Water stewarded by the river’s banks brings life wherever it goes. But note that it’s the water itself determining the course of the river, carving its banks as it flows. This synergy provides us with perfect parable, for this is how God works.
We can get uncomfortable with the fluidity of His approach. Our fear is that any river left to chart its own course could create a swamp. Our comfort zone is greater control. Sterile canals are the result, and often dry canals at that. We then invest inordinate time and energy into praying for rain as our hearts yearn for life amidst the sterility of our own manufacture. Unfortunately, this is man’s way. There is nothing new about it. The prophet Jeremiah addressed it when he penned, “for my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns that can hold no water.“ (Jeremiah 2:13).
Description is not prescription
The Bible introduces us to a number of local churches. Paul’s letters contribute substantially. So do the opening chapters of the Revelation. Yet it is a cursory perusal of Acts that best serves our purposes here. There the unfolding story of the church unfolds around the founding of three significant congregations – Jerusalem, Antioch and Ephesus. We’ll take a peak at each, and in doing so underscore two crucial insights.
Firstly, our fears are unfounded. The Gospel river of Word and Spirit is well able to fashion its own boundaries. Wise leadership is always an asset, but to turn to another metaphor for a moment, we can have full confidence in the seed. There is no need for us to control matters. New Covenant DNA cannot be improved upon. What grows from the Gospel will always be better than what our best efforts can engineer.
Secondly, and the primary point of this post, is that the church in the New Testament emerged directly from the Gospel. The good things that marked church life were the Gospel’s fruit. Just as Jesus had promised – good fruit; abundant fruit; lasting fruit; God-glorifying fruit. Law’s fruit, on the other hand, is deadly. Condemnation, judgement, accusation, disqualification, striving, sin-consciousness, and every other kind of unbelief. But the Gospel produces the good fruit of the kingdom of heaven: righteousness, peace and joy in the Holy Spirit. These are the makings of healthy local church, whatever the context.
Let’s use an example from Jerusalem in illustration. These generous and caring saints initiated a common purse. As a result, there were no needy among them. The Gospel’s love and generosity reproduced itself in the believers, and the common purse was a manifestation of the work of the Spirit in their hearts. It did not result from any strategic leadership other than that provided by the Holy Spirit from within the heart of the believing community. This distinction is all-important. New Testament descriptions of church life are just that – descriptions. Descriptions of what the Gospel’s fruit may well look like. These descriptive passages should never be brought to bear in prescriptive ways. Do that, and the spiritual barometer immediately swings from Grace to Law. The annals of church history are littered with attempts to engineer similar outcomes by similar means. But man’s way is top-down, outside-in, and the array of abuses attendant manipulation and control easily ensue.
We should expect good fruit in our local churches. Not because we envision and strategise for it, but because we preach the same Gospel the early apostolic band preached. The Biblical descriptions give us snapshots of what that good fruit could look like. But we must resist the tendency to scout out patterns or principles that become our formulae for success. Let’s rejoice in the fruit of the Gospel, whether we see it on the pages of our Bibles or in the other churches in our cities. And then, let’s trust God for good fruit in our own context, as we declare an uncompromised Gospel in the fullness of grace.
The church in Jerusalem was born in the deluge of Life in the wake of the death and resurrection of Jesus. As kick-starts go, this one was exceptional. Membership increased to well over five thousand on day one. Further advantages in their context included a wealth of leadership (a room full of apostles), and a developed mono-culture (everyone thought the same way). These are helpful facilitators of community. The latter proved a huge hindrance to mission though, and it was only as persecution intensified that the Gospel spread. This teaches us that our greatest strengths can also be our greatest weaknesses.
The iconic description of life in the Jerusalem church reads, “They devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favour with all the people. And the Lord added to their number day by day those who were being saved.” (Acts 2:42–47)
They devoted themselves to four things. Each was a direct response to the Gospel.
The first was to the apostles’ teaching. Not the teachings of Moses. Not even the teachings of Jesus. They devoted themselves to the apostle’s teaching, which was the Good News, the Gospel. It’s essence was that Jesus had lived the sinless life no sinner could live. He had then died the death every sinner deserved. Then He had risen from the dead. This was the apostles’ message, and this is the New Covenant. It is emphatically post-cross, post-resurrection and post-outpouring-of-the-Spirit. Paul’s ministry was marked by the same message, as should any other be ministry today.
They devoted themselves to the fellowship. The Greek word used here has nuance. Dependant on context, it can be equally well translated as community or partnership. The Jerusalem church embraced it as community. The Gospel had produced a whole new segment in society – the called out ones. Those who had believed into Christ Jesus. They were His community. A grace community; a faith community; a Holy Spirit community. They constituted a definite and distinctive component of the city. Judaism was structured around the Law of Moses. The church coagulated around the command of Jesus: “love one another”. Love one another as Jesus had loved them, that is. Sacrificially, unconditionally and practically.
They devoted themselves to the breaking of bread. Jesus gave His church this beautiful means of grace. Communion is ongoing participation in the broken body and shed blood of Jesus. The bread and the wine, received in faith, appropriates the benefits of the New Covenant tangibly and personally. The believers in Jerusalem broke bread often. Most often, is seems, while sharing a meal. Where the meals stopped and the communion started is not all that clear form the account, for as they gathered with family and friends for the sustenance of their bodies, they turned also to the bread and the wine for the nurture of their souls. This reminded them that they were first and foremost spiritual beings. God’s children. Brothers and sisters in Christ. Their context facilitated it all. Jesus had been crucified in Jerusalem, and the likes of continued Roman rule and Golgotha served as continual reminders. Their culture was already an hospitable one, with extended families already a part of daily life. The patterns that emerged did so quite naturally, then, and were a perfect fit for first-century Jerusalem.
Finally, they devoted themselves to prayer. This was a marked response to the New Covenant fitting in any historically religious context. These were people who were accustomed to mediation. Under Moses, only priests went to God. The people went to the priests. Now that these ordinary men and women had access to God, they made full use of the privilege. Simply imagine yourself into their shoes. You’ll quickly appreciate the vibrancy of prayer in the New Testament church. People who had not had anywhere to turn could now turn to God, and that for themselves. They had been made righteous by grace through faith. They were most welcome at His throne of grace. Mercy was freely and directly available. All they needed to do was ask. So they asked! May I suggest that prayer will also flourish in our churches when we rediscover the privilege of access to God.
Church life in Antioch reflected its New Covenant DNA just as well. The context was different, and so the fruit showed itself a little differently also. Here multi-culturalism was the order of the day. Jew and Gentile fellowshipped together. Their sharing of daily routines seem less marked than Jerusalem, but partnership in the Gospel more so. This was a church where anyone was welcome, including Christian-killing ex-Pharisee Paul. Anyone was welcome, because of the Gospel, in the Gospel, and for the Gospel. Antioch was missional church at its best.
“Now there were in the church at Antioch prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a lifelong friend of Herod the tetrarch, and Saul. While they were worshipping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’ Then after fasting and praying they laid their hands on them and sent them off.” (Acts 13:1–3)
The believers were first called Christians in Antioch, revealing that they were also a distinct group, even if quite different to the community of faith in Jerusalem. Prayer was important to them also, as was the apostles’ teaching. Barnabas was a bulwark contributor in this regard, and the New Covenant the metronome to their thinking. Their most prominently featured means of grace seems to have been the laying on of hands. In the context of New Covenant, touch conveys acceptance, imparts spiritual life and gifts, or bestows authority. This is especially significant as we note that it was Jew and Gentile extending this touch one to the other.
Incidentally, the same generosity that marked the Jerusalem church marked the Antioch church also. Yet their giving was more missionally inclined, rather than slanted towards community-building. “So the disciples determined, every one according to his ability, to send relief to the brothers living in Judea. And they did so, sending it to the elders by the hand of Barnabas and Saul.” (Acts 11:29–30)
The church in Ephesus is yet another wonderful study of the Gospel at work. This was Paul’s way. He was no church planter; He was an apostolic Gospel-preacher. Where the Gospel is preached, it produces a people, and these people often become a local church. In Ephesus, these people were called the Way.
“And it happened that while Apollos was at Corinth, Paul passed through the inland country and came to Ephesus. There he found some disciples. And he said to them, “Did you receive the Holy Spirit when you believed?” And they said, “No, we have not even heard that there is a Holy Spirit.” And he said, “Into what then were you baptised?” They said, “Into John’s baptism.” And Paul said, “John baptised with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.” On hearing this, they were baptised in the name of the Lord Jesus. And when Paul had laid his hands on them, the Holy Spirit came on them, and they began speaking in tongues and prophesying. There were about twelve men in all. And he entered the synagogue and for three months spoke boldly, reasoning and persuading them about the kingdom of God. But when some became stubborn and continued in unbelief, speaking evil of the Way before the congregation, he withdrew from them and took the disciples with him, reasoning daily in the hall of Tyrannus. This continued for two years, so that all the residents of Asia heard the word of the Lord, both Jews and Greeks. And God was doing extraordinary miracles by the hands of Paul, so that even handkerchiefs or aprons that had touched his skin were carried away to the sick, and their diseases left them and the evil spirits came out of them.” (Acts 19:1–12)
Paul preached the Gospel boldly. He preached it in the power of the Spirit. This is what he had been anointed and appointed to do. The result was salvation in all of its richness. Salvation of spirit, soul and body. Salvation gloriously made manifest in a pagan city. The account reveals the world-transforming power of the Gospel ever so clearly. Through the Gospel, Heaven colonises earth one life at a time. From there, upward and outward, it impacts cities and nations. Daily preaching and teaching in a single venue resulted in the entire Roman province of Asia hearing the word of the Lord.
Tremendous authority has been granted the people of God in Christ. Notice how demons fled, and how principalities and powers lost their grip. The church in Ephesus exercised tremendous territorial authority. (Reference the way in which the Philistines were held at bay outside of Israel’s borders throughout Samuel’s lifetime for more insight into these matters. Cf Samuel 7:13). Yet, notice also how little time was devoted to demon-chasing and other forms of spiritual warfare. These things happen as and when the Gospel is preached; no specialised ministry necessary.
Sadly, in later years the Ephesian church relinquished its high ground. They abandoned their first love. Instead of devotion to Christ, they came to rely on their own efforts (Cf Revelation 2:1-7). The result was the loss of their lampstand (authority; not salvation). The lesson is simple. Everything that any church has is by grace and through faith. It is not of ourselves.
Flow, river, flow
All of the churches of the New Testament are fountains of revelation regarding the Gospel and it’s fruit. The Galatians teach us that to return to Law is a fall from grace. This very lesson would’ve increased the longevity of the harvest in Ephesus, for it is into this trap which they fell. The Corinthians teach us that lawlessness is no more helpful than legalism. Both of these belief systems are defined by Law, the one for, the other against. The Gospel is something entirely different.
Those who are in Christ are not under law, but they are under Grace. And grace is many things, including a government. It is the government of God; the rule of His Christ. Changed lives come as the work of Christ is appropriated by the Holy Spirit. This happens through faith, and occurs bottom-up, inside-out. Living the Christian life is nothing other than the outworking of New Covenant DNA implanted by new birth. Church life is from the same source and works in the same way. This Spirit-indwelt Christ-life, the newness of those born again, manifests Heaven here on earth. It does so in time and space. As it grows and develops it establishes itself, transforming lives, families, cities and nations.
May our local churches be as much the fruit of the New Covenant as any glimpsed on the pages of our New Testament. Flow, river, flow! It is crucial that they be the works of God, not the strivings of men.
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Thank you, Gavin. A clear reminder that our good works flow, not from adhering to the tenets of the Law of Moses, but are the fruit of a life of grace found in the New Covenant. The more we hear and receive the truths of the New Covenant of unmerited, unearned and unconditional grace and favour, freely available to us simply by resting in the finished work of Jesus on the cross, the more the river will flow unhindered, bringing with it its life-giving nourishment without any control or coercion from those who would seek to pressurise us to produce whatever is in their minds and, invariably not in the mind of Christ.