FULL GOSPEL

FULL GOSPEL

Acts 26:19-23 NET.

¹⁹“Therefore, O King Agrippa, I was not disobedient to the heavenly vision, ²⁰but declared first to those in Damascus, then in Jerusalem and throughout all the region of Judea, and also to the Gentiles, that they should repent and turn to God, performing deeds in keeping with their repentance. ²¹For this reason, the Jews seized me in the temple and tried to kill me. ²²To this day I have had the help that comes from God, and so I stand here testifying both to small and great, saying nothing but what the prophets and Moses said would come to pass: ²³that the Christ must suffer and that, by being the first to rise from the dead, he would proclaim light both to our people and to the Gentiles.”

Paul’s appearance before King Herod Agrippa II in Acts 26 is one of the most dramatic moments in the book of Acts. Here stands the apostle — chained, falsely accused, misunderstood, and misrepresented — yet completely unashamed. He is not intimidated by the power of Rome or the hostility of his Jewish opponents. He is not flustered by the courtroom setting or the political tension in the air. Instead, Paul sees this moment for what it truly is: an opportunity to proclaim the gospel.

Paul is not merely defending himself. He is defending the message that changed his life. His Jewish antagonists have accused him of betraying Moses, abandoning the Scriptures, and stirring up trouble among the people. But Paul insists that the very opposite is true. The gospel he preaches is not a departure from the Old Testament — it is the fulfillment of it. The gospel is not a new invention — it is the realization of God’s ancient promises. And so, standing before Agrippa, Paul outlines the gospel in a way that is both simple and profound, both historical and deeply personal.

In Acts 26:19–23, Paul gives us seven essential elements of the gospel — seven truths that shaped the preaching of the early church and must shape our preaching today. If we leave out any of these seven, we are not proclaiming the full gospel. Paul proclaimed them. The apostles proclaimed them. Many early Christians died for them. And these truths must be the focus of our faith and testimony as well.

Let us walk through these seven elements together.

1. The Gospel Is About Historical Events That Fulfilled God’s Promises (v. 22)

Paul begins by saying that he has said “nothing but what the prophets and Moses said would come to pass.” In other words, the gospel is not a new philosophy or a spiritual idea floating in the air. It is grounded in real events that took place in history — events that God had promised long before they happened.

The Old Testament pointed forward to a Messiah who would suffer, who would rise, and who would bring salvation to the nations. Every sacrifice, every prophecy, every shadow in the Law was pointing toward Jesus. Paul wants Agrippa to understand that the gospel is not a break from Israel’s story — it is the climax of it.

This matters for us today. Christianity is not built on myths or moral lessons. It is built on events — God acting in time and space. The gospel is rooted in history, anchored in Scripture, and verified by eyewitnesses. When we preach the gospel, we are not offering people a religious opinion. We are proclaiming what God has done.

2. The Gospel Explains Why Jesus Went to the Cross (v. 23)

Paul continues: the Messiah “must suffer.” The cross was not a tragic accident. It was not the result of political miscalculation. It was not simply the cruelty of Rome or the jealousy of the religious leaders. It was the plan of God.

Jesus went to the cross because sin demanded justice. The holiness of God required that sin be punished. And the love of God moved Him to provide a substitute. Jesus bore our sins in His body on the tree. He fulfilled Isaiah 53. He fulfilled the sacrificial system. He fulfilled the Passover. He fulfilled the promise that God Himself would provide the Lamb.

The gospel is not simply that Jesus died — but that He died for us. He died in our place. He died to reconcile us to God. Without the cross, there is no forgiveness, no salvation, no hope. The gospel explains why Jesus had to die — because only His sacrifice could save sinners. Our sins created a debt that we could not pay. Even our deaths do not pay that debt. It requires a sinless sacrifice. Only Jesus could redeem us.

3. The Gospel Explains Why Jesus Had to Be the First Raised to Immortality (v. 23)

Paul says that Jesus is “the first to rise from the dead.” Not the first to be raised — others were raised before Him — but the first to rise to immortal, resurrection life. Jesus’ resurrection is not merely a return to life. It is the beginning of a new creation.

He is the firstfruits. His resurrection is the guarantee of ours. If Christ had not been raised, Paul says in 1 Corinthians 15, our faith would be in vain. But because He lives, we know that death is not the end. Because He lives, we know that God has begun the renewal of all things.

The gospel is not just about forgiveness. It is about new life — resurrection life. Jesus’ resurrection is the foundation of Christian hope.

4. The Gospel Is Light for Everyone, Regardless of Background (v. 23)

Paul declares that the risen Christ brings light “to our people and to the Gentiles.” This is a radical statement. For centuries, Israel had been God’s chosen people. But now, through Christ, the light of salvation shines on every nation, every culture, every background.

The gospel is not limited by ethnicity, geography, or social status. It is not reserved for the religious or the moral. It is for everyone — Jew and Gentile, rich and poor, educated and uneducated, moral and immoral. The same Christ who confronted Paul on the Damascus road confronts every person with truth and grace.

This is why the church must be a missionary people. The gospel is not ours to hoard. It is light for the world.

5. The Gospel Calls All People to Repent (v. 20)

Paul says he preached that people “should repent and turn to God.” Repentance is not an optional add-on to the gospel. It is the doorway into the kingdom. It means turning away from sin, abandoning self-rule, and submitting to Christ’s lordship.

Repentance is not merely feeling sorry. It is a change of direction — a decisive turning toward God. It is both a moment and a lifelong posture. The gospel demands a response. It confronts us with the reality of our sin and calls us to surrender.

Without repentance, there is no salvation. Without repentance, there is no new life. The gospel calls all people — everywhere — to repent.

6. The Gospel Calls for Obedience That Demonstrates Genuine Faith (v. 20)

Paul adds that people must “perform deeds in keeping with their repentance.” Works do not save us. But they reveal whether our repentance is real. True faith produces visible transformation. The gospel does not merely forgive — it changes.

Paul is not calling for perfection. He is calling for evidence. A tree is known by its fruit. A disciple is known by obedience. The gospel creates disciples, not merely converts. It produces a life that reflects the character of Christ.

This is why the church must teach obedience, not just belief. Faith without works is dead. The gospel calls us to live out what we profess. We cannot get saved by our works, but once we are saved, if we want to get our neighbors, friends and family saved, its going to take some works.

7. The Gospel Promises Future Resurrection to Eternal Life (25:19; 26:6–8, 23)

Finally, Paul speaks of the hope that sustained him — the hope of resurrection. This is the hope of Israel. This is the hope of the apostles. This is the hope of the church.

Jesus’ resurrection guarantees ours. Eternal life is not disembodied existence. It is restored, immortal life in God’s renewed creation. It is the defeat of death, the healing of creation, the fulfillment of God’s promises.

This hope sustained Paul through trials, imprisonments, beatings, and threats. It gave him courage to stand before kings. It gave him strength to endure suffering. And it gives us strength today.

The gospel ends not in death but in everlasting life.

Conclusion: The Full Gospel We Must Proclaim

Paul preached this sevenfold gospel. The apostles preached it. The early church preached it. Many believers died for it. And if we leave out any of these elements, we are not proclaiming the gospel Paul proclaimed.

The gospel is historical.
The gospel is Christ-centered.
The gospel is universal.
The gospel demands repentance.
The gospel produces obedience.
The gospel promises resurrection.
The gospel is the power of God for salvation.

This must be the focus of our faith and our testimony. This is the message entrusted to us. This is the message the world needs.

LORD, give us the courage to proclaim your gospel, and the understanding to proclaim the whole gospel.

A GOOD WORK

A GOOD WORK

1 Timothy 3:1-13 LSB

¹ It is a trustworthy saying: if any man aspires to the office of overseer, he desires a good work. ²An overseer, then, must be above reproach, the husband of one wife, temperate, sensible, respectable, hospitable, able to teach, ³not addicted to wine or pugnacious, but considerate, peaceable, free from the love of money; ⁴leading his own household well, having his children in submission with all dignity ⁵(but if a man does not know how to lead his own household, how will he take care of the church of God?), ⁶and not a new convert, so that he will not become conceited and fall into the condemnation of the devil. ⁷And he must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil. ⁸Deacons likewise must be dignified, not double-tongued, not indulging in much wine, not fond of dishonest gain, ⁹but holding to the mystery of the faith with a clear conscience. ¹⁰And these men must also first be tested; then let them serve as deacons if they are beyond reproach. ¹¹Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things. ¹²Deacons must be husbands of only one wife, leading their children and their own households well. ¹³For those who have served well as deacons obtain for themselves a high standing and great boldness in the faith that is in Christ Jesus.

There are few passages in the New Testament more vital for the health of Christ’s church than 1 Timothy 3. Paul writes to Timothy, a young missionary laboring in the difficult environment of Ephesus, and he tells him plainly: the church of the living God must be led by people whose lives reflect the character of Christ. The gospel is glorious, the church is precious, and therefore the people who lead and serve must be shaped by the gospel they proclaim.

This passage is not merely a list of qualifications. It is a portrait of Christlike character. It is a window into the heart of God for His church. And it is a reminder that leadership in the church is not about talent, charisma, or personality, it is about holiness, humility, and faithfulness.

Today we will walk through this text in three movements:

Christ’s church requires Christlike leaders.
Overseers must be above reproach in life and home.
Deacons must be tested as servants of proven character.

And as we do, I want you to see not only what God requires of leaders, but what God desires for His people. These qualities are not reserved for a select few. They are the fruit of the Spirit in every believer. They are the aroma of Christ in the household of God.

I. Christ’s Church Requires Christlike Leaders (3:1)

When we talk about church offices, we need to keep in mind that Jesus taught his disciples not to rule like the world rules. Church offices are functions of service, not steps in a ladder of leadership. The two offices mentioned by Paul in this chapter are ways of serving Christ and his church. They are not two stages in a hierarchy.

Paul says that if anyone aspires to the office of overseer, it is a good work. Notice the emphasis: it is a work. Not a title. Not a platform. Not a position of prestige. It is labor. It is service. It is shepherding souls, guarding doctrine, teaching truth, and caring for the flock.

The aspiration itself is not condemned. In fact, Paul sees it as noble. But it is noble only when the desire is shaped by Christlike motives. A person may desire leadership for many reasons—some holy, some sinful. But the work itself is good because it reflects the work of Christ, the Chief Shepherd, who laid down His life for the sheep.

This opening verse sets the tone for everything that follows. Paul is not giving Timothy a checklist for ambitious people to climb a spiritual ladder. He is describing the kind of person who can bear the weight of shepherding Christ’s people. He is describing a person whose life is already marked by the qualities of the gospel.

Application:
We must pray that God would raise up people who desire the work for the right reasons. People who love Christ more than applause. People who love the church more than comfort. People who desire to serve, not to be seen. And for those who feel the stirring of aspiration in their own hearts, this passage becomes a mirror. It asks: Do you desire the work, or do you desire the recognition? Do you want to be a shepherd, or do you want to be important?

II. Overseers Must Be Above Reproach in Life and Home (3:2–7)

Paul now turns to the qualifications for overseers—we usually call them pastors, and elders today. And he begins with the overarching requirement: “The overseer must be above reproach.” This does not mean sinless perfection. It means that his life is free from patterns of sin that would bring shame on the gospel or discredit the church. It means that accusations cannot stick because his character is consistent.

Everything that follows explains what “above reproach” looks like in practice.

A. Above Reproach in Personal Character (3:2–3)

Paul lists qualities that describe a man whose life is shaped by the Spirit.

The overseer must be faithful in marriage—literally a man must be “a one‑woman man.” A woman overseer must be a one-man woman. This speaks not only to marital fidelity but to purity of heart. His affections are not divided. Their eyes are not wandering. Their devotion is not compromised.

They must be temperate—clear‑minded, steady, not controlled by impulses or emotions. They must be prudent—self‑controlled, disciplined, thoughtful. They must be respectable—orderly, dignified, not chaotic or careless in life.

They must be hospitable. This is not merely having people over for dinner. It is a posture of openness. A willingness to welcome others into his life. A heart that reflects the welcome of Christ.

They must be able to teach. This is the one skill‑based qualification in the entire list. They must know the Word, love the Word, and handle the Word faithfully. They must be able to instruct, exhort, and refute errors.

Then Paul gives several negative qualifications. They must not be addicted to wine. They must not be violent or quarrelsome. They must not be greedy for money. Instead, they must be gentle—reflecting the heart of Christ, who described Himself as gentle and lowly.

Application:

The church must value character over charisma. We live in a world that prizes giftedness, personality, and platform. But God prizes holiness. A person may preach with eloquence, lead with confidence, and attract crowds with a strong personality—but if his or her character is compromised, he or she is unfit for the office. The church must look beyond the surface and examine the heart.

As we read 1 Timothy, we get the impression that Paul had Timothy only appoint male overseers. But from other writings of Paul, it was clear that Paul did not categorically exclude women from service in the church. Perhaps Ephesus was an exception where Paul felt it necessary because of its culture to start out with only male overseers. There is no reason for us to do so today. Whatever the practice was in Ephesus in the first century, the principle is that in Christ there is neither male nor female – gender does not matter (Galatians 3:28).

B. Above Reproach in the Home (3:4–5)

Paul now moves from personal character to family life. Overseers must manage their household well. Their children must be under control with dignity. Their home must reflect order, love, and godly leadership.

Why? Because the home is the proving ground for ministry. If people cannot shepherd their own family, how can they shepherd the family of God? If they cannot lead with wisdom, patience, and love in the most intimate relationships of life, they cannot lead the church.

This does not mean their children must be perfect. It means their leadership must be evident. Their home must not be marked by chaos, neglect, or hypocrisy.

Application:
Ministry begins at home. Leadership in the church cannot outrun leadership in the family. The first congregation is the spouse and children. The first pulpit is his dinner table. The first pastoral responsibility is to love, lead, and nurture those under one’s own roof.

C. Above Reproach in Maturity and Reputation (3:6–7)

Paul adds two final qualifications.

First, they must not be new converts. Spiritual maturity takes time. A new believer may have zeal, passion, and giftedness—but lacks the tested character that comes from years of walking with Christ. A new convert placed in leadership is vulnerable to pride, and pride leads to spiritual collapse.

Second, they must have a good reputation with outsiders. Even unbelievers should recognize integrity in their life. They may reject their message, but they should not be able to accuse them of hypocrisy or dishonesty.

Application:
Spiritual maturity is measured in years of faithfulness, not moments of giftedness. And the world is watching. The church’s witness is strengthened or weakened by the character of its leaders. People who are careless with their reputation outside the church cannot be trusted to shepherd within the church.

III. Deacons Must Be Tested Servants of Proven Character (3:8–13)

Paul now turns to the second office in the church: deacons. The word means “servants.” Deacons are not overseers; they are ministers of mercy, stewards of practical needs, protectors of unity. But their character must also be exemplary.

A. Dignified in Speech, Conduct, and Doctrine (3:8–9)

Deacons must be dignified—worthy of respect. They must not be double‑tongued. Their speech must be consistent, truthful, and trustworthy. They must not be addicted to much wine. They must not be greedy for dishonest gain.

And they must hold the mystery of the faith with a clear conscience. They must not only understand sound doctrine—they must live it. Their lives must align with their confession.

Application:
Deacons must be dependable, steady, and doctrinally anchored. The church’s practical ministry depends on trustworthy servants who reflect the character of Christ in both word and deed.

B. Tested Before Entrusted (3:10)

Paul says deacons must first be tested. They must not be appointed because they volunteered or because they are popular. They must be observed over time. Their faithfulness must be evident. Their character must be proven.

Only then, if they are above reproach, may they serve.

Application:
Look for those who are already serving joyfully—then appoint them. Faithfulness in small things precedes responsibility in greater things. The church must not rush men into service. It must recognize those whom God has already prepared.

C. Women in Service Must Be Exemplary (3:11)

Paul includes a word about women—female deacons. Paul mentioned a female deacon in Romans 16, called Phoebe. Phoebe’s ministry in the New Testament was that of a highly respected, trusted, and influential servant of the early church. Paul commends her in Romans 16:1–2 as a διάκονος of the church in Cenchreae—someone recognized for her active, faithful ministry—and as a προστάτις, a patron who used her resources, influence, and protection to support many believers, including Paul himself. She was almost certainly the trusted carrier of the Letter to the Romans, a role that required spiritual maturity, reliability, and the ability to represent Paul’s teaching to the Roman congregation. Through her service, generosity, and partnership in the gospel, Phoebe stands as a model of Christlike devotion and a reminder that the early church depended on the faithful ministry of women as well as men.

Deaconesses (Paul says in 1 Timothy 3) must be dignified. They must not be slanderers. They must be temperate. They must be faithful in all things.

Application:
The character of those who serve in the church—men or women—must be marked by integrity. Ministry is not merely about tasks; it is about testimony.

D. Faithful in Family Life (3:12)

Like overseers, deacons must be faithful in marriage and faithful in the home. Their leadership in the church must flow from their leadership in their families.

E. The Reward of Faithful Service (3:13)

Paul ends with a word of encouragement. Those who serve well as deacons gain a good standing for themselves and great confidence in the faith. Faithful service strengthens assurance. It deepens joy. It enriches spiritual life.

Application:
God honors faithful, quiet, behind‑the‑scenes service. Deacons model Christ’s humility. They strengthen the church’s witness. And God delights to bless those who serve with integrity.

Conclusion: Christ Shapes His Church Through Christlike Leaders

This passage is not ultimately about qualifications—it is about Christ. He is the faithful Shepherd. He is the gentle Leader. He is the servant who came not to be served but to serve. And He is the One who forms His character in His people.

The church needs overseers who reflect Christ’s shepherding heart.
The church needs deacons who reflect Christ’s servant heart.
And the church needs members who pursue Christlike character in every sphere of life.

So let us pray for leaders who reflect Christ.
Let us encourage those who serve.
And let us aspire—not to positions—but to Christlike character.

For the glory of God.
For the good of the church.
And for the witness of the gospel in the world.

THE GOSPEL AS THE WORK OF CHRIST

THE GOSPEL AS THE WORK OF CHRIST

1 Corinthians 15:1–4

INTRODUCTION — THE GOSPEL IS NEWS, NOT DOCTRINE

Here are 20 definitions of the gospel, gleaned from various sources:

The gospel is the announcement that God has fulfilled His eternal plan through Jesus Christ, bringing salvation, reconciliation, and new creation to all who believe.
The gospel is the good news that Jesus, the promised Messiah, died for our sins, was buried, rose again on the third day, and now reigns as Lord over all.
The gospel is God’s declaration that sinners are justified freely by His grace through the redemption accomplished by Christ.
The gospel is the proclamation that through Jesus’ death and resurrection, God has defeated sin, death, and the powers of darkness.
The gospel is the message that God is restoring His world and His people through the crucified and risen Christ.
The gospel is the revelation that in Christ, Jew and Gentile alike have equal access to God and equal standing in His family.
The gospel is the invitation to repent, believe, and enter the kingdom of God under the gracious rule of Jesus.
The gospel is the announcement that eternal life — God’s own life — is now available through union with Christ.
The gospel is the unveiling of God’s love demonstrated in the self-giving sacrifice of His Son for the undeserving.
The gospel is the message that Jesus bore the penalty of sin so that we might receive the gift of righteousness.
The gospel is the proclamation that Jesus is Lord — the true King — and that His resurrection is the proof of His authority.
The gospel is the fulfillment of the Law and the Prophets, revealing God’s faithfulness to His covenant promises.
The gospel is the power of God for salvation, transforming those who believe from the inside out by the Holy Spirit.
The gospel is the story of God’s rescue mission: the Father sending the Son, and the Son sending the Spirit, to redeem a people for His glory.
The gospel is the message that Christ’s resurrection is the firstfruits of the coming new creation and the future resurrection of all believers.
The gospel is the truth that God reconciles enemies to Himself through the blood of the cross, making peace where hostility once reigned.
The gospel is the announcement that forgiveness of sins is granted in Jesus’ name to all nations.
The gospel is the revelation that God has adopted believers as His children, giving them the Spirit who cries, “Abba, Father.”
The gospel is the proclamation that Jesus will return to judge the world in righteousness and to renew all things.
The gospel is the message that through Christ, God is making all things new — beginning with the human heart.

When I collected these definitions, I didn’t weed any out. These are the first 20 definitions I retrieved. What do all these definitions focus on? They all focus on what Jesus did for us.

Brothers and sisters, the gospel is not a set of instructions for how to live a better life. It is not a spiritual self‑help program. It is not a list of moral improvements we must perform to earn God’s favor. It is not a doctrinal definition that true believers must adhere to. The gospel is news — the announcement of what God has already done in Jesus Christ.

Paul says in 1 Corinthians 15 that the gospel is something he received and then delivered. You don’t invent news; you receive it. You don’t improve news; you announce it. And the news Paul received — the news he staked his life on — is that Christ died for our sins, was buried, and rose again on the third day.

The gospel is not about what we do for God. It is not what we can know about God.
The gospel is about what Christ has done for us.

Today we proclaim this good news:
The gospel is the saving work of Jesus Christ — His life, His death, His resurrection, His reign, and His return — offered to sinners as the power of God for salvation.

I. THE GOSPEL IS THE WORK OF CHRIST PROMISED IN SCRIPTURE

(1 Corinthians 15:3–4; Luke 24:25–27)

Paul says Christ died “according to the Scriptures.” That means the gospel is not a divine afterthought. It is not God scrambling to fix a broken world. The gospel is the fulfillment of a plan God set in motion before the foundation of the world.

From the moment Adam and Eve fell, God promised a Redeemer who would crush the serpent’s head. Every sacrifice, every prophet, every king, every psalm — all of it pointed forward to Christ.

When Jesus walked with the two disciples on the road to Emmaus, He opened the Scriptures and showed them that the whole story was about Him. The gospel is not a new story; it is the climax of the old story.

And because the gospel is rooted in Scripture, it is rooted in history. God acted in time and space. Jesus lived in a real body, walked on real soil, died on a real cross, and rose from a real tomb. Our faith is not built on feelings but on fulfilled promises.

When doubts arise, we anchor ourselves not in our emotions or in legal definitions, but in God’s unbreakable Word. The gospel is trustworthy because God is faithful.

II. THE GOSPEL IS THE WORK OF CHRIST IN HIS ATONING DEATH

(Mark 10:45; Romans 3:24–26; 1 Peter 2:24)

Paul says Christ “died for our sins.” That little phrase is the heart of the gospel. Jesus did not die as a martyr for a cause. He did not die as a moral example. He died as a substitute.

Substitution: He took our place.
Propitiation: He bore the wrath we deserved.
Redemption: He purchased our freedom.
Reconciliation: He restored us to God.

Mark 10:45 says the Son of Man came “to give His life as a ransom for many.” A ransom is the price paid to set a captive free. At the cross, Jesus paid the price we could never pay.

Peter says, “He Himself bore our sins in His body on the tree.” He didn’t send an angel. He didn’t delegate the task. He Himself carried our sins.

The cross is not the prelude to the gospel; it is the center of the gospel. Without the cross, there is no forgiveness. Without forgiveness, there is no reconciliation. Without reconciliation, there is no gospel.

The cross humbles our pride — because we contributed nothing to our salvation.
The cross assures our forgiveness — because Christ paid it all.
The cross compels our worship — because love like this demands our all.

III. THE GOSPEL IS THE WORK OF CHRIST IN HIS RESURRECTION

(1 Corinthians 15:4, 20–22; Romans 4:25)

Paul says Jesus “was raised on the third day.” The resurrection is not an optional add‑on to the gospel. It is the Father’s public declaration that Christ’s work is complete.

Romans 4:25 says Jesus, “was raised for our justification.” The resurrection is God’s stamp of approval on the cross. It is the divine announcement that the debt has been paid in full.

The resurrection also inaugurates the new creation. Paul calls Jesus “the firstfruits.” The firstfruits are the beginning of the harvest — the guarantee that more is coming. Christ’s resurrection guarantees ours.

Because He lives, we will live also.

The resurrection gives hope in suffering — because death does not have the last word.
It gives courage in evangelism — because we proclaim a living Savior.
It gives confidence in death — because the grave is not the end.

IV. THE GOSPEL IS THE WORK OF CHRIST THAT WILL BE COMPLETED AT HIS RETURN

(Acts 17:31; Revelation 21:1–5; 1 Thessalonians 4:13–18)

The gospel is not only about what Christ has done. It is also about what Christ will do.

He will return to judge the world in righteousness.
He will raise the dead.
He will renew creation.
He will wipe away every tear.
He will make all things new.

The gospel ends in glory. The cross leads to the crown. Suffering leads to resurrection. Faith leads to sight.

Application:
The gospel shapes our hope.
It anchors our endurance.
It fuels our mission.

We live in the present with our eyes fixed on the future — because the gospel story ends with Christ victorious and His people glorified.

CONCLUSION — THE GOSPEL IS CHRIST FROM START TO FINISH

Christ promised.
Christ crucified.
Christ risen.
Christ reigning.
Christ returning.

The gospel is the work of Christ — complete, sufficient, victorious.

So today, the call is simple and urgent:

Repent. Believe. Rest in Christ. Proclaim His work to the world.

I appeal to all my fellow believers. Don’t make the gospel ministry the promotion of a creed that must be strictly adhered to. Focus on preaching the work of Christ!

May the Lord fill our hearts with the joy of this gospel and send us out to preach this gospel.

Amen.

LIFE FROM THE SON

LIFE FROM THE SON

John 5:24-29 NET.

²⁴“I tell you the solemn truth, the one who hears my message and believes the one who sent me has eternal life and will not be condemned but has crossed over from death to life. ²⁵I tell you the solemn truth, a time is coming — and is now here — when the dead will hear the voice of the Son of God, and those who hear will live. ²⁶For just as the Father has life in himself, thus he has granted the Son to have life in himself, ²⁷and he has granted the Son authority to execute judgment, because he is the Son of Man. ²⁸“Do not be amazed at this, because a time is coming when all who are in the tombs will hear his voice ²⁹and will come out — the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation.

One of the important responsibilities of preaching is to slow us down long enough to really hear Scripture. We live in a world where familiar verses come preloaded with assumptions, ideas that almost everyone repeats, but few have traced back to the text itself. When those assumptions go unchallenged, they can blur what God is saying. Preaching becomes an act of love when it clears away that fog and lets the Word speak with its own weight and clarity.

There is something deeply real about this work. It invites us to come before God with open hands, willing to let Him correct us, surprise us, and reshape our understanding. It reminds us that Scripture is not a collection of slogans to confirm what we already think, but a living voice that calls us into truth. When a preacher helps us see what the text truly says—no more, no less—we experience that gentle moment when God realigns our hearts. And in those moments, we remember why we listen at all: because His Word still brings light, and His truth still sets us free.

Today’s passage is one of those places where we need to slow down and listen carefully. Most of us have heard John 5:24 explained the same way: it’s about a spiritual resurrection, a person getting saved, moving from spiritual death to spiritual life. And on the surface, that sounds right. I mean, what else could “crossed over from death to life” mean, if not conversion and new birth?

But you know what? Sometimes a verse we think we already understand is exactly the one that invites us to look again. That’s what I want to do with you this morning. My aim is not to be clever or to dismiss the many faithful teachers and theologians who see spiritual resurrection here. Many of them love Jesus deeply and handle Scripture with great care. I believe, after sitting with this text, that Jesus is talking about something different than what we usually assume.

So together, we’re going to walk slowly through John 5:24-29 and let the passage itself guide us. I hope that, by the end, you’ll see that what Jesus is saying is even richer and more grounded than the familiar explanation—and that your trust in His word will grow deeper, not thinner.

There are Two Life-Givers

Verse 26 says the Father has life in himself, and he has granted the Son to have life in himself. Those are the two sources where life can come from. Now, what kind of life do we get from the Father? Is it spiritual life or is it what we call physical life?

The Bible says that the LORD God formed Adam from dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature.[1] He formed a non-living creature from the clay and breathed life into it, and Adam became alive. This is the kind of life we received from our Father. It was a dependent life. We owed our existence and continued functioning to the one who gave us this life. He is the first life-giver, and that life is (for want of a better description) physical animal life.

We have life, but the life we have is not self-contained. The theologians talk about humans having immortal souls, but the Bible never mentions anything about our souls being immortal. The Old Testament says that the soul who sins shall die.[2] Jesus said that sinful souls will be destroyed in Gehenna hell.[3] So, both Testaments testify that the idea of our having immortal souls by nature is unbiblical.

The life we receive from the Father is mortal, conditional life, temporary life. It can be a wonderful life, or it can be a miserable life, but there is one thing that life from the Father cannot be. It cannot be eternal life. The Father made that decision in Eden. He said that if our ancestors ate of the forbidden tree, we would become mortal and we would all eventually die.

Now, is this life from the Father spiritual life? Paul said that before salvation, all of us are “dead in our trespasses.”[4] We cannot even seek God because our sins have made us dead, not functioning in our relationship to him. So, if we are going to have a relationship with God, we are going to need a new life, another life, other than the natural life we were born into.

Never fear, because the Father, who has life in himself, has also granted the Son to have life in himself. There is another source of life. Now this is where the theologians are quick to explain that the kind of life Jesus offers is spiritual life, and that we need that because we are all spiritually dead. But hold your horses, because the text says something different.

The Son gave life by Physical Resurrection.

In verse 25, Jesus says a time is coming — and is now here — when the dead will hear the voice of the Son of God, and those who hear will live. One of the keys to understanding that statement is the fact that Jesus used the word “now.” He was referring to his earthly ministry. We know that Jesus brought the dead back to life while he walked among us. He took the corpse of Jairus’ daughter by the hand and said Little girl, I say to you, wake up!”[5] She woke up. To the widow’s son at Nain, he said, “Young man, I say to you, wake up!”[6] He woke up. In Bethany, he called Lazarus by name and told him to get out of that tomb.[7] He shuffled out of that tomb. On the night of his crucifixion, many of the saints who were buried and sleeping in their graves came out.[8] They came to life again.

Now, I want to ask you which of those four resurrections could be categorized as a spiritual resurrection? I think it is obvious that none of them were. They were all examples of Jesus literally raising people from the dead.

Jesus Establishes A Second Pattern Of Life-Giving.

In verse 25, Jesus said, “A time is coming — and is now here — when the dead will hear the voice of the Son of God, and those who hear will live.” If the time that is here meant that Jesus could literally raise the dead during his earthly ministry, what does he mean when he talks about that time that is coming?

We don’t have to guess about that time because Jesus goes on to explain it more fully. He says, “A time is coming when all who are in the tombs will hear his voice and will come out — the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation.

So, in this time that is coming, Jesus is going to perform the same kind of resurrection as he did during his earthly ministry. He is going to wake the dead and make them alive again. This is not a spiritual resurrection. It, too, is what we might call a literal, physical resurrection. In fact, it appears that there are only three things about this coming resurrection that will be different from the resurrections mentioned in the New Testament.

First, the extent to which the dead are raised. Jairus’ daughter died again. The Widow’s son died again. The saints who were sleeping fell asleep again. Those New Testament resurrections were temporary. They were miracles designed to show who Jesus is. But none of those who were raised were raised immortal.

Second, the purpose of the coming resurrection is Judgment Day. That is why Jesus says that some will be raised to a resurrection that results in condemnation. They, too, will be brought back to life, but not to immortality. Their resurrection is not a doorway into eternal joy but the moment they must stand before the Judge at the Great White Throne and answer for their lives. Every sin, every injustice, every rejection of God’s grace must be dealt with. Scripture is painfully clear: there are only two ways sin can be addressed—either through the atoning death of Christ or through the second death in Gehenna, the lake of fire.

The penalty for sin has always been death. That is the cost. And if we refuse the death of Christ as our substitute, then the only payment left is our own. Hell is not a place for people God dislikes; it is the place where unpaid sin debts are settled. It is a sober reminder that grace is offered freely, but it is not forced. The coming resurrection will reveal who trusted in Christ’s sacrifice and who chose to bear the weight of their own.

But the good news of the gospel is that there is a third and far greater difference between the resurrections Jesus performed during His earthly ministry and the resurrection He will bring about at the end of the age. The people He raised in the Gospels were restored to the same kind of life they had before—beautiful, compassionate miracles, but still temporary. They lived again, but they eventually died again. Their stories point forward, but they are not the destination.

What Jesus promises in the future is something entirely different. He says that some will be raised to a resurrection that results in life—real, lasting, indestructible life. Just as the Father gives life, so the Son gives life. But the life He gives is not mortal life stretched a little longer. It is immortal life, the kind that cannot fade or weaken or slip away. It is not natural life patched up and restarted. It is supernatural life, breathed into us by the One who conquered death. It is not a temporary life borrowed for a season. It is eternal, everlasting, permanent life—life that shares in the very permanence of God Himself.

That is the hope set before us, and it is worth holding with both hands.

This Resurrection Promise Gives us Hope.

Here are five reasons why we can draw confidence and hope from this resurrection promise:

1. The resurrection means death is not the end.

Every funeral, every diagnosis, every reminder of our mortality is not the final word. The resurrection promises that God will reverse what Adam’s fall unleashed. We do not cling to wishful thinking; we cling to a future event God has already previewed in Jesus.

2. The resurrection guarantees that our bodies matter to God.

We are not escaping creation; we are awaiting its renewal. The resurrection tells us that God will raise these very bodies—healed, restored, glorified. Nothing about our embodied life is disposable or forgotten.

3. The resurrection assures us that justice will be done.

So much in this world goes unresolved. But resurrection means God will raise every person and set all things right. No evil will remain unaddressed, and no faithfulness will go unnoticed.

4. The resurrection anchors our hope in Christ’s victory, not our performance.

Our future does not depend on our strength, consistency, or spiritual success. It rests on the risen Christ who conquered death for us. Because He lives, we will live also.

5. The resurrection promises reunion and restoration.

Every tear, every separation, every grave we’ve stood beside will be answered. God will gather His people, restore what was lost, and make all things new. Hope is not abstract. It is personal, relational, and guaranteed.

In conclusion, I am convinced Jesus is not introducing a new or hidden idea of spiritual resurrection in this passage. He is pointing us to the same promise He makes so clearly in John 6, where He says that everyone who looks to the Son and believes in Him has eternal life, and that He Himself will raise that person on the last day. That is the heartbeat of His message. He is not describing an invisible inner event; He is promising a future moment when He will act with resurrection power.

If you belong to Christ today, I cannot promise you a spiritual resurrection that happens quietly inside you. Scripture never speaks that way. But I can promise you something far better and far more concrete. Our Savior knows your name. He has not lost track of you. And one day, He will speak that name with the same authority that called Lazarus out of the tomb. If you are asleep in the dust, you will wake at His voice. If you are in your grave, you will rise and step out into a life that can never be taken from you again. That is the promise He gives, and it is worth holding onto with all your heart.

[1] Genesis 2:7.

[2] Ezekiel 18:4, 20.

[3] Matthew 10:28.

[4] Ephesians 2:1, 5; Colossians 2:13.

[5] Mark 5:21–43, Matthew 9:18–26, and Luke 8:40–56.

[6] Luke 7:11–17.

[7] John 11:1–44

[8] Matthew 27:52–53.

On “eternal generation.”

Good morning. I’d like to offer a response to Eric Reynolds’ recent video on the doctrine of eternal generation. Eric raised this topic because our denomination will soon vote on whether to adopt a new Declaration of Principles. In the proposed declaration, article 3 states that Jesus the Son is “eternally begotten of the Father.” This wording comes from the church’s debate with Arianism and was formally expressed in the Nicene Creed of AD 325: “God from God, Light from Light, true God from true God, begotten, not made, of the same essence as the Father.”

Eric urges Advent Christians to adopt this new Declaration of Principles because it makes clear where we stand in reference to the nature of Christ. It certainly does that. But I suggest that Eric went too far when he said, “You cannot be a Christian and reject the eternal begottenness of Jesus.”

First, many sincere Christians throughout the early centuries wrestled with how Scripture describes Jesus as the monogenēs of the Father (John 1:14, 18; 3:16, 18; 1 John 4:9). The Nicene theologians did not settle on their formulation immediately; their conclusions emerged only after generations of debate and reflection, eventually taking shape centuries later.

Secondly, the New Testament never uses the adjective “eternal” (αἰώνιος) to describe:

Christ as monogenēs, or

Christ’s generation/procession from the Father.

The NT simply does not pair aiōnios with monogenēs, nor with any verb of begetting, sending, or proceeding.

In other words, the Bible does not specifically teach eternal generation. It may be true, but Advent Christians have historically been wary of accepting theological constructions just because other Christians believe them to be true.

Thirdly, it was no surprise to me that, almost immediately after the proposed 2026 Declaration of Principles was published, people from many different perspectives began questioning its language. In several areas, the new proposal uses theological terms with a precision unfamiliar to many Advent Christians, while in other areas it introduces ambiguity where our current Declaration has traditionally been quite clear.

Over the past several weeks, I’ve received many emails and phone calls, and I’ve sat down with people from various backgrounds—all of whom share serious concerns about the proposed changes. Because of these conversations, I am persuaded that 2026 is not the year for our denomination to alter its guiding principles. If you are a delegate at the August triennial convention, please vote NO on the proposed revision to the Declaration of Principles. And if your church is sending delegates, please ask them to vote NO as well.

Thank you.

Jefferson Vann

For the video of the above, see: