The apostle Paul was, in modern parlance, a missionary. In a sense he was always restless, not wanting to build on another’s foundation, not wanting to spend too much time in any one place. There was lots of work to do!

Romans 15.22-29 reveal something of the apostle’s heart on this matter. Paul refers to Rome, to Spain, to Jerusalem, and to other places he has already visited. Matthew Henry reminds us that the reason was always the people there. Great architecture and glorious scenery were never part of his planning.

In Acts16.6-10, we read of clear divine guidance in his mission. But here we read of him following principles. Such are not contradictory, but entirely consistent. God always guides His people in line with principles of integrity and compassion.

Paul writes, “but now that there is no more place for me to work in these regions…” (v23). A remarkable statement! Again, we learn from Matthew Henry. He says:

• Paul would not leave his work of planting churches; and
• The whole of that country being more or less leavened with the savour of the gospel.

The apostle Paul was committed to planting churches, his practice everywhere he travelled. But he did not do this without the support and partnership of others. Indeed, part of his commitment was to release others to plant and support churches. Several times we read him sending others on his behalf.

Paul remained committed to planting churches, but he did not need to remain in the region he was writing from. Those churches were, it seems, sufficiently strong to raise their own church-planters in the spirit of Paul. He was confident that they shared his way of life in Christ Jesus. The churches that they would plant would share the same values as churches Paul personally planted. In 2 Timothy 2.2, Paul had explicitly planned and provided for these same values to be passed on to future generations of leaders in local churches. Mission will continue to be fuelled by the same truths.

Other regions remained to be opened for the gospel, and Paul was committed to that goal. In 2 Cor 10.16 he refers to ‘regions beyond’ Corinth. Until Christ returns there will always be regions beyond, communities that have not heard the good news of Jesus Christ. In fact, Christ Himself promised that the gospel of the kingdom would be preached in the whole world, to all tribes, and then the end will come (Matt 24.14).

It was an aside during a sermon at The Bridge Church this year, that highlighted Luke’s technique of including two characters in incidents and parables. Or, better, that Christ Himself did. We are drawn into the narrative, perhaps with our sympathies moving from one character to the other, and then perhaps back again. In our Hollywood-influenced world, we like our stories to have clear heroes and villains – Bible stories are sometimes not so tidy; since real life is not so tidy!

I found seven stories in Luke’s gospel.

7.36-50 – the sinful woman and the host Pharisee.

13.10-17 – the woman with the spirit and the ruler of the synagogue.

15.11-32 – The ‘Prodigal Son’ – with the younger and elder brother.

16.1-13 – the dishonest manager and the rich man.

16.19-31 – Lazarus and the rich man.

18.1-8 – the persistent widow and the judge.

18.9-14 – the tax collector and the Pharisee.

The latter characters are strong, with seniority in society, enjoying wealth and power.

The former characters are weak, with obvious sins; they are poor and dependent. The first includes the sinful woman, probably a prostitute; the final incident includes the tax collector, someone hated in first century Judea.

In all seven incidents, where the former character becomes the ‘hero,’ then they are all flawed heroes, which of course is the way of scripture.

Jesus never condones sin, but He seems not to be phazed by sin either. Jesus is looking for repentance and faith with obedience.

Jesus routinely challenges cultural norms and expectations. His listeners would be surprised by the stories, perhaps offended by them. ‘Surely he (she) would never behave in that way!’  He is telling stories, not giving lists of do’s and don’ts; He wants us to enter into these stories, with our own failings and weaknesses, and learn His ways, hear His voice, His heart-beat for us.

The book of Acts describes Christians as followers of The Way. This is significant, since the apostle Paul refers to the ‘way of life’ in Christ Jesus (1 Cor 4.17; 2 Tim 3.10). Followers of Jesus Christ do not merely subscribe to a set of beliefs or doctrines. To follow Jesus Christ is not restricted to obedience to a set of rules and commands, whilst avoiding certain sins and errors. We follow a real person Jesus Christ in His way.

Six times in Acts we find this phrase, ‘the Way;’

Acts 9.1-2: He went to the high priest  and asked him for letters to the synagogues in Damascus, so that if he found any there who belonged to the Way,

Acts 19.9: But some of them became obstinate; they refused to believe and publicly maligned the Way. (referring to Paul’s experience at Ephesus.)

Acts 19.23: About that time there arose a great disturbance about the Way. (Again referring to Paul in Ephesus.)

Acts 22.4:  I persecuted the followers of this Way to their death (of Paul’s own life.)

Acts 24.14: I admit that I worship the God of our ancestors as a follower of the Way, (of Paul’s own life)

Acts 24.22: Then Felix, who was well acquainted with the Way,

The phrase implies a life at odds with the prevailing cultures of the day. The phrase implies an identifiable group of people; these people followed the Way and belonged to the Way. The phrase also implies a journey and a destination.

Paul’s testimony through these verses is clear; ‘I was a persecutor: now I am a follower.’