The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: Him God raised up the third day, and shewed him openly; Not to all the people, but unto witnesses chosen before God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick (living) and dead. To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. ~ Acts 10:36-43

This is the gospel message that Peter preached to Cornelius and his house. You may notice that it sounds quite different than many of the messages that are called the gospel in our time.

Did Peter just not know how to preach the gospel because it was so new, or have we strayed from the message that we ought to be preaching? Now, consider that Peter says that after Jesus was raised from the dead, he commanded those he ordained as witnesses of his resurrection to testify that he (Jesus) was ordained by God to be the judge of the living and the dead.

When was the last time you heard that preached?

Now, what’s missing in Peter’s sermon? Missing is the appeal to Cornelius that he needs to repent of his sin or he’s going to hell. Peter does not tell Cornelius that his sins have offended a Holy God but Jesus stepped in and took his place suffering the wrath of God upon himself so that Cornelius could go free. You won’t find the gospel preached in this manner anywhere in the book of Acts, and we have a lot of gospel sermons in the book of Acts.

Peter doesn’t emphasize Cornelius’s need for repentance because he is a sinner. Sometimes that may be necessary, but it wasn’t here because Cornelius was a devout man who feared God, and Peter acknowledges Cornelius works of righteousness, Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him. ~ v. 34-35

Now, I know that pointing this out may step on the theological toes of some, but we have to stop building theology with isolated proof-texts and calling such the gospel. Cornelius was not a totally depraved individual before hearing the gospel. He was a devout man who feared God, and as a result he prayed often, and gave much alms to the poor, but he did not yet know that Jesus is the Messiah. Cornelius was actually fasting when the angel of the Lord appeared to him and commanded him to send for Peter to tell him the words of salvation (v.30). 

In every gospel message in the book of Acts, the central focus of the message is that Jesus is the Messiah. It was not how much of a sinner the people were, or how to get to Heaven after death, or Jesus became their substitute taking the wrath of God which they deserved, etc. The message was that Jesus is the Son of God, the Messiah, and this is why the gospel that was preached in Acts includes his ministry, his sufferings, his resurrection, exaltation and his glory as the righteous one by whom God will judge the world.

I challenge you to examine Peter’s message to Cornelius because God sent Peter to tell him those words and those words are the framework of the gospel we ought to be preaching.

The problem with our modern gospel is that we have often lifted the message of the cross out of the context of the gospel which proclaims that Jesus is the Messiah and placed it into another context surrounded with our proof texts. The cross belongs in the context of the gospel as was preached in Acts, not in the context of TULIP or any other theology devised by man.

Over and over again, the appeal of scripture in the New Testament is that we believe that Jesus is the Son of God, the Christ, the one ordained of God, and the only mediator between God and man. The appeal of the New Testament is to point us to the man, Jesus Christ, and when the cross is kept within the framework of the revelation of the person of Jesus Christ, it is correctly understood.

Peter declares to Cornelius the message that God sent to the children of Israel by Jesus Christ, and God’s anointing of Jesus, and how God was with him, and how Jesus was killed by the people, and raised again by God, and how he communed with his disciples after his resurrection, and instructed them to testify that he is the one appointed by God as the judged of all. Regarding all this, Peter then says, To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. ~ v. 43

The gospel is the revelation of Jesus the Messiah, from the baptism of John until the judging of the living and the dead. Between his introduction by John the Baptist and the judging of the world he revealed God to us, he gave his life for us, he conquered death and rose victorious and was exalted at the right hand of God.

May we all hunger more for the authentic gospel of Christ Jesus our Lord!

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake. ~ John 14:6-11

Jesus makes it a point of emphasis that he is in the Father and the Father is in him. Did this cease to be true while Jesus was on the cross? If God turned his back on Jesus, and Jesus became separated from the Father as some teach, we would have no other conclusion. However, Jesus never taught such things. If we consider the words of Jesus, there was never a moment of separation from the Father. In John 13, Jesus refers to his death and resurrection as the Father glorifying him and he being glorified in the Father.

Therefore, when he (Judas) was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him. ~ John 13:31-32

Now consider these words in view of what Jesus said in John 12. Speaking of his death and resurrection, Jesus says, Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Jesus’s prayer regarding the hour in which he would be betrayed, condemned, and crucified was that the Father glorify his name, to which the Father replied,  I have both glorified it, and will glorify it again. ~ See John 12:27-28

In John 8 Jesus said to the Jews, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. ~ v. 28

In John 10 Jesus says again to the Jews, Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. ~ v.17-18

The cross was not the separation of Christ from God, but the greatest work of Christ expressing his oneness and union with the Father. Jesus repeatedly said, if you have seen me, you have seen the Father. Did this change when Jesus gave his life for us? No! There was no pause of the truth of Jesus’s oneness with the Father when he died on the cross. Jesus’s death (his laying down his life for us) was the greatest revelation of God’s love, mercy, and grace that humanity has ever seen.

One cannot declare that Jesus was separated from God in his death without also saying that Jesus (at that moment) was no longer in the Father, and the Father in him. In John’s gospel the hypostatic union of God and Christ is a point of emphasis from the beginning to the end. John begins his gospel by telling us

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God… And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. And of his fulness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ. No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him. ~ John 1:1-2; 14-18

This theme of the oneness of the Father and the Son is repeated over and over again in John’s gospel and never is there a break in this union. When Jesus was crucified, he was temporarily forsaken by his disciples who feared for their lives, but never was he forsaken by his Father. Shortly before Jesus was arrested, he said the following to his disciples:

Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. ~ John 16:32

At no point did Jesus ever teach his disciples that he would be left alone and abandoned by God. As mentioned above, Jesus said to the Jews, when ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.

Our Lord followed that statement by saying, And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.

When our understanding of the cross is formed by the whole counsel of scripture rather than random proof -texts, the volume of what Jesus was teaching and doing comes into focus. Things such as his washing his disciples feet suddenly make more sense. He did this just hours before he was to stand trial, and he tells his disciples the following:

Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them. I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me. John 13:13-20 

When these words are considered in view of the moment in which they were spoken, we cannot but understand that Jesus was teaching his disciples what the cross was about. He was their Lord and Master, but he would lay down his life for them. The Master was the greatest servant of all! The love that Jesus would demonstrate in laying down his life would not only underscore who he was, but would be the lead example of how we, his followers, are to serve in his Kingdom.

This lesson must have really impacted Peter in particular. When Jesus began to wash Peter’s feet, Peter objected at first.

Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. ~ John 13:6-10

Notice that Jesus tells Peter, What I do thou knowest not now; but thou shalt know hereafter. And when Jesus says to Peter If I wash thee not, thou hast no part with me, Peter’s response was not my feet only, but also my hands and my head. Peter wanted no part of missing out on Jesus, and it shows in his response, but Peter did not yet understand what his Lord was teaching him. I am certain that the lesson that Jesus taught his disciples that night is what shows up in Peter’s first epistle when he writes, For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: ~ 1 Peter 2:21

Jesus taught that we are to take up our cross and follow him, and as we do we follow in Christ footsteps. This is the lesson that Jesus was teaching his disciples. The cross does not lead into a place of abandonment, it leads to glory. God was in Christ reconciling the world to himself.

Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. Hebrews 13:20-21

I want to invite you to consider this text with me. When I was a young man and learning all I could about the power of the blood of Jesus, this was a portion of scripture that was very dear to me. It is tucked away at the end of the epistle to the Hebrews so it doesn’t get the recognition that some other texts may get, but there is a powerful message in these words. 

Notice the words of the text again, Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant… ~ v.20

The question we need to explore is does this text tell us that Jesus is the great Shepherd of the sheep through the blood of the everlasting covenant, or does it tells us that God raised Jesus, who is the great Shepherd of the sheep, from the dead by the blood of the everlasting covenant.

Commentaries do differ, but it seems to me that there is a lot that can be learned from this text. It is my understanding that the actual rendering when the blood is mentioned is “in” or “in virtue” of the blood of the everlasting covenant, rather than through the blood of the everlasting covenant.

First, let’s consider some other Bible translations, then we’ll consider some commentaries, and close with some inspiring words from Andrew Murray’s commentary on Hebrews.

Here are some other translations:

Now the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, even our Lord Jesus… ~ ASV

Now may the God of peace [the source of serenity and spiritual well-being] who brought up from the dead our Lord Jesus, the great Shepherd of the sheep, through the blood that sealed and ratified the eternal covenant… ~ AMP

Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant… ~ ESV

Now may the God of peace, who brought up from the dead our Lord Jesus—the great Shepherd of the sheep—with the blood of the everlasting covenant ~ HCSB

Now may the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, that is, Jesus our Lord… ~ NASB

And the God of the peace, who did bring up out of the dead the great shepherd of the sheep — in the blood of an age-during covenant — our Lord Jesus …. ~ YLT

Most translations tend to translate this text in a manner that has the resurrection of Jesus being accomplished by virtue of the blood of the everlasting covenant. If that is true, there is a powerful untapped truth that we should give some time attention to in our thinking regarding the redemptive work of Christ. However, if the mention of the blood of the everlasting covenant in this text has more to do with the emphasis that Jesus is the Great Shepherd of the sheep, that also has great blessings for us to embrace.

Now, let’s consider some commentaries. Notice that the first two, Ellicott’s Commentary for English Readers and Barnes Notes on the Bible reach two completely different conclusions.

Ellicott’s Commentary for English readers: “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” In other words, “because of the blood which ratified thy covenant (Exodus 24:8) I have released thy prisoners.” As in the former case, the resemblance between the words in the LXX. and those here used is sufficient to convince us that the passage was in the writer’s thought. In (i.e., in virtue of) the blood of an eternal covenant (Hebrews 9:15-18) God has raised up the Lord Jesus. The covenant was ratified by His blood; the first of the blessings of the covenant, and that in which all blessing lay included, was this, that God raised Him up from the dead to be “the great Shepherd of the sheep.”

Barnes Notes on the Bible: Through the blood of the everlasting covenant – The blood shed to ratify the everlasting covenant that God makes with his people; notes, Hebrews 9:14-23. This phrase, in the original, is not connected, as it is in our translation, with his being raised from the dead, nor should it be so rendered, for what can be the sense of “raising Christ from the dead by the blood of the covenant?” In the Greek it is, “the God of peace, who brought again from the dead the shepherd of the sheep, great by the blood of the everlasting covenant, our Lord Jesus,” etc. The meaning is, that he was made or constituted the great Shepherd of the sheep – the great Lord and ruler of his people, by that blood. That which makes him so eminently distinguished; that by which he was made superior to all others who ever ruled over the people of God, was the fact that he offered the blood by which the eternal covenant was ratified. It is called everlasting or eternal, because:

(1) it was formed in the councils of eternity, or has been an eternal plan in the divine mind; and,

(2) because it is to continue forever. Through such a covenant God can bestow permanent and solid “peace” on his people, for it lays the foundation of the assurance of eternal happiness.

As you can see there is a difference of opinion here, and both conclusions are inspiring. I tend to think both are correct and that if we join but truths we get a more Biblical answer, Jesus who was raised from the dead is the great Shepherd of the sheep, but he was the Shepherd of the Sheep before he died according to his own words in John 10. Jesus did not become the shepherd of the Sheep after he died. He died because he is the shepherd of the Sheep.

I am the good shepherd: the good shepherd giveth his life for the sheep. ~ John 10:11.

We’ll look at some more commentaries shortly, but first I want to draw your attention to another text that is tucked away at the end of Romans 4. I think this text sheds some light on the truth contained in Hebrews 13:20.

But for us also, to whom it (righteousness) shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offenses, and was raised again for our justification. ~ Romans 4:24-25

Concerning Romans 4:24-25 W.E. Vines states, “… all that was necessary on God’s part for our justification had been effected in the death of Christ. On this account He was raised from the dead. The propitiation being perfect and complete, His resurrection was the confirmatory counterpart (Vines Expository Dictionary of Old and New Testament Words).

I think it is safe to conclude that scripture reveals that when God raised Jesus from the dead, he demonstrated in Christ’s resurrection, the power of the everlasting covenant by which we are raised from the dead in Christ, and because of the blood of the covenant by which we are redeemed, the Father will raise up our mortal bodies from corruption at the appointed time.

Now, let’s consider a couple more commentaries on Hebrews 13:20.

Jamieson-Fausset-Brown Bible Commentary: through the blood—Greek, “in,” in virtue of the blood (Heb 2:9); it was because of His bloody death for us, that the Father raised and crowned Him with glory. The “blood” was the seal of the everlasting covenant entered into between the Father and Son; in virtue of the Son’s blood, first Christ was raised, then Christ’s people shall be so (Zec 9:11, seemingly referred to here; Ac 20:28).

everlasting—The everlastingness of the covenant necessitated the resurrection. This clause, “the blood of the everlasting covenant,” is a summary retrospect of the Epistle (compare Heb 9:12).

Jamieson -Fausset-Brown Bible Commentary of Hebrews 13:20 fits well with W.E. Vines commentary of Romans 4:24-25. In fact, Jamieson-Fausset-Brown says the following regarding Romans 4:25:

Who was delivered for—”on account of.”

our offences—that is, in order to expiate them by His blood.

and raised again for—”on account of,” that is, in order to.

our justification—As His resurrection was the divine assurance that He had “put away sin by the sacrifice of Himself,” and the crowning of His whole work, our justification is fitly connected with that glorious act.

Think about that, the resurrection of Jesus was the divine assurance that Jesus has put away sin by the sacrifice of himself and his resurrection is the crowning of the whole work of our justification!

Cambridge Bible for Schools and Colleges: that brought again from the dead ] Among many allusions to the Ascension and Glorification of Christ this is the only direct allusion in the Epistle to His Resurrection (but comp. Hebrews 6:2, Hebrews 11:35). The verb ἀνήγαγεν may be “raised again” rather than “brought up,” though there may be a reminiscence of “the shepherd” (Moses) who “brought up” his people from the sea in Isaiah 63:11.through the blood of the everlasting covenant] Rather, “by virtue of (lit. “in”) the blood of an eternal covenant.” The expression finds its full explanation in Hebrews 9:15-18. Others connect it with “the Great Shepherd.” He became the Great Shepherd by means of His blood. So in Acts 20:28 we have “to shepherd the Church of God, which He purchased for Himself by means of His own blood.” A similar phrase occurs in Zechariah 9:11, “By (or “because of”) the blood of thy covenant I have sent forth thy prisoners out of the pit.”

Finally, consider the thoughts of Andrew Murray:

In the blood of the everlasting covenant. We know how the blood has been coupled in the Epistle with the redemption of transgressions, the opening of the entrance into heaven, and the cleansing of the heart from all conscience of sin. Were it not for that blood -shedding Christ had never risen from the dead. In that blood, even the blood of the everlasting covenant, which could only be made after there had been a redemption for transgressions, God raised Jesus from the dead. It was the blood that sealed the covenant, by which the covenant blessings of perfect pardon, of the law written in the heart, and direct fellowship with God were secured to us. It was the blood that had conquered sin and death and hell, that could give entrance into heaven, and cleanse the sinner’s heart for the reception and experience of the heavenly life. And as those who are sprinkled with his blood, the secret of resurrection power, we are invited to trust the God of the resurrection to work in us. The God of peace, who hath raised Jesus from the dead in the blood of the covenant, make you perfect in every good work to do his will. The God who perfected his Son through suffering to do His will, until He raised Him in triumph over death to His own right hand – O soul! This same God is waiting to do this same work in thee in the same power. What He did in Christ for thee is all for the sake of what He is now day by day to do in thee. All that thou hast learnt of the wonders of His redeeming work, and His receiving thee into the Holiest, is that thou mightest now confidently trust and expect Him to take possession of thee and perfect His work within thee. Oh, let us draw nigh and enter in, in the restful, adoring assurance that God will perfect us in every good thing. ~ Andrew Murray, The Holiest of All

Recently, I shared an NT Wright video in a post, and as I ponder the things he says, a couple of things really resonate with me this morning as I write this. First, God condemned sin in the flesh of Jesus (Romans 8:1-3), and that was substitutionary and penal. What a beautiful truth. I have made it very clear in my teachings that I reject the substitutional view that states that God poured out his wrath or anger on Jesus when he died on the cross, and NT Wright makes it very clear of his rejection of that view as well.

Where I have not done a good job in teaching or communicating, and I will definitely make the correction, is the penal aspect of the cross. I absolutely believe that Jesus’s death serves as payment for our sins. Jesus clearly teaches that he would give himself as a ransom, and Paul tells us that we are bought with a price.

We also read that Christ was made to be a curse for us. I have addressed this in my teachings as well, but maybe not with the clarity that I should have. It’s easy to overcompensate when you are adamantly opposed to a particular view. I think in some ways I have done that in my rejection of the penal view that states that God condemned Jesus in his wrath.

I can’t begin to tell you how much that view is repulsive to me, because it goes contrary to everything I see in the scriptures. Because of my disdain of the view of an angry God at the cross, I have refrained from referring to the death of Christ as a substitute. Instead, I have renewed my mind to speak of it as a sacrifice and an offering. Which is by far the scriptural description.

I will continue to emphasize Jesus’s death as a sacrifice and an offering.  However, I will do a better job of communicating the substitutional aspect of his sacrifice. I recently read something from Andrew Murray that really helped me, and when I couple it with NT Wright’s description of representative substitution, it really gives me a framework to communicate the penal aspect of the cross that I see in scripture. Words mean something, and for me, the word substitution has for a very long time been somewhat of a degrading description of the sacrifice of our Lord, and that is why I rejected it.

The reason I found it degrading is that in some places the substitutional aspect of the cross has reduced Jesus to a mere replacement. This is specifically why I refrained from the language of substitution and would say Jesus died on my behalf rather than in my place. Jesus is not my equal and neither am I his. I could never give to God what he gave to God for me – a sinless, unselfish, perfect life.

Andrew Murray points out, as my substitution, he did what I could not do. And that is the same truth that NT Wright is communicating. Substitution with this in mind is a good description. However, Jesus was not a substitute like a pinch hitter in baseball or a substitute teacher filling in while the teacher is out for the day. Jesus wasn’t role playing sinner on my behalf, or taking the anger that God had for me so that I could go free. Jesus was the perfect, beautiful lamb of glory and he died for me.

Jesus laid down his life, and that was something that Father called him to do because the Father, in his love, wanted to save me from my sins. Jesus obeyed the will of the Father and gave himself for me and for you, and Jesus’s sacrifice (his substitution) was the outward expression of the love that God has in his heart for you and for me. In Jesus, the love of God took our place and died so that were could live – that is substitution and that is penal!

We could never do what Jesus did. We could never give the Father such perfect obedience, and such unselfish surrender as to lay down our lives for others who were guilty while we were innocent, but this is what Jesus did, and that is penal, and that is substitutionary in a holy and glorious way. Jesus’s death for us was the outworking of divine love, mercy, and grace. 

There is more I would like to say, but I have a work day ahead and I hope to share the other truth that has resonated in my heart later, which I mentioned at the beginning, but I wanted to share my thoughts here regarding substitution and would like to develop this more in future posts.

If you are hungry, and really desire to be challenged, I invite you to watch thE following as N.T. Wright expounds on the cross. N.T. has been such a blessing to me and my understanding of scripture over the past 12-15 years. Wright takes the podium at about the 5:10 mark of the video. After you watch, I invite you to comeback and leave a comment. Thank you, I hope this blesses you as much as it has blessed me.

Every religious “Christian” ideology that I have ever come across leads people away from the simple truth in Christ. Calvinism, Christian nationalism, Zionism, Hebrew Roots, Apostolic/prophetic, prosperity movement, and the list goes on.

These ideologies all fail when examined in view of the whole counsel of scripture. Everyone of them are set forth as if they are the Kingdom of God, and they are not. The Kingdom of God is in Christ and in Christ alone. Each of these ideologies have aspects of truth, but not a single one of them is the truth. The truth is in Jesus alone, and when all is said and done, these ideologies are what drive more and more people away from God.

Recently, I have seen on a certain social media platform more than one person advocate the execution of other Christians that they deem to be heretics or false teachers. These extreme views come from some who embrace Calvinism, and with the way our world is heading, I wouldn’t put it past some people to attempt to carry out such evil.

The gospel of the Kingdom conforms us into the image of Christ. It does not make us zealots for a worldview that thrusts us into political or militant action. The Kingdom of Christ does not teach us to hate, mock, or have condescending attitudes towards our fellowmen. As Kingdom people we are called to be the kind of people that God intended us to be when he created Adam and placed him in the garden of Eden. We are to be kind and caring people. We are to be people of grace, mercy, and understanding. People who have the sweet fragrance of Christ.

The only way a person can be the fragrance of Christ to those around them is to spend time with Christ, and when we spend time with Christ, he doesn’t conform to our image, we conform to his. Let’s get our hearts and our minds right, and stop being a reproach on God’s true Kingdom with our carnal attitudes, and religious ideas that we call “Christian” that do not honor God. There is only ONE kingdom of God, and Christ is the Kind of it, and it rules in heart cleansed by the blood of Christ and renewed by the Spirit of Christ. God’s Kingdom does not reign through the will of our flesh and carnal ideologies.

But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. ~ Romans 13:14

But ye have not so learned Christ; If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness. ~ Ephesians 4:20-24

If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory. Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: For which things’ sake the wrath of God cometh on the children of disobedience: In the which ye also walked some time, when ye lived in them. But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another, seeing that ye have put off the old man with his deeds; And have put on the new man, which is renewed in knowledge after the image of him that created him: Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. ~ Colossians 3:1-17 

In our Western church culture, we have no lack of preachers, teachers, or those who call themselves apostles, prophets, bishops, etc. We have no lack of political/religious nationalists, or opinionated debaters. Furthermore, we have no lack of discernment ministries exposing false teachers and heresies.

We are saturated with churches, religious infightings, debates, judgemental attitudes, and cliques.

With so much focus on spirituality and religion, why have we become so divided, so fruitless, so powerless? What is missing? What is it that we lack, but so dearly need? It is the very thing that every generation that forsakes God, lacks. Make no mistake, even churches and the religiously devoted can forsake God.

In our abundance of Churches and ministries, more than anything else, we lack praying men and praying women. Psalm 103:7 tells us, He made known his ways to Moses, his acts to the children of Israel.

Moses was a praying man, and praying men and women know the ways of God.

Because Moses knew God, the children of Israel saw God’s hand at work. This is how it has always been. Those who see the hand of God are the beneficiaries of those who know God in the power of prayer and fellowship. Those who make prayer a priority have their gaze on the creator, the King of glory, the Eternal One.

The praying man or woman has power with God, and through their prayers, the will of God becomes a reality on earth as it is in heaven. 
The praying man doesn’t win arguments, the praying man wins hearts because he abides with God in the secret place of his presence through the power of prayer. His hope is in God, and God alone.

And Asa cried unto the Lord his God, and said, Lord, it is nothing with thee to help, whether with many, or with them that have no power: help us, O Lord our God; for we rest on thee, and in thy name we go against this multitude. O Lord, thou art our God; let no man prevail against thee. ~ 2 Chronicles 14:11

Today, I invite you to join me in this simple prayer:

“Lord lead me that I may become a praying man (or woman). Give me the heart of prayer, and the passion of a true worshiper. Kindle within my heart a flame that burns with prayerful fellowship with the Living God. May I become one who touches your heart and has the attention of your ear. Make me a person of prayer, in the blessed name of your Holy Son and by the power of your Holy Spirit.”

Embedded in the story of Abraham is God’s glorious plan of redemption. God never made an issue of Abraham’s failures. Instead, God led him to the righteousness of faith and covenant faithfulness. This is what redemption truly looks like. It is justification and faithfulness to God through a heart that has been cleansed from sin by the precious blood of Jesus.

Over the weekend I began watching a Youtube video refuting some of the ministers who make outlandish prophetic statements. At the beginning of the video the creator of the content had altered the look of the “prophetess” in a mocking fashion. It reminded me of how the animation of Shrek looked.

At that point I decided to leave a comment and not watch the rest of the video. Here is the comment I made:

Hey, I love your channel and appreciate what you do, but I would like to make a suggestion for you to prayerfully consider. When you mock these people you are refuting, the way you mocked  (name omitted) early in the video, I don’t think such mockery promotes true godliness.

I was very careful to write this comment in a humble manner making appeal for godliness to which we are all called to. Well, later I checked back in and there were multiple comments from Christians that took issue with what I had written, even though I had suggested that the YouTuber prayerfully consider my suggestion. Their comments had the same calloused vibe that I have seen for a long time on social media sites, where Christians devour one another over disagreements regarding doctrinal issues.

It is very concerning when we as Christians default to harsh attitudes towards one another, rather than embracing prayerful humility in our attitudes.

One thing I have always felt in my heart is a conviction not to insult those I refute. I have by no means been perfect, but have felt a sense of restraint that I am called to obey. This is not always easy, but as servants of Christ, we are called to be above reproach in these matters. How we present the truth matters. The scriptures teach us to speak the truth in love and not to be mockers or revilers. This to me, is the most concerning thing that I see within Christianity today in the age of social media.

The greatest danger to our faith is not false teachings from the likes of the NAR, it’s callousness that takes root in our hearts and minds in how we treat others, especially those we view as our enemies. When we refute others who teach false doctrines, we are not free to be insulting or to implore mockery. Such behavior does not glorify Christ, nor does it beautify the doctrine of godliness. Itstead, it displays unrestrained carnality. It’s truly embarrassing when those who teach false doctrines can demonstrate more restraint in their response than those refuting them with better theology and doctrine.

We must remember that there are sincere believers who are our brothers and sisters in Christ, who may be following some of these false teachers that we feel we must call out. If we refute error with a wrong spirit, we could hinder our brothers and sisters in Christ who need sound doctrine and good theology. A major part of sound doctrine is the manner in which we conduct ourselves and I don’t think many of us have yet understood this.

In 1 Timothy 6, Paul speaks of godly behavior so that the name of God and his doctrine will not be blasphemed. In Titus Paul encourages godly behavior so as to adorn the doctrine of God our Saviour in all things. We must be careful to minister God’s word with reverence for God, in the fear of the Lord.

There is more that needs to be said along this line, and I am in no way perfect as I need to examine myself as well. However, I am concerned about the harshness with which many of us have learned to behave towards our brothers and sisters in Christ.

There are false teachers who could come to repentance if they are shown the error of their way in a godly and kind spirited manner, but if they are mocked, the chances are they will not listen.

We all need to examine ourselves.

Paul begins his first letter to the Thessalonans by mentioning himself, Silvanus, and Timotheus (Timothy). In the first three chapters Paul elaborates on the heartfelt love that he and his companions have for the Thessalonians, speaking of repeated prayers and thanksgiving to God for them.

Imagine if those who claim to be apostles in our time, communicated to their followers such care and concern.

Paul begins with his greeting that we often see in his other letters, Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.

He then says the following:

We give thanks to God always for you all, making mention of you in our prayers; Remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; Knowing, brethren beloved, your election of God. v.3-4

Now consider what Paul has just mentioned as the cause of thanks which he, Silvanus, and Timothy mentioned in their prayers to God. They continuously remembered the work of faith, labor of love, and patience of hope which was at work in the lives of the Thessalonian believers.

Now, this is important, because Paul, and his companions had ministered the gospel in such a way that Paul declares, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. ~ 2:8 

Have you ever heard any minister, anywhere, speak like that? 

Paul’s approach to gospel ministry was quite different from what we see among many ministers in modern times. Paul’s calling wasn’t occupational employment. He didn’t travel around being housed at the expense of the churches, collecting offerings, then moving on to the next church, preaching the same sermons over and over again.

Paul and his company lived among the people and invested in them, and if you don’t keep this in mind as you read this letter,  you will miss out on much of Paul’s message and why he loved them so intensely.

The Thessalonians were not just church people (church folk) to Paul. They were family and friends in whom Paul and his ministry companions had invested much time with regards to developing real, and lasting relationships. Paul declares, For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. ~ v. 5

Many times this verse gets attention when we want to argue that the gospel is more than just preaching a sermon, and that there should be miracles and healings, since Paul says, our gospel came not unto you in word only, but also in power, and in the Holy Ghost.

I think we miss the point when we read this text that way. Now, I am sure that God’s power to heal and work miracles is indeed included in Paul’s reference to power, but I want you to see how this verse works within the context. Let’s read it again in view of what Paul says afterwards. 

For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost. So that ye were ensamples to all that believe in Macedonia and Achaia. For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing. For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

I think the emphasis Paul is making when he says our gospel came not unto you in word only, but also in power, and in the Holy Ghost, is the life changing impact that the gospel had in the lives of the Thessalonians. The gospel wasn’t just words from a sermon. The gospel that Paul and his company ministered actually changed the lives of the Thessalonians, so much so that they were living as Kingdom people and the power of the gospel was now working through their lives influencing others.

They had become examples to the believers in Macedonia, and Achaia, and the knowledge of their faith in God had spread abroad. And this was greatly encouraging to Paul, Silvanus, and Timothy.

Now let’s consider what Paul says next.

For yourselves, brethren, know our entrance in unto you, that it was not in vain: But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. For our exhortation was not of deceit, nor of uncleanness, nor in guile: But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness: Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. But we were gentle among you, even as a nurse cherisheth her children: So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. ~ 1 Thessalonians 2:1-8

Now, let’s pause for just a moment and consider some of what Paul has just said. Notice that he says, our entrance in unto you, that it was not in vain. Not being fruitless for the sake of Christ really mattered to Paul. The theme of not laboring in vain is something that comes up repeatedly in Paul’s letters, and it is going to show up again in this one. In his letter to the Galcatins, Paul pleads with the Galatians not to go down the road of mixing grace with the law. Paul writes the following to the Galatians: But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labor in vain. ~ Galatians 4:9-11

Not only did Paul care about his labor in the Lord not being in vain, but he cared about those whom he had discipled, that their labor would not be in vain. He says to the Corinthians,  Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord. ~ 1 Corinthians 15:58 

As we move through the first part of the second chapter of 1 Thessalonians 2, we see that Paul also valued the importance of integrity in gospel ministry. He writes, our exhortation was not of deceit, nor of uncleanness, nor in guile.

How often do we hear about unscrupulous ministers who are greedy, or caught in sexual misconduct, or other such things which bring a reproach on the gospel of Christ. The sad reality is occupational ministry is often a job, and for some it becomes a lucrative business. Yet for Paul, it was about the people he served. Paul’s acknowledgement of his apostleship, which we often see in his letters, wasn’t a spiritual power trip as it is often with those who claim to be apostles in our day. Paul’s apostleship was about his love of service for the people to whom God had sent him, and nothing gave Paul more joy than their growth and development in the Lord.

Paul continues:

But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness: Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. ~ 2 Thessalonians 2:4-6

Take note of Paul’s mention of not being burdensome. This is another thing that we see elsewhere in Paul’s letters. Not being burdensome meant that Paul and his company weren’t expecting to free load at the Thessalonians’ expense. Paul did not expect the churches to take care of him, but worked to pay his own way. Paul also expected those who worked alongside him to do the same.

Consider Paul’s words to the Corinthians regarding this matter.

If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel. But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void. For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me. What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel. ~ 1 Corinthians 9:11-18 

Preaching the gospel and making disciples for Christ at his own expense, really mattered to Paul, and after reminding the Thessalonians that they had not been burdensome to them, Paul says, But we were gentle among you, even as a nurse cherisheth her children: So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. For ye remember, brethren, our labor and travail: for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. ~ 1 Thessalonians 2:7-9

Compare Paul’s word to the Corinthians with that which he says to the Thessalonians. To the Corinthians he says, What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel. And to the Thessalonians he writes, For ye remember, brethren, our labor and travail: for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.

In Paul’s second letter to the Thessalonians Paul will remind them of this.

Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; Neither did we eat any man’s bread for nought; but wrought with labor and travail night and day, that we might not be chargeable to any of you: Not because we have not power, but to make ourselves an example unto you to follow us. For even when we were with you, this we commanded you, that if any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. ~ 2 Thessalonians 3:6-12

Paul’s approach to ministry is the polar opposite of many modern day ministers, who spend much time garnering support from their followers. Some of them even parade themselves as examples of God’s blessings of prosperity even though their wealth is accumulated from the hard work of their donors and those who buy their merchandise.

You may never hear this from anyone else, but I am free so I will tell you, these “ministers” would never make it working alongside Paul. Those who served in ministry with Paul had to roll up their sleeves and get their hands dirty.

Working for the Lord without monetary compensation is more noble than being paid for one’s ministry service. And I’ll just leave that truth hanging right there.

There is absolutely nothing wrong with ministers being financially supported, this is a scriptural practice. However, if those who have the privilege of having paid positions in ministry would cease to serve in God in similar ministry roles if they weren’t monetarily compensation, then they’re doing it for the wrong reason. In other words, being paid a salary by a church doesn’t make a minister a true Pastor. Being called of God does. Consider Peter’s admonition to those called as Shepherds:

Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being examples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. ~ 1 Peter 5:2-4

It might also be worth mentioning that those who have answered the call of God on their lives, yet receive no monetary compensation for their labor in the Lord, are no less ministers of Christ than those who have paid positions in organized ministry. The Western Church needs a paradigm shift in this regard.

Being paid does not give any minister an elevated status over those who are not. We who follow Christ and serve him in ministry, are all brethren, answerable to One Lord for the call he has put on each of our lives.

Paul continues:

Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe: As ye know how we exhorted and comforted and charged every one of you, as a father doth his children,  That ye would walk worthy of God, who hath called you unto his kingdom and glory. For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. ~ v 10-13

Paul reminds them of the godly integrity he and his ministry companions displayed while among them, and how they not only cared for them as nurse cherishing her children but also as a nurturing Father would. Paul then tells them that when they received the Word of God from Paul and his company, they did not receive it as the word of men, but as it is in truth, the word of God. This was having a tremendous effect on them, for God’s word was bringing forth spiritual fruit in their lives.

I don’t think we ought to read this from the angle of Paul saying, “what we preached was divine and anointed, because we were God’s men and his words came through us.” This is exactly how some preachers attempt to convey it, to give credibility to their own preaching and teaching as being from God, and to get a reaction from the people.

I think we should understand that Paul is summing up everything: the gospel message about Jesus which they declared, the godly behavior and integrity in their conduct, not being a financial burden, and their fatherly care and love. This is why the lives of the Thessalonians were transformed by the gospel message of Paul and his ministry companions, and this they had turned from idols to serve the true and Living God. The gospel in word and deed is the gospel which was preached, not in word only, but also in power and in the Holy Ghost. This, the Thessalonians received as the Word of God which was working mightily in them. For the kingdom of God is not in word, but in power. ~ 1 Corinthians 4:20

The change in the lives of the Thessalonians by the power of God was the reward Paul sought after. Thus he writes, For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy. ~ 2 Thessalonians 2:19-20