Running the Race Together

In the athletic world, it has long been recognized that group training has significant advantages. Fitness and health advisor Daren Lake has observed:

There’s an undeniable energy that comes from being surrounded by like-minded individuals. When you’re part of a group, there’s a sense of accountability. You’re less likely to skip a run when you know others are counting on you to show up. Plus, the camaraderie and support can push you to achieve more than you might on your own. Group runs can also be a great way to learn from more experienced runners, picking up tips and advice that can improve your technique and performance.¹

But this is not a new concept. In fact, for centuries the Bible has affirmed this God-designed model for human interaction, cooperation, and group dynamics.

Two are better than one, Because they have a good reward for their labor. For if they fall, one will lift up his companion. But woe to him who is alone when he falls, For he has no one to help him up. Again, if two lie down together, they will keep warm; But how can one be warm alone? Though one may be overpowered by another, two can withstand him. And a threefold cord is not quickly broken (Eccl. 4:9-12).²

Athletic metaphors, such as running a race, are also fairly common in scripture, particularly in view of the commitment, preparation, and effort involved (1 Cor. 9:26; Phil. 1:27; 2 Tim. 2:5). In the first-century Greco-Roman world, with the popularity of the Panhellenic Games, the apostle Paul often used these well-known images to describe his own ministry (Acts 20:24; Gal. 2:2; Phil. 2:16; 3:12-14; 2 Tim. 4:7-8). But neither he nor any other NT Christian was a solo competitor. The apostle and all other NT writers and church leaders and workers were very much team advocates and practitioners.

Galatians

The churches of Galatia were reminded, “You all [plural] have been running well …” (Gal. 5:7a).³ These brethren were not meant to be competing as individual athletes. Otherwise, everyone would be hindered and diverted off course (vv. 7b-12, 15, 26). Instead, Paul says, “through love serve one another” (v. 13) and “you all bear one another’s burdens, and thus you all will fulfill Christ’s law” (6:2). To the entire Christian community he reaffirms, “but let us not get exhausted doing good, for in due time we will reap if we do not give out” (6:9).

Corinthians

The collectivity of Christians at Corinth were exhorted: “Do you all [plural] not know that those running in a race, all indeed run, but one receives the prize? So you all run that you all might attain it. Now everyone striving is self-controlled in all things, that they indeed might receive a perishable wreath [στέφανος], but we, an imperishable [one]” (1 Cor. 9:24-25).

Likened to competing in an athletic competition, the point Paul is making, using imagery familiar to the Corinthians, is that the Christian life requires self-discipline and endurance. The Isthmian Games (second only to the Olympic Games) took place in Corinth every two years. The prize awarded was a temporary, perishable wreath of pine or wild celery, whereas the prize at the end of the Christian race is a heavenly reward that is permanent and will never fade away (cf. Phil. 3:12-14; 2 Tim. 4:7-8; Rev. 2:10). Once again, this is something we are striving for together.

Philippians

Paul expresses his desire for the Philippi saints, “that … I might hear the things concerning you all [plural], that you all are standing firm in one spirit, with one mind, striving together [συναθλοῦντες] for the faith of the gospel” (Phil. 1:27b). The expression “striving together” is translated from the compound συναθλέω, from σύν (“with”) + ἀθλέω (“contend,” “compete”). It is an athletic term (cf. 2:16; 3:12-14), and the σύν- prefix reiterates the preceding call for unity, cooperation, and teamwork.

Paul continues, “having the same struggle [ἀγῶνα], such as you all saw in me, and now hear is in me” (Phil. 1:30). The word ἀγών (“struggle” or “conflict”), the source of the English word “agonize,” is another athletic expression, descriptive of an intense athletic contest. Yet again, the participatory struggle is collective.

Hebrews

“Therefore, we also, having such a great cloud of witnesses surrounding us, having laid aside every weight and the easily-entangling sin, we should run with endurance the race set before us, looking unto Jesus, the author and perfector of the faith, who, considering the joy set before him, endured the cross, having despised its shame, having sat down at the right hand and the throne of God” (Heb. 12:1-2).

Pointing back to chap. 11, the heroes and heroines of faith who have gone on before us bear witness (testify), by their exemplary lives of faith, that it is possible, with the help of God, to endure the struggles of this sin-filled world and be victorious. The metaphorical race is not a momentary sprint but more like an extended (lifelong) marathon, something the Lord’s people participate in together. We are to discard the weighty impediment of sin, motivating each other daily (3:13), and as a unified community run with endurance to the end. Our mutual focus is on the ultimate hero and champion of faith, the crucified and exalted Jesus.

Conclusion

The appraisal of athletic “group” running, cited at the beginning of this article, simply reiterates basic principles relative to God’s design for his church. The Christian race is not an individual exercise but is very much a collaborative team effort. Resolutely focusing on and honoring Christ, let’s make sure we are running the appointed race as active members of his body, surrounded by like-minded runners, accountable to each other, responsible, giving and receiving encouragement, and energized in an atmosphere of learning and support among the faithful. We must not attempt to do this alone. The church of our Lord is the divinely-chosen environment in which the grueling race is run, side-by-side, and the goal is achieved together.

--Kevin L. Moore

Endnotes:

     ¹ Daren Lake, “Club/Group vs. Solo Marathon Running: Which is Best?” The 1% Better Runner (retrieved 20 August 2026), <Link>.

     ² New King James Version.

     ³ Unless otherwise noted, NT quotations are the author’s own translation. Emphasis added in italics.

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Being a “Leader” in the Lord’s Church

God’s design for congregational leadership is summed up in Acts 14:23, where Paul and Barnabas, having planted churches in multiple Galatian cities, appointed “elders” (plural) in every “church” (singular). Qualifications of these church leaders (variously designated elders, presbyters, overseers, pastors, shepherds) are listed in 1 Timothy 3:1-7 and Titus 1:5-9.¹ While not everyone can serve in this official capacity, and there are those who should not serve in any leadership role, the listed criteria relevant to character and observable behavior provide a commendable standard for all Christians.

Not every congregation of the Lord’s church has a plurality of qualified men who can function as a scriptural eldership. But no congregation is without leadership.² Faithful men and women, fulfilling their respective God-given roles, will always ensure the Lord’s work gets done. In whatever capacity in whatever ministry one serves, basic leadership qualities are necessary.

Leadership Development in Rome

“For as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another” (Rom. 12:4-5). Every member of the Lord’s body has something to contribute, even though we cannot and should not all be doing the same things. “Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; or ministry, let us use it in our ministering; he who teaches, in teaching; he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness” (Rom. 12:6-8).³ Whatever gifts one might have, and whatever functional qualities are necessary to exercise those gifts, ought to be recognized, developed, and implemented.

“Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another” (Rom. 15:14). The verb nouthetéō, descriptive of one’s counsel to avoid or stop improper conduct, means “admonish, warn, instruct” (BDAG 679). The responsibility is given to “you” (plural), all the brethren, yet with two prerequisites: “full of goodness” and “filled with all knowledge.” No one is capable, with divine sanction, of effectively engaging in this important work who is full of goodness but lacking knowledge or is filled with knowledge but lacking goodness. Both are necessary. Neither is optional.

Leadership Development in Corinth

Parallel to Romans 12, in Paul’s letter to the Corinth church, he also used the imagery of the body of Christ comprised of functioning members (1 Cor. 12:12-27). He then writes, “I urge you, brethren—you know the household of Stephanas, that it is the firstfruits of Achaia, and that they have devoted themselves to the ministry of the saints—that you also submit to such, and to everyone who works and labors with us. I am glad about the coming of Stephanas, Fortunatus, and Achaicus, for what was lacking on your part they supplied. For they refreshed my spirit and yours. Therefore acknowledge such men” (1 Cor. 16:15-18).  

The verb translated “devoted” here is étaxan (from tássō), meaning to “appoint,” “assign” or “put in charge” (BDAG 991). It would appear that Stephanas and associates had appointed themselves to the ministry of the saints, not that they usurped the wishes of the congregation but they saw what needed to be done and got to work. Paul says, “submit to such, and to everyone who works and labors with us.” The criterion is twofold: “work” [ergéō] (‘activity of work’) and “labor” [kopiáō] (‘vigorous effort’). These men were not self-appointed leaders but self-appointed workers, which Paul identifies as the quality of true leadership (cf. also 1 Thess. 5:12-13). The Corinthians were instructed to “acknowledge such men.”

Leadership Development in Philippi

In his letter to the saints at Philippi, including overseers and deacons (1:1), Paul encourages and challenges the brethren with the examples of Christ (2:5-11), himself (2:17-18), Timothy (2:19-24), and Epaphroditus (2:25-30). He further writes, “Brethren, join in following my example, and note those who so walk, as you have us for a pattern” (3:17). The apostle serves as a model worth following in so far as he is modeling Christ, while other faithful disciples (“who so walk”) are also worthy of emulation.

Conclusion

Before a man is appointed to serve as an elder, he is already exhibiting observable leadership qualities (1 Tim. 3:2 ff.). Brethren who are mature (1 Cor. 2:6), spiritual (Gal. 5:22–6:1), strong (Rom. 15:1), and faithful (2 Tim. 2:2) are recognizable, as “the good works [of some] are clearly evident” (1 Tim. 5:25). When members of the church show commitment and faithfulness by their regularity, involvement, hard work, and caring spirit, they demonstrate true spiritual leadership as servants of the Lord (2 Tim. 2:24-26).

--Kevin L. Moore

Endnotes:

     ¹ See K. L. Moore, “Qualifications of Elders: Part 1,” Moore Perspective (16 June 2021), <Link>. Unless noted otherwise, scripture quotations are from the New King James Version.

     ² See K. L. Moore, “Congregational Leadership Without Elders,” Moore Perspective (6 Feb. 2025), <Link>.

     ³ The word “gifts” [charísmata] applies to whatever God has provided for the benefit of his church and for accomplishing his purpose. The gift of “prophecy,” the proclamation or forthtelling of divine revelation, is the only miraculous gift listed here. In the absence of the complete NT, prophesying in the fledgling Christian movement was a necessary component of revealing and communicating the divine will but would no longer be needed and would discontinue when God’s revelation was complete. See K. L. Moore, “Duration of Miraculous Gifts,” Moore Perspective (29 July 2020), <Link>.

*Originally prepared for June 2026 summer series, Ripley MS church of Christ.

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Conflict Resolution: Whose Responsibility? (Part 2 of 2)

The Biblical Pattern

STEP 1: It always begins with me. If I am guilty of sin, the Lord expects me to follow his directions and seek redemption.¹ If my brother has something against me, the Lord expects me to take the initiative and seek resolution.² If my brother sins against me, the Lord expects me to approach the offending brother first and seek reconciliation.³ If my brother sins, whether it directly affects me or not, the Lord expects me to be my brother’s keeper and seek restoration.⁴

It goes without saying that the directive to “go and tell him his fault between you and him alone” (Matt. 18:15)⁵ is not without implicit exceptions. It presupposes an established relationship, not a “cold turkey” approach. Differences in gender, age, relationship, trust, and maturity would call for wisdom and discretion to avoid the appearance of impropriety, intimidation, or a compromising situation. A mutually respected mediator would then be appropriate (cf. Acts 9:26-28; Phil. 4:2-3).

STEP 2: If implementing the first step does not result in having “gained your brother,” i.e., if he refuses to listen and repent, “take with you one or two more” (Matt. 18:16), preferably, if not presumably, reputable and spiritually mature brethren (cf. Gal. 6:1). Jesus gives scriptural confirmation, quoting Deuteronomy 19:15, a long-established conventional means of corroboration.⁶  Multiple witnesses serve the threefold purpose of (a) confirming the charge, (b) protecting the accused against impulsive, petty, or malicious allegations, and (c) providing additional support and counsel.

STEP 3: If the accused refuses to heed the mutual appeal of concerned brethren, “tell it to the church” (Matt. 18:17a). The body of Christ is not one member but many (1 Cor. 12:14-26), and when one member goes astray, the entire church is affected (1 Cor. 5:6; Gal. 5:7-9). A unified plea, and any other disciplinary action, is the corporate responsibility of the congregation as a whole (1 Cor. 5:4-5; 6:1-5; 2 Thess. 3:6, 14; 1 Tim. 5:20).

STEP 4: “But if he refuses even to hear the church, let him be to you like a heathen and a tax collector” (Matt. 18:17b). When a wayward brother defies the collective admonition of his church family and stubbornly persists in misconduct, he himself has severed his spiritual bond with the Lord and the Lord’s people. The rest of the congregation are simply to follow through with his own foolish choices. Likening him to “a heathen and a tax collector” (discussed in more detail below) should be understood from Christ’s perspective and in light of how the early church carried it out.

This latter stage of the disciplinary process is purposeful disassociation: “taken away from among you,” “deliver such a one to Satan,” “purge out,” “do not keep company with,” “put away from yourselves,” “withdraw from” (1 Cor. 5:2-13; 2 Thess. 3:6, 14).⁷ If the impenitent sinner is determined to live for Satan, he is to be turned back over to Satan’s realm; let him experience the world of Satan so he will want to return to the Lord and the Lord’s family. The primary objective is not necessarily punishment or retaliation but to rescue a lost soul, while also maintaining the moral integrity of the church (1 Cor. 5:4-8; 2 Cor. 2:5-11; 2 Thess. 3:14; 1 Tim. 5:20; Jas. 5:19-20).

STEP 5: The disassociation is not the final step, nor is it a complete severance of all interaction: “note that person and do not keep company with him, that he may be ashamed. Yet do not count him as an enemy, but admonish him as a brother” (2 Thess. 3:14-15). This cannot be done unless regular contact is maintained. Disciplinary action, although firm and uncompromising, is not intended to be hateful, malicious, or cruel. The withdrawing does not mean giving up on this brother, and further attempts are to be made to bring him back to faithfulness. The admonishing continues until repentance is forthcoming (cf. 2 Cor. 2:5-11; 7:9-10).

Like a Heathen and a Tax Collector?

Why is the impenitent brother likened to the “heathen” [ὁ ἐθνικὸς] and “tax collector” [ὁ τελώνης], and how would this comparison be viewed from the Lord’s perspective?

In first-century Palestine, the provincial tax collector (or revenue officer) was a local hireling of a wealthy contractor, typically a foreign publicanus, the one retaining the Roman tax-gathering contract. Regular interaction and collaboration with pagan Gentiles rendered the Jewish tax collector ceremonially defiled and a social outcast in the orthodox Jewish community. Characteristically greedy and corrupt, he was despised by the local populace and lumped together with “prostitutes” (Matt. 21:31-32) and “sinners” (Matt. 9:10-11; 11:19).⁸

In Matthew 18:17 the hypothetical tax collector is grouped with ὁ ἐθνικός, variously rendered “heathen” (N/KJV), “pagan” (NIV), “unbeliever” (CEV, ISV), but mostly “Gentile” (CSB, ESV, NASB, NET, N/RSV). The adjectival ἐθνικός appears three times in Matthew’s Gospel, all in the teachings of Jesus (Matt. 5:46-47; 6:7; 18:17), and only once in the rest of the NT (3 John 7). It specifically refers to a foreigner with particular focus on moral or religious defects, comparable to “unbelieving, worldly, polytheistic” (BDAG 276). From a Jewish perspective it would apply to a non-Israelite (Matt. 5:47; 6:7), and from a Christian perspective, to a non-Christian (2 John 7).⁹

How did Jesus respond to and treat the tax collectors of his day and others considered morally and religiously deficient? Although he recognized their disreputable standing in the community (Matt. 5:46-47), he reached out to them, spent time with them, and was considered their “friend” (Matt. 11:19; Luke 7:34). He certainly did not condone, justify, tolerate, or participate in their sins, yet with compassion he sought to guide, influence, and teach them to turn from their sinful ways (Matt. 9:10-13; Mark 2:14-17; Luke 5:27-32; 15:1-32). In general they proved to be receptive to the Lord, more so than the self-righteous religious elites (Matt. 21:31-32; Mark 2:14; Luke 3:12-14; 7:29-30; 15:1-2; 18:9-14).

When Jesus instructed his disciples to view an erring brother like the “heathen” and the “tax collector,” they would know from the Lord’s own example what this meant: no hatred or malice or disdain but loving concern for a lost soul.¹⁰ Neither condoning nor overlooking the sin, discipline is administered by withdrawing cordial association, “Yet do not count him as an enemy, but admonish him as a brother” (2 Thess. 3:14-15).

Ironically, it is only in Matthew’s Gospel that the apostle Matthew is labelled “the tax collector” (Matt. 10:3). He knew firsthand what it was like to be detested and disparaged as an outcast in his own community yet loved by the Lord anyway. What Jesus spoke, Matthew the tax collector recorded.

Conclusion

In dealing with a sinning brother (or sister), it never involves vile castigation or complete avoidance. With Christlike compassionate love we do what is needed, according to Christ’s example and teachings, to win our errant sibling back, seeking recognition of sin, shame, and godly sorrow leading to repentance and restoration: “that his spirit may be saved in the day of the Lord” (1 Cor. 5:5b).

--Kevin L. Moore

Endnotes:

     ¹ The verb μετανοέω (“repent”) occurs sixteen times in the Synoptic Gospels (Matt. 3:2; 4:17; 11:20, 21; 12:41; Mark 1:15; 6:12; Luke 10:13; 11:32; 13:3, 5; 15:7, 10; 16:30; 17:3, 4) and eighteen times in the rest of the NT (Acts 2:38; 3:19; 8:22; 17:30; 26:20; 2 Cor. 12:21; Rev. 2:5[x2], 16, 21[x2], 22; 3:3, 19; 9:20, 21; 16:9, 11). The noun μετάνοια (“repentance”) occurs eight times in the Synoptic Gospels (Matt. 3:8, 11; Mark 1:4; Luke 3:3, 8; 5:32; 15:7; 24:47) and fourteen times in the rest of the NT (Acts 5:31; 11:18; 13:24; 19:4; 20:21; 26:20; Rom. 2:4; 2 Cor. 7:9, 10; 2 Tim. 2:25; Heb. 6:1, 6; 12:17; 2 Pet. 3:9). See K. L. Moore, “What Must I Do To Be Saved?” Moore Perspective (30 Jan. 2015), <Link>.

     ² Matt. 5:23-24; 7:3-5; 1 Cor. 10:24; Phil. 2:3-4.

     ³ Matt. 18:15 (ASV, CSB, ESV, N/KJV, RSV); Luke 17:3 (NIV, N/KJV, WEB); cf. Luke 17:4.

     ⁴ Matt. 18:15 (NASB, NET, NIV); Luke 17:3 (ASV, CSB, ESV, ISV, NASB, NET, N/RSV); Gal. 2:11-14; 6:1-2; Jas. 5:19-20.

     ⁵ Unless otherwise noted, scripture quotations are from the New King James Version (1996).

     ⁶ See also Deut. 17:6; John 8:17; 2 Cor. 13:1b; 1 Tim. 5:19; Heb. 10:28. Among the ancients, from Herodotus (420 BC) to Marcellinus (AD 395), eyewitness testimony was regarded as the most reliable source of information. See David E. Aune, The New Testament in Its Literary Environment, LEC (Philadelphia: Westminster, 1987): 81.

     ⁷ Cf. also Rom. 16:17; Tit. 3:10-11. “The abuse of discipline has often led to a harsh and intolerant spirit, but neglect of it has proved a danger almost as great” (Donald Guthrie, The Pastoral Epistles, TNTC [Grand Rapids: Eerdmans, 1991]: 106).

     ⁸ See BDAG 999; cf. also Mark 2:15-16; Luke 5:30; 7:34; 15:1. The term τελώνης appears in the NT only in the Synoptic Gospels and is better rendered “tax collector” or “tax gatherer” rather than “publican” (ASV, Douay-Rheims, JUB, KJV), a transliteration of the Latin publicanus.

     ⁹ In Matthew 5:47, in the broader discussion about enemies, hateful persecutors, the evil and the unjust, instead of οἱ ἐθνικοί, a textual variant reads οἱ τελῶναι (“tax collectors”) (MSB, N/KJV, WEB, YLT). The standard Greek text accepts the οἱ ἐθνικοί reading, variously rendered “Gentiles” (ASV, H/CSB, ESV, NASB, NET, N/RSV), “pagans” (NIV), “unbelievers” (CEV, ISV). In Matthew 6:7, variously rendered “Gentiles” (ASV, CSB, ESV, NASB, NET, N/RSV, WEB), “heathen” (N/KJV), “pagans” (NIV), “unbelievers” (ISV), “idolaters” (HCSB)—cp. 1 Kings 18:26; Acts 19:34. In 3 John 7, variously rendered “Gentiles” (ASV, ESV, ISV, NASB, N/KJV), “heathen” (RSV), “pagans” (CSB, NET, NIV), “nonbelievers” (NRSV). On the noun ἔθνος, see BDAG 276-77; also K. L. Moore, “Until the Times of the Gentiles are Fulfilled,” Moore Perspective (2026), <Link>.

     ¹⁰ If the noun ἔθνη (“nations”) is also considered, the point is even more impactful (Matt 12:18, 21; 21:43; 24:14; 28:19).

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God’s Discipline and His Church (Hebrews 12:5-17)

“And you have forgotten the exhortation which speaks to you as to sons: ‘My son, do not despise the chastening of the Lord, Nor be discouraged when you are rebuked by Him; For whom the Lord loves He chastens, And scourges every son whom He receives.’ If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons” (Hebrews 12:5-8, NKJV).

The Discipline of the Lord is in Our Best Interests

The biblical quote (vv. 5-6) is from Proverbs 3:11-12 (cf. Rev. 3:19) to illustrate the point. God’s chastening or discipline is a proof of sonship. If he didn’t love us, he wouldn’t be concerned about corrective disciplining and our maturation. It’s not that he necessarily creates difficulties in life, but he apparently allows negative things to happen and uses them for good, even for educational, curative, restorative, and character-building purposes.

“Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it” (Hebrews 12:9-11).

Like an earthly father who gains respect through proper disciplining, our heavenly Father’s discipline ought to generate respect and submission. As “the Father of spirits” (cf. Gen. 1:26-27; 2:7; Zech. 12:1; Eccl. 12:7), he is particularly concerned with our spiritual development and wellbeing. Disciplinary measures may seem unpleasant at the time, but the end result is beneficial for all who are cultivated thereby.

Assist One Another as God’s People

“Therefore strengthen the hands which hang down, and the feeble knees, and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed. Pursue peace with all people, and holiness, without which no one will see the Lord: looking carefully lest anyone fall short of the grace of God; lest any root of bitterness springing up cause trouble, and by this many become defiled ...” (Hebrews 12:12-14).

“Therefore,” in light of the prospective benefits of God’s discipline, let us show concern for each struggling soul as we “strengthen the weary hands and paralyzed knees” (v. 12b; cf. Isa. 35:3), metaphors for those discouraged and in despair. Such a caring spirit compliments what Jesus is doing as our perfect example of faithfulness in overcoming discouragement.

“Make straight paths for your feet” (v. 13a; cf. Prov. 4:26a LXX), i.e., live honestly and morally and avoid extremes. As we travel life’s difficult journey, we don’t want to veer too far to the left or too far to the right but remain on the straight and narrow path that God illuminates by his word. Our concern is not merely for ourselves. We live faithfully “so that the lame may not be displaced, but healed” (v. 13b). The spiritually strong are to confidently march forward in faith and help bear the weaknesses and burdens of the spiritually weak (cf. Rom 15:1; Gal. 6:1-2).

In addition to caring for each individual soul, we are to show concern for the church collectively (v. 14). As we pursue peace “with all,” contextually the focus here is not necessarily all people universally (incl. non-Christians) but all who are among the addressees, particularly the local Christian community.

The pursuit of peace avoids petty disputes and factions (cf. Matt. 5:9; Rom. 12:18; 14:19). Holiness or sanctification [tón hagiasmón] refers to practical holiness; moral uprightness (cf. 2:11; 10:10, 14, 29; 1 Thess. 4:7). The verb “pursue” indicates that peace and holiness do not come naturally or easily or accidentally but require concerted effort. The exhortation must be taken seriously, because without these things “no one will see the Lord”!

This is also important (12:15-17) so that no one falls short of God’s grace (v. 15a). We ought to make every effort to help keep weak and struggling brethren from falling away (cf. 2 Cor. 6:1; Gal. 5:4), and that no root of bitterness spring up, cause trouble, and defile many (v. 15b; cf. Deut. 29:18): “indifference begets indifference and apostasy begets apostasy” (N. Lightfoot, Jesus Christ Today 235).

Maintain Moral Purity and Holiness

“... lest there be any fornicator or profane person like Esau, who for one morsel of food sold his birthright. For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears” (Hebrews 12:15-17).

Another warning concerns the fornicator or immoral person (v. 16a), as immorality was presumably a problem for at least some of these Christians (cf. 13:4; 1 Cor. 5:1; 6:9-20). There is no explicit reference in scripture to Esau’s sexual immorality, other than his polygamous marriage to Hittite women (Gen. 26:34-35). But the text here employs the conjunction “or” to distinguish between a “fornicator,” on one hand, and a “profane” or “unholy” person like Esau, on the other. There is no place in the Lord’s church for a profane or irreligious or godless [bébēlos] person like Esau (v. 16b). Esau (cf. 11:20) was not spiritually-minded and he focused on temporal things rather than future, heavenly, spiritual things. Esau sold his birthright for a single meal (v. 16c; cf. Gen. 25:29-34), and though he later changed his mind, he could not change the predicament he created by his short-sighted impulsiveness (v. 17).

Repentance basically means “to turn” or “to change” and is typically used to describe a change of mind that leads to a change of will and action (cf. Acts 3:19; 26:20). Esau obviously had a change of heart, but it was too late; he could not turn back the clock or change his past actions or his current circumstances. The practical application is simple: don’t be like Esau and disregard the spiritual blessings in Christ, lest you fall away and forfeit them forever (cf. 6:4-8; 10:26-31).

--Kevin L. Moore

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Encountering Jesus in His Word

Introduction

Philip “preached Christ” to the Samaritans (Acts 8:5) and then “preached Jesus” to the Ethiopian official (Acts 8:35). Paul affirms that at Corinth he and his companions preached “the Son of God, Jesus Christ” (2 Cor. 1:19). Peter declares, “we made known to you the power and coming of our Lord Jesus Christ ...” (2 Pet. 1:16).¹ But the broader context of these passages clearly shows that the person of Jesus Christ, the primary focus of the gospel message, is not the sum total of what is taught.

Preaching “Christ” to the Samaritans included the kingdom of God, the name (authority) of Jesus Christ, and baptism (Acts 8:12-13). Preaching “Jesus” to the Ethiopian helped him understand his need to be baptized (Acts 8:36-39). Preaching “the Son of God, Jesus Christ” at Corinth included the Lord's death, burial and resurrection (1 Cor. 1:23; 2:2; 15:1-4), baptism into his body (Acts 18:8; 1 Cor. 12:13), and all the other teachings that were passed on to them (Acts 18:11). Peter, in his recorded sermons and two inspired epistles, obviously taught more than just the person of Jesus. 

To preach “Jesus,” in the biblical sense, not only involves transmitting the doctrine about Jesus but also the doctrine from Jesus (including what is conveyed through his inspired agents), “the doctrine of Christ” (John 7:16-17; 2 John 9), “the whole counsel of God” (Acts 20:27). 

Beware of an Overly-Simplified Condensed Gospel 

How do we answer the question, “What must I do to be saved?” This question is asked on three separate occasions in the book of Acts (2:37; 16:30; 22:10), with a different response given each time. The answer depends on who is asking and where the inquirer is along his or her spiritual journey. 

The Jews in Jerusalem on the Day of Pentecost (chap. 2) and the Ethiopian official on the road to Gaza (chap. 8) were already deeply committed to God and to the authority of the scriptures, whereas the Philippian jailer (chap. 16) and the Athenian philosophers (chap. 17) were not. Still today each prospective convert is unique, and there is no one-size-fits-all approach that is suitable for every person.

Martin Luther preached an abbreviated gospel of justification by faith alone. And if we’re not careful, we can also be guilty of reducing the gospel message to a fraction of what the Lord originally intended.

“Hear, believe, repent, confess, and be baptized” is the standard formula often cited as the gospel plan of salvation, typically accompanied by a single-verse Bible reference for each. Surely we recognize the need to “remain faithful” after baptism, but what all does this entail? We don’t want to overly complicate what ought to be simple and straightforward, but at the same time we don’t want to oversimplify something so important that it could result in the gospel being insufficiently taught. The bottom line is, what exactly is to be heard and believed and obeyed? And where’s the church in God’s plan?

The Book of Conversions

While the fifth book of the NT has historically been labeled “the Book of Conversions,” let’s not forget that it is actually the sequel of a two-volume set. As Dr. Luke composed the historical narrative of Acts, he could reasonably assume that his readers were already familiar with “the former account” (Acts 1:1). 

The Acts narrative is not an intricately detailed report of all that was said and done in each recorded event. In fact, thirty-two years of history have been compacted into only twenty-eight chapters! Acts consists of selective highlights of the conversion stories it recounts rather than comprehensive details of each. Although there is no explicit reference to confession of faith in chap. 2, or to baptism in chaps. 3-4, or to repentance in chap. 8, or to belief in most of chap. 9, surely we understand that it is the totality of information that provides the complete picture.

Peter’s sermon on the Day of Pentecost, which led to the conversions of about 3,000 souls, is boiled down to merely twenty-six verses (which can be read or quoted in less than two-and-a-half minutes!). These verses do not contain the sum total of the apostle’s message, as the inspired historian clearly explains: “And with many other words he testified and exhorted them ...” (Acts 2:40).

The next recorded gospel sermon is summed up in only fifteen verses (Acts 3:12-26), even though it appears to have lasted for several hours. While the events that instigated this evangelistic opportunity started around 3 o’clock in the afternoon (3:1), the preaching continued on into the evening (4:3).

Where’s the Church in the Gospel Plan of Salvation?

Penitent baptized believers are added to the church (Acts 2:37-47), baptized into one body (1 Cor. 12:13), the church (Col. 1:18). Jesus is the Savior of the body/the church (Eph. 1:22-23; 5:23). The Greek word ekklēsía, translated “church” in our English Bibles, occurs no less than twenty-two times in Acts with reference to the congregated disciples of Jesus.² As we trace the gospel story through Luke’s first volume (the Gospel) and on through the second (Acts), it is clear that the ekklēsía of Acts fulfills the numerous basileía (kingdom) prophecies of the Gospel.³

Jesus came to earth to “preach the kingdom of God” (Luke 4:43; 8:1; 9:11), and he commissioned his disciples to do the same (Luke 9:2; 10:9, 11). He promised that within their lifetime they would actually see this spiritual kingdom realized (Luke 9:27). Following his death and resurrection, and for several weeks prior to his ascension, the Lord continually reminded the apostles “of things pertaining to the kingdom of God” (Acts 1:3).

On the Day of Pentecost, when the gospel was communicated in its fullness, penitent baptized believers were forgiven of sins and added to the community of the saved (Acts 2:21-47). From this point onward the church that Jesus had promised to build and the kingdom he had repeatedly foretold is coming are no longer spoken of prospectively. The church is present (Acts 5:11; 8:1, 3; 20:28)⁴ and the kingdom is present (Acts 8:12; 14:22; 19:8; 20:25; 28:23, 31).⁵

While the kingship of Jesus is implied and his lordship affirmed in the Pentecost-day discourse (Acts 2:30, 36), Peter preached “many other words” (v. 40). The Samaritans who obeyed the gospel “believed Philip as he preached the things concerning the kingdom of God …” (Acts 8:12) and were counted among the newly established churches in the region (Acts 9:31). The Galatians were warned by Barnabas and Paul of inevitable afflictions when entering “into the kingdom of God” (Acts 14:22), which incorporated the churches of that area (Gal. 1:2). In planting the church in Thessalonica (1 Thess. 1:1), Jesus was proclaimed as “king” (Acts 17:7). Paul consistently taught those in Ephesus about “the kingdom of God” (Acts 19:8; 20:25), and as “fellow citizens” (Eph. 2:19) they comprised the church (Eph. 1:22; 3:10, 21; 5:23). In Rome he preached “the kingdom of God, persuading them concerning Jesus …” (Acts 28:23) and spent two whole years “preaching the kingdom of God and teaching the things concerning the Lord Jesus Christ …” (v. 31).

Can we preach “Jesus” without including the church that he purchased with his own blood? (Acts 20:28). Who are we to sever the head from the body (Eph. 5:23), or to keep the foundation while removing God’s spiritual house that he built on it? (1 Cor. 3:9-16). Can we divorce the bride from the bridegroom? (Rev. 21:9). How can Jesus be King without his kingdom? (Col. 1:13). If Jesus is “the Way” (John 14:6), can we dismiss his church that is also called “the Way”? (Acts 9:2; 19:9, 23; 22:4; 24:14, 22). Jesus and his church are not mutually exclusive, and to preach one without the other is insufficient and detrimental to his cause.

The Commitment Requirement

The Great Commission involves the worldwide proclamation of the gospel and making disciples of all nations.⁶ In the first volume of his two-volume set, Luke records in chap. 14  the words of Jesus, prior to issuing the Great Commission, where he unequivocally states three times that one “cannot be My disciple” unless he or she counts the cost of discipleship and is totally committed all the way to the end (vv. 26-33). As we continue obeying the Great Commission today and seek to make disciples, we do a grave disservice when we try to rush people into the baptistery who are insufficiently taught, not entirely committed to the Lord, and uninformed about what is expected after baptism.

The Gospel Plan of Salvation

Simply stated, the gospel plan of salvation is our gracious God seeking to reconcile sinners to himself through the life, death, burial, and resurrection of his Son, the Lord Jesus Christ, in a unified collectivity of forgiven disciples. Our response to this divine plan can be summarized as follows:

o   Hear (listen to, understand, heed) the gospel message (Mark 4:23-24; Acts 2:22, 37; 3:22), and keep on hearing, receptively and responsively (Rom. 10:17; Eph. 4:21, 29; Phil. 4:9; Rev. 2:7, 11, 17, 29).

o   Believe the gospel message (Acts 4:4; 18:8; 9:42) and continue believing and increasing in faith (Rom. 3:22; 4:11, 24; 10:4; 2 Pet. 1:5-7).

o   Repent of sinful attitudes and behaviors (Acts 2:38; 3:19), and don’t stop repenting as it is needed (Acts 8:22; Rom. 6:1-18; 2 Cor. 7:9-10).

o   Confess faith in the Lord Jesus Christ (Matt. 10:32; 1 Tim. 6:12) and keep on confessing (Rom. 10:9-10; 2 Cor. 9:13; Heb. 4:14; 10:23).

o   Be immersed in water for forgiveness of past sins by Christ’s blood (Acts 2:38; 8:36-39; 22:16), entering (“into”) Christ and his emblematic body, the church, the saved community (Acts 2:41-47; 1 Cor. 12:13; Gal. 3:26-27; 1 Pet. 2:20-21), raised to live a new life (Rom. 6:3-5; Col. 2:11-13; 3:1-3).

o   Remain faithful (Acts 2:42; 14:22) as an active and devoted member of Christ’s body—universally (Eph. 3:6; 5:23; 1 Pet. 2:17) and locally (Rom. 12:3-13; 1 Cor. 12:12-27)—a loyal citizen of his spiritual kingdom (Eph. 2:19; Col. 1:9-18).

 

Conclusion

In our humble attempts to evangelize, how do we help people encounter Jesus in his word? We show them Jesus by introducing them to the gospel of Christ in its entirety, without abridgements, shortcuts, or compromise.

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are from the NKJV.

     ² Ekklēsia also appears in Acts 2:47 in the Byzantine Majority Text tradition; once in reference to the assembling of Israelites (7:38), and three more times in a secular sense (19:32-41).

     ³ The basileia (kingdom) of God is referenced seven times in Acts, and a whopping thirty-nine times in the Gospel of Luke!  

     ⁴ See also 1 Cor. 10:32; 11:22; Gal. 1:13; Eph. 1:22; et al.

     ⁵ See also Rom. 14:17; 1 Cor. 4:20; Col. 1:12, 13; 4:11; et al.

     ⁶ Matt. 28:18-20; Mark 16:15-16; Luke 24:45-47; Acts 1:8.

*Prepared for the 2025 FHU Lectureship as part of the series Missions and Church Growth: Personal Evangelism. Full title, “Conducting the Study: Encountering Jesus in His Word.”

Related Posts: What Must I Do To Be Saved?, The Church of the NT

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