Category: Gospel

  • Bible Study – The Book of Acts, Part II

    The Spark from Antioch: How a Radical Church Launched a Global Movement

    When Stephen, the first Christian martyr, was killed, a wave of intense persecution crashed over the church in Jerusalem. The believers scattered. To an outside observer, this might have looked like the end of a fledgling movement—a decisive defeat. But as the faithful fled, travelling as far as Phoenicia, Cyprus, and Antioch, they carried the gospel with them. This scattering, detailed in Acts 11:19, was not an end but an unintended catalyst. It was the spark that ignited a fire in new territories and among new peoples, setting the stage for the rise of a revolutionary church in a city called Antioch—a church that would change the world.

    1. The Antioch Experiment: A Blueprint for the Modern Church

    The church at Antioch was a game-changer. As the first major Christian community outside of Jerusalem, it became the strategic launching pad for the faith’s expansion into the Gentile world. What made it so revolutionary was its composition: it was the first church to be intentionally multi-ethnic and multi-cultural. This “disturbingly glorious mix,” as the source material describes it, brought people together from all religious, racial, and social backgrounds, united not by rigid rules but by a shared faith in the risen Jesus. In doing so, the Antioch church provided a living, breathing blueprint for what the global Church was destined to become.

    The unique and groundbreaking nature of this community is evident in a series of remarkable “firsts”:

    • First place Jews freely shared the good news with pagans. This broke a profound cultural and religious barrier, demonstrating that the message of Jesus was not exclusive to one ethnic group but was truly for all people.
    • First place large numbers of non-Jews were welcomed. The church didn’t just tolerate Gentiles; it actively welcomed them into full fellowship, creating a community previously unthinkable in the ancient world.
    • First place disciples were called “Christians.” This new name, likely given by outsiders, signified a distinct identity separate from Judaism, centered entirely on Christ.
    • First church to send humanitarian aid to Jerusalem. This was far more than simple charity. The Jewish Christians in Judea were starving in part because their ongoing rebellion against Rome led the empire to withhold famine relief. For Gentiles in Antioch to send aid to Jews under these circumstances was a radical act of love that superseded ethnic hostility and political division, powerfully demonstrating the gospel’s unifying power.
    • First church to formally recognize and send out a missionary partnership. By commissioning Barnabas and Saul, the church showed it understood its purpose was not just to gather but to send, launching the first organized missionary enterprise.

    The radical inclusivity of the Antioch church was mirrored in its leadership. What a diverse and wonderful picture this team presents! Guiding this vibrant community was not a homogenous committee but a stunning coalition of gifts, cultures, and life experiences:

    • Barnabas: A respected Jewish leader from Jerusalem known as the “Son of encouragement,” described as a good man, full of the Holy Spirit and faith.
    • Simeon: A man whose nickname, “Niger,” is Latin for “dark-skinned” or “black,” indicating he was an African leading this prominent church.
    • Lucius: A North African from Cyrene, in modern-day Libya.
    • Manaen: A man of high social standing, having been a childhood companion of King Herod Antipas, placing him in the upper echelons of society.
    • Saul: A highly trained rabbi and former persecutor of the church, brought in by Barnabas to help disciple the new converts.

    Just consider this team: educated and cultured, Jewish and African, aristocrats and former religious zealots, all united by their spiritual gifts and a shared mission. Their leadership signaled that in this new movement, worldly distinctions of race, class, and past affiliation were rendered obsolete by a shared identity in Christ.

    With such a strong, diverse, and spiritually-minded foundation, it was only natural that the church at Antioch would look beyond its own city walls and begin to consider how it could send its very best leaders to spread this radical message of inclusion and grace to the ends of the earth.

    2. A Strategy for the World: Paul’s First Missionary Journey

    The decision of the Antioch church to formally send out Paul and Barnabas was a pivotal moment. This was not an independent venture born of a brainstorm between two men; it was an act of the entire community. They were sent out by the church, and the laying on of hands symbolized the full weight of the congregation’s authority, spiritual support, and blessing behind them. This act established a vital principle: Christian mission is most powerful when it is connected to, and accountable to, a local body of believers. The church’s willingness to release two of its most valued leaders demonstrated a profound spirit of generosity, prioritizing the spread of the gospel over its own comfort.

    As they embarked on this first-of-its-kind journey, Paul and Barnabas employed a clear and effective seven-point strategy for planting new churches, one from which we can still learn today:

    1. Go where the gospel has not been heard. They were pioneers, intentionally breaking new ground rather than simply reinforcing existing work.
    2. Concentrate on population centers. They focused their efforts on major governmental and commercial cities, knowing a church planted in a hub of influence could organically spread the message to surrounding regions.
    3. First, share the good news with Jews and God-fearers. They wisely began in the synagogues, using the existing network and shared scriptural heritage as a bridge to introduce the message of Jesus.
    4. Stay a short time to establish the church. Their goal was not to create dependency but to establish a core group of believers and then move on to the next field.
    5. Move on, trusting new believers to the Holy Spirit and each other. This demonstrated immense faith in both God’s Spirit and the capacity of new Christians to grow and lead.
    6. Revisit young churches. They made a point to return to encourage believers, provide further teaching, and confirm local leaders.
    7. Return to home base and report. They maintained accountability to their sending church in Antioch, sharing what God had done and reinforcing their connection to the wider body.

    A key event on the island of Cyprus marked a subtle but significant turning point. In Paphos, a sorcerer attempted to prevent the Roman governor, Sergius Paulus, from hearing the gospel. Saul, filled with the Holy Spirit, confronted the man and declared, “God is going to strike you with blindness for a while.” When this came to pass, the governor believed. From that moment on, the narrative account shifts; “Saul” is now referred to by his Roman name, “Paul,” and is consistently named before Barnabas, indicating a change in team leadership. Here we see the true character of Barnabas, the “encourager.” He showed no negative reaction, graciously accepting this new dynamic. It is often the finest test of great leaders that they can step aside without it meaning a thing to them, a powerful model of humility in service.

    At the conclusion of their journey, the apostles retraced their steps, visiting the fledgling churches they had planted. On these return visits, they focused on four essential tasks: they strengthened the disciples, provided further instruction in the Christian way, encouraged them to remain faithful despite hardship, and appointed elders to provide permanent local leadership for each new church.

    Their mission was an overwhelming success, proving that the gospel could take root and flourish in Gentile soil. However, this very success brought to the surface the first great theological challenge the young church would face: if Gentiles could be saved, did they first have to become Jews?

    3. The Defining Debate: Grace vs. Rules at the Jerusalem Council

    The meeting that took place in Jerusalem was far more than a dry administrative session; it was the church’s first great theological crisis. A group from Judea had arrived in Antioch teaching that salvation required faith in Jesus plus circumcision and adherence to the Mosaic Law. This ignited “lots of angry talking” and threatened the very heart of the gospel. The central question they faced was monumental: Can a person be good and law abiding enough to earn God’s favour, or must he simply admit his helplessness and humbly throw himself on God’s mercy and grace?

    The Apostle Peter stood before the assembly and presented a powerful, logical case based on his own experience. He argued that God himself had initiated outreach to the Gentiles and had verified His acceptance of them by giving them the Holy Spirit, just as He had to the Jewish believers. Peter’s stunning conclusion was that God “makes no distinction between Jews and Gentiles,” and that both groups are saved in the exact same way: “through the grace of the Lord Jesus.”

    Then, Paul and Barnabas stood up. As they recounted story after story of God’s miraculous work among the Gentiles on their journey, the angry talking ceased. The assembly fell silent. The undeniable facts of God’s activity had a calming effect, paving the way for wisdom. Into this quiet, another figure rose to speak: James, the biological brother of Jesus. His authority was unique. Nicknamed “Old Camel Knees” for his devotion to prayer and respected even by non-believers as a faithful observer of the Law, James was perfectly positioned to propose a resolution that all sides could respect.

    James wisely pulled together a consensus built on two foundational points:

    • No roadblocks to faith. He affirmed that salvation is by grace through faith alone. The church must not make it difficult for Gentiles to turn to God by requiring them to be circumcised or follow Jewish rituals. The core issue was settled on the side of grace.
    • No roadblocks to fellowship. For the sake of unity, however, James proposed that Gentile believers be considerate of their Jewish brothers and sisters. He asked them to abstain from food sacrificed to idols and from meat containing blood, not as requirements for salvation, but as practical acts of love. He chose these specific items because, as the source notes, Jews find idolatry and eating blood “especially repulsive,” and avoiding them would enable shared meals and community life.

    The final decision, sent by letter to the Gentile churches, was announced with a phrase that rings with divine and human harmony: “It seemed good to the Holy Spirit, and to us…”. The church had faced its first defining test and emerged unified. Armed with this clear, official, and Spirit-endorsed message of grace for all people, the stage was set for the next, even broader, phase of missionary work.

    4. The Gospel Moves West: The Holy Spirit’s New Direction

    Paul’s Second Missionary Journey began with a clear sense of purpose, but the Holy Spirit had a surprising change of plans. As Paul and his team attempted to travel into the province of Asia and then Bithynia, the Spirit explicitly prevented them. This divine course correction led them to the seaport of Troas, where Paul received a vision of a man from Macedonia begging, “Come over… and help us.” This “Macedonian Call” was a watershed moment, decisively turning the trajectory of the gospel westward, out of Asia and into the heart of Europe for the first time.

    The first church planted as a result of this westward expansion, in the Roman colony of Philippi, beautifully illustrated the gospel’s power to create a diverse and unified community out of the most unlikely people. In that congregation you had a well-to-do woman, a slave girl from the very bottom of society, and middle-class civil servants.

    Convert(s)Social & Background Significance
    LydiaA wealthy and influential businesswoman who dealt in purple cloth. The purple dye was so expensive that only Roman senators and the very wealthy could afford it.
    The Slave GirlA demon-possessed young woman exploited for fortune-telling. She occupied the lowest possible rung on the social ladder.
    The Roman Jailer & his familyA middle-class Roman citizen, a civil servant responsible for the city prison.

    In Corinth, Paul faced one of his greatest challenges. The city was infamous across the empire—”the most populated, wealthy, commercial-minded, and sex-obsessed city of eastern Europe.” Overwhelmed, Paul felt a deep sense of weakness and fear. But God provided for him, first through the partnership of His people—Silas and Timothy rejoined him, a financial gift arrived from the Philippians that freed him from tentmaking, and Crispus, the president of the synagogue, was converted. Then, at this crucial moment, Jesus appeared to Paul in a vision with a powerful message of encouragement, giving him three reasons not to be afraid and to stay:

    1. The Lord’s presence: “I am with you.”
    2. The Lord’s protection: “No one will attack you to hurt you.”
    3. The Lord’s people: “I have many people in this city.”

    This divine and human reassurance gave Paul the courage to remain in Corinth for a year and a half. From that difficult soil, one of the greatest and most gifted churches of the New Testament emerged.

    Through the clear guidance of the Holy Spirit, the obedience of apostles like Paul, and the unifying message of grace hammered out in Jerusalem, the gospel took root in the heart of the Roman Empire. This westward expansion set the stage for the faith’s continued proliferation, demonstrating that no culture was too foreign and no city was too corrupt for the love of Christ to transform it.

    Reflection and Discussion

    The story of the early church is a powerful reminder of how God can use unexpected circumstances, like persecution, to achieve His grand purposes. The inclusive, multi-ethnic model of the church at Antioch became the prototype for a global faith. That model was solidified by the Jerusalem Council’s definitive stand for salvation by grace, and it was propelled into the world by the undeniable guidance of the Holy Spirit. Together, these elements created an unstoppable, world-changing movement that continues to this day.

    Questions for Reflection

    1. The leadership team in Antioch was incredibly diverse. How does the diversity (or lack thereof) in our own church’s leadership and community reflect the “disturbingly glorious mix” that made Antioch so effective?
    2. The Jerusalem Council decided on “no roadblocks to faith, but no roadblocks to fellowship.” In what ways might we, even unintentionally, create unnecessary “roadblocks to faith” for people today? How can we better practice the “no roadblocks to fellowship” principle by showing consideration for others in our community?
    3. Paul and his team had a clear seven-point strategy for their mission. While our context is different, what principles from their strategy can we apply to how we share our faith with our community today?
    4. At a moment of fear and doubt in Corinth, Jesus told Paul, “I have many people in this city.” How does this promise encourage you when you think about sharing the gospel in a place that seems resistant or hostile to it?
    5. Peter argued that God “makes no distinction between Jews and Gentiles.” What social, cultural, or political distinctions do we sometimes make inside the church, and how can Peter’s argument challenge us to see everyone purely on the basis of faith in Jesus?
  • Payment or Present

    Payment or Present

    Your relationship with God is not a contract you must painstakingly fulfill, but a covenant He graciously initiates.

    The saying, “You get what you pay for,” resonates deeply with us, often feeling like an undeniable truth. It’s woven into the fabric of our society, shaping our expectations of fairness and merit. We strive for a world where effort equals reward, where good actions yield good outcomes, and where anything less feels inherently unjust. This perspective, born from our earthly experiences, often spills over into our spiritual lives, leading us to believe that our relationship with God is a transaction—a contract where we perform certain deeds in exchange for His favor.

    The story of Ashton and the R50 smart watch from Temu illustrates this human tendency. The allure of a seemingly incredible deal, only to be met with disappointment, leads to the resigned sigh, “You get what you pay for.” This sentiment, while practical in the marketplace, becomes a significant stumbling block when applied to our walk with God. We wonder if we have to earn God’s love, if our good deeds create a debt He must repay with blessings and eternal life. We may even feel frustrated when our efforts don’t seem to yield the expected results, questioning God’s fairness when He doesn’t hold up “His end of the bargain.”

    The Rich Young Ruler: A Quest for Payment

    In Matthew 19:16-22, we encounter a rich young man who embodies this very question: “Teacher, what good deed must I do to have eternal life?” His inquiry reveals a contractual mindset, a belief that eternal life is a commodity to be purchased through good works. Jesus, in His wisdom, challenges this notion by listing the commandments, seemingly setting a price for entry into the kingdom. The young man, confident in his outward adherence to the law, proudly declares, “All these I have kept. What do I still lack?”

    His response highlights a fundamental misunderstanding, a common human error. He believed he had fulfilled his part of the contract, that he had “paid” enough. Yet, Jesus’ ultimate instruction to sell all his possessions and follow Him exposed the true obstacle: his reliance on his own efforts and wealth, rather than on God’s grace. The young man’s sorrowful departure reveals the painful truth—he wasn’t willing to release his grip on what he believed he had earned.

    The disciples, too, struggled with this transactional thinking. Peter, ever the spokesman, voices their implicit contract: “See, we have left everything and followed you. What then will we have?” (Matthew 19:27). Their question, while understandable from a human perspective, underscores the deeply ingrained belief that there must be an equivalent return for their sacrifices.

    The Vineyard Parable: A Gift, Not a Wage

    Jesus then reframes the entire discussion with the parable of the workers in the vineyard (Matthew 20:1-16). This powerful story shatters the illusion of a merit-based relationship with God. The vineyard owner hires workers at different times of the day, yet at the end, pays them all the same wage—a denarius. The workers who bore the burden of the day and the scorching heat are furious, feeling cheated by the owner’s “unfair” generosity to those who worked for only an hour.

    This parable powerfully illustrates that God’s kingdom operates on a different economy—one of grace, not merit. The owner, representing God, asserts his right to be generous with what is his. He declares, “Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?” (Matthew 20:15).

    Our natural instinct screams, “More work equals more pay!” But in God’s kingdom, our “wage”—what we are truly owed—is not eternal life through our good deeds, but spiritual death due to our sin. Romans 3:23 reminds us, “For all have sinned and fall short of the glory of God,” and Romans 6:23 unequivocally states, “For the wages of sin is death.” Even our most righteous deeds, as Isaiah 64:6 vividly describes, are “like a polluted garment”—unclean and insufficient to earn God’s favor.

    The Gospel: A Present, Not a Payment

    The good news, the Gospel, is that God does not offer us a payment based on our works, but a present based on His boundless grace. Ephesians 2:8-9 beautifully articulates this truth: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”

    Your relationship with God is not a contract you must painstakingly fulfill, but a covenant He graciously initiates. A contract says, “If you do this, I’ll do this.” A covenant says, “I will.” God’s covenant with us, established through Jesus, is a promise to forgive our sins and restore our relationship with Him.

    This means you don’t have to work to earn God’s approval; in fact, you cannot earn it. God loves you right now, just as you are, as much as He ever has and as much as He ever will. Nothing you do or don’t do can make Him love you more or less. He is not a distant, unapproving father waiting for you to perform; He is a loving Father who runs towards you, full of mercy and compassion. As Romans 9:15 reminds us, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”

    Living from God’s Approval, Not For It

    The challenge then becomes, how do we stop “trying so hard” to earn something that has already been freely given? It’s a journey of actively dismantling the contractual mindset and embracing the covenantal truth. We are called to shift from working for God’s approval to working from God’s approval.

    This shift takes time and intentionality. It means recognizing the areas in your life where you still believe you need to “perform” for God’s love or favor. Perhaps it’s in a struggle with sin, where you feel you need a “holy week” before you can approach Him again. Or maybe it’s in your service, where you feel God owes you something for your efforts.

    The invitation is to identify these areas, acknowledge the underlying belief that you need to earn His love, and then intentionally offer those feelings back to God. Ask Him to help you truly grasp His unconditional acceptance and approval because of Jesus. Pray for the faith to believe that today, right now, you are loved and accepted.

    God has extended the ultimate gift: an eternal relationship with Him, not as a payment for your works, but as a present of His grace. Will you accept it?

    Reflect:

    1. Reflecting on “You Get What You Pay For”: In what areas of your life (relationships, work, personal goals) do you most strongly feel the pull of the “you get what you pay for” mentality? How does this mindset influence your expectations and actions?
    2. Examining Your Relationship with God: Can you identify any instances or ongoing patterns where you find yourself “working for God’s approval” rather than “working from God’s approval”? What specific thoughts or feelings arise when you consider this distinction?
    3. Understanding God’s Grace: The parable of the vineyard owner highlights God’s sovereignty and generosity. How does the idea that God chooses to be merciful and compassionate, regardless of our perceived “worth” or “work,” challenge your inherent sense of fairness?
    4. Accepting the Present: The devotional emphasizes that our relationship with God is a present, not a payment. What does it truly mean for you to “accept this present”? What might be preventing you from fully embracing this truth?
    5. Shifting Your Perspective: The devotional encourages us to identify areas where we are working for God’s approval and offer them back to Him. What is one specific area in your life right now where you can intentionally practice this shift, trusting in God’s already-given acceptance?

    Closing Prayer:

    Heavenly Father, we come before You acknowledging our human tendency to strive, to earn, and to believe that Your favor is something we must pay for. Forgive us for often approaching You with a contract in hand, rather than with open hearts ready to receive Your boundless grace. Help us, Lord, to truly grasp the profound truth that our relationship with You is a glorious present, freely given through Jesus. Unpack in our hearts the meaning of Your covenant, a promise of forgiveness and restoration that requires only our acceptance. Holy Spirit, reveal the areas in our lives where we are still working for Your approval, and empower us to instead work from the deep well of Your already-given love and acceptance. May we rest in the knowledge that nothing we do can make You love us more, and nothing we’ve done can make You love us less. Thank You for Your incredible generosity, for choosing to have mercy on us, and for the gift of eternal life through Christ. Amen.