Paul 16

 

 

Acts 15: 3-6                                     

The Church sent the delegates to Jerusalem and they stopped along the way in Phoenicia and Samaria to visit the believers.  They told them, much to everyone’s joy, that the Gentiles too, were being converted. 

When they arrived in Jerusalem, Barnabas and Paul were welcomed by the whole church, including the apostles and elders.  They reported everything God had done through them. 

But then some of the believers who belonged to the sect of the Pharisees stood up and insisted: “The Gentile converts must be circumcised and required to follow the law of Moses.” So the apostles and elders met together to resolve this issue.

We pick up the thread from where we left off, as we continue to consider the first ever church council, the Council of Jerusalem that took place as described in the 15^th chapter of the Acts of the Apostles in the year AD 48. It was at this Council, the Council of Jerusalem, that decisions were made which paved the way for the expansion of the Christian Church beyond the limitations of Judaism into the gentile world. To be clear, this small community of believers especially under Paul’s leadership was fast becoming an international church, where it was hoped by Paul that both Jews and gentile converts to Christianity could be treated equally.

In fact, when you think about it, looking back, if this equality had not been granted then the Christian Church would probably have remained a small and obscure Jewish sect. 

In the previous sermon, we heard the comments of the American Pastor, teacher and writer, John McArthur, who wrote:

They (that is many Jews) could not conceive those pagans (that is gentiles) could simply enter the church and immediately be on an equal basis with Jewish believers.  That seemed unfair to those (Jews) who had devoted their lives to keeping God’s Law.  They feared too, that in an increasingly gentile church, Jewish culture and influence would be lost.

If you think about it, the debate at the Council of Jerusalem, presented a very specific problem.  And the problem is not the familiar Jewish position that rejects Jesus’ status as the longed-for Messiah, or rejects Jesus as the unique Son of God and heir to the throne of David. Rather, I need to emphasise that in this instance we are referring to Jews who had become Christians, who had become believers. But these Jewish believers had become hostile towards the gentile converts to Christianity, those gentile Christians who would not be circumcised or would not commit to following the Jewish law; the law of Moses.

We can see this Jewish position very clearly if we turn to our reading at verse five where it says:

But then some of the believers, who belonged to the sect of the Pharisees, stood up and said, “The Gentile converts must be circumcised and required to follow the Law of Moses.”

Well now, that’s an interesting proposition, is it not?  After all, wasn’t Jesus a Jew? Didn’t he follow the law of Moses? As a Jew we know he certainly preached a first in the synagogue and at open air meetings, where we can be sure he’d be preaching to the crowds who in the main would be Jewish.  After all, wasn’t Jesus seen as the Messiah who would restore the throne of David and restore the Kingdom of Israel?  Which by any definition would mean the expulsion and the defeat of the Roman forces of occupation.  Jesus was a Jew who celebrated the Jewish religious feasts and occasions.  We Christians may talk of the Last Supper, but when Jesus and his disciples gathered to eat and drink in that upper room, we know also that they were celebrating the great Jewish festival and the Passover meal.

So, certainly, when the Christians who were also Jewish Pharisees insisted that, for all righteousness sake, the pagan or gentile converts should embrace the same religion and culture as Jesus, their declared Lord and Master there was a certain logic to what they were saying, surely?  But then who at this Council of Jerusalem was it who advocated for the Gentiles and opposed that point of view other than Peter and Paul? 

In any case we know that God had spoken to the believer Ananias, in Damascus and said:

Go, for Saul is my chosen instrument to take my message to the Gentiles and to Kings as well as to the people of Israel. (Acts 9:15)

Essentially, the Jews who counted themselves as Christians, as believers, (as Luke would have it) (in Acts) were saying that the gentile converts could not be saved without first adhering to the Jewish law. What they were arguing was that to be a true convert, a gentile had first to become a Jew before they could become a Christian otherwise, they would not be acceptable to the church or acceptable in the eyes of God.

But, if this were so, why, I ask, you would God want an anyone to become ‘the apostle to the gentiles,’ and why should he select Saul to be this apostle, particularly if Paul was going to say, as he did in his letter to the Romans, these words:

After all is God the god of the Jews only?  Isn’t he also the God of the Gentiles?  Of course he is.  There is only one God, and he makes people right with himself only by faith whether they are Jews or Gentiles. (Romans 3:29-30)

These words from Paul who himself was a Jew and yet Paul remained a Jew even though he argued that the ritual and the strict dietary requirements of the Jews and circumcision should not be obligatory or forced on Christian converts who were not Jews.

In fact, at the meeting under discussion today – the Council of Jerusalem, the apostle Peter also challenged the Judaizers, he challenged those wanted Christians to become Jews, he challenged then by saying:

So why are you now challenging God by burdening the gentile believers (disciples) with a yoke that neither we nor our ancestors were able to bear?  We believe that we are all saved the same way, by the undeserved grace of the Lord Jesus. (Acts 15:10)

It’s interesting, isn’t it, that the very laws that the Jews want the Christian converts to adhere to are, as Peter says, were ‘a yoke’ - in other words a burden, and a yoke, round the neck and shoulders that no Jew has ever been able to bear.

It’s not as though the law is bad—it is good to follow the Law, but just following the Law is not enough.  As Paul observed in his letter to the Romans, Jews should not conclude that they are better than others because, despite following the Law of Moses, the Jews, just like the Gentiles, still fall under the power of Sin. Paul said:

As the scripture says ‘No one is righteous not even one. (Romans 3:10)

Paul writes that no one can ever gain God’s favour by simply obeying the Law – the Law just shows how sinful we really are.  We cannot achieve salvation through our own efforts, so we really have nothing to boast about.

In fact, far from boasting about our good deeds, our sacrifices, we need only turn to God in our wretchedness, and to show humility when we come before God.  As stated in Psalm 51:

You do not desire a sacrifice or I would offer one.  You do not want a burnt offering.  The sacrifice you desire is a broken spirit. You will not reject a broken and repentant heart, O God. (51:16-17)

So, I come back to the claim made by some Christian Jews at the Council of Jerusalem – that claim that the Gentile converts must be circumcised and required to follow the Law of Moses.  Again, the argument could run if Jesus was a Jew, then Gentiles who convert to Christianity should also become Jews.  I’ve already mentioned too that the last supper was indeed the Jewish Passover meal that Jesus and his disciples were celebrating. 

But if we turn to the oldest of the four gospels, the Gospel of Mark, we can read these words:

As they were eating, Jesus took some bread and blessed it.  Then he broke it in pieces and gave it to the disciples saying, Take, it, for this is my body.  And he took a cup of wine and gave thanks to God for it.  He gave it to them and they all drank from it, and he said to them “this is my blood which confirms the new covenant between God and his people.  It is poured out as a sacrifice for many. (Mark 14: 22-24)

How can we read that, how can we understand these words, except to see in this ritual of bread and wine, that Christ himself so clearly said, the bread represented his body and the wine his blood, his body broken and his blood poured out in a sacrifice on the cross. And for those who will take him at his word and confess their sins they will be forgiven; they will die with Christ and share in his resurrection to everlasting life. This is the New Covenant.

What can we say about the Old Covenant except to say that it was the Jewish a sacrificial system involving sacrifices that needed to be constantly repeated for the forgiveness of sins. But now the Old Covenant replaced by the New Covenant, no longer exclusively for the Jews but for all the people of the world.  This is the Good News, as we know, and it is expressed beautifully in the Gospel of John, 3:16

For God so loved the world that he gave his one only begotten Son that whoever believed in him should not perish but have everlasting life

We give the last word to Paul who in his letter to the Galatians wrote:

There is no longer Jew or Gentile, slave or free, male and female.  For you are all one in Christ Jesus.   (3: 28)

 

Paul 15

Acts 15:1-2                                 

While Paul and Barnabas were at Antioch of Syria, some men from Judea arrived and began to teach the believers: “Unless you are circumcised as required by the law of Moses, you cannot be saved.” Paul and Barnabas disagreed with them, arguing vehemently. Finally, the church decided to send Paul and Barnabas to Jerusalem, accompanied by some local believers, to talk to the apostles and elders about this question.

Almost from the start, the church was obliged to define its beliefs, its doctrines – what its correct practice should be.  And right at the heart of the authentic church that is from where the beliefs should come from, right at the heart of the authentic church is of course the Bible.

Amongst Christians then, as now, the Bible is seen as the word of God the word of God as set down in the old and new testaments written by men inspired by God.

The Bible has a complicated history, but once the Christian church started to gather together its own scriptural writings – particularly those books of the New Testament, there had to be agreement about what was to be included and what was not. What books to keep and what books to leave out.

If this hadn’t been done through the underpinning authority of the Church, you could imagine how confusion and disputation could and would arise through constant challenges to orthodoxy.  Although dogma is not a popular word these days, both dogma and orthodoxy were in fact essential to maintain unity and to keep the church on the straight and narrow and away from division and away from heresy. That’s the blunt but simple truth.

So, to protect the scriptures of the Christian church, two great gatherings were held in the 4^th century – the Council of Hippo in 393 and the Council of Carthage in 397.  The final decisions about which texts should be included in the New Testament were made there, and as the scholars say “the canon was closed.”   To be quite honest, that is a slight simplification, and there have been constant developments about the meaning and translation of the texts, and the books included and left out, but the overall point still stands.

So, as we know, throughout history the church has been faced with internal conflicts about which beliefs and behaviors are considered ‘correct’ or ‘orthodox.  To resolve these dilemmas and theological conflicts the church authorities took to holding these high-level meeting known as councils.  Many of you will have heard of the Council of Nicaea which met in 325 and ruled on the divinity of Christ – the Council declaring that Christ was co-eternal with the Father as it says in the Gospel of John, he was with God in the beginning.  And at a further council, the Council of Chalcedon, further distinctions were made and it became dogma that Christ’s nature was at once fully human and fully divine.

You might wonder where all this history is actually leading to!

Well, we’re going to focus on yet another council, one that met much earlier in the story of the church - in fact almost to the beginning of the Church, in Jerusalem sometime around AD 48.

It was there, in Jerusalem, that the first Church Council took place, and there’s no prizes for guessing that it’s the one known as the Council of Jerusalem.  Decisions made there paved the way for the expansion of the Christian Church to become a church where both Jews and the gentile converts were treated equally. The account of the Council of Jerusalem begins in chapter 15 of the Acts of the Apostles.  But before we go there, we need to give the story a bit of context, of how it came about in the first place.

In the previous chapter, Acts 14, we have that story of Paul and Barnabas returning to the church in Antioch, Syria, after their epic journey of evangelism and church-planting throughout Cyprus and the region of Galatia. Travelling between 46 and 48 AD, these men covered a distance of around 1400 miles.

A successful mission indeed it was, but it had also been a journey fraught with violence and much hardship.  A journey which finally brought Paul and Barnabas back to Antioch in Syria, where they were joyfully received.  They brought such good news – of the successful recruitment of new converts, former pagans and Jews who were joining the infant Christian church at those cities of Pisidian Antioch, Iconium, Lystra and Derbe and in Cyprus.

Of that return to Antioch, Syria, we have in the Acts of the Apostles, this report:

And when they were come and gathered to the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the gentiles.  And there they bode long time with the disciples [14: 27-28]

One can imagine such a return for Paul and Barnabas, the achievements, a sense of success, of optimism; perhaps a quiet satisfaction.  No doubt also a certain fatigue and travel weariness. 

In the very next verse though, we discover that such moments of elevation and hopefulness became tinged also with another reality, a hard reality.

And this was that the setting up of the Christian Church and the growing conversion and integration of the gentiles into its ranks amongst the Jews was not going to be straightforward.  Paul and Barnabas had already met great opposition from the Jews in the synagogues of Pisidian Antioch and in Iconium and in Lystra -    where Paul had been stoned and left for dead.

But here they are now, back in that church of Antioch Syria, back to the same place, with the same congregation that had fasted and prayed and laid hands on them before sending them out on that first missionary journey. Good news, but also news of a disturbing message seemingly coming out from the Jerusalem church: We read in Acts 15: 1

And certain men which came down from Judea taught the brethren and said except ye be circumscribed after the manner of Moses, you cannot be saved.

So certainly, joy and hope from the successful missionary work, but now these teachers from Judea obviously men of some influence, were now demanding that if the new converts want to accept God and be saved, they must effectively become Jews. Clearly such teaching had a great effect on the Church in Antioch.

I would say this message, this teaching, brought about a devastating and demoralising effect. I think it is important at this stage to remember that Paul had a very clear and sharp position on this question of circumcision and Judaism.  In his letter to the Romans (11:13) Paul had written:

I am saying all this especially for you gentiles, God has appointed me as the apostle to the gentiles – I stress this now.

In the NLT translation, we have Paul saying ‘I stress this now;’ in the KJV the translation reads ‘I magnify my office’ – it means the same thing.

Paul, amongst other things, was saying that it was perfectly legitimate to remain a gentile and to not become a Jew in order to be saved by faith in Christ.  And remember that not only was Paul a Jew but throughout his life he remained a Jew.

But we are to be left in no doubt of the felt anger and upheaval that the Antioch church was going through when this unwelcome message was received. Thus, in the Acts of the Apostles 15:2 we read.

When therefore Paul and Barnabas had no small discussion and disputation with them, they determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the apostles and elders about this question [Acts 15:2]

You may recall a few minutes ago how I spoke about the first Church Council; it took place between the years AD 48-50 and of course as we finish at the second verse of chapter 15, that describes the event that begins to unfold as we move further along in to the chapter.  But for now, I’ll close with a couple of important points.

Firstly, a church is usually corrupted from the inside, by false teachers and false doctrines.  Such teachers are the wolves that get into the sheep pen that Jesus talks about in the Gospel of John.  In Paul and Barnabas, we see the strength of their leadership, their stewarding, their shepherding of the flock, their readiness to take on those who had no real authority and yet managed to sow disquiet and dissension at the church in Antioch. 

The second and final point I’d like to make is that it was probably because of Paul’s success in recruiting gentiles into what had been a mainly Jewish community, the early Christian Church, that brought things to boiling point. The matter must have been simmering for a while, because we read back in chapter 10 of the Acts of the Apostles of Peter’s visit to the house of the centurion Cornelius at Caesarea.  In the company of Cornelius and his household, Peter preached powerfully and the Holy Spirit fell upon those present, fell upon those of the house hold of Cornelius. On hearing this account from Peter, the apostles and the disciples said:

Then hath God also to the gentiles granted repentance unto life.  [Acts 11:18]

 But as John MacArthur wrote in his commentary on the Acts of the Apostles

They (that is, many Jews) could not conceive that pagans could simply enter the church and immediately be on an equal basis with Jewish believers.  That seemed unfair to those who had devoted their lives to keeping God’s law.  They feared too, that in an increasingly gentile church, Jewish culture, traditions, and influence would be lost. 

 There we must leave the Council of Jerusalem. In my next sermon we see the resolution of the claim that the Gentile converts should be circumcised and made to follow the Law of Moses.

Paul 14

 

Acts 14:23-27

And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.

And after they had passed throughout Pisidia, they came to Pamphylia.

And when they had preached the word in Perga, they went down into Attalia:

And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.

And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles

Now, we come to the end of Paul’s first missionary journey which he undertook with the apostle, Barnabas and so we now pick up our previous text from the Acts of the Apostles (14:23):

And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord on whom they believed.

 

We will recall that what this text really tells us that these prayers with fasting, and this ordination of elders in every church, was really, the culmination of Paul’s first missionary journey and that that first missionary journey was undertaken between the years 46-48 AD and that missionary work was centred in Galatia, in the south of that country known then as Asia Minor, and now is modern day Turkey.

Again, I remind you that Paul and Barnabas preached in those Galatian cities or towns known as Antioch, Iconium, Lystra, Derbe and finally Perga.  From Derbe they retraced their steps, visiting once again, Lystra, Iconium and Antioch. And this they did to strengthen and consolidate the fledgling churches that their work led by the Holy Spirit had created.  We really should be impressed by the scale of this achievement, we should be impressed by the power, and the clarity of Paul’s teaching that brought a leadership to those cities that could be trusted to continue with the development of those new churches that he planted.

We might pause for a while to consider again the courage and audacity of Paul and Barnabas and no doubt the courage of the followers who would have been part of their entourage. And now we see Paul and Barnabas on the homeward journey returning enroute to those cities where they had met such opposition, and where in Lystra Paul had nearly lost his life.  I used that word ‘entourage’ which of course you could say would have been the support group, perhaps just a handful of followers accompanying Paul and Barnabas, some joining, and perhaps some leaving as they traveled on their way; loyal supporters.

One such loyal supporter, it seems, was a young man named Timothy.  Timothy we will meet again as we continue our reading journey through the Acts of the Apostles.  We know that Timothy had been with Paul at this time in Galatia because Paul has mentioned it, in his Second Letter to Timothy 3: 10-11. Paul wrote:

But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, persecutions, afflictions which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me.

In this letter to Timothy, we have this very relevant reminder of that life-or-death struggle to establish the churches of Galatia.  It would have been easy, especially after the stoning at Lystra for Paul and Barnabas to just have slipped out of the country and then to have declared the mission a success and to have gone back to their mother church in Syria and to have rested on their laurels, so to speak, and simply to have recounted the mission thus far and simply to declared that mission a success.  We can easily see that such a report may well have been sufficient to the ears of the Syrian church in Antioch.  But what in fact Paul and Barnabas knew and understood was that that work was incomplete, that work was by no means finished.  And because that work was unfinished, they knew that despite all the previous violence and hostility in those cities, those towns and cities would have to be re-visited and the mission continued, the killers and the hostile Jewish communities were still there and we can be certain that they had not changed their minds about Paul. Still, there were now these new churches and the leaders of these churches in those cities who now needed support, they needed encouragement, they needed inspiration.

What enormous pressure these new leaders must have been under, converts, indeed they were, but to be sure they would lack experience and could still be vulnerable in the face of all that opposition, opposition from all quarters, from the Jews, from the gentiles, and from false opportunist teaching and corrupt doctrine.

It is one thing to become a Christian convert in the first flush of inspiration, in that first flush of enthusiasm, but to prevail, to continue in the faith in the face of a hostile local community, in the face of adversity is quite another matter.

I mean, we really do have to understand how important sound doctrine is. How important the essential Christian doctrine is to the survival of any church. What is the point of belonging to a church that won’t even stand up for its Christian beliefs?  What use is a church that falters and changes course according to the whims and pressures of society and will not even stand up for its own central teachings?  Again, in the second letter to Timothy, Paul made precisely that point. Paul said to Timothy “But thou hast fully known my doctrine.”

The doctrine, the preaching of the church was paramount to Paul and so he gave this warning to Timothy when he said:

For the time will come when they will not endure sound doctrine, but after their own lusts shall they keep to themselves teachers having itching ears. (2:4:3)

In other words, Paul was saying that firm and challenging Christian doctrine will always lead others to seek an easier, softer line that will ultimately lead them astray, lead them on to that path of destruction. There are always preachers and opportunists, careerists who want an easy life, those kinds of people who are ready to take advantage of weakness, and gullibility. Therefore, there is always the need, the need to clarify the theology and strengthen those doctrines that are the very foundation of the church. And apart from this, Paul knew that other pressures would come to bear on that young leadership in his churches: intimidation, exclusion, ostracism such prevailing conditions creating a situation that demands that courage, conviction, and faith should come to the fore. The temptation to give in and weaken had to be resisted.

I think that this steeling of oneself and being prepared to tough it out is dramatically and inspirationally addressed in another of Paul’s letters; his Letter to the Ephesians where he tells the Christians to put on the armour of God. The armour of God. Paul wrote:

Finally my brethren, be strong in the Lord, and in the power of his might.  Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.  For we wrestle not against flesh and blood but against Principalities, against Powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. (6: 10 -12)

When we think now, of the gravity of that undertaking – that bringing to birth of the infant churches in that country in Galatia – surrounded by dangers and enemies on all sides, we cannot but feel that the exhortation to put on the whole armour of God would be wholly appropriate to those converts too, to those churchmen who were to be its leadership and its guardians.  And so, we are left in no doubt about that weight of responsibility that was laid upon the shoulders of that new leadership in those Galatian churches

And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. (14: 23)

Now as we get ever closer to the end of Paul’s first missionary journey, between those years of 46-48 AD, an epic adventure covering 1,400 miles, we now find Paul and Barnabas preparing to leave for home.  Again, we find in this text of Luke’s (the author of the Acts of the Apostles), that economy of words:

And after they had passed throughout Pisidia, they came to Pamphylia. And when they had preached the word in Perga, they went down into Attalia: And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. (24:26)

They then sailed home to Antioch, they arriving at the church from which they had been sent. There arrived they informed the elders and the congregation of the success that they had experienced in Cyprus, in Antioch Pisidia, in Iconium, in Lystra and in Derbe and lastly in Perga.

And now I refer once again to that economy of words that just seems to have skimmed over the hardships of that journey, of that missionary journey that they had just made. And so, I remind you once again; was a journey that covered 1,400 miles between those years of 46-48 AD. That hostility and the violence that almost cost Paul his life in Lystra, and notwithstanding that, that journey, that homeward journey that involved once again, that crossing of the Taurus range of mountains, before they could return to Perga where Paul and Barnabas then preached. And then continuing though Pamphylia till they came to the sea port of Attalia before embarking onboard a ship for their home church in Antioch Syria. Remember that there were two Antiochs, one in Asia Minor (now Turkey) that is Galatia and the other Antioch was in Syria.

Let’s just reconsider those mountains that just had to be crossed on the outward and return legs of that journey. William Barclay wrote that the Taurus range of mountains was ‘one of the hardest roads in Asia Minor, a road which was also notorious for robbers and brigands.’ ‘They were setting out’ wrote Barclay, ‘on one of the most dangerous of journeys.’ If that wasn’t challenging enough, let me remind you of that place name, Galatia- that was the area or region where Paul planted his churches on that mission. That is why we have that letter of Paul’s, that Letter to the Galatians and that letter can also be found in our New Testament. Why I mention this is because Paul wrote these words to his churches in Galatia:

Ye know how through infirmity of the flesh I preached the gospel unto you at the first. (4:13)

What Paul meant in that letter was that when he first arrived in Galatia, and preached at Antioch, preached at Iconium, and preached at Lystra, he was quite ill. He was as Paul said, ‘preaching through the infirmity of the flesh.’ We are told that the oldest tradition is that despite suffering the ravages of Malaria when Paul first met the people of Galatia, he nevertheless preached to them. All of this added to the difficulties of his missionary work not to mention that dangerous and arduous journey over the mountain ranges which would have tested the strongest and fittest men and women let alone someone trying to cope with the effects of malaria.

Now we come to the point where Paul and Barnabas crossing the sea on their homeward journey, finally arrive at their church in Antioch, Syria; they arrive in triumph. But what kind of triumph would that have been? Certainly not the vainglorious revelling of the returning Roman conquering hero, but a triumph altogether different. That triumph was to be found in the completion of the work mentioned in our text (14;26). Work commended or recommended as the texts says, recommended to the grace of God. It was the work that was entrusted to Paul and Barnabas, by the congregation so that by God’s grace it should be completed and of course it was.

But really what was the triumph at the heart of all this, what really and truly was all the joy and excitement about? Yes, it was about the spreading of the churches, but more than that, much more than that it was significant, that more and more gentiles were being won to the message that Jesus was not only the long-awaited Jewish messiah of Bible prophecy, but even more than that. Jesus had opened the door of faith and salvation to the gentiles, and that the God of Israel, that God of Abraham, Isaac, and Jacob, was no longer the preserve of one small nation, Israel, but rather now the door was flung open to anyone who would believe and repent on the Lord Jesus Christ as the Son of God.

And so, this return to that Church in Antioch, Syria, and the report of Paul and Barnabas gave witness to that movement, that working of the Holy Spirit that was alive in the world, working through Paul who had indeed proclaimed himself to be the ‘apostle to the gentiles.’ This not to say that such work had not been carried out before at the hands of other apostles. Of course, it had! Notably by the apostles Peter and Philip. But it’s also true to say that Paul’s work and his writings, and his letters would eventually come to eclipse the work of any other church leader of the first century in developing and laying down the foundations of the Christian church. Out of the twenty-seven books of the New Testament fourteen of them are written by Paul.

The Acts of the Apostles, as you know, was written by Luke. Paul, despite his achievements and his favour with God was after all just a man. We will recall that he said as much himself, he said the same thing to that somewhat bemused pagan crowd in Lystra, he said that he was no different in like respects to any one of them. What we can say though, without fear of contradiction is that the story of Pau's life remains an inspiring testimony to others today, to others who would wish to serve God. Who knows what plans the Lord God may have for any one of us, or what work we may do for him, however great or humble? God was with Paul, we know that, because God had spoken with the disciple Ananias all those years ago in Damascus and God had told Ananias that Paul was a chosen vessel and that He, that is God, had chosen Paul to bear his name to bear the name of Christ before the gentiles and kings and the children of Israel. Let us give thanks that he, Paul, did exactly that, faithfully.