Spiritual Gifts - 1 Corinthians 12

Last week we heard Ivan preach on the beginning of the Church in Acts 2: a church devoted to loving one another and to the apostles' teaching, a united church.

Now we are back in 1 Corinthians, and the picture is quite different. As a reminder, since it has been a few months: the church in Corinth had some serious problems, and that is part of why this letter exists. The apostle Paul writes to address them.

I won't go through all of Corinth's problems again, but if I had to sum them up, I would say the church suffered from division and arrogance. Division fed by arrogance, and arrogance fuelled by division. Members thought they were better than one another and formed groups around their favourite preachers, their theological views, their social status or their level of knowledge.

The passage we read today is another response to that same pattern of division and arrogance, this time in a different area: spiritual gifts. These are manifestations of the Holy Spirit, like miracles or speaking in tongues. And honestly, this is still a divisive topic in the church today, one that sparks plenty of debate.

It is a relevant topic for us at Connexion too. As far as I know, we have no divisions over it. But among our members and those who attend, there are people who have had different experiences of spiritual gifts, who come from different backgrounds, or who see the subject differently.

So keep your Bibles open, and let's look at three questions this passage raises:

1. Who are the "spiritual Christians"?

2. What are spiritual gifts?

3. How are they distributed?

1. Who are the "spiritual Christians"?

Spiritual gifts in Corinth are the subject of chapters 12, 13 and 14, so they will be the topic of the next few sermons as well. Chapter 12 is Paul's introduction to the subject. He begins by saying that, "concerning spiritual gifts," he does not want the Corinthians to be uninformed.

In other words, at that point they were uninformed! Paul probably opens with the word "spiritual" because it was the Corinthians' own expression. They used the adjective "spiritual" to describe certain people in their community, as if it were a status.

In the context of chapters 12 to 14, we can see the dividing line. On one side were the "spiritual" Christians who displayed visible "spiritual gifts", most likely speaking in tongues (speaking in languages one has never learned). On the other side were the "ordinary" Christians, who did not speak in tongues or did not have that kind of visible, impressive religious experience.

So Paul sets the record straight. First, in verse 2, he undercuts the idea that an impressive religious experience is the necessary and sufficient evidence of a spiritual Christian: "You know that when you were pagans you were led astray to mute idols, however you were led." You had powerful religious experiences before! And yet they were no evidence at all of a relationship with the true God.

So if visible, impressive religious experience is not the mark of a "spiritual Christian", what is? Verse 3: "No one can say 'Jesus is Lord' except in the Holy Spirit." Whoever publicly confesses Jesus as Lord, in word and in deed, is a Christian. More than that, they are a "spiritual Christian", because the Holy Spirit inspires their witness, their confession of Jesus as Lord. And whoever does not confess Jesus as Lord does not have the Holy Spirit, however many miracles they may perform.

The Corinthians relied on the display of certain gifts and miracles to decide whether a Christian was spiritual. Paul says the opposite: every Christian, by their confession of faith, is spiritual. Later, in verse 13, he goes even further: "For in one Spirit we were all baptized into one body… and all were made to drink of one Spirit."

So all Christians are spiritual. They all have the same Holy Spirit: the same Spirit who, on the day of Pentecost some 2,000 years ago, caused the apostles and disciples of Jesus to speak miraculously in other languages.

We get it wrong when we judge someone's "level" as a Christian by what is visible and impressive. Someone prays with great intensity, has a spectacular experience to share, or speaks with great confidence, and we think: "Now that person is really filled with the Spirit." And we get it wrong in the same way when we judge the health of a church by the same standard.

Remember verse 2. When they were pagans, the Corinthians were already drawn to what was impressive, to powerful religious experiences. Paul is saying, in effect: what attracted you when you were pagans cannot become your standard now that you are Christians. Let's stop using in the Church the criteria that drove us before we knew Christ. The standard is the confession of Jesus as Lord, with our words and with our lives. A healthy church is a church where Jesus is confessed and served as Lord.

2. What are spiritual gifts?

If you didn't grow up in a Christian setting, or if you are not a Christian, you may feel a little lost at this point. In short: after Jesus' resurrection and ascension, his disciples received the Holy Spirit. As the first evidence of the Spirit, they began to speak in other languages they had never learned, and to prophesy.

This happened again several times in the book of Acts, each time the gospel was welcomed by people from a new region. Above all, it was a powerful sign that the gospel would be preached in every language, to every nation. And other miraculous signs went with it, such as healings.

These are the things Paul has in mind when he speaks of "spiritual gifts", but not only these! The Corinthians seem to have had a fairly narrow definition of spiritual gifts, and Paul deliberately broadens it. He mentions gifts of service, teaching, leadership and encouragement, a particularly resilient faith, and so on. He gives quite a broad list in verses 8 to 11, and again in verse 28.

So we have a list of examples of spiritual gifts. But what is a spiritual gift? Look at verses 4, 5 and 6. Their three-part structure gives us a definition:

"Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone." (vv. 4–6)

Paul is talking about one and the same thing, but describing it in three different ways. Spiritual gifts are:

• an action that God accomplishes in someone…

• … for a service to the Lord Jesus and his body…

• … through a free gift of his Spirit.

We see the Trinity at work in these three words: action, service, gift. All three speak of the same reality, and each shows us something about it.

It is an action of God. It is not something we can bring about through a ritual or a magic formula, forcing God's hand to make him perform a miracle. No, it is a sovereign act of the sovereign God. God chooses when and how he does it.

It is a service. God chooses to act in order to serve the body of Christ: a service to one and the same Lord. Verse 7 says it too: gifts are given "for the common good". Spiritual gifts are not a way of deepening our personal spirituality or doing ourselves good. They are a means of serving the Church.

It is a gift. Gifts are… gifts! They are a free present from the Spirit. Once again we see God's sovereignty: he gives freely, without anything obliging him to do so. Verse 11 says: "All these are empowered by one and the same Spirit, who apportions to each one individually as he wills."

With this definition, Paul can broaden what really counts as a spiritual gift. If a gift is an action of God in someone, by his Spirit, to serve the Church, then the ability to serve as a deacon is a spiritual gift. Having resilient faith through hard times in the life of a church is a spiritual gift. Leading the church well is a spiritual gift. Knowing how to help brothers and sisters in distress is a spiritual gift.

Our definition of spiritual gifts needs to grow. Not because we doubt that God can still do impressive miracles. I believe he still does things most people would call miracles, at the times and in the places he chooses, according to his wisdom. No, our definition needs to grow because we come to know God better: the God who "empowers them all in everyone", who is constantly at work for his Church and through his Church, and who is generous as he gives a share of his Spirit to his children.

That is why I don't think we should try to pin down each gift in the list in verses 8 to 10. I imagine we would like to know: what exactly is "the utterance of knowledge"? How is it different from "the utterance of wisdom"? Frankly, these expressions appear nowhere else in the Bible. It is even possible that Paul borrows this way of listing gifts from the Corinthian church itself, as if to say: "All these gifts you usually list, and many others you don't, are all actions of God, free gifts of the Spirit, given to each one to serve the Church, for the common good."

3. How are they distributed?

We have already touched on two aspects of how gifts are distributed:

• God's sovereignty: "as he wills" (v. 11)

• Usefulness to the Church: "for the common good" (v. 7)

Let's add a third:

• For the unity and interdependence of all: "that there may be no division in the body, but that the members may have the same care for one another" (v. 25).

You might ask: if gifts are for the good of the Church, why not give every gift to everyone? One answer (besides the classic "God does what he wants") is that gifts are distributed in a way that makes us a body: people with different gifts who therefore depend on one another.

Paul spends a good deal of this chapter on the image of the body. Sometimes he wants to encourage those who are discouraged, who don't feel they really belong to the body because they lack a certain gift: "If the foot should say, 'Because I am not a hand, I do not belong to the body'…" Perhaps that is you today. You have faith, yet you wonder whether you are a "real Christian" because you have never had a miraculous experience, or because you don't have a gift you have seen in a brother or sister. And yet, as your confession of faith confirms, you have the Holy Spirit. Let's guard against that mistake.

At other times, Paul wants to correct those who think they are self-sufficient or superior because of their gifts: "The eye cannot say to the hand, 'I have no need of you,' nor again the head to the feet, 'I have no need of you.'" Sadly, I have heard people say: "I don't go to church, because God teaches me by his Spirit through the Bible", "I don't need a church". That is someone who wrongly thought their own gift was enough. Let's all guard against that mistake.

The diversity of gifts creates interdependence, and therefore unity. Uniformity would breed division and jealousy.

In verses 22 to 26, Paul adds, still using the image of the body, that we must pay attention to every member, because they suffer together and are honoured together. In a human body, some parts are more exposed and more naturally honoured, while others are less visible and less naturally honoured, yet we take care to honour them all the same. We protect our private parts, which are less visible, and honour them with our care and attention. Paul is saying that every member should be honoured in their role: some receive a more natural honour, others a more intentional one. If we neglect this, the whole body suffers!

There is something to notice in the list in verse 28: "And God has appointed in the church first apostles, second prophets, third teachers, then…" First, second, third: Paul does establish an order. Apostles, prophets and teachers are the gifts tied to the Word of God: those that found the Church on the gospel, build it up and teach it. So there is a hierarchy of authority and responsibility, measured by what most builds up the Church. And it is probably no accident that speaking in tongues, the gift the Corinthians were so proud of, comes last in every list.

But be careful: a hierarchy of authority is not a hierarchy of worth. And those who are more exposed are also exposed to the trials that come with their responsibility. Paul himself, the apostle, says in chapter 4 that the apostles have become "like the scum of the world, the refuse of all things" (4:13). Their visibility brings particular hardships. Authority exists to serve the body, not to rank its members. Each kind of honour in the church, according to its authority, comes with the responsibilities and difficulties of a particular service.

So we might think it is all fixed: either I have a gift or I don't. And if I don't, there is no point seeking it, because the Spirit gives sovereignly and I cannot force him. That is not quite what Paul says. In verse 31 he writes:

"But earnestly desire the higher gifts. And I will show you a still more excellent way." (v. 31)

Paul tells us to desire the gifts, to seek them. That does not contradict God's sovereignty. Very often, God works in and through our will: he places a desire in us, and then he answers that desire. Paul says as much to Timothy about elders: "If anyone aspires to the office of overseer, he desires a noble task" (1 Timothy 3:1). Wanting to serve the Church as an elder is not necessarily pride. It is often the way God calls someone to that service and begins to equip them with the gift it requires. The church then recognises the gift, and the gift grows through practice and faithfulness. The same goes for other gifts: we can ask God for them, make ourselves available, practise, and serve wherever there is a need.

But we seek gifts in a particular way. First, in submission to God: it is the Spirit who distributes "as he wills". I can desire, ask and make myself available, but I cannot force God's hand, and I must receive with gratitude what he gives me, even if it is not what I imagined. Second, in faithfulness: being faithful with what I have already received, instead of looking enviously at my neighbour's gift. And the "higher" gifts, in the logic of this whole chapter, are not the most impressive ones. They are the ones that serve others most and build up the body.

Above all, Paul does not end with the gifts. He says: "I will show you a still more excellent way." A way: not one more gift, but a path along which all the gifts are to be sought and exercised. We will talk about that path next week.

What is the church? - Acts 2:41-47

Hello, everyone,

Before we begin this passage, I invite you once again to join me in prayer.

“Lord, we desire to entrust ourselves to You once again to guide us as we study Your Word. Teach us, Lord, following the example of the early church. Correct in our thoughts and actions what needs to be corrected, cut away what needs to be cut away, and cause to grow what brings You glory. In the name of our Lord Jesus. Amen.”

The start of the school and academic year is coming to an end. Perhaps you’ve just arrived in Paris to begin your studies, look for work, or start a new job. Maybe you’re visiting churches in Paris to decide where you’d like to attend. In that case, you may be wondering what criteria to use when choosing a church.

For those of you who are regulars at Connexion Church, you may not be wondering about these criteria, but you might be wondering about the health of your community.

If this is your first time visiting an evangelical church, you might have been wondering, “How does a church work?” And in the last 40 minutes, you’ve already had a chance to drink coffee, meet strangers, and listen to or sing songs about Jesus and God. And you’re not sure if it’s like this in every church. So, know that in the next 20 minutes, I’m going to share what I’ve learned from this passage so that we can understand its challenges and draw out what God—through the author of this text—wants to change in us today. And with that, I’m going to talk about how a church works.

We’re coming to the end of our short series on Acts, which, like the start of the school year, is meant to kick off this new church year. Over the past few Sundays, we’ve seen how Jesus, after his death on the cross and his resurrection, took time to complete the training of the apostles and told them to wait until they received the Holy Spirit.

Over the past two Sundays, we’ve looked at Peter’s sermon on Pentecost, when they received the Spirit of God, and we see in verse 41 that 3,000 people were convinced they needed to repent and be baptized in the name of Jesus, publicly demonstrating that they had accepted Jesus as their Lord and Savior.

This brings us to today’s passage, which recounts the early days of the Church and how it functioned. Keep the text in front of you so you can follow along with me.

I’d like us to look at the characteristics of this very young church described in the text. I think it has a lot to teach us about what a church is and what makes it healthy. Here are the four characteristics I’m going to highlight:

1. It is a church committed to loving others

2. It is a church committed to the apostles’ teaching

3. It is a church committed to worship and prayer

4. It is a church that reaches out to others.

I. The early church was committed to loving one’s neighbor.

In Acts 1:15, before Pentecost, there were about 120 of them. In verse 41, we see that following Peter’s sermon, 3,000 people were converted. I’m a math teacher, so I have to do the math: that’s a 2,500% increase! I promise I won’t overdo the math from here on out. There were many of them, but we see that the concept of fellowship is the most prominent theme in this text.

Look at verse 42: fellowship; verse 44: they were together and had everything in common; verse 45: they shared; verse 46: with one accord.

When Peter gave his speech, he was addressing devout Jews, some of whom had come from all over the Mediterranean basin and others from Jerusalem. At that precise moment in history, accepting Jesus as the Messiah, as Lord, meant going against the will of the political and religious leaders of the time. It meant going against the prevailing opinion of the crowd that, just 50 days earlier, had shouted, “Crucify him!” So here we have 3,000 people who have just publicly declared, through baptism, to their communities, their families, and their colleagues: “I am now a disciple of Jesus; I no longer agree with you; I no longer share the same hope as you.”

I grew up in a Christian family, so when I told my parents that I had accepted Jesus into my life, they were overjoyed. But I know friends who, when they made that choice, were rejected by their loved ones because they were Muslim or came from an anti-religious background. In some countries, people who become Christians lose their jobs, their status, and are threatened or even sentenced to death.

So for these 3,000 people, all they have left now is the church and the hope that Jesus will never let them down. The church is therefore their new family, their new community, and Jesus is their Lord. They can rely only on their fellow believers.

For these early believers, there was no question of living out their renewed relationship with God on an individual basis, as our individualistic society has gradually led us to do today. Yes, accepting Jesus into one’s life is a personal matter; a parent cannot decide for their child to do so. But if Jesus becomes our Lord, we then become subjects of His kingdom—citizens who must live in that kingdom alongside our fellow citizens. We also become the enemy— —the target of the powers that oppose Jesus Christ.

This might be frightening, but last week’s sermon reminded us that the good news of the Gospel is, above all, a declaration of power: by raising Jesus from the dead, God declared Jesus to be Lord of Lords, King of Kings. Nothing escapes His authority or His will.

Still on the topic of community, we find in this text the first major question in verses 44–45: 44All who believed were together and had everything in common. 45They sold their property and possessions and shared the proceeds with everyone, according to each person’s need.

Is this something we should do here at Connexion? I used the verb “should”: Is it a biblical command to sell everything we have and give it to the community?

In his commentary on the Book of Acts, John Stott demonstrates that it is not: even though Jesus may call some of his disciples to give up everything they have to follow him, he never forbade Christians from having material possessions.

Similarly, there is no passage in the apostles’ letters that commands us to do this. On the contrary, in Acts 5, in the account of Ananias and Sapphira, we see a couple who decided to sell a field and pretend they were giving everything, when in fact they were keeping a portion for themselves. The apostle Peter said to Ananias: “Why has Satan filled your heart to the point that you have lied to the Holy Spirit and kept part of the proceeds from the sale of the field? 4 If it had not been sold, would it not have remained yours? And after selling it, did you not have the right to dispose of the proceeds? How could you have conceived such a plan in your heart?”

There was no obligation to sell and give everything to the community. If they desired to do so, they could. The sin of Ananias and Sapphira was claiming they were giving everything while keeping a portion for themselves.

This means, then, that the account in Acts 2 is not a matter of obedience to a command from the apostles. It is not like certain sectarian movements— —that manipulate and force people to give everything in exchange for lies.

The account in Acts 2 is not about obedience to an implicit command but rather the story of a natural response on the part of all these newly converted Christians who were filled with the Holy Spirit: they desired, from the depths of their hearts, to help their brothers and sisters in Christ.

I believe there are two reasons for this: first, the isolation from the Jewish community into which their conversion may have placed them, as I mentioned, but also an exemplary putting into practice of Jesus’ commandment to love one another.

Not everyone went so far as to sell their property, however: in verse 46, they gathered in homes. While some sold their homes, others showed great hospitality by welcoming people into their homes almost every day— —to eat and break bread together.

In chapter 3, verses 32–37, Luke speaks again of this Christian solidarity and cites as an example a certain Joseph who sold his field. I think Luke mentions this so often at the beginning of the Book of Acts because he wants to show just how magnificent and exceptional it was to witness such brotherly fellowship.

In verse 46, the relationship among the disciples is characterized by joy and simplicity of heart. There are no ulterior motives or duplicity in their intentions. They did not do this with the aim of receiving something in return or seeking special validation. This is a definition of love for one another.

So, what standard should we hold to? A healthy church is a church built on solidarity, where Christians care for one another and are generous with their time, energy, and money. It is a church where Christians love one another. But that means that if I want to keep my church healthy, I must apply Jesus’ commandment to love my brothers and sisters in Christ by, for example, being generous with my own time, energy, and money.

Last year, in our community group, someone found themselves in financial difficulty and shared this as a prayer request. Several people, without coordinating with one another, organized a collection within the group in the days that followed to help them. I was so happy to see that happen!

Here at Connexion, community life takes shape in many ways: there are “ ” community groups where 5 to 15 of us gather to study the Bible, pray, and eat together. Every Sunday after the service, people have meals together here or at nearby restaurants or parks. People invite one another over or go on outings together to build or deepen their relationships. And there are other opportunities to spend time together. It’s not as spectacular as in Acts 2, but it’s up to each of us to pitch in so that everyone feels they belong to this spiritual family that is the Church.

Let’s be especially attentive to those for whom coming to Christ has meant being cut off from their families or their communities of origin. Let’s be even more loving and thoughtful in including them in our circles of relationships.

II. A Church Committed to the Apostles’ Teaching

Verse 42:

42 They devoted themselves to the apostles’ teaching, to fellowship, to the breaking of bread, and to prayer. 43 Fear came upon everyone, and many wonders and miraculous signs were being done through the apostles.

We no longer know how these teachings were organized; Luke does not describe them to us. Had some sort of Bible school been established with the apostles as teachers? In any case, they certainly did not limit themselves to one sermon a week. They were eager to learn and to understand how the Scriptures—at that time, the Old Testament—spoke of the promised Messiah and how Jesus was indeed their Savior. They wanted to discover all of Jesus’ teachings throughout his ministry and to understand everything that this entailed. The text tells us that they met every day.

In this church, there was a thirst for learning. They approached their studies with seriousness and humility, listening to the apostles whom God had authorized: this is how verse 43 is to be understood.

Today, what we know of the apostles’ teaching has been recorded in the New Testament through the Gospels, the Book of Acts, and the epistles. They give us the keys to re-read the Old Testament with our focus on Jesus Christ, who became incarnate to save humanity.

The sermons we hear on Sundays provide explanations of certain biblical texts, but that’s not enough!

I said I wouldn’t overdo the math, but I did the math: if we gave one sermon each Sunday on one chapter of the Bible, it would take 5 years to cover the New Testament and nearly 23 years to cover the entire Bible… It is therefore essential to study the Bible more intensively. Whether alone or in a group, with the help of Christian resources to guide you, we must study the Bible. If you don’t know where to start: begin with the New Testament and discuss it with people at church; they’ll surely have good ideas to guide you in your learning. You could find a study partner to read the Bible with and join a small group.

The word “perseverance” appears twice in our text—once in reference to perseverance in the apostles’ teaching and again in verse 46 regarding fellowship. When I discussed this text with a brother, he pointed out to me that commitment to the Word is not merely theoretical knowledge but is evident in the disciples’ actions—in how they put their knowledge into practice. Everything I said in the first part about loving one’s neighbor and fellowship is the practical application of understanding Jesus’ teachings. The new Christians had not been with Jesus during His ministry. They did not know everything Jesus had spent time teaching the 12 apostles. And as they learned it, they put it into practice under the transforming power of the Holy Spirit.

Therefore, a healthy church is one committed to the teaching of the Word and to putting it into practice. If I want to keep my church healthy, I myself must persevere in studying the Bible, putting it into practice, and also in helping others to study it as well.

III. A Church Committed to Praise and Prayer

V42:

They devoted themselves to the apostles’ teaching, to fellowship, to the breaking of bread, and to prayer.

v46:

46 Every day, with perseverance, they continued to meet together in the temple; they broke bread in their homes and ate their meals with joy and sincerity of heart. 47 They praised God and found favor with all the people.

This may seem obvious to us, but in church we praise Jesus Christ; we praise God. This can take the form of songs, readings, declarations of faith, and prayers, just as we did a little while ago.

This praise takes several forms in the text. Luke emphasizes the breaking of bread twice (vv. 42 and 46). The breaking of bread here refers to the Lord’s Supper, also called the Lord’s Meal.

Shortly before his crucifixion, Jesus gave this command to his disciples: to share bread and wine to remember his death on the cross and his resurrection for the forgiveness of sins until he returns.

Nothing in the text indicates that they did this only once a week, as most evangelical churches do today. I even believe that the early Christians did it more often—perhaps even at every meal, as verse 46 suggests. And so, I think this must have regularly steered their meal conversations toward Jesus.

We could consider doing this ourselves—making it a habit, at some point during the meal, to recall in one way or another the work of the cross. We can talk about the sermon or the Bible passage we read that day, or about what God has led us through during the week, to encourage one another to praise God. This could help us—and me first and foremost—to avoid talking only about work or our worries as soon as we leave the service, but rather to refocus on Jesus.

The early Christians were also steadfast in prayer. And I confess that it’s not within my strength to attend prayer meetings. It was in prayer that the first disciples and the apostles sought God’s will regarding the appointment of Judas’s replacement. It was in prayer that they awaited the promise of the Holy Spirit. In the book of Acts, you’ll often find the disciples in prayer, listening to God.

Praying is not about asking God for what we want Him to give us, but about listening to God to ask Him what He wants to give us.

So a healthy church is one that prays, worships, and remembers Jesus’ work on the cross and His daily work in our lives. And if I want to keep my church healthy, I must be actively involved in prayer, worship, and bearing witness to Jesus’ work in my life.

IV. It is a church that reaches out to the world.

Finally, the last characteristic of this early church is that it is outward-focused.

We see this at the end of our passage: they gathered together in the temple with one accord; they broke bread in their homes and ate their meals with joy and simplicity of heart. 47 They praised God and enjoyed the favor of all the people. The Lord added to the church daily those who were being saved.

They did not stay isolated in their homes; they went to the temple. The temple was the Jews’ place of worship; it was a public place, and they did not go there to participate in the animal sacrifices performed there, because they had come to understand that Jesus was the ultimate sacrifice for the forgiveness of sins. Later in the Book of Acts ( ), we see that they went there to preach and proclaim the good news of Jesus’ resurrection.

“They were held in high esteem by all the people.” This may seem to contradict what I said earlier about the fact that they were rejected by the Jewish community for professing their faith in Jesus Christ. Luke’s account does not tell us exactly how long this situation lasted, but it was likely several weeks. The people in Jerusalem had just witnessed a miracle at Pentecost and were surely wondering what would come of it all. As early as chapter 3, we see opposition from the religious leaders, but we also see that the people themselves were not indifferent to this group of joyful individuals who, filled with the Holy Spirit, spoke of God’s wonders all around them.

This church is outward-focused because the Holy Spirit was given to them to bear witness in Jerusalem, in Judea, in Samaria, and to the ends of the earth (Acts 1:8). And what is wonderful is that it is God who is at work, leading people to believe and to join the church.

So a healthy church is an outward-reaching church that proclaims the Good News. And if I want to keep my church healthy, I need to share the Good News with those around me as often as God gives me opportunities to do so. This can happen in my conversations with friends, coworkers, or neighbors. It can also happen through more specific activities, such as outreach events where we talk about Jesus with people in the neighborhood, or through a mission trip.

You’ll notice that the Christians in this church aren’t focused on performance. They do things out of love for one another and out of love for Jesus, AND it is God who makes them effective in growing the church. It is He who performs the miracles of bringing people back to the church in verse 47.

If I want to keep my church healthy, I need to share the good news with those around me as often as God gives me opportunities to do so

V. Conclusion

We have thus seen, through the example of the early church, that a vibrant church is one where you can find Christians who love their brothers and sisters, who are committed to continually learning and understanding God’s Word and putting it into practice. A church where people worship and pray with joy. And finally, it is a church that reaches out to the world and proclaims the Good News.

When I look at this young church, there is one last thing that strikes me.

The apostles are not the subject of any active verb. The church perseveres in their teaching, and Jesus performs miracles and signs through them. But they are not the epicenter of the action! The members of the church gather of their own accord and take action— —on their own initiative. They do not wait to be told to do this or that.

Over time, the apostles began to appoint elders—that is, leaders—to guide the church, particularly spiritually, and deacons responsible for organizing church life. But the health of the church rests on the collective action of these Spirit-filled Christians.

Last week, Joe and Eduardo announced that Antoine and I were entering a year of observation and training in preparation for the role of church elder. This passage reassures me because the health of the church does not rest on the shoulders of the elders. It rests on the work of the Holy Spirit in each of its members, which leads each of us to take action.

I invite you to pray.

“Lord, thank You for this new life You have given us. Thank You that the Holy Spirit guides us every day. Thank You for the inspiring example of that young church in Acts 2.

Lord, in our society that draws us toward ever-greater distraction, help us to persevere in the study of Your Word, in prayer, and in worship. Fill us with boldness and zeal to share Your gospel. But above all, Lord, help us to renounce our comfort and our selfishness so that we may serve one another, filled with love.

Forgive us, Lord, for our recurring inconsistencies in this area. Help us not to return to our daily lives having forgotten what we have seen about ourselves in Your Word.

We also wish to pray for all those who have accepted the responsibility of leading the church as our elders and deacons. Thank you for them, and grant them joy in their service.

In the name of Jesus Christ,

Amen.”

What does that mean? (PART 2) - Acts 2:22-41

Hello.

Let’s pick up where we left off last Sunday.

In the streets of Jerusalem, on the day of Pentecost. Suddenly, through the window of a house, you hear people praising God. In your mother tongue. Malagasy, Bamileke, Spanish, Chinese, English, French.

You ask a passer-by. There are people speaking my language! Here, in Jerusalem! What’s going on?

You are told: they are proclaiming that God has finally brought the world back under his rule.

***

God has brought the world back under his rule?

What does that mean?

***

This is the heart of Christianity. Through Jesus Christ, God has established his reign on earth. He has brought the world back under his authority.

This morning we’ll be asking what that means. What does it look like?

A week ago, Pope Leo XVI celebrated Mass with 700,000 people on the Champs-Élysées.

Paris on its knees, in front of the world’s cameras.

Is that what it means?

More controversial. In several countries in recent years, tens of thousands of people have marched with flags, crosses and placards reading ‘Christ is King’… mixed with nationalist rhetoric.

Is that it? The reign of God. A return to Christian values through politics?

Or does God bringing us back under his reign simply mean a life that’s going our way? Our problems sorted. Health, work, relationships. No more struggles.

Or is it a Church that’s really taking off? Full halls, everything running smoothly, enormous influence.

What does it mean when we say God has brought the world back under his rule?

If you’re like me, this idea might leave us feeling a bit out of step with reality!

God reigns?

He must be on a state visit somewhere else, then. Life doesn’t seem very much under control to me. I actually feel quite left to my own devices.

For me, this start to the new term has been one of the most difficult I’ve ever experienced. God reigns? Really?

***

We’re not the first to ask these questions.

The Book of Acts is addressed to a certain Theophilus.

He lived in the middle of the first century at a time when the church was fragile, under attack and persecuted. The main pioneer of the Christian movement, the apostle Paul, was in prison.

Theophilus was no doubt familiar with the Old Testament, the stories of the kings of Israel with their prosperity and victories.

A few decades after the church’s inception, he must have wondered: is this what God’s reign on earth looks like?

I was expecting better.

What does it really look like today when God takes back control?

It looks like Acts chapter 2.

It looks like Jesus reigning as Lord and Christ from heaven. And through his Spirit, bringing people back to God.

Two points this morning.

Good news: Jesus’ universal reign has begun
Good news: Jesus’ universal invitation has been issued


1. Good news: Jesus’ universal reign has begun (verses 22–37)

The first thing to understand is that the Christian message – the Gospel – is the declaration that God has entrusted Jesus with authority over the universe.

Let’s return to the commotion in the streets of Jerusalem.

A few days earlier, Jesus had told his disciples to wait in Jerusalem until the Holy Spirit came upon them to bear witness to him.

Then he was lifted up into the sky, and they could no longer see him.

On the Day of Pentecost, his promise was fulfilled. The disciples were filled with the Holy Spirit and proclaimed the wonders of God in other languages.

What are these wonders of God?

Acts 2:22 – Peter explains.

People of Israel, listen to these words! God has appointed Jesus of Nazareth to you by performing through him, in your midst, miracles, wonders and signs, as you yourselves know. This man was handed over to you in accordance with God’s definite plan and foreknowledge. [You arrested him,] and through the hands of lawless men you put him to death on a cross.

What does it mean to be filled with the Holy Spirit?

Christians have had all sorts of ideas about this.

I grew up in churches where being filled with the Spirit seemed to mean having extraordinary experiences, not always closely linked to Jesus: falling to the ground, fits of uncontrollable laughter, and so on.

But when Peter is filled with the Spirit, what does he do?

He speaks about the person of Jesus whilst explaining the words of Scripture.

That is what the Spirit enables us to do.

So Peter speaks up and tells the crowd: you have committed a heinous crime.

• [The miracles show that Jesus came from God – you killed him (verses 22–23)]

Jesus’ miracles showed that he came from God. But you killed him.

When I preach to a non-Christian audience, I try to find a hook to break the ice.

I’ve rarely started by accusing my audience of murder: ‘Hello… you bunch of murderers!’

I start off more gently.

Peter, however, starts right there.

This Jesus, whose miracles bore witness to him, you had crucified.

He continues …

- The resurrection proves that Jesus is the Christ – we are witnesses (verses 24–32)

The one they had crucified was none other than the Christ.

Christ means ‘the Anointed One’. The one whom God has anointed as King.

We know that he is the Christ because his resurrection, to which Peter was a witness, proves it.

Verse 24

But God broke the bonds of death and raised him from the dead, for it was impossible for death to hold him.

Indeed, David says of him: ‘I always saw the Lord before me, for he is at my right hand, so that I may not be shaken. That is why my heart is filled with joy and my tongue with gladness; even my body will rest in hope, for you will not abandon my soul to the realm of the dead, nor will you allow your Holy One to see decay.

Peter’s reasoning is as follows. David had written these words in Psalm 16, which say that God is too good and powerful to let the king He chose rot in a grave.

But David is dead: you can visit his tomb, lads! You’ll find his bones there. His body has indeed decayed.

Yet God had promised that one of his descendants would be seated on an eternal throne.

He says so in 2 Samuel, chapter 7.

So Peter concludes: it is therefore the resurrection of Christ that He foresaw and foretold when He said that He would not be abandoned to the realm of the dead and that His body would not see decay.

It is this Jesus whom God has raised from the dead; we are all witnesses to this.

What we have seen – Jesus living after his death – is exactly what the Old Testament said about Christ.

Throughout history, countless people have presented themselves as a Messiah, a messenger of God whom people should follow.

Sometimes they were rather ridiculous figures, sometimes genuinely dangerous. You may have heard of Claude Vorilhon, alias Raël, founder of the Raelian movement, which is regarded as a cult by the French government.

How do we know that Jesus is different? Because he rose from the dead. Just as had been foretold, just as Peter and the apostles saw.

‘OK,’ someone might say, ‘but if he really is the Christ, if he really is the King, where is he? Where is his throne? We can’t see him.’

Peter continues. He says that …

- The outpouring of the Spirit proves that Jesus is Lord – you are witnesses (verses 33–36)

Verse 33

Exalted to the right hand of God, Jesus received from the Father the Holy Spirit who had been promised, and he poured him out, as you see and hear [now]. David, after all, did not ascend into heaven, but he himself says: ‘The Lord said to my Lord: “Sit at my right hand until I have made your enemies a footstool for your feet.”’

King David had not only foretold Jesus’ resurrection; he had also foretold his ascension.

He brings us into the heavenly throne room to listen to a conversation within the Trinity.

The Father grants Jesus authority equal to his own.

“Sit at my right hand” – they are on an equal footing.

Both are called “Lord”. When Kate Middleton married Prince William, she took the royal name and the authority that goes with it. Just like Jesus: the same name as God, the same authority.

And Jesus does what God was to do.

In the Old Testament, the one who was to pour out the Holy Spirit is the Lord, the Eternal One, Yahweh.

Now Peter declares that the one who poured out the Spirit, with the manifestations that everyone saw—speaking in tongues, tongues of fire—is Jesus.

In other words, Jesus is far more than just another human king. Far more than even the greatest king of Israel, David.

He is Lord!

Man and God seated on the throne of heaven.

To say that Jesus is in heaven does not mean that he is absent or distant.

To say that Jesus reigns from heaven is to say that his authority is supreme and universal.

The Presidency of the Republic is the supreme authority of the French state; the heavenly throne is the highest authority in the universe.

Jesus has taken his seat there.

We can no longer see him. This merely confirms that his authority is ultimate.

Hence the conclusion of Peter’s sermon

Verse 36

‘Let the whole community of Israel know with certainty, then, that God has made this Jesus, whom you crucified, both Lord and Messiah.’

***

The Bible is the story of God’s plan to bring the world back under his good and benevolent rule.

It is not that God is like a teacher who cannot manage his class. Not powerful enough to maintain control.

It is that every human being has chosen to give their Creator the finger and declare their independence, even if it means plunging into self-destruction.

We see the consequences everywhere.

Conflicts, broken relationships, injustices. When we reject the source of all goodness, this is what we reap.

But… God had a plan to bring this world back under his rule. It culminates in the establishment of Jesus as Lord and Christ.

And that is the Gospel!

If you’re like me, when I’m asked what the Christian message is, I reply something like: ‘Jesus loves you, he died for you, he invites you into a relationship with him!

All of that is true.

But isn’t it striking that, in the first public sermon in the history of the Church, that wasn’t the message?

It was: ‘God has made this Jesus—whom you crucified—both Lord and Messiah!’

That doesn’t exactly go down well!

It is not that Jesus can improve our lives a little. Or give us the life we want.

It is this: Jesus is Lord! Whether we like it or not!

To say that the word ‘Gospel’ means ‘good news’ is not wrong, but it is insufficient.

In Jesus’ day, he was talking more about a change of regime. A new emperor, for example.

So the Christian message is both brilliant and terrifying.

It’s brilliant, because this Jesus, who truly reigns today from heaven, is a good Lord who wants what’s best for our world.

But it is terrifying for his opponents.

It’s like the ending of the best film of all time.

The Matrix.

At the end, the hero Neo is killed, then resurrected, proving that he is the Chosen One. Everyone is happy: he is going to save the world from the slavery of artificial intelligence.

But his enemies, seeing the one they’ve just killed return, realise their days are numbered.

That’s more or less what the Christian good news is all about.

God has established Jesus as Lord and Messiah to restore the world according to his good plan.

But to oppose Jesus is to oppose the supreme authority. One is in grave danger.

Look at the crowd’s reaction in verse 37

After hearing this message, they were deeply moved and said to Peter and the other apostles, ‘Brothers, what shall we do?’

‘Is it all over for us?’ they ask

We didn’t crucify Jesus like that crowd did, but we’ve all rebelled against him in one way or another.

If, on hearing the Christian message, I ask myself, ‘What am I going to do?’, it may be that I am beginning to realise who Jesus is.

For me, it was only when I realised that I hadn’t bowed down before King Jesus, that I was living life on my own terms, and that this was a problem, that I began to grasp the meaning of the Christian faith.

Jesus’ universal reign has begun.

***

So, what is the answer to this question: ‘What shall we do?’

Secondly …

2. Good news: Jesus’ universal invitation has been issued (verses 38–41)

I mentioned those parades mixing Christian symbols with nationalism.

Their rhetoric is often aggressive, even violent, towards their opponents. A return to Christian values would be seen as taking revenge on those who do not share them.

Jesus is different!

His authority is supreme. So is his grace.

He invites the rebels to accept the royal privileges of his reign.

Verse 38

Peter said to them, ‘Repent, and let each of you be baptised in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you, for your children and for all those far off—as many as the Lord our God will call.’

Let us not forget this. Peter is speaking to the very people whom Jesus had been sent to save, who had witnessed his miracles and yet had killed him.

They would have every reason to think it was too late.

Yet King Jesus reaches out to them.

Changing one’s attitude means repenting, realising that one has gone in the wrong direction and turning back.

It happens to me sometimes on the underground; I’m daydreaming. When I realise it, I come to my senses: I get off and head back the other way.

With Jesus, it means recognising that our ways of thinking and living have not been those of people who accept his authority.

We take the crown off our heads. We lay it at his feet.

To be baptised is to bear public witness to this choice, to tell the world that we have changed sides and are now on the side of King Jesus. Baptism itself does not save us: it bears witness to this change.

In return, Jesus offers forgiveness: all our rebellion is completely and permanently wiped away.

Even the worst crimes. That crowd had killed the one who was declared to be equal to God. It would be hard to do worse.

And Jesus offers forgiveness. Such is his grace!

And the gift of the Holy Spirit: King Jesus offers to make us his palace! He comes to dwell within us, to transform us into the people we ought to be, and to make us his spokespeople.

And finally, this is for everyone: for you, for your children and for all those who are far away.

No one is excluded. No one is too wicked. No one is too far away.

Perhaps you are here this morning because you are wondering about the Christian faith.

We’re delighted that you’re here to explore these things.

This invitation is for you!

Perhaps some of you need to take it up this morning. There’ll be an opportunity later on.

You may leave here having made the best decision of your life.

But for most of us, it’s already been made.

We’ve accepted the invitation.

For Theophilus, for whom the Book of Acts was written, it was probably already done too.

How does this apply if we’re already Christians?

Firstly, this invitation applies throughout our whole lives. If Jesus reigns today, it is today that I must repent of what offends him and accept his forgiveness.

It’s not something we respond to once and then move on. We live it out every day.

But above all, let us return to our original question.

What does it look like when God brings the world back under his rule?

Is it through large religious gatherings, through politics, by giving us the life we desire, or through a triumphant Church?

The Book of Acts answers: no.

It is when, one by one, people change their attitudes, declare their commitment to Jesus and receive his forgiveness and his Spirit.

Let’s admit it: we’re often at a loss when we say that Jesus reigns.

How can we tell?

We see neither an army, nor a flag, nor a political programme. Our lives often don’t seem to be very much under control; our problems are countless.

In what way does he reign?

Yet God is bringing the world back under his reign today as people repent and believe in Jesus.

Jesus’ reign is an objective reality. He is seated on the throne in heaven.

It is also an inner reality. Giving Him control of our lives

We would love it if this were already the moment when Jesus puts an end to our difficulties. He will do so. The Bible calls this … judgement. Let us not take this word negatively: it is the moment when Jesus will set everything right, when his kingdom will become fully visible.

We are not yet at that stage.

We are living in a period of royal amnesty.

A bit like in South Africa when Nelson Mandela became president: he offered amnesty to people who had committed crimes during apartheid. If they publicly acknowledged their wrongdoing, they could be pardoned.

It was a way of bringing the country back under control, not through coercion, but by reconciling these people with the new authorities.

Jesus reigns in a similar way.

He forgives in order to win us over to his cause.

We must not overlook the awakening that this passage brings about.

Jesus is Lord, whether we acknowledge it or not. His authority does not depend on our consent.

One day, everyone will have to give an account before him.

Think of the colleague sitting next to you tomorrow. One day, they will have to answer to King Jesus.

Your line manager … will have to answer to King Jesus

Your neighbour on the same floor.

The members of your sports club.

They will have to answer to Jesus.

But we are in a time of royal pardon, and when this pardon is granted, the reign of Jesus will have come.

It doesn’t make the front pages, unlike the parades or masses on the Champs-Élysées.

The team setting off to preach the Gospel in Togo won’t make the headlines.

When someone asks to be baptised, BFMTV doesn’t turn up to cover it.

But every time someone repents and believes in Jesus, his reign has come.

It’s not spectacular, but this is how God establishes his reign in a profound way.

The risk, if you are one of those who advocate a return to Christian values in society, is that it remains superficial and hypocritical.

A superficial moralism.

Jesus wins our hearts in order to transform the whole person.

If we understand this, we will see opportunities everywhere to contribute to the advancement of his kingdom. In our family, our church, with our friends and colleagues.

The Bible makes it clear that this is how Jesus reigns today, so that we do not harbour false expectations of life.

If we expect a life where everything always goes our way or triumphs of every kind, we will often feel shaken in our faith. Jesus can remove our difficulties, but that is not how he promises to exercise his reign today.

He exercises his reign by leading people to change their attitudes and receive his forgiveness.

Christians who take this on board are the ones who change the world.

Quietly but truly and with confidence, because they are working towards the same things as Jesus.

Jesus’ universal invitation has been extended.

***

To conclude, I get the impression that the present reign of Jesus is a subject that isn’t entirely clear.

I realised this week that for a long time I believed in an inaccurate version of the Christian message. Here it is:

God loves us,

so he sent Jesus to die for us.

He rose from the dead,

went to heaven,

and will return.

Can you see the problem? It’s not what it says, but what it doesn’t say!

What is Jesus doing today? In this version, it’s as if he were absent.

But Jesus reigns! Truly. Actively. From heaven, where we cannot see him, of course. That does not make his reign any less real: it makes it universal.

We’re not left to fend for ourselves whilst we wait for his return. He’s never left us!

How good it feels to know that!

This start to the new term has been difficult for our church and other churches in Paris.

Unexpected and baffling setbacks.

Many of us are going through similar things in our personal lives.

Jesus hasn’t lost control!

Later on in the Book of Acts, there is a great deal of suffering.

But it comes under the authority of King Jesus, with the aim that people may be saved, sanctified and equipped for service, so that the Gospel may spread and so that we may place our ultimate hope in his coming new creation.

Jesus is in control.

We do not always understand how he acts in every situation, but we know that he acts to advance his kingdom in us and through us.

And no situation, no person, is beyond redemption.

If 3,000 people who had demanded his crucifixion just a few weeks earlier could change their attitude in a single day, then nothing and no one is beyond redemption for Jesus.

We may be facing situations that seem hopeless. We’d like to do things as Jesus asks, but it’s complicated.

Or there are people hostile to our faith, whom we would like to see turn to him, but it seems unlikely.

The Lord’s arm is not too short!

This summer I confided my current worries to my former pastor.

The church has a church-planting project – it’s brilliant but ambitious. The workload will be heavier for everyone, with plenty of uncertainties.

He realised I was mainly just venting. He took a sip of his tea and said: ‘Joe, I believe that this year, Jesus will still be on His throne!

We’re quick to forget him.

Jesus is always on his throne. Even when we don’t understand what he is doing. Even when our lives are complicated. Even if it is invisible.

His reign is real; it is advancing; we cannot ignore it; we must face it.

And he invites us all to take part in it.

PRAYER

May the whole community of Israel know that God has made this Jesus both Lord and Messiah.

What does that mean? - Acts 2:1-21

Introduction

My grandfather, my father's father, had two birthdays. The reason is quite simple: his father took a while to register his birth, and when he finally went, several days later, the clerk recorded the date the birth certificate was issued. My great-grandfather only noticed this when it was too late to change it. So, he had two birthdays, and when my father forgot to wish him a happy birthday on one of them, he could at least make up for it and wish him a happy birthday on his "official" birthday.

So, I ask you the question…

What is the start date of the Connexion Church?

Some will count the date of the first worship service. Others, perhaps, will consider that's when Jason and his family began working on planting this church, therefore before the first service. Others might mention a meeting of several pastors in the Paris region who identified the need for an evangelical church in central Paris, close to major transportation hubs. Still others will say later, when Connexion was registered as a religious association under the 1905 law…

You see, sometimes there are several foundational events. For the entire Christian church, we can cite the choice of the apostles at the beginning of Jesus' ministry, perhaps the death and resurrection of Jesus, but personally, if I had to choose a date as the date of the foundation of the Christian church, I would choose the day of Pentecost, the episode mentioned in today's text.

We're going to look at this episode by examining three questions. First, we see Jesus' disciples gathered in one place, and this event occurs. So the first question we'll ask ourselves is, "Why were they there?" Then, we'll look at the event itself. What happened? To understand the meaning of the event, we'll ask ourselves, "What does this mean?" This is the question the crowd asks in verse 12.

The context

Why were they there?

First, a little context regarding this passage…

This episode takes place approximately 50 days after the death and resurrection of Jesus. After his resurrection, there was a period of about 40 days during which Jesus appeared to the disciples, and then he ascended into heaven – the ascension of Jesus.

Before he ascends to heaven, he gives instructions to the disciples, including the instruction to remain in Jerusalem until they receive “power” from on high. We see this in chapter 1, verse 8, where Jesus says:

But you will receive power when the Holy Spirit comes upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”

So this power is linked to their role as witnesses of Jesus, in Jerusalem but also in other places. Therefore, in the text we read, we find disciples gathered in a large house—we can imagine an event hall like this one. There were about 120 of them, men and women.

They were in Jerusalem because Jesus had told them to wait there. But all those other people who were there were there because it was the Feast of Pentecost. The Feast of Pentecost is a Jewish holiday—the Jews call it Shavuot in Hebrew. In ancient Israel, it was a holiday when all Jews were required to go to Jerusalem, which is why all those people, Jews from everywhere, from the entire diaspora, were in Jerusalem at that time.

So, there you have it, we have the disciples of Jesus, who had been waiting in Jerusalem for about 10 days, praying in the same place, and on that day, the day when the city was full - imagine a mix of the Olympics in Paris, with people of many nationalities, and the Fête de la Musique, with people filling the streets.

It's also a date full of symbolism. The Jewish festival of Shavuot is a harvest festival, a festival that celebrates the first wheat harvests of the year. And here, we'll see that it's the time when the church bears its first fruits. But I'm getting ahead of myself…

The event

What happened?

Next, let's look at what happens. The description of the event is very brief, in verses 1 to 6, but full of interesting little details. First, they hear a noise, a noise like that of a violent wind. Wind, in both Greek and Hebrew, is associated with the spirit: they share the same word. Ruach in Hebrew, Pneuma in Greek—both words can mean either wind or spirit.

The disciples were sitting in the house and they saw tongues of fire. Here too, another important vocabulary detail: the word “tongue” here refers to the shape of these flames, which resemble tongues, but also to languages ​​– the different languages.

These languages ​​separate from one another, as if from a single root they diverge and then settle, establish themselves on each person present in this large room, which resembles our own. That alone is already very impressive!

They were all filled with the Holy Spirit. But who is this Holy Spirit? It is not an energy, nor a mysterious force. The Bible presents it to us as God himself: the Father, the Son, and the Holy Spirit, one God. The Holy Spirit is God present and active, here and now. In the Old Testament, the Spirit came upon certain people, for a time and for a specific mission: a prophet, a judge, a king. But the prophets foretold a day when God would place his Spirit within his people:"I will give you a new heart, I will put a new spirit in you… I will put my Spirit in you" (Ezekiel 36:26-27) And Jesus, as we have read, had promised this to his disciples. And that is what is happening here: they are filled with the Spirit.

Then, each person gathered began speaking in different languages, idioms they did not know. Some commentators imagine that at this point the disciples left the room, others that part of the crowd outside entered the room. The exact logistical details are not known.

Imagine a room like this, and lots of people passing by in the street outside. Then, there is a group of Elamite pilgrims who say, "Wait, but I hear people speaking Elamite, nobody told me about this meeting," then the same thing with Arabs, Egyptians, Romans, Cretans, etc.

But when they look among the disciples, among the 120, they are all, or almost all, Galileans—provincials, uneducated people. And yet they spoke a dozen different languages! And what's more, these are languages ​​that no one learns. In those days, as today, there were useful languages: Greek, Latin, Aramaic. Today, we can mention English, Spanish, Mandarin. But almost no one will bother to learn a dialect from southern China or an indigenous language of South America. It's the same here: no one learned the language of Phrygia, Cappadocia, or Parthia… unless it was his mother tongue. So we can understand their astonishment!

'How is it then that we hear them, each in our own language, our mother tongue?' (2:8)

They say, in verse 11: "...we hear them speaking in our own language of the wonders of God!"

Wonders of God! We can imagine, from the context, what these are, the same wonders that Peter will later speak of: the fulfillment of the ancient prophecies, the affirmation of the kingdom of God, the salvation and forgiveness of sins through the sacrifice of Jesus, the establishment of the resurrected Jesus as Messiah and King, etc.

With a large number of disciples speaking about these things in several different languages, and even more people in a crowd trying to understand what was happening, the confusion is understandable. The crowd was astonished, surprised, and didn't know what to think.

Some even prefer to mock: rather than paying attention to the languages ​​they can understand, they will pay attention to the noise they cannot understand, to the enthusiasm they did not understand, and they will say “ah, these people are just drunk”.

But others are interested in having the answer to the key question which is in verse 12: “What does this mean?”

The meaning

What does that mean?

This is precisely what Peter is responding to. What does this mean? We can imagine Peter going out into the street, where perhaps they were already outside. First, he responds to the mockers' accusation: no, no one is drunk; it's still early morning. Then he directly answers the question, "What does this mean?" Verse 16: "This is what the prophet Joel spoke of."

Peter could have spoken about Jesus' promise to send the Holy Spirit to Jerusalem. He could have said, "Well, Jesus promised his 120 disciples he would send the Holy Spirit, and here we are, we received it." But he knows that this promise isn't limited to just the 120 disciples. And he now recognizes that this promise isn't just 10 days old, but centuries old. Certainly, some people in the crowd were familiar with the book of the prophet Joel, which was already centuries old at that time.

“I will pour out my Spirit upon every human being.“—said Joel in the third chapter of his book. Over every human being. Behold, this Spirit of God, he speaks to all languages, to all people, to individuals from many different backgrounds. This miracle isn't just a demonstration of power. It's not God showing off his Duolingo skills. This miracle means something.

He shows that these “wonders of God” and this power of the Holy Spirit are not limited to a small group of Galileans. God will pour out his Spirit on every type of human being, of every kind of native language, background, culture, and country.

He continues:“Your sons and daughters will prophesy, your young men will see visions, and your old men will dream dreams. Yes, upon my servants, both men and women, during those days, I will pour of my Spirit, and they will prophesy.”

There are these merisms, these pairs, “threads”, “girls”, “young people”, “old people”, which are there to indicate that the promise is not limited to one gender or age, but to every type of human being.

They will prophesy - If Peter says that this event at Pentecost is the fulfillment of Joel's prophecy, then it means that those who spoke in other tongues were prophesying. Indeed, they were announcing "wonders of God," and this is, in fact, prophecy.

In the Bible, a prophet is not a soothsayer who predicts the future, like a Nostradamus. Rather, the biblical prophet is a messenger, someone filled with the Spirit of God to announce what God wants them to announce. This echoes what Jesus said: “You will receive power when the Holy Spirit comes upon you, and you will be my witnesses.” This testimony, filled with the Spirit, is a prophecy: a knowledge of God, announced and proclaimed according to his will.

Peter, in his preaching, in his explanation of this event, he is prophesying. The other disciples, who proclaim the wonders of God in other languages, were also prophesying. They have now received power, they have been filled with the Holy Spirit, they are now equipped to be witnesses, and they are.

In the quotation from the prophet Joel, Peter continues by speaking of wonders and miraculous signs. Some theologians believe he is referring to what happened at the time of Jesus' crucifixion, when the day grew dark. Others believe he is speaking of the Day of Judgment, which is yet to come.

In both cases, Peter shows that the coming of the Spirit on the day of Pentecost advanced the timeline of creation. We are in “the last days,” as Peter says. This is the window of time between the resurrection of Jesus and the coming of the Holy Spirit, on the one hand, and the complete renewal of all things and the judgment, on the other. The time between these two moments is “the last days”—a time when everyone who calls on the name of the Lord will be saved.

This “name of the Lord” here, for Peter, is Jesus, the Lord Jesus - he makes this very clear in the rest of the chapter, for example in verses 33 and 36. It is Jesus who pours out the Holy Spirit on his servants and who fulfills the prophecy of Joel.

Meaning for us

What does this mean for us?

This passage is the very beginning of the Church. It's the first apostolic Christian sermon. And I invite you to read the rest—it makes you want to read it to the end, but that would be a bit much for this service.

This is the beginning of a story we are part of today. The beginning of the Book of Acts, a book which, if you look at the end a few pages later, you will see that it doesn't really have an ending, and no one wanted to create an ending for this book because what begins at Pentecost is not finished. On the contrary, it continues to unfold.

Here, the miracle of the Galileans, who testified to God's wonders in several languages, foreshadows a near future where people of many nationalities, ethnicities, and native languages ​​will testify to God's wonders in multiple languages. If you have ever wondered what the sacred language of Christianity is—whether it is Greek, Latin, English, or French—well, I can tell you that the sacred language of Christianity is your native language, for God has sanctified it by having the Holy Spirit prophesy God's wonders in your native tongue.

This is not only the fulfillment of the prophecies of Joel, but also of other prophets, such as Micah, who speaks of God’s people present among all nations.

Therefore, no nationality, gender, or background allows us to say, “Oh, but that person can’t receive the Holy Spirit,” or “Oh, but because they are X or Y, that person will never be a Christian.” You cannot say that about someone. You cannot say that about yourself. No culture, no background, no gender, no age, no past experience, no physical or psychological condition excludes anyone from the possibility of receiving the Holy Spirit, insofar as everyone who calls upon the name of the Lord will be saved and receive the Spirit of Christ.

In this community you have the typical example: people from many different backgrounds, origins or life stories.

And sometimes we may be tempted to seek the comfort of a church with people who are like us, who have the same profile, the same age, the same culture. This is a natural reaction, and sometimes it's wise (for example, it's important that everyone in a service can understand the language being sung and preached), and sometimes, it must be said, it's a shortsightedness that fails to see the richness of the powerful work of the Holy Spirit being poured out on people who are not like us.

I invite you, I invite us, to see the church of Christ, here and wherever it gathers, in the same way that Peter sees it here: as a fulfillment of God's prophecies; as a community of people who can prophesy the wonders of God in Jesus Christ; as a community of all kinds of people who are living in the last days, who call upon the name of the Lord, and who are therefore saved.

We should be able to look at the church, ask ourselves the question "what does this mean?", and find the answer in the work of God and his word.

This foundational event, on the day of Pentecost, may seem much more impressive than our daily life in the church, but we still bear the same witness and we are still the fulfillment of the same promises, and I dare say that they are all the more concretely fulfilled now than at the time of Peter's preaching.

Fake news or foundation ? (Acts 1.12-26)

Do you remember this photo? President Macron with the German and British heads of government, on a train in Ukraine.

On the table, an object that looked like a small white bag.

Within a few hours, the ‘cocaine scandal’ had spread around the world.

It was a handkerchief!

We live in an age where fake news is rife.

Hence our question this morning: whose word can we still trust?

We ask ourselves this every day, without even realising it.

Your child comes running in: “There’s a huge tarantula in the bath!”

The phone rings. Unknown number. You hesitate to pick up. A sales call? A scam?

On Le Bon Coin, this message: “I’m interested in your advert.” A genuine buyer, or an attempt at fraud?

It’s about everyday life. But it’s also about life’s big questions.

Who should you trust to guide your life? What should you believe when faced with death? Is there a God or not?

There are countless answers… and they’re often contradictory.

Perhaps you’ve just arrived in Paris or at this church. And you’re looking for answers. We all need a solid foundation on which to build our lives in the face of life’s uncertainties.

Who should we believe in this age of fake news and ‘alternative facts’?

***

Last Sunday, we began a new series on the Book of Acts. Jesus, the risen Lord, continues his work from heaven. He sends his good news to the ends of the earth. This good news has reached us. Here in Paris. In 2026.

***

Why should we trust this message? That is the question we face.

We have never seen Jesus. We rely on what others tell us about him, starting with the authors of the Bible.

Can we believe them?

The world is full of religions, philosophies and people ready to pull the wool over our eyes.

How can we know that the message about Jesus is a reliable foundation, and not just another piece of fake news?

That’s not all: we are called not only to believe in this message, but also to share it with others. Last Sunday, we sent around ten people to plant the Oberkampf church to proclaim Jesus in the 11th arrondissement.

How can we be sure that we ourselves aren’t spreading fake news?

The Acts of the Apostles is the second volume of the Gospel of Luke. Luke was a doctor. He had spent years investigating Jesus before writing his account. He states his purpose right from the very first page.

Luke 1, page 659 – Luke 1:3

Luke, who had spent years researching Jesus, says in verse 3:

It therefore seemed good to me too, having carefully investigated all these matters from the very beginning, to set them out for you in writing in a coherent manner, most excellent Theophilus, so that you may recognise the certainty of the teachings you have received.

Through his Gospel and the Book of Acts, Luke wants to give us certainty. :-) :-)

Certainty regarding the good news of Jesus.

So, if we were to make a film of the Book of Acts, the passage that Cédric has just read might well be cut during editing. The scene from last Sunday, with Jesus ascending into heaven, we’d keep. The one from next Sunday, Pentecost and speaking in tongues, we’d keep that too.

This one, apart from perhaps Judas’s entrails spilling out for a bit of gore, might seem a bit boring.

In fact, it’s crucial. It tells us that certainty is possible …

because the message about Jesus …

comes from witnesses …

…who are worthy of our complete trust.

Jesus’ witnesses remain unchanged

Jesus’ Witnesses remain upright

Jesus’ witnesses are qualified to establish a new people

1. Jesus’ witnesses remain unchanged

First of all, our faith rests on the witnesses, each of whom was chosen by Jesus for this role.

Acts 1:12

So they returned to Jerusalem from the hill called the Mount of Olives, which is near Jerusalem, about one kilometre away. When they arrived, they went up to the upper room where they usually gathered; there were Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James son of Alphaeus, Simon the Zealot and Jude son of James.

Why is this list important?

It can be tempting to see Jesus’ disciples as not very different from us.

They make mistakes. We make mistakes.
They sin. We sin.
They struggle to believe. We struggle to believe.
Sometimes they do the right thing. Let’s follow their example.

In many ways, the disciples are like us.

But it’s easy to forget that they also play a unique role in history. Jesus chose these men not only to be his disciples – that is, his pupils – but above all to be his apostles, his witnesses.

‘Apostle’ means ‘one who is sent’ — in the strongest sense. Like an ambassador, who speaks with the full weight of the authority that sends him. When the French ambassador speaks, it is France that speaks.

To be a witness is to be able to recount what one has seen and heard. Sometimes Christians talk about bearing witness to mean sharing what one believes.

But we are not witnesses to Jesus in the same way as the apostles. None of us has seen and heard Jesus as they did.

These apostles therefore play a vital role.

Their words will be the words of the risen Lord himself.

Their testimony will be his testimony.

To listen to them is to listen to Jesus, and therefore to God. To reject them is to reject Jesus, and therefore God.

Nowadays, we sometimes hear of people who present themselves as apostles in certain Christian circles. What is certain is that there are no longer any apostles like those mentioned in this passage – direct witnesses to Jesus.

What we have today is their testimony in the Bible.

The books of the New Testament were either written by apostles or by people writing under the guidance of an apostle.

Perhaps you came here this morning wondering: where do I start to get to know God?

Through the apostles! What they wrote. You could start with the Gospels of Matthew, Mark, Luke or John — the accounts of Jesus’ life.

For all of us, to see the Lord Jesus at work from heaven, we must listen to their testimony.

To have a church that will stand firm against all odds, that will offer a place of fulfilment for everyone and that will shine out into the world, we must listen to the apostles’ testimony.

But what Luke wants to emphasise first and foremost is that the men who gathered after Jesus’ ascension were indeed the men whom Jesus had chosen.

Quite simply. There are no impostors! It’s not as though Jesus ascended into heaven and then just anyone could proclaim themselves an apostle!

You may have read Dan Brown’s novel The Da Vinci Code, or seen the film. Dan Brown believes that once Jesus had gone, it was a free-for-all. Lots of people told different stories about him, and it was only centuries later that the Church decided: we’ll keep some stories and discard the others.

No. The men who began to speak in Jesus’ name – and whose words were recognised as authoritative from that very moment – were indeed those whom Jesus had chosen.

Let’s check that out.

The list of names in verse 13 is the same as that found in the Gospels when, a few years earlier, Jesus had chosen his apostles. No newcomers in the meantime! It is indeed the team that Jesus had selected and trained.

Note the level of detail. Luke knew that certain names were common at the time — two apostles are called James, for example. So he specifies: one of them is James, son of Alphaeus. He knows exactly which James he is referring to.

There appears to be a discrepancy regarding the last name: Jude, son of James. Matthew and Mark refer to him as Thaddeus instead. But this is hardly surprising: having two first names was common, and a Christian named Judas (Jude is Judas in the original) may well have wanted to use his other name!

If all this has gone over your head, just remember this: the first people to bear witness to Jesus were not impostors. They were not self-appointed. They were the ones whom Jesus had chosen and trained. We can trust them.

Problem.

There’s a name missing from this list. Have you guessed it?

Judas Iscariot. The traitor.

And that’s a bit of a problem.

A friend compared the situation to that of the cyclist Lance Armstrong.

Winner of the Tour de France seven years running. Unprecedented.

But in 2012, his titles were stripped from him: he had been doping. The whole of cycling was discredited as a result, not just him. Today, ‘Tour de France’ is often synonymous with ‘they’re all on drugs’.

Just one man. But the scandal has tarnished everyone else’s reputation.

What if the same were true of the apostles? If one of them was untrustworthy — Judas Iscariot — why should the others be any different?

2. Jesus’ witnesses remain true

The second thing to understand is that Judas’s betrayal, death and replacement were all part of God’s plan.

There is no need to worry about the credibility of the other apostles.

Acts 1:15

At that time, Peter stood up among the disciples; there were about 120 people gathered there. He said: ‘Brothers, the Scripture had to be fulfilled, which the Holy Spirit had foretold through David concerning Judas, who became the guide of those who arrested Jesus. He was one of us and shared in the same ministry. This man bought a field with the wages of iniquity; he fell headlong, burst open, and all his entrails spilled out. All the inhabitants of Jerusalem learnt of this, which is why that field has been called in their language ‘Hakeldama’, that is to say, ‘the field of blood’. Now it is written in the Book of Psalms: ‘Let his house become desolate, and let no one dwell in it!’ and: ‘Let another take his office!’

Peter hides nothing. He does not sweep Judas under the carpet. In front of 120 people, he addresses the problem head-on.

Jesus had chosen Judas. He had brought him into the group. He had the same ministry as the others. And yet, Judas betrayed Jesus, then took his own life.

If one of the apostles ends up like that, why should we believe the others?

See how Peter responds.

V.12 again – it was necessary that the Scripture should be fulfilled, which the Holy Spirit had foretold through David concerning Judas

V.20 It is written in the Book of Psalms: ‘Let his house become desolate, and let no one dwell in it!’ and: ‘Let another take his office!’

It was written centuries in advance.

That Judas would betray him, that he would die, that he would be replaced – it was all foreseen. It was part of the plan.

For Jesus to die on the Cross, Judas had to betray him.

Think of Lance Armstrong. Now imagine that the organisers of the Tour de France had announced, well in advance, that they were going to conduct an experiment: allowing a cyclist to take performance-enhancing drugs to observe the impact on his performance. Doping would no longer be a scandal that tarnishes the whole of cycling. It would be part of the plan. Known in advance. And the credibility of the other riders would remain intact.

This is what Peter says about Judas. His failure was part of the plan.

That does not mean that Judas was not responsible for his actions. In the Gospels, Judas plots, negotiates and acts of his own free will, and when he realises what he has done, he is overcome with remorse. He bears responsibility for his actions.

God’s sovereignty and human responsibility are not mutually exclusive.

God carries out his eternal plan through evil acts freely chosen by human beings.

How exactly does that work? It’s a bit mind-boggling.

But the example that illustrates this best is the cross: the worst crime in history, committed by those truly guilty, whilst at the same time being God’s eternal plan for salvation.

End of digression. Luke wants to show that we need not doubt the integrity of the other witnesses on whom our faith rests.

Some people sometimes say that the early Christians had bad intentions. They made up stories to get what they wanted.

I had a flatmate who used to say that.

The disciples told all these stories about Jesus to ‘invent a religion’ … in which they would be the gurus.

This passage answers that: yes, there was one person with bad intentions amongst the apostles. Just one. And his failure was part of the plan from the very beginning.

***

I wondered why there are so many gory details about Judas’s death.

His entrails spilling out. Not exactly appetising before lunch.

But I don’t think it’s just a trivial detail.

Think about what happens when an ambassador betrays his country. He isn’t simply sent home discreetly. The case makes the headlines, the trial is public, the punishment is severe — because the role of ambassador is too serious to be treated lightly.

That is exactly what God does with Judas. His death is not discreet. It is public, remembered to the point of giving its name to a field.

Why? Because the office of apostle is too precious for his betrayal to go unnoticed.

These men are Jesus’ ambassadors. His spokesmen and witnesses.

Their word is his word, and it serves as the foundation of our entire faith.

The fact that Judas met this end underlines the importance God attaches to the credibility of that word.

The aim is to encourage us!

Look at the weight God places on the reliability of his apostles!

He doesn’t want us to hesitate. ‘Can I really put all my eggs in one basket? The basket of the Bible?’

He wants us to have complete trust.

_____

It is this same concern that explains the care taken in choosing a replacement for Judas.

3. Jesus’ witnesses are qualified to establish a new people

One might ask: why must there be 12 apostles?

Eleven men who could bear witness to Jesus would have been quite enough. Why a twelfth?

Numbers in the Bible are often symbolic.

4 represents the earth. 7 represents creation. 12 is the number of God’s people.

Just as blue, white and red represent the French people, the number 12 evokes the people of God.

The 12 sons of Jacob.

The 12 tribes of Israel.

In the Old Testament, the high priest wore a robe with 12 precious stones, one for each tribe.

And at the end of the Bible, in the Book of Revelation, the New Jerusalem rests on 12 foundations — this time bearing the names, not of the 12 tribes, but of the 12 apostles.

A twelfth man was needed, because Jesus establishes his new people through them. One becomes part of God’s people by believing their message.

It is important to make this clear.

This summer, I was invited to the christening of a little girl in a Roman Catholic church.

The person officiating explained that the ceremony begins outside, in front of the entrance, because they believe that it is through baptism that one enters the church.

I understand the reasoning, but the Bible says otherwise! We join the church by believing the Good News as taught by the apostles. Baptism is then the means of publicly professing that faith.

Amongst us, there may be all sorts of ideas about how to be part of God’s people.

My family are Christians, so I must be one too.

I’ve had a supernatural experience, so I must be one.

A pastor prayed for me once, so I must be one.

No. You become part of God’s people by believing the message of the apostles.

***

Hence the need to be sure that they were qualified.

Verse 21: Look at the criteria for replacing Judas

‘We must therefore choose a man from among those who have been with us the whole time the Lord Jesus was with us, from the baptism by John until the day he was taken from our midst.

We needed someone who had been present throughout Jesus’ ministry.

Not someone who had merely crossed paths with him from time to time.

Not someone who could only pass on hearsay.

Not someone who had not seen the risen Jesus.

Someone capable of recounting what he had seen and heard. Someone who could testify to having met the living Jesus after his crucifixion.

This may come as a surprise to some: the Christian faith is fundamentally historical.

It is not, first and foremost, a philosophy, nor an ideology.

We are not dealing with legends invented long after the events took place.

It’s not a man who went into a cave and came out saying, ‘God spoke to me’, as in Islam.

It’s not just a feeling: ‘I feel that it’s true. But if you feel something else, that’s what’s true for you.’

No, it is an eyewitness account. What a group of men saw and heard from Jesus.

A testimony that could be verified, cross-checked and was close enough to the facts to be refuted if there had been any errors.

The other day, a rather serious incident took place in one of my children’s classes. The school was able to establish the facts because a headteacher came to take statements from the pupils who were there, who saw what happened, and who gave their accounts straight away, before they’d had time to forget.

The Christian faith is just like that.

It is based on what people have seen, heard and recounted.

Quite simply! Except that what they saw and heard was extraordinary! It was Jesus! :-)

***

The method used to choose the twelfth apostle may come as a surprise!

They put forward two candidates, Joseph and Matthias, who both met the criteria.

They prayed. Then they drew lots, as was often done in the Old Testament. They chose Matthias.

In your group, you may have wondered whether this is a method worth using again. Two job offers. Two people you’re considering marrying. Do we pray, then flip a coin?

There are far worse ways to make a choice! Two equally good options: we pray, we choose, and we stop agonising over it.

But is it worth spending one’s time poring over the signs?

But the point of this passage is to show something else: the apostles on whom our faith rests were chosen by Jesus, according to his own criteria. Jesus appoints his team of witnesses to establish his new people.

***

So, what are we to make of all this?

Let’s return to the original question: which word can we still trust?

Luke offers us a clear answer: the word of Jesus, passed on by those he chose to be his witnesses.

This certainty changes everything.

Without it, we’re all over the place.

We don’t know what to believe, who to believe, or which way to turn.

Jesus, the risen Lord, invites us to build our lives with confidence, serenity, joy and zeal upon the sure testimony of the men he chose.

As individuals and as a church, we will often face instability.

When we seek stability, we may be tempted to cling to all sorts of things: often to people, figures of authority or even gurus.

Jesus offers us his word as the sole source of stability and comfort. But we need to be convinced that this word is true.

Jesus is wonderful, but is the message about Jesus fact or fiction?

Luke says in this passage: don’t worry. This word is true.

Twenty years ago, when I was a student, I struggled with anxiety and depression. Had I chosen the right course of study? Where was I heading in life?

Peace came when I discovered that the words in this book were true.

Perhaps others are going through difficult times. Where can they find security? In the sure words of Jesus.

***

And it is precisely because they are true that we can pass them on to others.

If you’re like me, when talking about Jesus with someone who isn’t yet a Christian, there’s sometimes that little voice: Are you sure about what you’re saying? Are you really going to tell this person they need to believe what you believe? Are you going to force ‘your thing’ on them?

When I was a journalist, I remember a colleague who took offence at the arrogance of Christians who dared to tell others to abandon their beliefs and believe in Jesus.

What nerve!

But according to Acts 1, all we’re called to do is share our testimony.

Sharing a testimony is not arrogance.

When a journalist faithfully reports what they have seen and verified, they are not accused of being arrogant, especially when it concerns matters of life and death.

How much more so when it comes to Jesus: his crucifixion, his resurrection, his reign, and the eternal life he offers.

We can share this testimony without the slightest hesitation.

Perhaps you wouldn’t call yourself a Christian this morning. We are very pleased that you are here to explore these questions.

Let me say that one cannot simply dismiss the Christian faith out of hand: ‘It’s not for me!’

Any rational person should take the time to examine this testimony so that they can form an informed opinion.

We’d be delighted to help you.

Perhaps you’ve just joined Connexion and are wondering: what sort of church is this?

A church that puts the word of Jesus at the centre – to do anything else would be to stray from what it means to be a church – and which expects Jesus to do great things through that word.

Jason said last Sunday that the Book of Acts tells us what Jesus continued to do after his ascension.

The title ‘Acts of the Apostles’, given later, is misleading. It should be called ‘The Acts of Jesus, Volume 2’.

How are we going to experience the deeds of Jesus?

Luke wants us to be certain: Jesus will act from heaven in our lives … if we allow the words of this book to take effect within us.

If we do this, we can expect Jesus to work powerfully within us and in our Church this year.

Let us approach them with joy and also with reverence!

With great expectations.

For it is the Lord who speaks!

PRAYER

Only one thing is necessary