Untitled Sermon (2)

I have good news… and I have bad news. Anyone ever said that to you? Few things inspire such a polarized or ambivalent reaction within me. You think, “Oh great! Something wonderful has happened, things are going to start looking up.” Yet at the same time you worry if the bad news will totally counteract the good. It’s a zero-sum game. Though you win, the bad counterbalances it so it feels like you lose. It’s a Pyrrhic victory if you will. Here are some rather comical good news, bad news situations:

So, a platoon of soldiers had been hiking through dense jungle for over a week. One day, the Lieutenant in charge orders everyone to stop. He says “Alright men, I have good news and bad news. Good news is today we are changing our underwear.” The men cheer. “Bad news is… Peterson, you change with Johnson, Parker, you change with Brown, Brown, you change with O’Neil...”

How about this one: So, one friend walks up to another trusted friend of many years. This trusted friend is quite wealthy. So, the first guy says, “Hey, can I borrow your Ferrari to show off in front of this girl I like?” The wealthy friend says, “Sure man! Go get her! Just be careful with the car.” And he hands off the keys. A couple hours later the guy comes back to the wealthy friend and says, “I have good news and bad news. Which do you want first?” Wealthy friend replies, “Hit me with the good news…” Dude says, “Turns out, the airbags in your car work perfectly….”

Sometimes, it can be a bit more serious than these jokes though…

In our series through Acts, today we will cover the first 21 verses in . The good news is… Gentiles can be a part of the family of God. The bad new is… the church, made up mostly of Jews, doesn’t know how to accept them.

So, if you haven’t been with us or have forgotten what’s happened so far in Acts to get us to chapter 15, here’s briefly where we’ve been. In Jesus ascends to heaven after telling the apostles that they will receive the Holy Spirit and need to go to the ends of the earth to be his witness. In chapter 2 they receive the outpouring of the Holy Spirit which becomes the mark of inclusion in the family of God along with baptism and faith in Jesus Christ. Then lots more stuff happens in Jerusalem, Judea, and Samaria. Christians are persecuted, but with the persecution comes new churches all over the world. Saul meets Jesus on the road to Damascus and becomes a Christian, more stuff happens, the first apostle is martyred, and Paul and Barnabas are sent out from Jerusalem on their first missionary journey and they end up in Syrian Antioch where they stay a long time with the believers there.

Now turn with me to starting in verse 1:

Certain people came down from Judea to Antioch and were teaching the believers: “Unless you are circumcised, according to the custom taught by Moses, you cannot be saved.” 2 This brought Paul and Barnabas into sharp dispute and debate with them. So Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question.

3 The church sent them on their way, and as they traveled through Phoenicia and Samaria, they told how the Gentiles had been converted. This news made all the believers very glad. 4 When they came to Jerusalem, they were welcomed by the church and the apostles and elders, to whom they reported everything God had done through them. 5 Then some of the believers who belonged to the party of the Pharisees stood up and said, “The Gentiles must be circumcised and required to keep the law of Moses.”

So, here’s the question that is arising as the gospel makes its way out of strict Judaism and among the Gentiles, i.e., you and me. For the Jew, their understanding was they were the called, appointed, covenant community of faith. That point of view was correct. They were called. God comes to Abram and says, “I will, from you, create a people of my own possession. I’m going to call you out and you will be my people.”

Gentiles who wanted to worship the one true God would go through the process of complete obedience to the moral and ritual law of Moses, which meant they were to be physically circumcised and that they were to obey all of the ritual law on top of the moral law. So moral law, think Ten Commandments. Ritual law included the intense purity laws (like what you could and couldn’t eat, wear, do, etc.) and the physical marker of circumcision. Before you could worship you must be declared ritually clean and pure.

The argument being made in Antioch was that these Gentiles were not really saved, because in order to become Christians they must first become Jews. Well, Paul is not having it. So, Paul and Barnabas, according to the text, made no little dissension with these brothers, which means there’s a bit of a blowout. They argue and debate, and that leads to what in Christian history is called the Jerusalem Council.

The argument being made in Antioch, a church that is primarily made up of Gentiles, was that these Gentiles were not really saved, because in order to become Christians they must first become Jews. Well, Paul is not having it. So, Paul and Barnabas, according to the text, made no little dissension with these brothers, which means there’s a bit of a blowout. They argue and debate, and that leads to what in Christian history is called the Jerusalem Council.

So, they go back to Jerusalem. Remember we’re in Antioch. Now we go back to Jerusalem. We meet with the apostles and the elders, and we’re trying to get to the bottom of two main questions. The Jerusalem Council deals with these two main questions:

The argument being made in Antioch, a church that is primarily made up of Gentiles, was that these Gentiles were not really saved, because in order to become Christians they must first become Jews. Well, Paul is not having it. So, Paul and Barnabas, according to the text, made no little dissension with these brothers, which means there’s a bit of a blowout. They argue and debate, and that leads to what in Christian history is called the Jerusalem Council.

So, they go back to Jerusalem. Remember we’re in Antioch. Now we go back to Jerusalem. We meet with the apostles and the elders, and we’re trying to get to the bottom of two main questions. The Jerusalem Council deals with these two main questions:

Question 1: Is there anything we must do for salvation on top of faith in Jesus alone? Do we need to add anything to Christ’s work in order to be saved? Do the Gentiles first have to obey the ritual law and become Jews? Or… in other words, is grace sufficient for salvation? Ok, that’s question one. The second comes out of the first.

So, they go back to Jerusalem. Remember we’re in Antioch. Now we go back to Jerusalem. We meet with the apostles and the elders, and we’re trying to get to the bottom of two main questions. The Jerusalem Council deals with these two main questions:

Question 1: Is there anything we must do for salvation on top of faith in Jesus alone? Do we need to add anything to Christ’s work in order to be saved? Do the Gentiles first have to obey the ritual law and become Jews? Or… in other words, is grace sufficient for salvation? Ok, that’s question one. The second comes out of the first.

Question 2: If the Gentiles don’t have to become ritualistically Jews, then how are we, Jews, supposed to fellowship with them? What I mean by that is if one of you sees something as a freedom of yours and another one sees that same thing as something that defiles you, how are we ever to have fellowship with one another? “And if they don’t get their bacon out of the house, how are we supposed to table together? How are we supposed to do life together?” Or… in other words, how do we live life with believers who are not like us?

Question 2: If the Gentiles don’t have to become ritualistically Jews, then how are we, Jews, supposed to fellowship with them? What I mean by that is if one of you sees something as a freedom of yours and another one sees that same thing as something that defiles you, how are we ever to have fellowship with one another? “And if they don’t get their bacon out of the house, how are we supposed to table together? How are we supposed to do life together?” Or… in other words, how do we live life with believers who are not like us? Those are the questions at stake. From there, we go to the debate. Let’s pick it up in verse 6.

Question 2: If the Gentiles don’t have to become ritualistically Jews, then how are we, Jews, supposed to fellowship with them? What I mean by that is if one of you sees something as a freedom of yours and another one sees that same thing as something that defiles you, how are we ever to have fellowship with one another? “And if they don’t get their bacon out of the house, how are we supposed to table together? How are we supposed to do life together?” Or… in other words, how do we live life with believers who are not like us?

Those are the questions at stake. From there, we go to the debate. Let’s pick it up in verse 6.

The apostles and elders met to consider this question. 7 After much discussion, Peter got up and addressed them: “Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe. 8 God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. 9 He did not discriminate between us and them, for he purified their hearts by faith.

So faith is what he used to cleanse their hearts. Verse 10: “Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? 11 No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are.” So here Peter answers the first question: Is grace sufficient for salvation?

The apostles and elders met to consider this question. 7 After much discussion, Peter got up and addressed them: “Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe. 8 God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. 9 He did not discriminate between us and them, for he purified their hearts by faith.

So faith is what he used to cleanse their hearts. Verse 10: “Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? 11 No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are.” So here Peter answers the first question: Is grace sufficient for salvation?

Do the Gentiles have to become, ritualistically, Jews? Do they have to go through all of these purification and initiation rites?

When I lived in Williamson Hall we had a ritual called creeking. I was not the initiate this time, but was involved in the process. When a guy gets engaged, it was common practice to catch him by surprise, carry him down to Turkey Creek, strip him of his clothes, throw him in the Creek and run away. It’s called creeking and normally happened in the middle of the night.

I’ve been through two initiation rites in my life. One more comical than the other. The first was when I became a member of the order of the arrow. That’s this secret society within the boy scouts of America that is dedicated to service and excellence in leadership. It’s kind of intense. To get in you have to go through what’s called an ordeal. It’s a three-day thing where you take a vow of silence and scant food. They wake you up at ungodly times at night in order to attend certain secret meetings and you get one meal a day of like a granola bar and apple. Eventually if you make it through, you’re given the secret password in order to get into meetings.

Do the Gentiles have to become, ritualistically, Jews? Do they have to go through all of these purification and initiation rites?

That’s the question… in order to be part of the family of God, do these new Gentile Christians have to go follow the ritualistic law. Personally, I’d rather be creeked than give up bacon or lose uh… well, I’d rather be creeked.

The other was in the dorms. I was not the initiate this time, but was involved in the process. When a guy gets engaged, it was common practice to catch him by surprise, carry him down to Turkey Creek, strip him of his clothes, throw him in the Creek and run away. It’s called creeking and normally happened in the middle of the night (TELL CREEKING LUKE PROCTOR STORY)

I’ve been through two initiation rites in my life. One more comical than the other. The first was when I became a member of the order of the arrow. That’s this secret society within the boy scouts of America that is dedicated to service and excellence in leadership. It’s kind of intense. To get in you have to go through what’s called an ordeal. It’s a three-day thing where you take a vow of silence and scant food. They wake you up at ungodly times at night in order to attend certain secret meetings and you get one meal a day of like a granola bar and apple. Eventually if you make it through, you’re given the secret password in order to get into meetings.

That’s the question… in order to be part of the family of God, do these new Gentile Christians have to go follow the ritualistic law. Personally, I’d rather be creeked than give up bacon or lose uh… well, I’d rather be creeked.

In short, Peter’s answer is, NO! No ritual necessary. Peter’s first argument is Cornelius, back in Acts, chapter 10, if you were here… In Acts, chapter 10, Peter goes to Cornelius’ house. Cornelius is a commanding officer in the Italian Cohort. He’s some sort of “special forces” Italian general. Not to be trifled with, if you will. Peter goes and preaches the gospel, and the Holy Spirit falls, and they were saved.

The other was in the dorms. I was not the initiate this time, but was involved in the process. When a guy gets engaged, it was common practice to catch him by surprise, carry him down to Turkey Creek, strip him of his clothes, throw him in the Creek and run away. It’s called creeking and normally happened in the middle of the night (TELL CREEKING LUKE PROCTOR STORY)

That’s the question… in order to be part of the family of God, do these new Gentile Christians have to go follow the ritualistic law. Personally, I’d rather be creeked than give up bacon or lose uh… well, I’d rather be creeked.

Peter’s argument right out of the gate was, “Hey, there wasn’t anything ritualistic going on at Cornelius’ house when the Holy Spirit of God fell and saved them. I didn’t go and say, ’All right, Cornelius. Here’s what you have to do. You have to be circumcised. You have to get that ham out of the oven. And brother, from now on, that filet had better be well done or there’s no part for you in the kingdom.’ I simply preached Jesus crucified. The Holy Spirit fell, looked upon Cornelius’ heart, and by faith in grace Cornelius and his family were saved.”

In short, Peter’s answer is, NO! No ritual necessary. Peter’s first argument is Cornelius, back in Acts, chapter 10, if you were here… In Acts, chapter 10, Peter goes to Cornelius’ house. Cornelius is a commanding officer in the Italian Cohort. He’s some sort of “special forces” Italian general. Not to be trifled with, if you will. Peter goes and preaches the gospel, and the Holy Spirit falls, and they were saved.

His second argument was like, “Brothers, are we really asking these Gentiles to do what the Jews have not been able to do?” That’s his argument. The first argument was, “There was nothing ritualistic going on when Cornelius got saved. It wasn’t adherence to the Mosaic law that saved Cornelius; it was faith in God’s grace.” His second argument was, “Brothers, we haven’t been able to keep this law. Our fathers weren’t able to keep this law. Are we really going to ask them to do something that we have never been able to do?”

In short, Peter’s answer is, NO! No ritual necessary. Peter’s first argument is Cornelius, back in Acts, chapter 10, if you were here… In Acts, chapter 10, Peter goes to Cornelius’ house. Cornelius is a commanding officer in the Italian Cohort. He’s some sort of “special forces” Italian general. Not to be trifled with, if you will. Peter goes and preaches the gospel, and the Holy Spirit falls, and they were saved.

Peter’s argument right out of the gate was, “Hey, there wasn’t anything ritualistic going on at Cornelius’ house when the Holy Spirit of God fell and saved them. I didn’t go and say, ’All right, Cornelius. Here’s what you have to do. You have to be circumcised. You have to get that ham out of the oven. And brother, from now on, that filet had better be well done or there’s no part for you in the kingdom.’ I simply preached Jesus crucified. The Holy Spirit fell, looked upon Cornelius’ heart, and by faith in grace Cornelius and his family were saved.”

I remember, in the 7th grade my geometry teacher, Mr. White, was the basketball coach. He took one geometry class in college… that was it. He would copy a complex geometrical proof from the textbook up on the board and call on me to do it. I would get up and try it and if I didn’t know how, he couldn’t help me. If I did know how, he didn’t ever know if I was right or not. He’d often ask the smartest girl in our class, Kristen, if he was teaching the concepts right. We all thought, “Mr. White, can you really ask us to do something that you, the authority on the matter, have never been able to do???”

Peter’s argument right out of the gate was, “Hey, there wasn’t anything ritualistic going on at Cornelius’ house when the Holy Spirit of God fell and saved them. I didn’t go and say, ’All right, Cornelius. Here’s what you have to do. You have to be circumcised. You have to get that ham out of the oven. And brother, from now on, that filet had better be well done or there’s no part for you in the kingdom.’ I simply preached Jesus crucified. The Holy Spirit fell, looked upon Cornelius’ heart, and by faith in grace Cornelius and his family were saved.”

His second argument was like, “Brothers, are we really asking these Gentiles to do what the Jews have not been able to do?” That’s his argument. The first argument was, “There was nothing ritualistic going on when Cornelius got saved. It wasn’t adherence to the Mosaic law that saved Cornelius; it was faith in God’s grace.” His second argument was, “Brothers, we haven’t been able to keep this law. Our fathers weren’t able to keep this law. Are we really going to ask them to do something that we have never been able to do?”

Listen, the point of the Law was not that it might save us, but that we would realize we cannot save ourselves. Ever lied? Yep. Ever coveted? Yep. Ever talked back to mom and pop? Yep. Ever murdered anyone? No, but I’ve felt the urge… don’t judge me. I’ve never killed anyone, but I’ve thought, “If I could just punch him in the throat repeatedly, if God would give me that grace…” Which the NT equates with murder… You get the point.

I remember, in the 7th grade my geometry teacher, Mr. White, was the basketball coach. He took one geometry class in college… that was it. He would copy a complex geometrical proof from the textbook up on the board and call on me to do it. I would get up and try it and if I didn’t know how, he couldn’t help me. If I did know how, he didn’t ever know if I was right or not. He’d often ask the smartest girl in our class, Kristen, if he was teaching the concepts right. We all thought, “Mr. White, can you really ask us to do something that you, the authority on the matter, have never been able to do???”

I’m guilty of them all and you’re guilty of them all. In the only test that matters around the moral law you fail, and you fail because it’s designed for you to fail. It was never meant that by them you might be saved but rather that by them you would understand you need to be saved. The ritual law is no different. It’s too strict. You can’t. There’s good news in that there is a righteousness that supersedes the righteousness of the Pharisees and supersedes the righteousness you’re capable of, namely the righteousness of Christ.

Listen, the point of the Law was not that it might save us, but that we would realize we cannot save ourselves. Ever lied? Yep. Ever coveted? Yep. Ever talked back to mom and pop? Yep. Ever murdered anyone? No, but I’ve felt the urge… don’t judge me. I’ve never killed anyone, but I’ve thought, “If I could just punch him in the throat repeatedly, if God would give me that grace…” Which the NT equates with murder… You get the point.

So Peter’s argument is, “Hey listen, our fathers couldn’t do this. We haven’t been able to do this. The point of the gospel message is that God has done it for us in Christ.” Then his last argument is that Cornelius was saved by faith, that God saw his heart and Cornelius put faith in God’s grace. Peter’s argument is “We’re being saved the same way they’re being saved: by faith in grace. That’s how salvation works.”

I’m guilty of them all and you’re guilty of them all. In the only test that matters around the moral law you fail, and you fail because it’s designed for you to fail. It was never meant that by them you might be saved but rather that by them you would understand you need to be saved. The ritual law is no different. It’s too strict. You can’t. There’s good news in that there is a righteousness that supersedes the righteousness of the Pharisees and supersedes the righteousness you’re capable of, namely the righteousness of Christ.

Listen, the point of the Law was not that it might save us, but that we would realize we cannot save ourselves. Ever lied? Yep. Ever coveted? Yep. Ever talked back to mom and pop? Yep. Ever murdered anyone? No, but I’ve felt the urge… don’t judge me. I’ve never killed anyone, but I’ve thought, “If I could just punch him in the throat repeatedly, if God would give me that grace…” Which the NT equates with murder… You get the point.

So Peter’s argument is, “Hey listen, our fathers couldn’t do this. We haven’t been able to do this. The point of the gospel message is that God has done it for us in Christ.” Then his last argument is that Cornelius was saved by faith, that God saw his heart and Cornelius put faith in God’s grace. Peter’s argument is “We’re being saved the same way they’re being saved: by faith in grace. That’s how salvation works.”

I’m guilty of them all and you’re guilty of them all. In the only test that matters around the moral law you fail, and you fail because it’s designed for you to fail. It was never meant that by them you might be saved but rather that by them you would understand you need to be saved. The ritual law is no different. It’s too strict. You can’t. There’s good news in that there is a righteousness that supersedes the righteousness of the Pharisees and supersedes the righteousness you’re capable of, namely the righteousness of Christ.

So, the answer to question one, Is grace sufficient for salvation? Is unequivocally and irrevocably and vehemently, YES! THE GRACE OF JESUS IS SUFFICIENT FOR ALL PEOPLE TO BE SAVED AND THERE IS NOTHING MORE YOU NEED TO DO. Peter says, “Church, I have good news and bad news… wait, never mind, there’s no bad news! Just good news! In fact, it’s so singularly good that one might call it… the gospel.

So, the answer to question one, Is grace sufficient for salvation? Is unequivocally and irrevocably and vehemently, YES! THE GRACE OF JESUS IS SUFFICIENT FOR ALL PEOPLE TO BE SAVED AND THERE IS NOTHING MORE YOU NEED TO DO. Peter says, “Church, I have good news and bad news… wait, nevermind, there’s no bad news! Just good news! In fact it’s so singularly good that one might call it… the gospel.

So Peter’s argument is, “Hey listen, our fathers couldn’t do this. We haven’t been able to do this. The point of the gospel message is that God has done it for us in Christ.” Then his last argument is that Cornelius was saved by faith, that God saw his heart and Cornelius put faith in God’s grace. Peter’s argument is “We’re being saved the same way they’re being saved: by faith in grace. That’s how salvation works.”

For Peter, his argumentation is, “God is already doing it this way. God has already saved Cornelius. We can’t now 10 years later go, ’Can God do that?’ He has already done it.” Then Barnabas and Paul are going to join in with the argument, starting in verse 12. “And all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles.”

(READ DRAMATICALLY) : At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another. 4 But when the kindness and love of God our Savior appeared, 5 he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, 6 whom he poured out on us generously through Jesus Christ our Savior, 7 so that, having been justified by his grace, we might become heirs having the hope of eternal life. 8 This is a trustworthy saying.

Once again, Paul and Barnabas just jump into the fray, and they begin to testify of all of these cities they’ve been to, of all of these men and women who have come to know Jesus Christ, of all of them who have been converted, all of these churches that have been established. Do you remember last week when we were reading who the leaders were at the church of Antioch? All of these different ethnicities.

So, the answer to question one, Is grace sufficient for salvation? Is unequivocally and irrevocably and vehemently, YES! THE GRACE OF JESUS IS SUFFICIENT FOR ALL PEOPLE TO BE SAVED AND THERE IS NOTHING MORE YOU NEED TO DO. Peter says, “Church, I have good news and bad news… wait, never mind, there’s no bad news! Just good news! In fact, it’s so singularly good that one might call it… the gospel.

For Peter, his argumentation is, “God is already doing it this way. God has already saved Cornelius. We can’t now 10 years later go, ’Can God do that?’ He has already done it.” Then Barnabas and Paul are going to join in with the argument and our second question is going to come up. Let’s pick up in verse 12. “The whole assembly became silent as they listened to Barnabas and Paul telling about the signs and wonders God had done among the Gentiles through them.”

(READ DRAMATICALLY) : At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another. 4 But when the kindness and love of God our Savior appeared, 5 he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, 6 whom he poured out on us generously through Jesus Christ our Savior, 7 so that, having been justified by his grace, we might become heirs having the hope of eternal life. 8 This is a trustworthy saying.

In fact, I didn’t point this out because we didn’t have time. The only thing missing in that room was a white dude. Yet here these men are going, “No, no, no. They have to become Jews first.” Barnabas and Paul are saying, “No, they don’t, because they’ve already been saved. We know they’ve been saved. We watched the power of God working in them, flowing through them. They’re the ones sharing the gospel now, and other people are coming to know Christ through their testimony. God is so at work in this group that this very question is nonsense.

Once again, Paul and Barnabas just jump into the fray, and they begin to testify of all of these cities they’ve been to, of all of these men and women who have come to know Jesus Christ, of all of them who have been converted, all of these churches that have been established. In fact, flip with me really quickly to : “Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch) and Saul.” Friends look at all the different ethnicities and stories that lead this church here. Barnabas is Greek Jew from Cyprus, Simeon probably from Ethiopia is black, Lucius of Cyrene is North African, Manaen is a Greek Palestinian brought up by a dictator, Saul is a Hebrew from Asia Minor.

For Peter, his argumentation is, “God is already doing it this way. God has already saved Cornelius. We can’t now 10 years later go, ’Can God do that?’ He has already done it.” Then Barnabas and Paul are going to join in with the argument and our second question is going to come up. Let’s pick up in verse 12. “The whole assembly became silent as they listened to Barnabas and Paul telling about the signs and wonders God had done among the Gentiles through them.”

In fact, the only thing missing in that room was a white dude. Yet here in these men are going, “No, no, no. They have to become Jews first.” Barnabas and Paul are saying, “No, they don’t, because they’ve already been saved. We know they’ve been saved. We watched the power of God working in them, flowing through them. They’re the ones sharing the gospel now, and other people are coming to know Christ through their testimony. God is so at work in this group that this very question is nonsense.

Then from there, James begins. Verse 13: “When they finished, James spoke up. “Brothers,” he said, “listen to me. 14 Simon [that’s Peter] has described to us how God first intervened to choose a people for his name from the Gentiles.” That’s profound language. That’s Abrahamic, -type language.

Once again, Paul and Barnabas just jump into the fray, and they begin to testify of all of these cities they’ve been to, of all of these men and women who have come to know Jesus Christ, of all of them who have been converted, all of these churches that have been established. In fact, flip with me really quickly to : “Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch) and Saul.” Friends look at all the different ethnicities and stories that lead this church here. Barnabas is Greek Jew from Cyprus, Simeon probably from Ethiopia is black, Lucius of Cyrene is North African, Manaen is a Greek Palestinian brought up by a dictator, Saul is a Hebrew from Asia Minor.

In fact, the only thing missing in that room was a white dude. Yet here in these men are going, “No, no, no. They have to become Jews first.” Barnabas and Paul are saying, “No, they don’t, because they’ve already been saved. We know they’ve been saved. We watched the power of God working in them, flowing through them. They’re the ones sharing the gospel now, and other people are coming to know Christ through their testimony. God is so at work in this group that this very question is nonsense.

15 The words of the prophets are in agreement with this, as it is written: 16 “After this I will return and rebuild David’s fallen tent. Its ruins I will rebuild, and I will restore it, 17 that the rest of mankind may seek the Lord, even all the Gentiles who bear my name, says the Lord, who does these things’ things known from long ago. j 19 “It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God.

The first question just got solved. James’ arguments are a bit different than Peter’s, Paul’s, and Barnabas’. His argument is, “God has told us from day one this is what he’s doing,” and he quotes Amos and Jeremiah to prove his point. God has said from day one that he would ransom from among all of the tribes, tongues, and nations on earth and that he would make a new people no longer singularly marked out by ethnic preference, but rather a new man that has, at its end, a desire to make much of Jesus in a variety of ways. This is what God has been up to since day one.

Then from there, James begins. Verse 13: “When they finished, James spoke up. “Brothers,” he said, “listen to me. 14 Simon [that’s Peter] has described to us how God first intervened to choose a people for his name from the Gentiles.” That’s profound language. That’s Abrahamic, -type language.

James’ argument is, “God told us it was going to be this way from the beginning, so we will not ask the Gentiles to become Jews.” Now that seems, “Yay!” It seems like good news… but there’s an underlying question here that smells like bad news… If the Gentiles don’t have to become ritualistically Jews, then how are we, Jews, supposed to fellowship with them? “And if they don’t get their bacon out of the house, how are we supposed to table together? How are we supposed to do life together?” Or… in other words, how do we live life with believers who are not like us?

15 The words of the prophets are in agreement with this, as it is written: 16 “After this I will return and rebuild David’s fallen tent. Its ruins I will rebuild, and I will restore it, 17 that the rest of mankind may seek the Lord, even all the Gentiles who bear my name, says the Lord, who does these things’ things known from long ago. j 19 “It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God.

The first question just got solved. James’ arguments are a bit different than Peter’s, Paul’s, and Barnabas’. His argument is, “God has told us from day one this is what he’s doing,” and he quotes Amos and Jeremiah to prove his point. God has said from day one that he would ransom from among all of the tribes, tongues, and nations on earth and that he would make a new people no longer singularly marked out by ethnic preference, but rather a new man that has, at its end, a desire to make much of Jesus in a variety of ways. This is what God has been up to since day one.

Tabling in the first century is fellowship. It’s an extended dinner with good food and great conversation. If you’ve ever had the privilege of being in that room, where four or five hours spent with one another, laughing, enjoying good food, enjoying good drink… If that felt holy to you, it’s because it is. It’s because that’s a good gift of common grace to his creation. They tabled with one another.

James’ argument is, “God told us it was going to be this way from the beginning, so we will not ask the Gentiles to become Jews.” Now that seems, “Yay!” It seems like good news… but there’s an underlying question here that smells like bad news… If the Gentiles don’t have to become ritualistically Jews, then how are we, Jews, supposed to fellowship with them? “And if they don’t get their bacon out of the house, how are we supposed to table together? How are we supposed to do life together?” Or… in other words, how do we live life with believers who are not like us?

Here’s what just happened. What if around the table what one enjoys in their freedom one views as defiling and crushing? How are they to table with one another? Remember, tabling is our metaphor for fellowship.

My mom grew up with an alcoholic and abusive father, ironically named Paul. He was an angry drunk who abused my grandma. He never physically hurt my mom or aunt Kristen, but the mental abuse was pretty horrific. My dad, however, grew up in a loving Christian home with a dad who was a deacon in the Baptist church, Charles, my namesake, and a mom who made the best brownies ever. When my dad married my mom, he made a commitment to never ever drink in front of her. No alcohol at the wedding or in the house. They’ve been married since 1992. The first time we had alcohol in our house was when he got home from deployment in Iraq in 2009. Why? It’s not like it would have been sinful for my father to have a beer or glass of wine or cocktail every once in awhile. He had a right to drink alcohol. Nothing wrong with it. But he did not exercise that right in order to better serve and care for his wife who, understandably, wanted nothing to do with alcohol.

Tabling in the first century is fellowship. It’s an extended dinner with good food and great conversation. If you’ve ever had the privilege of being in that room, where four or five hours spent with one another, laughing, enjoying good food, enjoying good drink… If that felt holy to you, it’s because it is. It’s because that’s a good gift of common grace to his creation. They tabled with one another.

The Jews viewed blood as a defilement. They viewed certain aspects of sexual immorality that were prevalent among the Gentiles as defiling. So not only were they defiling for the Gentile, but for them to be around it was also defiling. How are we going to solve that issue if the Gentiles are free and can enjoy their freedom as God has designed it? Let’s look at what he says. Look at verse 19 again.

Here’s what just happened. What if around the table what one enjoys in their freedom one views as defiling and crushing? How are they to table with one another? Remember, tabling is our metaphor for fellowship.

My mom grew up with an alcoholic and abusive father, ironically named Paul. He was an angry drunk who abused my grandma. He never physically hurt my mom or aunt Kristen, but the mental abuse was pretty horrific. My dad, however, grew up in a loving Christian home with a dad who was a deacon in the Baptist church, Charles, my namesake, and a mom who made the best brownies ever. When my dad married my mom, he made a commitment to never ever drink in front of her. No alcohol at the wedding or in the house. They’ve been married since 1992. The first time we had alcohol in our house was when he got home from deployment in Iraq in 2009. Why? It’s not like it would have been sinful for my father to have a beer or glass of wine or cocktail every once in awhile. He had a right to drink alcohol. Nothing wrong with it. But he did not exercise that right in order to better serve and care for his wife who, understandably, wanted nothing to do with alcohol.

“Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood. For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.”

Now we have to do something here, because something really goofy just happened. James just said, “We’re not going to put on them the rituals of the Jews except for this set of rituals of the Jews.” By the way, it’s all of them, pretty much, except circumcision. “We’re not going to make them do the rituals except these rituals.” What just happened here?

The Jews viewed blood as a defilement. They viewed certain aspects of sexual immorality that were prevalent among the Gentiles as defiling. So not only were they defiling for the Gentile, but for them to be around it was also defiling. How are we going to solve that issue if the Gentiles are free and can enjoy their freedom as God has designed it? Let’s look at what he says. Look at verse 19 again.

“Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood. For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.”

What happened here is a beautiful picture of what Christian community should look like, which means my rights are gladly laid down for your good. We’ve had this talk often. The nature of our… Specifically in the local church context, although I do believe this extends to the Church. You and I, by nature of God’s covenant love, are a covenant people. We’re not a contractual people; we’re a covenant people.

Now we have to do something here, because something really goofy just happened. James just said, “We’re not going to put on them the rituals of the Jews except for this set of rituals of the Jews.” By the way, it’s all of them, pretty much, except circumcision. “We’re not going to make them do the rituals except these rituals.” What just happened here?

A contract is “If you do this, I’ll do this,” but we’re in covenant with one another in God. So rather than saying, “You’d better do these things for me,” my posture is “I’m going to become this for you.” There’s something very beautiful and stabilizing about a place that operates that way. Think about it. The wedding day vows are amazing. Do you ever listen to them? Like, really listen to them?

What happened here is a beautiful picture of what Christian community should look like, which means my rights are gladly laid down for your good. We’ve had this talk often. The nature of our… Specifically in the local church context, although I do believe this extends to the Church. You and I, by nature of God’s covenant love, are a covenant people. We’re not a contractual people; we’re a covenant people.

READ VOW TO ANNIE

A contract is “If you do this, I’ll do this,” but we’re in covenant with one another in God. So rather than saying, “You’d better do these things for me,” my posture is “I’m going to become this for you.” There’s something very beautiful and stabilizing about a place that operates that way. Think about it. The wedding day vows are amazing. Do you ever listen to them? Like, really listen to them?

We acknowledged from day one that we would stick together no matter what. This is covenantal love, and this is how we are to walk with one another. “I am for you. I long to serve you. I long to become this for you. I long to encourage you in your ongoing maturation. So if this would cause you to stumble, if this would cause you to grow weary, if this would make you lose heart, I would never enter into that… I see who God is making you to be and I want to get a front row seat.

READ VOW TO ANNIE

By giving this list, James is asking the Gentile believers to enter into a covenant relationship… a marriage relationship with the Jewish believers… why do I use marriage as a metaphor?... Because we are the Bride of Christ… and one day… we will have a wedding. Everyone will be there. Jews, Gentiles… all those who have put their faith in Jesus.

We acknowledged from day one that we would stick together no matter what. This is covenantal love, and this is how we are to walk with one another. “I am for you. I long to serve you. I long to become this for you. I long to encourage you in your ongoing maturation. So if this would cause you to stumble, if this would cause you to grow weary, if this would make you lose heart, I would never enter into that… I see who God is making you to be and I want to get a front row seat.

By giving this list, James is asking the Gentile believers to enter into a covenant relationship… a marriage relationship with the Jewish believers… why do I use marriage as a metaphor?... Because we are the Bride of Christ… and one day… we will have a wedding. Everyone will be there. Jews, Gentiles… all those who have put their faith in Jesus.

Listen, church… This whole debate and disagreement in is only happening because we have an and a and a and a . Jesus says in of these disicples, “You will be my witnesses to the very ends of the earth!” and guess what… the disciples obeyed. The ends of the earth are being reached now and the church is feeling growing pains because they are unsure of how to fellowship with people who are not like them… The answer is simple… Worship. says: “After this I looked, and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands. 10 And they cried out in a loud voice: Salvation belongs to our God who sits on the throne and to the Lamb!”

Here's my dominant thought. If you get one thing today here it is: GRACE IS SUFFICIENT FOR THE SALVATION OF ALL PEOPLE, AND WORSHIP IS SUFFICIENT FOR THE FELLOWSHIP OF ALL PEOPLE.

Listen, church… This whole debate and disagreement in is only happening because we have an and a and a and a . Jesus says in of these disicples, “You will be my witnesses to the very ends of the earth!” and guess what… the disciples obeyed. The ends of the earth are being reached now and the church is feeling growing pains because they are unsure of how to fellowship with people who are not like them… The answer is simple… Worship. says: “After this I looked, and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands. 10 And they cried out in a loud voice: Salvation belongs to our God who sits on the throne and to the Lamb!”

Here's my dominant thought. If you get one thing today here it is: GRACE IS SUFFICIENT FOR THE SALVATION OF ALL PEOPLE, AND WORSHIP IS SUFFICIENT FOR THE FELLOWSHIP OF ALL PEOPLE.

So, church… I have good news… and I have bad news. The bad news is that there are still 7,162 people groups who have never even heard the name of Jesus… that’s 42% of the world’s population… 3 billion one hundred eighty-eight million six hundred thirty-four thousand people who won’t be at the wedding.

But the good news? I happen to know a bunch of caring people with hearts for the nations from a little town in Southwest Missouri who have good news to bring… So, get started.

So church… I have good news… and I have bad news. The bad news is that there are still 7,162 people groups who have never even heard the name of Jesus… that’s 42% of the world’s population… 3 billion one hundred eighty-eight million six hundred thirty-four thousand people who won’t be at the wedding.

But the good news? I happen to know a bunch of caring people with hearts for the nations from a little town in Southwest Missouri who have good news to bring… So get started.

Untitled Sermon (2)

Introduction

Recap and Reading

Recap and Reading

Recap and Reading

Two Questions

Two Questions

Two Questions

Reading 6-11 and Question 1

Reading 6-11 and Question 1

Reading 6-11 and Question 1

Quest 1 – Just Jesus?

Quest 1

Quest 1 – Just Jesus?

Discovery 1 – Grace Alone

Discovery 1 – Grace Alone

Reading and Question 2

Reading and Question 2

Quest 2

Quest 2

Discovery 2

Discovery 2

Conclusion

Conclusion