-11, Paul outlines immediate blessings of being justified by faith.  These are worth meditating over sometime.  Because of the Gospel, we, who were once the focus of God's deserved wrath, now have:  peace with God (v1); access to God (v2a); glorious hope (v2b); the growth of Christian character (v3-4); the assurance of God's love (v5-8); salvation from God's wrath (v9-10); and total reconciliation with God (v11).

5:12-21 is an important, but somewhat complicated aspect of the Gospel.  Briefly, Paul is answering the question:  how does *Jesus'* death atone for *my* sin?  In essence, Paul is comparing Adam (in Genesis 1-3) with Christ.  As sin entered the world and corrupted every human being through one man's single act of disobedience, so by the lifetime of obedience of Jesus and his obedient death on the Christ, all those - from whatever race, from whatever place, from whatever time - who trust in Him are declared righteous.  Christian believers are no longer 'in Adam' but 'in Christ'.

Chapter 6. This passage answers the thorny but so relevant question: if then we are saved by faith in Jesus and not by anything we do, does not this open the door to further sin, since what we do doesn't appear to matter? In fact, should we not sin all the more that God's grace may be all the more displayed towards sinners? (6:1)  Paul responds: By no means!!  Why?  Because when someone is converted they become a different person with a brand new life (6:1-14).  They are no longer defined by their practice of sin, in fact they are 'dead' to sin.  Just as Jesus died for sin, so in trusting Him we died to sin.  And as He was raised to life, so believers are raised from spiritual death to live a new life under the control of the Holy Spirit.  Added to that, we have a new Lord (v15-23):  we are no longer slaves to sin (as Christians, we have the power to say 'no' when tempted, sin is no inevitable in our lives), but devoted slaves to our loving Father God.  We no longer live to please ourselves, but Him who loved us.

Congregational Bible Experience Day #43: Romans 1-3

It is hard to overestimate the impact of Paul's letter to the Romans upon Western society over the past 2000 years.

In 386 AD, a brilliant young man struggling with immorality and searching for the meaning and purpose of life picked up a copy of Romans and read it. He was soundly and wholly converted. His name was Augustine and his subsequent writings and understanding of Christian theology dominated the world for over a 1000 years.

In the early 16th Century a young German monk was teaching his way through Romans.  His own spiritual crisis centred on how to satisfy fulfil 'the righteousness of God', for he knew the depths of the sin in his own heart.  As he studied Romans, a light went on in his head; for he saw that this righteousness that God demanded was given as a gift to all who trusted in Christ, who had fully kept the Law and had experienced the judgement of God for the lawbreakers. The monk was Martin Luther, whose conversion to Gospel Christianity ignited the European Reformation and changed the direction of European history.

Jump forward some 220 years and a disillusioned Anglican clergyman, not longed returned from missionary service in "the Americas", hears someone read the introduction to Luther's notes on Romans. Perhaps for the first time he understands the need to trust in Christ alone for salvation, and "feels his heart strangely warmed" as he does so. John Wesley, whose Gospel subsequent open-air preaching throughout the British Isles and beyond, brought Britain back from the brink of inevitable revolution.

What's the letter about?  The Gospel (1:16-17).  That it is God's Gospel (1:1); promised throughout the Old Testament (v2); that it is all about Jesus (v3) - it's not primarily about us and our need, but Jesus and what He has done for us - the Lord (v4).  How do you properly respond to it? With 'the obedience that comes from faith' (v5). Who is it for? Those from all nations (v5), who are called to belong to Jesus Christ (v6), who are loved by God (v7) and called to be saints (v7), as through the Gospel they receive 'grace and peace from the Father and the Lord Jesus Christ' (v7).

Why was it written?  To help Christians (v8 - yes, Christians) understand and believe the Gospel more fully (v11-13). From reading Acts you will know that Paul's plan to visit Rome had been stalled a number of times through overriding circumstances (1:13).  So, in advance of his arrival, some (unknown) time in the future, he sends this letter in his absence.  The Christian fellowship in Rome is experiencing a number of difficulties that Paul addresses directly at the end of the letter (chapters 12-16): some Christians are not as active service as they should be; relations between converted Jews and converted Gentiles in the church are strained; as a result, evangelistic zeal, especially to unreached people groups, is being quenched; and Paul needs their united support as he visits them en route to mission work in unreached Spain. 

Yet note Paul's pastoral strategy:  for some 14 chapters he expounds the Gospel, reminding them all (Gentiles:  1:18-32 and Jews: 2:1-3:8) of their need of salvation because everyone is guilty before God (3:19-20); of Christ's sacrificial death on their behalf (3:21-27); of the nature of faith (chapter 4); of Christ's saving work not just for us, but in us (chapters 5-8), etc, etc … as means to motivate readers to believe, live out and share and spread the Gospel (chapter 12 and following).

Read this letter prayerfully, read it slowly, and when the pressure of this reading programme is over, read it again.  And then again.  You'll hardly get your head around it first time, but with each cycle, more of it will make sense, the dots will begin to join up, and you will begin to understand why this amazing letter has had the impact upon people's lives as it has.  It may even change you.  Pray it does.

Congregational Bible Experience Day #42: Acts 26-28

In these past chapters (chapters 21-25) Paul has defended himself four times against accusations of blaspheming the Jewish laws and plotting treason against the Romans state.  Paul's response is that - in principle - the Gospel both supports the rule of Caesar (25:8-12) and fulfils the long-awaited hope of Israel (26: 6-8).  He is both a loyal citizen of Rome and faithful son of Israel.  But due process must take its course (see 26:32), and here in Acts 26, Luke records Paul's his fifth and final defence against the accusations made against him, this time - before the King.

We may never be asked to account for our beliefs and behaviour before Governors and Royalty, but there are practical lessons we may glean as to how to share our own conversion story when the opportunities arise. Broadly, Paul tells of his life before conversion (v4-5, 9-11), what happened at conversion (v13-18), then what happened next as a new believer in Jesus (v18-23).  In all this, Paul tells us as it is (v12-16), to others (v17-18), in God's strength (v22), in God's way (v22-23), despite ridicule (v24) and ending with an appeal (v27-29).
John Stott comments:  The task of Christian witness is to focus on Christ. Testimony is not a synonym for autobiography. Our own experience may illustrate, but should not dominate, our testimony.

Historians have long recognised the value of Acts 27 as an accurate record of ancient seamanship, particularly in dangerous conditions. However, of greater value to us, is what this chapter has to teach us about the life of faith. For  the way we endure a crisis reveals the nature of our faith:  whether our faith is an active and vital reliance upon God or just a fair-weather adornment.  In these chapters, we see the Gospel lived out in the life of Paul perhaps more than we hear it proclaimed. There's a time for both. As we noted last time so here, Paul's faith is exercised and stretched in circumstances that are imposed by others (Acts 26:31 - Acts 27:8,11), imposed by life (27:4b,9ff) and imposed by God (v24).  But when Christ rules over your heart you can (learn to) be content when God overrules the details of your life. Paul was not tyrannised by the circumstances he encountered.  With a mature faith, neither should we.

"And so we came to Rome" (28:14). Paul, anticipating an immediate backlash and well-rehearsed denunciation from the local Jewish leaders, gathers them together so that they can hear his version of events personally. But to his surprise, his name and reputation are not known (v17-22). But they do want to hear more about the Gospel, and Paul unsurprisingly obliges (v23). Once more, opinion among the Jewish listeners is divided. And so the book concludes with Paul preaching and teaching to anyone who will listen - Jew and Gentile alike - under the authority, and with the blessing, of Christ.

As is often noted, the book of Acts may have ended but "the Story" has not yet finished. An American pastor from the 19th C, AT Pierson wrote:  Church of Christ! The records of these acts of the Holy Ghost have never reached completeness. This is the one book which has no proper close because it waits for new chapters to be so fast and so far as the people of God shall reinstate the blessed Spirit in His holy seat of control!

What chapters will God someday write up in the future of all that Jesus did and accomplished through us (see Acts 1:1)?

Congregational Bible Experience Day #41: Acts 22-25

Speaking personally, I've always found the final handful of chapters in Acts to be something of a struggle to read. It's not that it's hard to understand what's happening: the open clash between Jewish traditionalists and Paul and the new Christian "Way" (Acts 22:4; 24:14,22; see also 9:2; 19:9,23) that has been brewing for some considerable time finally erupts onto the streets of Jerusalem following his public testimony and defence (22:3-22); Paul is arrested, initially as a disturber of the peace (v22-24; see also 24:5-9) but then later for his own protection (23:12-22). From then, he is pushed around from one Roman pillar to post, up the chain of responsibility from lesser official to higher authorities - no-one really knowing what to do with him or how to handle his case; until finally he stands to testify before the procrastinating Roman Governor Felix, then Festus, then the King (chapters 23-25). 

That's how the story unfolds. Certainly there are a couple of 'blessed thoughts' along the way that keep us devotionally engaged (see for example: 23:1,11 and 24:16,24); and the manner in which Paul shares his testimony among unbelievers is helpful and instructive (22:3-21 and 26:1-23) and we'll have a look at that more fully next time.  But what are we meant to take away from these chapters that will be of spiritual benefit and encouragement to us in our walk with the Lord? Let me suggest…

As we read these chapters we gain a sense of Paul's commitment to Christ and the Gospel, even when he is not in control of the details of his own life.  He is falsely accused again and again, and those to whom he is unaccountable don't really seem to care.  He's becoming entangled in an antagonistic, bureaucratic mess, not of his making. Other people are making decisions concerning him that determine what happens next. He seems to be carried along by circumstances rather than by personal choice. And often, does not that seem to be the way life is? Our plans, our ideas, even our dreams - are overtaken by overriding interruptions and unexpected turns of events that stop us in our tracks. The temptation to rebel against providence (God's providence) and sink into despair are very real.

Nevertheless, there is no sense of Paul's impatience or anger at the injustice he is experiencing.  And while 'God' does not feature prominently in the foreground of the action, it is clear that it is faithful service to the Lord and an active trust in God's sovereign supervision of his life that is keeping Paul at peace. Paul has a definite, God-given  sense that he will get to Rome and there testify to the Gospel and be an encouragement to the Christians there (Acts 23:11; 25:12;  see also Romans 1:8-15; 15:17-33 - written when Paul was en route to Jerusalem [as per Acts 21-22], but prayerfully hoping after that to have a speedy, onward journey to the believers in Rome). But God is as interested in what happens (and how we respond) during the journey, than us simply reaching the destination. It's a pilgrim's progress we're watching in these chapters. And so everything *will* happen in God's perfect way and in His perfect time, despite the unwanted and unexpected obstacles that stop us in our tracks and send us down another path. That's what Paul knew.  And so, maybe, that's what these chapters encourage us to believe, no matter what the uncertainty of today and tomorrow…

Congregational Bible Experience Day #40: Acts 19-21

Some present-day readers of Acts 19 have given the first verses of this chapter a theological significance that is not warranted, and is actually unhelpful.  In Ephesus Paul comes across 'disciples' who (like the Samaritans in Acts 8) have no understanding or awareness of the person and presence of the Holy Spirit in their lives. Their renewed faith is due to the impact of John the Baptist's ministry of repentance and cleansing (baptism) in preparation for the coming of Jesus who, John said,  would baptise people with the Spirit (Luke 3:16). But it seems that the level of ignorance about this has left them 'unconverted' to Jesus. Paul fills in the blanks of knowledge they need, baptises them into the name of Jesus, lays his hands on them, the Spirit comes on them as evidenced by them prophesying and speaking in tongues  (Acts 19 v4-7). 

So, say some Christians, this is the way it should always be: faith in Jesus, followed by the baptism of the Spirit. Yes? No.

For one, this pattern is not repeated thereafter in Acts. Two, under Paul's ministry, all who were trusted in Jesus received the Spirit when they believed (Ephesians 1:13-14). Three, in all likelihood, the misunderstanding or ignorance of these people regarding the Spirit was due to the distance between Ephesus and Galilee where John was baptising and the time that had elapsed. Acts 19 takes place years later. News of Jesus death and resurrection may not even have reached them; even if it had, it's possible they did not make the connection between John's preliminary ministry and the fullness of the Gospel that Jesus brought. They didn't know about the Spirit because they didn't know about Jesus and all he had done.  Like Acts 8, this is another 'special case': people who had responded to John but had not heard about the Lord.  Paul corrects their ignorance, they are converted to Christ, and in confirmation of which, the Spirit comes upon them in a tangible and observable way.  Again, describes what happens; it's not establishing a pattern to follow.

From Acts 19:21 onwards, the book carefully follows Paul's journeys, from Ephesus to Jerusalem, and then onwards to Rome.  Having ministered in Ephesus for a considerable time, Paul gathers the church elders together for a tearful, final farewell (Acts 20:13-38).  And in addressing them and preparing them for the future, Paul does establish a precedent and a pattern to follow that all of us in Christian service cold learn from very profitably.  Regarding the past - Paul's motive in all he did was to "serve the Lord" (v19), his manner was exemplary (v18-19) and his message - both in public and private (v20) - was always the "gospel of God's grace" (v21,24).

In the present - Paul opens us his heart and tells them how he feels:  despite the prospect of danger ahead, he feels compelled by God to go to Jerusalem (v22-24). His willingness to die for the Lord reveals his depth of love and devotion to Him. Life means nothing, if it is not lived for His glory.

And regarding the future? A warning is necessary (v28-35).  In Christian ministry - and Christian living more generally - there are dangers around us, 'wolves', false teachers who want to lead the church astray (v29); there are dangers among us (v30-31), individuals who use the church for personal gain and power (see 3 John 11); and dangers within us (v31-35), sins that are especially pertinent to Christian service and to which Christian shepherds are particularly prone.

Acts 21 outlines how much of what Paul did was frustratingly misread and misinterpreted by friend and foe alike. I'll leave this outline with you (from seasoned preacher Warren Wiersbe) as a guide and let you work out the details:  his friends misunderstood his plans (v1-17); the Jerusalem church misunderstood his message (v18-26); the Jews misunderstood his ministry (v27-40).  To be continued…

Congregational Bible Experience Day #39: Acts 16-18

These chapters are rich in detail regarding the geographical expansion of the Gospel ministry and of Paul's strategies in reaching different types of people groups with that Gospel.  Moving forward as they believe God is sovereignly leading  and directing them (16:6,7,8-10), Paul and those with him (including the author Luke himself, note the "we" in 16:11) spend increasing amounts of time in each new city they visit (16:12; 17:2; 18:11 - see also 19:8,10) possibly because there was less opposition in these places and probably because the new Gentile converts needed more teaching and grounding in their new faith.  Throughout his journeys, Luke notes how Paul communicated with his Jewish and Gentile audiences: "he reasoned from the scriptures, explaining and proving…, proclaiming… persuading" (17:2-4; 18:4-5). For all modern man's objection to 'preaching' as a legitimate and effective means of spreading the Gospel (even from those within the Church), it was to this that Paul "devoted himself exclusively" in his evangelistic outreach (18:5).

In Luke's travelogue, among those we encounter are Lydia, the first convert in continental Europe (16:14), whose heart the Lord had opened to receive Paul's message; the Philippian jailer, whose heart is made receptive to the Gospel by the extraordinary events that took place in the prison that night (16:30); we read of the "noble Bereans" (17:11-12) who, every day, carefully tested what Paul was preaching against the authoritative scriptures; and the gifted Apollos (18:24-28), whose potential usefulness in authentic Gospel ministry was enhanced by the personal instruction and encouragement given by Aquila and Priscilla (see 1 Corinthians 3:1-9 for a sense of the impact Apollos was to have in people's lives for Lord), in much the same way that Paul had been helpful to them (18:2-3).

In Acts 17 Luke records for us Paul's sermon to pagan Gentile culture, perhaps typical of what he said in similar cities during his missionary journeys. The philosophies and ideas that emerged in Athens 2,000 and more years ago, continue to dominate our own Western understanding of democracy, theatre, architecture and philosophy. Having taken time to observe what was going on in Athens (v23) , Paul was able to communicate to them on their terms.  When he was criticising the religious idolatry of Athens, Paul was criticising the best of the West.  Unlike present-day tourists who are still in awe of the magnificence of the buildings, Paul is not at all impressed. His critique is startling:  despite all their religious temples and idols, these intelligent people are ignorant of the one true God who has made all things (v23-24), sustains all things with His loving Fatherly care (v25), who now call everyone to repent and turn to Him, for He has appointed Jesus as the final Judge by raising Him from the dead (v30-31).  It's the message 21st Century pagans still need to hear.

Congregational Bible Experience Day #38: Acts 12-15

Meanwhile, back in Jerusalem…

Running parallel to Luke's stories of conversions and Gospel expansion, hostility towards the church is also hardening, not only from the Jewish religious authorities but now from the political overlords as well, Herod being a puppet-king in the hand of the Romans. He has already had James executed and now it seems that Peter will experience a similar fate (12:1-4). Luke tells his readers of the impossibility of Peter's escape (v6), "…but the church was earnestly praying to God for him" (v5). Trace through the prayerfulness of the church in these chapters and it is most noticeable how frequently the believers are found praying before some significant act of God.  It's a moment of light comic relief in the middle of the tense tale of Peter's miraculous escape, that the believers can hardly believe their prayers have been answered when he arrives on their doorstep (v12-16).  Luke summarises the evening's events with the affirmation:  "the Lord had brought him out of prison" (v17).  There could be no other explanation. And so despite the vindictive aggression aimed at the believers, God is still in sovereign control; He stimulates, hears and answers the faithful and fervent prayers of His people (v5,12);  He limits the activity of those who oppose His will and His glory (v23); and His purposes are fulfilled (v24).

Acts 12:25 marks the beginning of a new, and indeed, the final section of the book.  Witness having been borne to Jesus in Jerusalem, Judea and Samaria, Gospel sights are set upon the "ends of the earth" (Acts 1:8).  The story will move on from Jerusalem (12:25) to the Imperial capital of Rome (28: 14,30-31). 

Acts 13-14 records the commissioning and travels of Saul and Barnabas on their 'first missionary journey' (13:1 - 14:28), which was birthed, perhaps unsurprisingly, in another prayer meeting (13:2-3). [Note: if gathering for prayer was such an important, strategic and blessed feature of the early church life, why, oh why are our prayer meetings so easily dismissed and readily ignored?]  Beginning and finishing in Antioch, and travelling all over Asia Minor and Cyprus en route, Luke highlights the significance that the church in Antioch served as a sending-centre for Gospel mission and expansion throughout the Gentile world. In these chapters Paul's missionary strategy begins to emerge: in each new town they visit, they begin by preaching the Gospel to the Jews in the local synagogue in ways they understand and appreciate (13:14-44) - sometimes the response is one of positive belief and acceptance, at other times it is marked by negative unbelief and opposition  (13:45, 50; 14:2).  Whatever the response, they then take the Gospel to the local Gentiles (13:46-47). 

(And as a 'PS':  read Acts 13:48 again, especially the second half.  Now read it again.  What does Luke say that is unexpected?) 

Throughout chapters 13-14, there is a recognition of Jews and Gentiles coming to faith in Jesus by responding to the same Gospel. However, since true Christianity emerges out of Jewish roots and is in reality the fulfilment of all the Old Testament promises and practices, some potentially incendiary questions must be asked:  how much of the old Jewish ways (especially the primary marker of circumcision) are Gentile Christians expected to adopt, and how much may Jewish Christians leave behind?  Acts 15 records a meeting of the great and the good, a theological summit, to sort this matter out, although the issue will continue to hound Paul throughout his ministry and frequently features in his letters as we shall see. In summary, both the liberty of the converted Gentiles and the sensitivity of the converted Jews must be respected, so that together they grow in mutual love for one-another. And that's church.