The Eternal Need of the Person Who Is Perfectly Happy Now

This week I can remember a pastor on the radio sharing how someone had become flummoxed when he was attempting to share the gospel with an aged hedonist. He approached gaining an opening to share the gospel from the perspective of felt needs: an inner loneliness, emptiness and lack of a sense of fulfillment. Unfortunately, the hedonist came back with the answer that he was having the time of his life and couldn’t be happier. And that left the person who was attempting to share the gospel at a loss on how to proceed.

It’s simple enough to proceed, though, if you remember how scripture describes, “ . . . the pleasures of sin for a season . . .” (Hebrews 11:25). The question becomes, “How long do you think that will last?” And if the person replies, “Till I die” or “Until the end of my life,” simply ask, “And what then?”

At that point, after receiving whatever reply the happy hedonist gives,  it would be possible to go to the normal Evangelism Explosion questions. It’s always necessary to remember that whatever ‘felt’ needs a person has, he or she always has the eternal need of the gospel of Jesus Christ. And though Jesus and the apostles often used a felt need or a ‘hook’ from the situation at hand to get an opening to share the gospel, the eternal need will always be there, since, “. . . an hour is coming when all who are in their graves will will hear his (the Son of God’s) voice, and will come forth: those who have done good to the resurrection of life, and those who have done wicked  to the resurrection of judgment” (John 5:29).

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Are Our Churches Reaching Out to Working Class Men?

A few years ago I asked the question on my personal blog on, with all the complaints about the secular universities, what the white evangelical churches have done to evangelize and disciple on major university campuses over the past generation. But now let’s consider something else:  have evangelical churches sought to evangelize and disciple blue collar, working class men over the past generation? Consider the spiritual darkness and despair that you’ll see in the following article:

The Privileged vs. the White Working Class

For the past generation we’ve been accustomed to look for answers in politics and government, and I don’t think that the answers here are primarily political or have much to do with government. And I don’t think that things are any easier for a black, Hispanic or Asian working class man. So, again, have evangelical churches sought to evangelize and disciple blue collar, working class class men over the past generation?

Do working class men see us as trying to do something besides trying to pull the beer and cigarettes out of their hands, to stop swearing and watching porn, and to act like good little Christian boys? Or are we rather to introduce them to the Jesus who said, “I have come that they might have life, and have it more abundantly”? Weren’t Peter, John, James and Andrew all working class men? And didn’t John and Charles Wesley, for example, reach out explicitly to working class men? This is just as convicting to me as to anyone else as I write it.

Don’t Ask Them to Take Time to Think and Pray About It; Invite Them Immediately to Saving Faith in Christ

“You say . . . ‘Yes, but I should like to get home and pray.’ My text does not say it will be the accepted time when you get home and pray; it says, ‘Now,’ and as I find you are ‘now’ in this pew, ‘now is the accepted time.’ If you trust Christ now, you will be accepted: if now you are enabled to throw yourself into the hands of Christ, now is the accepted time between God and you.” – Charles H. Spurgeon

What They Don’t Teach You in Seminary

Simply awesome explanation of how to minister the gospel to the most hardened criminals possible.

MINISTERING TO ADULT SEX OFFENDERS: TEN LESSONS FROM HENRY GERECKE

The Gospel of God in the Power of God

Updated!

The missionary James Fraser, while he was preparing to preach in SW China,  decided to go through the New Testament, especially Acts, to see how the gospel was preached. As he read through the New Testament again, he was struck by the simplicity of the gospel. So he went throughout the marketplaces of the different towns, and explained it to the others that he would meet. What he had found, when he looked for not just, “What did Jesus do?” but “What did Jesus and the apostles say, do and teach?”, was that the center of the gospel was the death and resurrection of the Lord Jesus, and he made this the center of his own evangelistic efforts. Even more, he noted that the gospel included the call to repentance and the promise of the forgiveness of sins, and he kept these as the expected response and the promised benefit as well.

So, this takes us beyond the simple inquiry of approaching the gospels about evangelism with just the question: What did Jesus do? Here are the questions which form a starting point for a deeper, more robust inquiry:

  • What did Jesus command?
  • What did Jesus preach as the gospel?
  • What did the apostles do?
  • What did the apostles command?
  • What did the apostles preach as the gospel?

  And eventually, you will consider the question: What did Jesus teach in his post resurrection teaching? And then you come up with the outline of the gospel that James Fraser found and then the one which apostles used as they entered into the worldwide mission to spread the gospel throughout the world. The Lord Jesus himself supplied the basic outline of the gospel. In fact, he made it a central part of his teaching to the apostles during the 40 days after the resurrection, before his ascension and before the day of Pentecost. This summary of the gospel was the center of his post resurrection teaching, which was the capstone of and culmination of his earthly teaching ministry. In this post-resurrection teaching ministry it can truly be said that Jesus Christ was personally and literally bringing his church into being through his Word, and giving the apostles all that they would need to begin their mission after his ascension. It can truly be said that this often underemphasized post resurrection ministry lay behind the majority of the preaching and teaching in the book of Acts, and carried through to the New Testament books written by Peter, Paul and others.

So then, the center of his post resurrection teaching was the explanation of all that had happened in his life, ministry, death and resurrection according to the Old Testament revelation of himself as the Messiah , and then the constant reinforcement of his great concern for the spreading of the good news which centered on his own suffering and death. That was his constant command to the apostles, and to all who had become his disciples, who had witnessed his resurrection, to begin their mission. This has likewise been the continuing mission to those who have received his salvation ever since.

The need since then has ever been for the people of God to go back to his Word, and to get the message of salvation straight. The message of salvation is the gospel of life, the acquittal from the guilt of our sins by repentance and faith in Jesus Christ, the crucified and risen Lord. It is not something that we have made up, our own opinion, or religious idea, nor is it something that we have any authority or freedom to modify. It is something that we need to keep in our understanding and deepen our understanding, because we need to be sure of it to be sure of our own eternal salvation. And this is often the reason why over the years, when the church, meaning the leaders and the people in the institutional churches, there has often been a struggle within the churches with the problem of nominalism, the person with a connection to a church, but who has never truly gotten the message straight in his or her own life, and often has truly never received salvation by faith in Jesus Christ.

But once we have that message straight, the need then is for the church to get it out. For the church to get it out means that we need  to make it plain to others, to witness to Jesus Christ. This means that we take the message, when we have it straight,  and share the gospel of God in the power of the Holy Spirit, just as Jesus Christ himself has commanded his people. 

“And he said to them, ‘This is what is written, that the Messiah would suffer and rise from the dead on the third day, and that repentance to receive the forgiveness of sins would be proclaimed in his name to all the nations, beginning from Jerusalem. You are witnesses of these things. And, look, I am sending upon you the promise of my Father; stay in the city until you have been clothed with power from on high’” (Luke 24:46-49).

 THE GOSPEL OF JESUS CHRIST IS THE SOLE MESSAGE OF SALVATION. The Lord Jesus himself gave us the outline of the message of salvation that he wanted for his people to explain and proclaim. It is his offer to the whole world of himself as Lord and Savior, and the message originates with him. It is not a Western, white man’s gospel, but it comes from a man from the Middle East, who grew up there, lived there, and died at the hands of an occupying army, and who rose from the dead beyond all expectations. He then gave the whole world the message of who he is, and what he has done for us in his life, ministry, death and resurrection, and it is the only message that he has given his people as the basis of eternal salvation.  And because it is his message, no one afterward has the right or authority, especially among those who would claim to be his followers,  to change it, edit it or try to suppress it by any means.

Of course, gospel means ‘good news’, and Jesus Christ himself is the center of the good news of the gospel. The only gospel that the Bible contains and recognizes has Jesus as the summary and the entire message. Therefore, to evangelize means to explain and emphasize the crucified and risen Lord as the scriptures present him to us. To try to put another message in its place is to attempt to present a Jesus or a Messiah other than the one which the Bible has presented or one which Jesus himself did not mention or recognize.

This is how Jesus himself summarized his gospel: “This is what is written, that the Messiah would suffer and rise from the dead on the third day” (v. 46). The summary of the post-resurrection teaching of Jesus was himself, as he fulfilled the scriptures, and he was himself his own visual aid and living proof of all that he explained. First, he explained all that the disciples had seen and experienced with him in the context of the Old Testament revelation of what the Messiah would be. This is part of the prior context of this statement, of the teaching about himself to the two disciples on the road to Emmaus in Luke 24:26-27 and immediately preceding this statement in Luke 24: 44-45. All that he said cannot have been forgotten in the days afterwards; it beggars belief for anyone to think that anyone would not remember the the words of someone so familiar to them standing in front of them, whom they had seen die but were now seeing risen with the scars of his crucifixion upon him. And in his words he first of all explained how all this was in fulfillment of the Old Testament scriptures, which they had known intimately from their earliest childhood,  as the Messiah of Israel. They would remember how during his preaching and teaching ministry before his crucifixion in Jerusalem how he had so often then presented himself as the Son of God, the Messiah, the Savior of the world through the gospel. But there was a difference now, all that he had said and done was now for them to have as the center of their message, the only Christ who saves, the Son of God of the New Testament. Among them, children of the most assertively monotheistic nation of the ancient world, he had credibly presented himself as the Son of God, and was now standing before them and making sure that they saw, knew and recognized that he was the center of their message. For two thousand years, since God first spoke to Abraham, then, the tutorial of the Jewish nation that there was one holy God who created and ruled the world was now finding its fulfillment in the person of his Messiah, who had come to present his salvation to the world.

The message that Jesus Christ gave, the gospel message which he gave, is the message which his people, from the apostles onward, has needed to get and to keep straight. The church has never been the origin nor the judge of the message, but rather the steward of the message. And it is correct to assert along with the Reformers that the church is not the source of this gospel but rather that Jesus Christ creates the church through his gospel. And even more, the gospel will therefore include every implication and application of the death and resurrection of Jesus also throughout the New Testament, since the emphasis is not just on the fact but upon its meaning in the life of the world and its call to every person upon this earth. This then means what the apostle Paul called the scandal, the stumbling block, of the  cross to his day and age, the truth that all have sinned in this lost and dying world, and that there is no salvation in our own wisdom, speculations or attempts at good deeds, but only through the Jesus who died and rose again according to the scriptures, as Jesus himself has outlined in his gospel. This gospel is the only message which Jesus has given as the basis for saving faith, the message about himself, and the only message to which his Holy Spirit will bear witness. Therefore the only real witness, the only missional statement, the basis of scriptural evangelism and missions, is Jesus Christ himself, crucified and risen.

The method that the apostles used, then, to proclaim Jesus did not seem to be a rote memorization of an outline with supporting verses. Rather, they seemed to be immersed in the truth of the gospel, had the  passages which Jesus himself probably explained to them deep within their hearts, and had a number of talking points to explain the gospel. They seemed to be knowledgeable enough to give a clear and understandable reference and allusion to a verse during preaching and teaching, even if it was more of an explanatory paraphrase. But the center of their preaching and teaching was still Jesus Christ, the promised Messiah, crucified and risen. And the centrality of the cross, the Messiah who had suffered, filled their preaching and teaching as the heart of the gospel.

It is, then, the gospel message itself, the truth of the saving Christ, that brings his church to life, and it is not the other way around. In fact, one of the signs of a church or denomination that has begun or has the potential for a deep decline is when anyone gets an idea that he or she can fiddle with the gospel of Jesus and the message of the crucified and risen Messiah in any way. The decline of a church, Christian organization, then, comes with  the infiltration of people into positions of leadership who are not sold out completely to the gospel of salvation in some way. Maybe they do not indulge in a completely outright denial, perhaps, but usually comes down to the consideration and acceptance idea that there might be or is some other way to salvation other than Jesus Christ himself. What happens is that these people start to substitute their own speculations and superficial reasonings for the plain statements of Jesus Christ and the apostles in the New Testament. What this often comes down to, then, is that they try to figure out how to make it something with which we are comfortable and that we think that we can control and something that we think will be acceptable to the type of unbelievers that we want to become a part of our churches. The gospel of a living Lord who died for us is certainly nothing that that we can either find easily comfortable nor anything that we can control, but it is certainly something with which we can find full assurance, as something with which we need not be embarrassed before anyone in this world: “For I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes . . .” (Romans 1:16-17).

Lately, then, I’ve also been seeing a confusion creep back into the evangelical church of evangelism with ministries of compassion, where evangelism is equated with actions like feeding the poor and homeless. For a generation since World War II this confusion was mercifully absent from the ministries of the evangelical church, where it was recognized as an unscriptural equivocation and foreign import from old mainline liberalism. That following Jesus means compassionate concern for the poor and downtrodden has really never been much in dispute in the evangelical church; the deliberate confusion of compassionate work for the poor with evangelism in terms of communication of the gospel has always been something that those serious about Biblical authority and who have examined the scriptures have rejected.  And it’s easy to see that the apostles themselves did not consider concern for the poor (Galatians 2:10) and evangelism (Galatians 2:7-8) to be the same thing. And the truth is that the gospel of Jesus Christ is as much for the up-and-outer – for example, the divorced rich man, for instance, living in an ornate home but drinking himself to sleep every night – as it is, for example, the skid row alcoholic, the down and outer, the homeless man in tattered clothes who likewise self medicates through alcohol in one of the many paths to self ruination of fallen human nature. And the problem with this confusion of evangelism with ministries of compassion is that it usually ends up destroying evangelism, and the ministries of compassion end up being small efforts with which busy and self absorbed church members feel comfortable. I do not think that it’s too much to say that this eventually becomes humanitarianism without a Savior and without a cross.

The promise, then, of the scriptural gospel  is salvation. It is the forgiveness of sins to those who repent of their sins. Salvation from the real guilt of sin before God, therefore, is the promise of Jesus Christ himself, to those who come to him in repentance. And the fact that Jesus himself outlines repentance as the expected response to his gospel and the forgiveness of sins as the promised result shows that neither of these can be excised from the preaching of the gospel, from scriptural evangelism or from Biblically based missions upon any earthly, human authority. Rather, these are part of the scriptural gospel from beginning to end, as undersigned by Jesus Christ himself.

In verse 47, then, Jesus went on to state, “ . . . and that repentance to receive the forgiveness of sins would be proclaimed in his name to all the nations, beginning from Jerusalem.” By his own words he made the promise of scripture that his gospel brings forgiveness of sins, and from the very heart of the Middle East, the city of Jerusalem, this promise would be made known and available to all the world. His name, the name of the crucified and risen Son of God, would be the signature upon the pardon available to all those who had sinned, upon the response of repentance. His death and resurrection that he had paid the price for the forgiveness of sins and his authority as Lord of all meant that he had the eternal right to grant forgiveness of sins to the whole world. And consider this, that the crucified and risen Lord presented this as the fundamental need of the whole world: not of political or economic liberation, nor physical sustenance, though those may be real needs in themselves for some in this life, but that the problem was sin and the solution was the forgiveness which he had come to provide. That need was so important that he had gone to the cross to make it available.

It is also, then, within the very same sentence, the word of Jesus that repentance is part of the reception of his salvation. Repentance in itself cannot be an earning of salvation, but rather it is a change of allegiance, a turning from one’s own way and a life in disobedience to God, which keeps the forgiveness which came at his own death from becoming a permission to sin. It is his expectation that his granting forgiveness of sins once, completely and forever, would be received with a change of direction from one’s own sin and selfishness to the entire, wholehearted commitment to the will of God, to the Son of God as Lord of one’s life from then on. And this would also include a change of heart toward Jesus himself , of repentance from the sin of rejecting him as Messiah to faith in him as one’s Savior and Messiah once and forever. At it worked itself out, then, in the apostolic preaching and teaching of the gospel, repentance led to living as a disciple of Jesus with Jesus as Lord over one’s life. (For more on the relationship of saving faith and repentance in the scriptures, see John the Baptist, Jesus, Peter, Paul and the Imperative Mood in Evangelism.)

The promise of the forgiveness of sins addresses the need that everyone everywhere in the world will always need first of all, the need to get right with God because of the guilt of their sins. Even more, the need of repentance as this response means that the forgiveness of sins that Jesus offers cannot be cheap grace, the permission of continuing in the sin which offends and alienates God, which treats God as a fool in offering a forgiveness which requires no change of life. Because people are naturally sinners by nature and by choice, there is that  condition of repentance, a change of heart before God and his will and a rejection of sin as the ruling power and authority in one’s life. This forgiveness of God then is not the geniality of an easy going God, but the gift of the God who hated sin and loved sinners to the point of providing the death of his Son on the cross and who raised Jesus to life to be Lord of all. The need of reconciliation with God, of a complete turnabout from sin to God to receive his salvation addresses the real need of people everywhere at every time. There may be some felt needs associated with this need for forgiveness, but the gospel then goes through to the real need of forgiveness of sin and salvation in Christ of everyone everywhere. And right here Jesus joins together both a gospel command – repentance – with a gospel promise – forgiveness of sins. So it’s normal, within the practice of Jesus himself, to join together both the commands and promises of the gospel with the presentation of the gospel, and Gospel commands and gospel promises were certainly presented together as during New Testament evangelism.

First, then, if anyone everywhere is ever to have any assurance of eternal life, it will be through the acceptance of the scriptural gospel, through becoming a believer in Jesus Christ. If anyone anywhere has been truly saved, it is because he or she has repented and received the forgiveness of sins upon the personal signature of Jesus Christ himself in his gospel. Getting the message straight, then, will first of all mean that the power and truth of the scriptural gospel will become and continue as a part of one’s own personal experience first of all. It will mean that one can tell others about the power of God to save through the gospel of Jesus Christ because that person has already experienced the saving power of the truth of God.

Second, the forgiveness of sins Jesus promises speaks to a need of the human heart which other religions address in some way, but never with a complete pardon based upon repentance. For instance, often people who claim to be Christians in the USA may in some way ascribe to the reincarnation and karma in a kind of syncretism with Hinduism on these matters. It has amazed me personally how much Hinduism resembles the pre-Christian religions and philosophies of the pre Christian West, the old Roman empire, which Christianity basically destroyed, such as Pythagoreanism with its emphasis on reincarnation and the transmigration of souls, the pantheism of Stoicism and mythologies with the multiple gods and goddesses and occult and magic of pagan religion. Hinduism even is based in part on the Vedas, which are more like the ancient Greek epic poems the Iliad, the Odyssey and the Theogony, which event the ancient Greek pagan writers, such as the poet and philosopher Xenophanes credited for the portrayal of the gods and goddesses of old paganism, and which even contain the old Indo European sky god Dyaus, who is known as Zeus among the Greeks and Jupiter among the Romans.   It seems like many Christians never realize the extreme contrast of all that there is from the Old Testament to the New Testament with what there is in Hinduism. Historically and theologically, Hinduism resembles much more the old philosophies and religions of the early Roman empire, the pre-Christian Western paganism, than what we find with the gospel of Jesus Christ that arose in the strict monotheism of post-exilic Palestinian Judaism. With Jesus, though, we have a real person lived in history, of the unabashedly monotheistic Jewish race and religion which continues today, and who lived in an easily verifiable time and place in history. We have someone whose teachings were not philosophical speculations and who offered not repetitious mantras but an approach to God in prayer as a loving Father and as the same person and personality that he created you to be. We have a Savior who died on a Roman cross and came to life with many witnesses in a historically verifiable time and place. And he offers the complete forgiveness of sins through his own death and resurrection instead of a continuous series of millions of reincarnations through various forms of life to wipe out the sins of an undefined past karma. And the gospel and promise of Jesus is is not the religion of a colonial power but the power of a man who lived, died and started the mission to reach the world in the heart of the Middle East, in a city under the domination of the world empire of that period.

So then, the Lord Jesus has given his message to the world, to be communicated by those who have received his salvation. But that is not all that he has given those whom he has called to be his witnesses. The gospel of Jesus Christ calls for messengers filled with the Holy Spirit. The communication of the supernatural gospel of salvation was never left up to the natural abilities of anyone. The message calls for messengers, and the risen Lord has given his requirement and promise that it is not to be left up just to the human abilities of the messengers. Even more, he has promised the supernatural promise of the Holy Spirit to his messengers, so that they can take it beyond where they would naturally be able to go of themselves and speak it with a power that no one of them would ever have in themselves.

First, the declaration of the Lord Jesus is that his followers are to be his witnesses, and this declaration is both a statement of fact and a command. Those who receive his salvation are to be the messengers of his salvation. It is not too much to say that this expectation of the risen Lord himself is that every believer has already been appointed a missionary in the part of the world where he or she lives regardless of the opinions of any human mission board or agency.

In verse 48, then, Jesus simply states, “You are witnesses of these things.” The first witnesses were the apostles, who were the prime eyewitnesses of his death and resurrection. But this declaration has never been understood to apply simply to the twelve apostles, but to everyone who has received his salvation thereafter. Here he makes the simple appointment of his followers to be his witnesses. Since then every believer in Jesus Christ, who has come to know the Lord of salvation, has been responsible to be a witness to the Savior. This simple declaration of Jesus Christ himself appoints all his followers in all ages as his witnesses. No one in any kind of church hierarchy can therefore override his simple appointment.No ordaining council, no laying on of human hands, no certificates or letters of recommendation from anyone nor underground opposition even from other believers else is either necessary to endorse his declaration nor can they contradict his declaration or appointment.

The believer in Jesus Christ who has experienced the salvation of Jesus Christ and who knows the living reality of the Savior in his or her life can therefore testify to the Savior and the reality of his salvation. The power of his salvation in our lives is our testimony, backed by the truth of the gospel events in the Bible and the historical trustworthiness of the Bible, and even more by the power of the gospel through the Holy Spirit. The present day believer is still responsible to explain the way of God’s salvation as in the Bible and to be a witness to the salvation of Jesus which he or she has already received, or otherwise, the reasonable conclusion is that he or she is not a believer at all if he or she has no Savior or no salvation to which he or she can testify. From all that there is in the New Testament, from the words of Jesus himself before and after the resurrection, each believer is called to be a witness to this world of the salvation that he or she has received or he or she is not a follower of Jesus Christ. It is as A. B. Simpson once said: “We are missionaries, every one of us with a commission and trust as definite as those we send overseas.”

So then, evangelism comes down just to simple obedience to be a witness to Jesus. I’ve heard over the years some strange justifications for evangelism, such as those who seek to lead lots of outward decisions for Christ, because they thought that the person would never then be lost – this is based upon an underlying belief in the eternal security of the believer based in a kind of pop Calvinism. Or, those who may have a prior underlying belief in a pre-tribulation rapture to try to get as many decisions for Christ before the rapture, and even presenting the pre-tribulation rapture as itself being a reason to pray the Jesus prayer, so that you won’t be left behind. But these kinds of justifications are really never necessary, since Jesus simply gives his people the assignment to be his witnesses, and his people simply need to be obedient to his assignment.

A reasonable application of this assignment would be for each believer in Christ to make it a goal for one’s life to be a witness for Jesus Christ anywhere in the world.  This would entail first of all, becoming as consistent a disciple of Jesus Christ as possible and to know the Word and the gospel clearly enough to be able to share it with someone else. Furthermore,  churches need to see evangelism training not only as swelling their numbers locally, but also as training for evangelizing cross culturally. And certainly the official leadership of the church needs to understand its own role to equip the church for this according to their own assignment in Ephesians 4:11-12 and never, ever to let anyone in the professing church to get away with trying to put any kind of obstacle in the path of anyone who seeks to be a witness to Jesus Christ anywhere in the world.  And in view of the fact that persecution may strike and scatter a church at any time, such as in Acts 8, it is crucial to make this a consistent part of our ministry in the body of Christ, since unexpected persecution may lead to a growth in the church by scattering the witnesses.

Here are then some suggestions as to how a person in a relatively affluent culture such as in North America, Europe and developed nations such as Japan, or perhaps anyone who is in a nation with some kind of educational system. Early in life, there are some preparations that a person can make to be available and prepared as a witness from very early in life. Here are some suggestions:

  • Learn other languages, whether within a school system or even as a family and personal project. Take linguistics courses if possible and learn the cultures as well as the languages. These languages in particular may prepare you for being a witness in parts of the world where the gospel has not been communicated thoroughly: Hindi, Russian, Arabic, French, Spanish, Portuguese, Chinese, Japanese, and Farsi. Then do such things as get a Bible and memorize key evangelistic verses in those languages and write your testimony and translate it or even familiarize yourself with gospel literature in those languages.
  • Get a passport for international travel and keep it current.
  • Develop and keep job skills that are both marketable and useful worldwide, that could prepare one for vocational ministry throughout the world. Engineering and software development are two areas of expertise which could open doors to personal ministry worldwide now. (For parents seeking to motivate children in languages, science and math, that these subjects may help to open doors for ministry worldwide if they lead to vocational expertise in worldwide demand may help.)
  • Learn to live frugally in terms of resources and resiliently in the face of deprivation and difficulties.

To those who will be his witnesses, then, God promises the power of the Holy Spirit through Jesus Christ. Those whom Jesus Christ has appointed to be his witnesses have the power of God available to them through the Holy Spirit, and this is his basic spiritual equipment to spread the gospel.

Jesus then concludes his instructions to the apostles in verse 49: “And, look, I am sending upon you the promise of my Father; stay in the city until you have been clothed with power from on high.” His instructions were to remain in Jerusalem for a little while until the arrival of the Holy Spirit, and all this is expanded upon in the book of Acts, chapters 1 and 2, with the results continuing through chapter 28 of the book of Acts. The coming of the Holy Spirit upon the church would then come upon the church by the authority of Jesus himself to those who had prepared themselves by uniting in prayer. This shows the scriptural emphasis of the day of Pentecost: it is not so much the ‘birthday’ of the church, in that phrase borrowed from Augustine and repeated since then. Rather, it is the empowerment of the church to spread the gospel to all nations. And this is explained in the words of the risen Jesus to the apostles in Acts 1:8: “But you will received power when the Holy Spirit comes upon you, and you will be my witnesses in Jerusalem, in all Judea, in Samaria, and to the furthest extent of the earth.”

This, then, is the highest and most scriptural reason for anyone to welcome, seek and receive the fullness of the Holy Spirit in his or her life: to glorify God through being a witness to Jesus Christ anywhere in this earth. So many people may seek to know the power of the Spirit of God to experience happiness or to try to be something in themselves or to accomplish something to make themselves look good in front of other people. Rather, the highest scriptural reason to seek the power of the Spirit of God, from the words of Jesus himself, are to have the full spiritual equipment to fulfill the mission that he has given us to be his witnesses. This is why so many, when they give themselves in full consecration to God receive the fullness of the Holy Spirit, since that consecration includes the consecration of oneself to be witness in the power of the Spirit – and if it doesn’t, then that full consecration is not complete, because something of such supreme importance is being held back. Therefore the fullness of the Holy Spirit, the enduement of spiritual power from God himself, the power in which Jesus himself spoke and ministered throughout his earthly ministry, is the primary qualification for evangelism and ministry, as it has been throughout all the ages of the church and everywhere in the world.

Clearing up this one point can often be a spiritual breakthrough to new life and ministry for many, many people. For instance, a church elder once asked Charles Finney, “Mr. Finney, what would you think of a man who was praying week after week for the Holy Spirit but could get no answer?”

Finney replied that he thought that such a person would be praying from false motives. So the elder asked the further question, “But from what motives should a man pray? If he wants to be happy, is that a false motive?”

So Finney continued with his reply, “Satan might pray with as good a motive as that,” and he quoted Psalm 51:13: “’Then I will teach transgressors thy ways, and sinners will be converted unto thee.’” And Finney concluded, “The Psalmist did not pray for the Holy Spirit that he might be happy, but that he might be useful and that sinners might be converted to Christ.”

Shortly afterward, Finney went out and when he returned later, he found out that the elder had come to this conclusion about himself: “What you said forced upon me the conviction that I had never really been converted, that I never had any higher motive than a mere selfish desire for my own happiness.” This conclusion had broken him, and he became a new man through true repentance and receiving the forgiveness of sins and the fullness of the Holy Spirit.

So then, if you are today a believer in Jesus Christ, it is because someone else was faithful enough to his or her assignment to have shared the gospel with you. Someone else was gracious enough and cared enough to share with you the greatest news in the world to meet your greatest need. And thus you are likewise called to be a part of the chain of witnesses around the world and across the centuries, to bring the gospel to others in the power of the Holy Spirit.

So this then brings to us the question: have we – each of us, not just some of us – really every put in the time to seek and to receive all the ministries of the Holy Spirit that are involved with spreading the gospel and with empowering our witness? Consider further what Jesus had to say about this: “When the Comforter comes, whom I will send to you from the Father, the Spirit of truth who is from the Father, he will witness about me; and you yourselves will bear witness, since you have been with me from the beginning . . . if I go away, I will send him to you, and when he has come, he will convict the world of sin and of righteousness and of judgment; of sin, because they do not believe in me; of righteousness, since I am going to the Father, and you will no longer see me; and of judgment, because the rule of the world has already been judged” (John 15:26-27, 16:7-11). There is obviously more exposition of these scriptures that could be done, but this shows us that Jesus spoke about the conviction of the Holy Spirit not as some kind of magical guilt-trip mist but connects his work of conviction with the ministry of the gospel through his disciples. But even more, we can trust the Holy Spirit, the Spirit of Jesus Christ, will then make us as passionate, confident, forthright and loving in the communication of the gospel as Jesus himself.

So then, this brings back the question on whether the churches in the USA have been sidetracked away from this that Jesus has spoken with the ‘seeker friendly, church services for seekers’ mentality since the early 1990s. Personally, the more I think and pray about it, that mentality gave far too much credit to fallen human nature, that anyone apart from Christ knows what he or she is seeking but is spiritually shy about it, and far too little to the seeking and saving initiative of God in Jesus Christ through his people. It often seems to assume that the real need is for the shy seeker is just some information offered in an entertaining and non-threatening way, and that the shy seekers may come to Christ if they just have several questions answered. Rather, what scripture says about fallen human beings is that, “  . . . if our gospel has been concealed, it is concealed among those who are perishing, in whom the god of this world has blinded their minds so that they cannot see the light of the the gospel of the glory of Christ, who is the image of God . . . and we ourselves were dead in our trespasses and sins, in which we once went about according to the fashion of this world, according to the prince of the power of the air, the spirit who is now at work in the children of disobedience; in whom we once conducted ourselves by the desires of our human nature and acted on the wishes of our human nature and our own understanding, and we were by nature children of wrath as the rest of mankind . . .” ( , II Corinthians 4:3-4, Ephesians 2:1-3). And who among us can give any real amount of credence to our having received salvation to our own seeking and receiving information, as much as to the reality that “ . . . God, who said, ‘Out of darkness let light shine,’ is the one who has shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (II Corinthians 4:6).

Scripturally, the gospel of God in the power of God can bring a person to salvation in a very short time, and no protracted times of seeking or conviction are really necessary. Rather, the gospel of God in the Spirit of God can take a hardened sinner into salvation in a very short time. For instance, does anyone really think that the 3000 saved on Pentecost were really just seekers after salvation in Christ, and just needed several questions answered in order to come to repentance and find salvation in Christ? Did the apostles ever use community theater as a normal evangelistic method? Even more, though there will be seasons of openness to the gospel in the lives of many throughout their lives, there is really no scriptural necessity that gospel of God in the power of the Holy Spirit must wait for those period of openness in the lives of others. Rather, many, many times gospel of God in the power of God through the Holy Spirit has opened up hearts and in an astonishingly short time from the perspective of man.

The call of the Lord Jesus to witness continues to come to us today through his Word. He himself has already done the most essential part in his death on the cross when he took the penalty for our sin that we deserved. His death is the reason that through the gospel God offers forgiveness instead of his wrath. The living Lord then stands by his people now who are his witnesses with all the power of the Holy Spirit, and so his plan is that we should share the life changing message that all need to hear, the life changing message that we share out of love for the Lord and for others who have the same need what we have had for the Savior.

If you, then, have already received Jesus Christ as your Savior in repentance and faith, then you have already received the first and greatest qualification to be a witness to his salvation. Moreover, the Lord Jesus himself extends the assignment to you personally. So consider and address every excuse that you may have as to why you cannot witness to him now, since you will one day come face to face before him to give account for all your life, and that includes your assignment to witness to him. Consider that the acknowledgment of him as Lord and Master means that acceptance of his assignment to be his witness. Make it your personal act of submission to him to be his witness out of love to him, and seek from him the opportunities for witness. Accept no message coming from you life other than the scriptural gospel of salvation. And furthermore, consider it to be unacceptable for you or any other believer to in any try to set any kind of obstacles or stumbling blocks to anyone else seeking to witness for Jesus Christ.

In addition, then, if you have been born again of the Holy Spirit by faith in Jesus Christ, make it your goal to be constantly filled with the Holy Spirit. The fullness of his Spirit is the power to love and to witness to Jesus Christ beyond anything that we are in ourselves, and he takes us beyond any of the fear, intimidation and self concern and self consciousness before a world that is often hostile to the gospel of Jesus Christ. So, don’t leave home without him.

John the Baptist, Jesus, Peter, Paul and the Imperative Mood in Evangelism

Many years ago I heard Dr. Lewis Foster, professor of New Testament at Cincinnati Bible Seminary and one of the translators of the New International Version, give this illustration at a college age retreat for the Christian Student Fellowship ministries at Miami University, The University of Cincinnati and Northern Kentucky University. The camera that he had at the time, which was quite high-tech for the 1970s, had a feature in the view finder which split the image horizontally down the middle. As he explained it, when he would focus the image, both halves of the image would eventually come into sync and eventually  merge into one, and the camera would be in focus. He told us this to tell us how we needed to bring the Jesus of our experience and the Jesus of scripture into sync to give us a clear picture of Jesus and put our Christian lives into correct focus.

Ultimately, the only Jesus worth knowing and worth believing is the one of scripture. The gospels are the trustworthy accounts that were set down for us to tell us who Jesus Christ is, and to tell us about his birth, life, ministry, and especially his death and resurrection. The Christ of the Bible is the Christ of our experience, if we have been born again of his Spirit by faith in him. The inspired Word of the Bible is the guide to the truth about the Lord that we claim to believe in, to his will that we claim to follow, and to the glory of the one  we claim to love and praise.

It can be quite startling for someone who has seen, heard or read some of the distorted pictures of Jesus in our movies, our history classes and texts or even in some of our religious institutions, to read how Jesus began his ministry in the gospel of Mark. This summary of the habitual message of Jesus, from Mark, the recorder and translator of the eyewitness and apostle Peter, describes Jesus as someone who burst onto the scene with good news. He started his ministry preaching the gospel, as Mark put it, and calling people to repentance and faith. It tells of how Jesus came with good news to the pity party of first century Judaism as they smarted under the domination and oppression of Rome. It tells of how he came with good news that called for a response, of repentance and faith.

So here is what Mark wrote down for us: “After John [the Baptist] was sent up to prison, Jesus came into Galilee and proclaimed the gospel of the kingdom of God, and was saying, ‘The time has been fulfilled and the kingdom of God has arrived. Repent and believe the good news!’”

The real message of Jesus Christ is that the kingdom of God has arrived. His ministry centered around the message that the time of God’s intervention into our world which had been promised by the prophets had begun. So he came and gave the message that was the fulfillment of the longings of the people of God, then and in all ages, had arrived in him and through his ministry.

Jesus began his ministry with the good news of the kingdom of God. He did not point to anything else or anyone else as the reason why he could make that stupendous claim.  Rather, he himself was the fulfillment. He was the kingdom of God in person, the center and the fulfillment of the promises which came through the Old Testament prophets. His sovereign authority and power were the demonstration of the truth of the promises, and in Jesus Christ the promises of God become reality.

When Jesus began his ministry in Galilee, Jesus took up where the ministry of John the Baptist left off. Herod Antipas, one of the sons of the Herod who had been king of Judea when Jesus was born, had John the Baptist apprehended and imprisoned. Jesus had already spent some time with John and his disciples in the area of Jordan in Judea, but now returned to Galilee where he had grown up in Nazareth. John had declared that there was a more powerful one to follow, and Jesus took up his ministry as the one that John had been predicting would come.  And so Mark wrote, “After John [the Baptist] was sent up to prison, Jesus came into Galilee and proclaimed the gospel of the kingdom of God . . . “ Jesus  came as the good news of the kingdom of God both in his person and in his message. He came as the anointed King, with the authority and power of the Son of God, with the power over sin, disease and death. But his message was summarized as the good news of the kingdom, because it was good news that the King whom God had appointed had come. Indeed, the wording of Mark also shows a real intention to show Jesus as the fulfillment of the prediction of Isaiah on his return to Galilee:

“How beautiful on the mountains are the feet of the one who brings good news,
Proclaiming peace, bringing good news of good things, proclaiming salvation,
Saying to Zion, ‘Your God reigns!’”

(Isaiah 52:7 — Dale’s sight translation of the Hebrew, informed also by the Septuagint).

Indeed, in the original Hebrew, there’s that word for salvation, yeshuah, which sounds a lot like Jesus’s name – Yeshua — in Aramaic. This may well be  And this takes up and continues the opening words and prophecy of Isaiah with which Mark’s gospel opened: “The beginning of the gospel of Jesus Christ the Son of God – just as it has been written in the book of Isaiah the prophet . . .” . So, the good news of the kingdom of God is the the King has come with the salvation of God.

Now, the gospel of the kingdom is not the physical presence of the anointed King, and his conscious use of his sovereign authority over sin, disease, death and the kingdom of Satan. Rather, it has become the gospel of the crucified and risen Son of God. He is still the same anointed King, though, and still has the same authority over sin, disease, death and the kingdom of Satan. Since his ascension into heaven, he still gives eternal life and righteousness through those who come under his sovereignty and enter his kingdom by being born again of his Spirit. This is still the good news that the King has come, and that now through his spiritual presence through his Holy Spirit in his people he still brings salvation. This good news is still the stupendous news that brings hope in the midst of this world. This gospel is the same gospel that once came to Winston Churchill once said to Billy Graham: “I am an old man. Life has lost all meaning. I am ready to take a fateful leap into the unknown. Young man, can you give me a ray of hope?”

So then, the message of Jesus that the kingdom of God had arrived meant that the time had come when God was fulfilling his promises made in centuries past. God had announced his purposes long ago through the Old Testament prophets, and now these promises had begun to reach their fulfillment in him. All the goodness that God had for his people had arrived, in the person and ministry of his anointed King from the line of David, Jesus of Nazareth.

The summary of the form of the gospel that Jesus proclaimed, appropriate to the opening of his ministry, was, “The time has been fulfilled and the kingdom of God has arrived.” Though there are many Messianic prophecies of the Old Testament, when Jesus said that the time was fulfilled and the kingdom of God had arrived, he is specifically referring back to Daniel 2:44 and 7:22. The first reference came in the dream that God gave to the Babylonian emperor Nebuchadnezzar, which the prophet Daniel had to interpret for him, of the four empires that there would be, including his own. In the days of the fourth empire, which we now know as the Roman empire, God was to set up his own kingdom. In the second reference, as part of the interpretation of a vision that Daniel himself had of the Son of Man coming with the clouds of heaven, God would set up a kingdom for his people. So Jesus was saying that the time had come when this kingdom was being set up and being given to the people of God, and it was coming at the prophesied time and according to its predicted schedule. Therefore Jesus, who himself would call himself the Son of Man throughout his ministry in conscious identification of himself with the Son of Man of Daniel’s vision in Daniel 7:13-14, was announcing the fulfillment of prophecy to them. He came as the King to the people who had the Old Testament revelation, all the Bible that there was up to that time, who were looking for its fulfillment. He did not bring a new ritual, a new set of rules or anything else, but in him, God came in person, in the person of God the Son, to set up his kingdom. This brings the understanding that the good news that came through Jesus was fulfillment of the promises of God.

Though the content of the gospel itself has changed through addition, as more of God’s promises were fulfilled through Jesus, even to the death and resurrection of Jesus, the reality is that the message is fulfillment of the promises of God and the prophecies of the Old Testament. So often, when we go over the central events of the gospel, as the life and ministry of Jesus came then to the cross and the empty tomb, we may miss the stupendous understanding that it was all fulfillment of the prophecies of the Old Testament and the promises of God. But Jesus took special care to keep on explaining this in depth to the apostles after his resurrection, in a time which some have called his post-resurrection ministry, on how his the circumstances of his life, ministry, death and resurrection were the fulfillment of what God had already declared through the Old Testament (Luke 24:27, 44-45). Even in the statement of the outline of the gospel, the apostle Paul repeated several times that it was according to the scriptures: “I make known among you, brothers and sisters, the gospel with which I evangelized you, which you have received, in which you stand and by which you are saved — by that word with which I evangelized you, if indeed you are holding fast to it – apart from which you would have believed in vain. I passed on to you as of first importance that which I also received, that Christ died for our sins according to the scriptures, that he was buried, and that he arose on the third day according to the scriptures . . .”   (I Corinthians 15:1 -4 ).

So, even in this day and age, where some voices are coming up again that say that the Old Testament is not really necessary, and some may even want to do like the ancient heretic Marcion and ditch the Old Testament, the gospel of Jesus Christ establishes for all time the continuing validity and relevance of the Old Testament, since his coming was in fulfillment of the Old Testament. Even more, it becomes necessary to chop all the passages out of the gospels where they point out the different places in his life, ministry, death and resurrection where he fulfilled the prophecies of the Old Testament. And then whatever gospel that there may be left of Jesus seems as if it lacks foundation and context, and all that is left are some moralizing stories, some miracles which they usually gloss over as well, and a death that seems more tragic than purposeful and a resurrection that seems more gratuitous than victorious.

And because the content of the message began in the prophetic Word of God in the Old Testament, and was fulfilled and explained by Jesus Christ himself through his ministry, there is no authority on earth for anyone ever to change or alter the gospel message. Again, there are some who may try to excise parts of the message out to try to make it more appealing to those who make no profession of following Christ – the parts that they say that the post modern mind cannot accept. We’ve heard that kind of thing before for almost every generation  in the church in the Western world for the past five hundred years or so. In fact, from before and after the First World War, the attempt was to downplay the parts that some said that the modern mind cannot accept. One word added to the cliché – the post modern mind instead of the modern mind, and the same error that emptied mainline churches pops up again. But the center of the gospel has always remained Jesus Christ, the promised King, the Son of God crucified and risen, despite the reappearance of the same readiness to cave in to the intellectual fashions of the moment.

And so the question comes on where anyone else can come into a church of Jesus Christ and claim any kind of authority for changing the content of the gospel, and changing proclaiming the message of the good news of the gospel into something else – like doing some kind of good deed or church task. In the past pastors and teachers within the body of Christ, in clarifying what Biblical evangelism really is, have often had to say that inviting people to church is a good thing and a good deed, but in itself it is not evangelism as defined and practiced by Jesus and the apostles. We’ve also had to say that doing some church support ministry such as teaching Sunday School or playing the piano is not in itself evangelism, though there may be opportunities for evangelism. (And sometimes I’ve startled some people within churches by saying that church musicians – directors, composers, instrumentalists and singers – need themselves to be grounded in the Word of God and to be able to share their faith – and that may transform much of the current music from its current emotionality and superficiality to something that reflects more of a Biblical faith and universal Christian experience. ) And we’ve had to say that doing humanitarian deeds as Christian service is not itself evangelism, though again it may well furnish opportunities for witness and corroborate the reality of how the gospel transforms people.

But when we read about Jesus proclaiming the gospel of the kingdom of God, we can correct a misleading picture and cultural stereotype which many may have of evangelizing – of a man in a tie and suspenders, yelling, huffing and puffing in a microphone in a deep accent from the southern United States, as he is “preaching the gospel”  — like a character from the movie, “O Brother, Where Art Thou?” Certainly many who may have fit that stereotype during the 1920s and the 1930s did preach a Biblical gospel, were not corrupt as the fictional Elmer Gantry, and did lead many to a real salvation in Christ.The reaction of some to that kind of straw man character is to the style, and they may consider themselves more sophisticated. But we can see Jesus speaking in his normal calm, controlled, direct and forthright style – sometimes stupendously compassionate and kind, at other times commanding with all the authority of the Son of God — as he did so much throughout the gospels. So then he showed us a genuinely Christlike way to proclaim the gospel and truly evangelize – the Biblical content in a truly Christlike way, without the stereotypical style that some have associated with evangelism, and which they have avoided because they want to appear more sophisticated and intelligent than a straw man stereotype.

But even further — the very coming of Jesus Christ as the promised King was therefore the corroboration of the truthfulness and faithfulness of the God of the Bible. He is the God who stands by his promises and purposes, even if others might forget them, be indifferent to them, or even be skeptical or dismissive of them. The good that he has promised will come about just as he had said. And this is a reason for every believer in Jesus Christ to  look forward with anticipation for the fulfillment of all the promises of God for his people and to live in the strength of his promises. Though the kingdom came in its opening installment in the life and ministry of Jesus Christ, and continues since his death and resurrection in his church, the citizens of his kingdom, yet there is all the fullness of his kingdom yet to come, when he returns in glory. This will mean that we can continue to live in  hope and anticipation, with the knowledge that through Jesus Christ we know, love and serve an eternally faithful, truthful and trustworthy God. It is like the reply of a Marine during the Korean War to the reporter Marguerite Higgins, when she found him eating beans in –42 degree Fahrenheit weather. She asked him, “If I were God, and could grant you anything you wished, what would you like?”

The Marine replied, “Give me tomorrow!”

In the fulfillment of his promises to bring his kingdom into this world, and the fulfillment of his promises through Jesus, God has given us tomorrow. The coming of Jesus Christ into this world meant that God’s kingdom has already arrived, and there is yet more to come, when it comes in its fullness. The saving sovereignty of Jesus Christ means freedom from the power of sin, disease and death through the power of his death and resurrection. God’s message to this world began in the ministry of his Son and continues with us today. This means that the good news for us today started with the good news that Jesus came with both in his message and in his presence so many years ago. And this is the good news which he has passed on for us to share with the entire world until he returns.

The reality of the kingdom being present now is not something that brings the goodness of God to everyone and anyone without a personal response. The reality of the kingdom of God through Jesus Christ calls for repentance and faith. The reality that came with Jesus still calls for our response and acceptance. The valid, expected responses to the good news of the kingdom of God still remains exactly what Jesus was calling for in his ministry.

The call for repentance was very definitely part of the ministry of Jesus. The reality of the presence of the kingdom called for this response, and Jesus was plain in calling for it. He himself had all the authority in himself to call for repentance, and he did so as part of the condition for anyone to participate in the kingdom of God. His call reflects the impossibility of acknowledging and coming under the sovereignty of God, becoming a part of the kingdom, while remaining in selfish charge of one’s own life. His call was for a complete change of life as the proper response to the good news of the kingdom of God, for people to turn from sin to follow the will of God.

Jesus simply used that one word, “Repent!” This verb came in the imperative mood, as a command to the people whom he heard. In this command to repentance he followed clearly the Old Testament prophets who called the people of God to repentance, and here as the anointed King he also fulfilled the ministry and office of prophet – not a moralizing teacher, but someone clearly echoing the message of the Old Testament prophets.

This is why Jesus didn’t have to spend much time defining repentance for those who heard him. First century Jews were well aware of what repentance meant from the prophets. Here is how Isaiah defined it:

“Seek the LORD while he may be found,
Call on him while he is near!
Let the wicked man forget about his own way,
And the evil man his own thoughts and plans,
And let him turn to the LORD, and he will have mercy on him,
And to our God, because he will abundantly pardon.”

(Isaiah 55:6-7, Dale’s sight translation).

Turning away from sin – and not just from an outward act, but also the very thoughts, intentions, plans and schemes to think, speak and act outside the will of God — and turning to God for pardon and mercy – that is the scriptural definition of repentance. And the prophet Hosea even went so far as to give the Israelites some specific words to say to God to express repentance, to tell him of their turning away from sin to him:

“Turn, Israel, to the LORD your God,
Take these words with you to him, and turn to the LORD,
Say to him, ‘Forgive our sin, And receive us for good, so that we may offer you the fruit of our lips.’”

(Hosea 14:2-3, Dale’s sight translation).

And just as Mark already wrote a few words earlier, the baptism with which John the Baptist came was a baptism of repentance, and as the people were baptized they confessed their sins. So, with this emphasis on repentance, John was recognized as a prophet clearly taking up the Old Testament call to repentance, and Jesus took it up as well. Though they both made predictions – John of the immediate appearance of Jesus, and Jesus of his own crucifixion and resurrection, as well as the events leading up to his second coming (Matthew 24-25, Mark 13, Luke 21), they were not regarded as prophets for making predictions. Rather, the call for repentance marked them clearly as prophets consistent with the prophets God sent to Israel during the centuries of the Old Testament. So it’s noteworthy that while during his ministry, then, that Jesus was recognized not just as a teacher, but also as a prophet – just like his forerunner, John the Baptist.

So then, it can be quite shocking to some when they really pay attention to what Jesus said when he once defined his mission as, “I have not come to call the ‘righteous’, but sinners to repentance” (Luke 5:31). And even more startling to anyone who has been propagandized by the picture of  Jesus as a moralizing story teller, is this declaration of Jesus: “I say to you, unless you repent, you will likewise perish” (Luke 13:4). And in his post resurrection ministry, he put the emphasis on repentance as a clear part of the expected response to the message of the gospel (Luke 24:47) in practically the same words which he had used earlier and which had been characteristic of the ministry of John the Baptist.

So on the day of Pentecost, at the conclusion of his great proclamation of the gospel, it’s no wonder that the apostle Peter concluded, “Repent! And be baptized, each one of you, in the name of Jesus Christ, for the forgiveness of your sins, and you will receive the gift of the Holy Spirit” (Acts 2:38). These words clearly echoed the prophecies of John the Baptist and of Jesus, but were now being fulfilled in the age of the gospel. And apparently at the conclusion of his sermon he went on to plead at length with those who heard to “Save yourselves from this broken generation” (Acts 2:40). And this call to repentance was a part of the ministry of Paul as well – but more on that shortly.

So then, this was part of the expected response to the good news of the kingdom of God in Jesus Christ: becoming part of his kingdom calls for repentance. This means the renunciation of all self righteous pretensions, of holding to getting one’s own way at all costs to oneself and to others, and it means trusting in God’s readiness to forgive. The message of repentance was not intended to put anyone down, but to give people the truth about themselves so that they could enter the blessings of the kingdom. This message of repentance is the invitation of love and grace to receive forgiveness and to change the direction of one’s life into the direction of the kingdom of God.

This message of repentance needs regularly to be asserted in every age of the church of Jesus Christ, and it is in full accord with the direction of his earthly ministry and his stated expectations during his post resurrection ministry. It addresses the reality of a person which is known deep inside each person’s conscience, about the reality of one’s own sin, but it also demonstrates genuine faith in the readiness of God to forgive. This means turning from sin, and even the thoughts, intentions and schemes of sin, and turning toward following the will of God, so that the direction of one’s own personal life is turned into the direction of the kingdom of God.

How repentance is a change of heart leading to a change of life and a change of sides can be understood from an incident which happened during the ministry of John Wesley. There was a group of his followers that were planning to hold a meeting in a barn, and there was a group that opposed them. So one man hid inside the barn inside a sack. He was planning to open the door after the meeting started, to let the others from his group in to break up the meeting. But after the singing, prayer and preaching of the gospel began, the man hiding inside the sack came under deep conviction, and came to Christ that evening. He never opened the door to let the others in, because he had repented and he had changed sides.

But repentance was not all that Jesus called for in response to the good news that he brought. He expected to be believed and trusted as the anointed King of God, the Savior who had come at the predicted time. So, coming into the blessings of his kingdom means trusting the word of the King.

Jesus called for faith in himself as a part of the response that he expected to himself and to his ministry. As Mark recorded, he said, “ . . .believe the good news!” Faith in the good news meant confidence in the word of the messenger, and the bearer of the good news was the King himself. As he came and presented himself as the fulfillment of Old Testament prophecy, of all the hopes of the people of Israel, he expected those who heard him to accept his word and believe him. He called for confidence in his words and promises, as the Son of God, God’s chosen ruler of his people. This entailed more than just acceptance of the facts of monotheism, of belief that there is one God, but also of the claims and trustworthiness of the messenger from God, the Messiah himself, the promised King. And as it would become evident throughout his ministry, the reality of this faith would mean following the King. And this new emphasis on faith in the Messiah as leading to personal salvation as being central to the personal conversations and public teaching of Jesus is also the central theme to the gospel of John.

This was a new emphasis, then, in the response that was expected with the inception of the age of the kingdom of God with the ministry of Jesus. Faith in the Old Testament was belief in one God, the God of Israel and the renunciation of idolatry, and while trust in him was expected and encouraged, the explicit call to faith becomes much more prominent with the arrival of Jesus and start of his ministry. But with the coming of John the Baptist, who pointed to the people to the Messiah in their midst, and with the ministry of Jesus, faith in the Messiah became paramount to become a partaker of the blessings of the kingdom of God. And this emphasis on faith continued after the life and ministry of Jesus came to the culmination of his earthly mission in his crucifixion and resurrection, so that belief in the gospel came to its full New Covenant meaning of faith in Jesus, King Messiah, the Son of God, who died on the cross for our sins and rose again to life. He is now the crucified and risen Son of God who calls for our full trust and allegiance still, and for faith in his good news of his salvation that he has brought. Certainly belief in his gospel means concurrence with the facts of his death and resurrection, but even more, it is a personal, conscious trust and allegiance to him. It is trust in his good new which opens our lives to where we can receive all the goodness of God in his kingdom, as we trust in his word and the trustworthiness of the messenger, who was the King himself.

This call to faith in the crucified and risen Son of God continued onward in the New Testament ministry of the gospel. The apostle Peter concluded his message to the household of the Roman centurion Cornelius, “All the prophets bear witness that everyone who puts his or her faith in him receives forgiveness of sins through his name” (Acts 10:43). The apostle Paul told the jailer of Philippi, “Put your faith in the Lord Jesus, and you will be saved . . .” (Acts 16:31). And Paul joined repentance and faith together as the expected response to the gospel when he said that he had “ . . . testified to both Jews and Greek about repentance to God and faith in our Lord Jesus” (Acts 20:21). And it was Paul who defined what it meant to come to saving faith in Jesus when he wrote in the epistle to the Romans, “ . . .  if you acknowledge with your mouth that, ‘Jesus is Lord!’ and you believe in your heart that God has raised him from the dead, you will be saved . . .” (Romans 10:9).

This is also an emphasis that needs to be kept paramount in the preaching and teaching of the church of Jesus Christ in all places and in all times. Belief in the gospel of Jesus Christ is saving faith. J. Gresham Machen once wrote, “  . . . saving faith is acceptance of Christ, not merely in general, but as he is offered to us in the gospel.” It involves acceptance of the truth about Jesus as in the New Testament, not merely as a historical figure, but as the Son of God who came, suffered and died and rose again, and trusting him alone for one’s eternal salvation. And this is what brings anyone now into his Kingdom and into the fullness of the goodness of God that his Kingdom brings.

In the Old Testament, God told his people, “I set before you the way of life and the way of death. Now choose life!” ( In Jesus Christ, God came as the sovereign King, God’s own anointed Son, as the bearer and messenger of the Kingdom of God, came near to us and in person to set before us the way of life and the way of death, and call us to choose life by repentance and faith in his good news. In his preaching and teaching, then, Jesus expected response to his message. He expected no complacency or a business as usual attitude to his message. Moreover, he, as well as John the Baptist, the apostle Peter and the apostle Paul and the Old Testament prophets were totally unashamed of using the imperative mood to call people to repentance and faith. They did not deliver requests to think about it for a little while. They called for, and expected response to their message. And responses they received as they called for repentance and faith: 300o on the of Pentecost, some several thousand more after another time of great preaching and teaching in the Jerusalem Temple, the household of Cornelius, the Philippian jailer, Lydia the seller of purple dye, and so on. They would all take the time to explain the gospel in depth and to explain repentance and faith in depth, as well as to answer honest questions with honest answers, but they were all calling for a verdict and a decision in response to the gospel of God.

The nature of the kingdom of God, as the salvation and sovereignty of God through Jesus Christ, then, calls for the response of repentance and faith. The people of God today do not need to have any kind of reluctance in making this known. Some will question our authority to command this; we can point to the command that we received from the Word of God and our own response to the command to do just that. Some will dislike it because of their theological position that repentance and faith are the gifts from God, and must come from the working of God. We can point to the reality that the Holy Spirit who inspired the scriptures is present when the gospel is proclaimed to bestow those gifts of repentance and faith, and that he inspired the Word which set forth the direct commands to men and women of all ages to repent and believe in the gospel. Some will simply not like the style of directly calling men and women to repent and believe in the gospel. But there is no need for any kind of false dichotomy between immediate response or allowing people more time to consider their response of repentance and faith. It would be scriptural to give a clear understanding of the gospel and clear directions of what repentance and faith, as well as making it clear that an immediate response is possible and that a delay can be eternally fatal as to anyone who wants to consider his or her response at length. There does not need to be great pressure on anyone but rather loving clarity and even loving pleading, much as Peter gave on the day of Pentecost.

But even more, making clear the expected response of the human will to the gospel in repentance and faith – which can be understood themselves to be good works brought about in our hearts by the Holy Spirit, as John and Charles Wesley asserted – can correct an impression that some may have that being born again means waiting for God to zap them with the same kind of experience of overwhelming love and joy that so many believers may give witness. The reality of the turning to God through repentance and faith in Christ as he is presented in the gospel does not require any kind of passive waiting on God to provide anyone with any kind of experience. Rather, there is the conscious response to the gospel in repentance and faith and many may have an overwhelming experience of the joy of salvation at that time, but there is no need to seek or look for that same kind of experience. At the same time, there is no gradual sliding into the kingdom of God, but rather a real point of decision in response to the call of the gospel through Jesus Christ to repentance and faith. It is as Henry Wright once wrote: “No man or woman oozes unconsciously into the Kingdom of God. In the final analysis, all enlist, and every soldier knows when he enlisted.”

Through the message of his gospel, then, King Jesus has challenged each of us personally to enter his kingdom. This good news comes from the risen Lord himself, and he himself, in his death and resurrection, is the gospel himself. Life, righteousness and healing are the blessings of his kingdom to those who respond to him, who come to him by repentance and faith and then find out how good the good news really is.

The sovereignty of Jesus Christ means freedom from the reign of sin, death, disease and Satan, and entrance into his reign of salvation, to eternal life and righteousness. This is the good news that calls for our response in repentance and faith: repentance to receive forgiveness and faith to receive eternal life from the King. It means for each one who comes to the King in repentance and faith a place of personal place of acceptance in his kingdom, pardon for sins, acceptance with God and the possession of eternal life. So the question comes to each one of us: have you responded to the invitation of the King?

The sovereignty of Jesus Christ, in his saving power and authority, is our message to the world. The salvation which was secured by his death and resurrection is available to everyone. That is the reason for our witness to others, and for our working together to bring his message to all the world. The entrance of the kingdom of God to our world is good news for everyone, and we cannot keep that message to ourselves.

But finally, the sovereignty of Jesus Christ is the reason for our praise and rejoicing. We cannot remain sullen and self pitying, as if he had never come to our world as the kingdom of God and salvation of God incarnate. He came to give freedom from the penalty and power of sin, and living in that freedom means the joy and the celebration of how the kingdom of God has come into our world and how it has entered and changed our lives.