What does it mean to “Obey the Gospel”? (Part 2)

II. What it means to those who have obeyed the gospel:

     The Lord has commanded his followers to “proclaim the gospel to all creation” (Mark 16:15b), the aim of which is to “make disciples of all nations” (Matt. 28:19a).¹ But what does it mean to be a disciple of Jesus? Before Luke included accounts of the Great Commission in his two-volume work (Luke 24:46-49; Acts 1:8), he recorded these words spoken by Jesus: “If anyone comes to me and does not hate his father, mother, wife, children, brothers, and sisters; yes, and also his own life, cannot be my disciple. Whoever does not carry his cross and come after me cannot be my disciple …. every one of you who does not give up all that he possesses, cannot be my disciple” (Luke 14:26-33, emp. added KLM).

     These statements admittedly sound rather extreme, but let’s put them in perspective. The term translated “hate” (v. 26) is the Greek miséō, which essentially means to “esteem less” but is magnified to stress the absolute importance of one’s priorities.² Jesus must take precedence over the closest of human relationships. Otherwise, my family cannot save me and I would be unable to direct them to God. But if Jesus is at the top of my priority list, not only will I be saved and in a position to help my family go to heaven, I will be a much better son, spouse, parent, and sibling.

     The idea of a “cross” (v. 27) had absolutely no religious connotation at this time. Although Jesus had informed his disciples that he would be “killed” (Matt. 16:21), he had not yet specified the manner of his death,³ so what was their frame of reference? Long before the words in question were spoken, Palestinian Jews were all too familiar with the cross as an instrument of public execution.⁴ The Romans in particular had perfected this form of capital punishment as a means of humiliation and torture and a deterrent to insurrection. The condemned was forced to carry the implement upon which he would die to the place of execution, and seeing that an entire Roman cross weighed over 135 kg (300 lb.), it was the crossbeam, weighing approximately 35-60 kg (75-125 lb.), that was typically carried. Jesus seems to be implying that discipleship is anything but easy, and a lifelong commitment must be made as one dies to self.⁵

     The “counting the cost” illustrations that follow (vv. 28-32) indicate that this lofty decision is to be made before even starting the journey. We do a grave disservice to prospective converts when we fail to inform them of what the Lord expects after baptism and the gravity of the commitment they are being called to make.

     The third exhortation, about giving up all that one possesses, is again a matter of priorities. The Lord does not expect his followers to physically impoverish themselves. Otherwise, how could we help the needy (Rom. 15:26), support ministers of the gospel (1 Cor. 9:14), give to the Lord’s work (1 Cor. 16:1-2), and provide for our families (1 Tim. 5:8)? The fundamental requisite, then, is an inner detachment from earthly ties. Absolute loyalty to Jesus as Lord ought to surpass one’s connection to all worldly possessions.⁶

Continued Obedience

     The Lord has instructed that we are to “make disciples of all nations” by the twofold process of (a) “baptizing them in the name of the Father and of the Son and of the Holy Spirit,” and (b) “teaching them to observe all things I have commanded you” (Matt. 28:19). One cannot be a disciple of Jesus without baptism, and one cannot be a disciple of Jesus without having been sufficiently taught. So what is expected after baptism? Does obedience to the gospel end?   

     Our initial response is to “hear” (listen to, understand, heed) the gospel message, but we must continue hearing, receptively and responsively (Rom. 10:17; Eph. 4:21, 29; Phil. 4:9; Rev. 2:7, 11, 17, 29). We are to believe the gospel message, and keep on believing while increasing in faith (Rom. 3:22; 4:11, 24; 10:4; 2 Pet. 1:5-7). We are to repent of sinful attitudes and behaviors, but we can’t stop repenting (Acts 8:22; Rom. 6:1-18; 2 Cor. 7:9-10). We must confess faith in the Lord Jesus Christ, and keep on confessing (Rom. 10:9-10; 2 Cor. 9:13; Heb. 4:14; 10:23). Baptism for the forgiveness of past sins (Acts 2:38; 8:36-39; 22:16) is the one act of obedience that doesn’t continue, because it is the inaugural step that places us in Christ and his emblematic body, the church, the community of the saved (Acts 2:41-47; 1 Cor. 12:13; Gal. 3:26-27; 1 Pet. 3:20-21). We are then raised to walk in newness of life (Rom. 6:3-5; Col. 2:11-13; 3:1-3) by remaining faithful (Acts 2:42; 14:22) as active members of Christ’s body (Rom. 12:3-13; 1 Cor. 12:12-27), even unto death (Rev. 2:10).

Conclusion

     What does it mean to obey the gospel? To those who have not yet obeyed, it means to welcome God’s word with open, receptive, truth-seeking hearts and eagerly respond to its directives with obedient faith. To those who have already obeyed the gospel, it means to be faithful to the lifelong commitment made to the Lord and keep on obeying until death.

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² In Romans 9:13 Paul quotes Malachi 1:2-3, “Jacob I have loved, but Esau I have hated.” Here the concepts of “love” and “hate” are not emotional expressions (as per modern westernized concepts) but are demonstrated actions (cf. Dan. 9:4; John 14:15; Rom. 5:8; etc.). In the 5th-century BC context of Malachi, “Jacob” represents the descendants of Jacob/Israel (1:1, 5) and “Esau” stands for Esau’s descendants, the people of Edom (1:4). The Israelites were being reminded of their special role in God’s scheme (“Jacob I have loved”), despite the persistent abuse of their privileged status, while the defiant Edomites were destined for destruction (“Esau I have hated”).

     ³ It was not until the following year that Jesus would reveal his impending death by way of crucifixion (Matt. 20:19; 26:2).

     ⁴ As far back as the second century BC, Seleucid king Antiochus IV Epiphanes crucified Jews who resisted his oppressive decrees (see Josephus Ant. 12.5.4).

     ⁵ See “Cross Bearing: the Cost of Discipleship,” <Link>.

     ⁶ See “Leaving All to Follow Jesus,” <Link>.

Related Posts: What it Means to "Obey the Gospel" Part 1, A Christian's Need for Repentance

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Titus: Initiator, Comforter, Hero

     Titus¹ first appears in the biblical record in connection with the Antioch church in the province of Syria. He was included among the “certain others” who accompanied Paul and Barnabas to Jerusalem to address the circumcision controversy in a meeting with the apostles and elders (Acts 15:2; Gal. 2:1). As an uncircumcised Greek, Titus was not compelled to submit to the Jewish rite of circumcision (Gal. 2:3), thus serving as a test case impacting all other Gentile converts (Acts 15:19-29).

     Paul describes Titus as “a true son in [our] common faith” (Tit. 1:4 NKJV), indicative of their close relationship and suggesting that Titus may have been one of his early converts.² The apostle did not regard him as a subordinate, but as a partner and co-worker (2 Cor. 8:23). Seeing that they labored so closely together during much of Paul’s ministry, it is curious that Titus is unnamed in Luke’s historical record of Acts. It has been suggested that perhaps Luke and Titus were brothers, which, for modesty’s sake, would explain why neither name appears in the Acts narrative.³

     Approximately six years after the Jerusalem conference, Paul was deeply concerned that his recent letter to the Corinthians might have been too harsh and ill received. Until he could travel to Corinth himself, he was anxious to hear about their present spiritual state and how they were reacting to his admonitions. He strongly urged Apollos to make a follow-up visit, but Apollos was “quite unwilling” at the time (1 Cor. 16:12).⁴ However, Titus, “of his own accord,” took the initiative and ventured into this volatile environment to check on the troubled church and offer his assistance (2 Cor. 7:13-15; 8:17).⁵

     The original plan, it seems, was for Paul, on his way from Ephesus to Macedonia, to meet with Titus in the coastal city of Troas. But Paul had “no rest in [his] spirit” when he did not find Titus there (2 Cor. 2:12-13).⁶ Moving on to Macedonia, the two finally reunited, and the distraught apostle was greatly relieved when Titus delivered a positive report (2 Cor. 7:5-15; 8:16-17). Paul was genuinely grateful to the God of all comfort for the encouragement he received (2 Cor. 1:3-4), acknowledging Titus as the instrument through whom God’s comfort was administered (2 Cor. 7:6).

     Titus was then sent back to Corinth with other responsible brothers to deliver the latest letter (from Paul and Timothy) and to help the Corinthians complete their benevolent contribution for the Judean saints (2 Cor. 1:1; 8:6, 16-24; 12:18). Titus was obviously someone in whom Paul had a great deal of confidence. He shared the apostle’s affection for the Corinthian brethren (2 Cor. 7:15; 8:16), having developed a mutual relationship of respect and trust (2 Cor. 7:13; 12:18).

     Years later, after Paul’s release from his first internment at Rome, Titus accompanied him to the island of Crete, where he was left to “set in order the things that are lacking, and appoint elders in every city …” (Tit. 1:4-5). Paul then drafted a letter to him (the NT epistle bearing his name) detailing his weighty responsibilities. Titus was not only charged with the difficult task of helping to establish and organize multiple congregations, he also had to stand against (and equip others to stand against) antagonists and false teachers. Eventually another capable evangelist (Artemas or Tychicus) was to arrive in Crete to relieve Titus of his duties so that he could join Paul again at Nicopolis (Tit. 3:12).⁷

     During Paul’s second Roman imprisonment, as he anticipated imminent death, Titus was headed to Dalmatia (2 Tim. 4:10), the southern region of the ancient province of Illyricum (modern-day Croatia). Though the purpose of this mission is not stated, he probably went to follow up on Paul’s previous work there (cf. Rom. 15:19). This is the last mention of Titus in the Bible, and the rest of his story is uncertain. According to tradition, he returned to Crete where he spent the rest of his life in ministry until his death at an advanced age.

Lessons from Titus:

o   Titus was an effective transmitter of divine comfort (2 Cor. 7:6). This could only be possible if he himself was acquainted with suffering and was carried along by the God of all comfort (2 Cor. 1:3-4). Titus was a willing instrument in God’s hand as he ministered to the downtrodden.

o   Titus took initiative (2 Cor. 8:16-17). He saw what needed to be done and acted “of his own accord.” He put the Lord’s work and the interests of others before himself.

o   Titus did not shy away from difficult tasks (2 Cor. 8:17; Tit. 1:5). Even when others were not as willing (e.g. 1 Cor. 16:12), he could be counted on to tackle the more unpleasant realities of church work.⁸

o   Titus was proactive (Acts 15:2; Gal. 2:3; 2 Cor. 7:6; 8:17; Tit. 1:5; 3:12-14; 2 Tim. 4:10). He was not a spectator. He did not sit around waiting for someone else to render service in God’s kingdom. He was an effectual peacemaker, a thoughtful encourager, a proficient organizer, a courageous missionary, and an uncompromising defender of the faith.

o   Titus was capable, competent, and dependable (2 Cor. 8:16-24; 12:18). He developed his talents and maintained his integrity to the glory of God.

o   Titus earned the confidence and respect of the apostle Paul as a partner and co-worker (2 Cor. 8:23). His valuable contribution to the Lord’s cause should not be overlooked.

     Titus is a 1st-century hero of our common faith, and there is much we can learn from his noteworthy example. May we all strive to be more like him.

--Kevin L. Moore

Endnotes:

     ¹ The name Τίτος is of Latin derivation and was a common praenomen among the ancient Romans. One of the more notable figures who wore this name was Titus Flavius Caesar Vespasianus Augustus, the commander of the Roman forces that demolished Jerusalem in 70 and reigned as Roman emperor from 79 to 81.

     ² Cf. 1 Cor. 4:14-15; Gal. 4:19; 1 Thess. 2:11; 1 Tim. 1:2; 2 Tim. 1:2; 2:1. If Titus was converted by Paul and was from Syrian Antioch (where he makes his first appearance on the biblical scene), he was probably converted during the year that Barnabas and Saul labored together in Antioch, where the disciples were first called Christians (Acts 11:25-26). But there is not enough explicit information to be certain.

     ³ In the Fourth Gospel neither John nor his brother James is mentioned by name. According to Eusebius, Luke was born at Antioch (Eccl. Hist. 3.4.6), the city where Titus first appears in scripture.
     ⁴ Timothy had been sent to Corinth, but Paul had not heard back from him yet (1 Cor. 4:17; 16:10).

     ⁵ The aorist ἐξῆλθεν in 2 Cor. 8:17 conveys completed action (“he went”), as rendered in the ASV, N/KJV, JB; see also ERV, HCSB, ISV, NASB. The most obvious sense is in reference to a previous visit Titus had made to Corinth (as noted above). However, some versions have worded the expression as though it were a present tense verb: “he is coming” (NET, NIV), or “he is going” (ESV), alluding to the visit that Titus is making or getting ready to make. This changes what Paul actually says, which, in my judgment, is without justification. For more chronological details, see K. L. Moore, A Critical Introduction to the NT 42-45.

     ⁶ It may have been the case that Paul arrived in Troas earlier than planned because of his premature departure from Ephesus due to civil unrest (Acts 19:23; 20:1).

     ⁷ The location of Nicopolis is uncertain, since different cities shared the same name in various places. It is possible that this particular Nicopolis was in Thrace (near the borders of Macedonia) or in Cilicia, but more likely in the province of Epirus in northwestern Greece (see BDAG 673; E. F. Harrison, Introduction to the NT 349).

     ⁸ Arthur H. Curtis observes that Titus was “more robust in temperament than Timothy” (The Bible Companion, ed. W. Neil 260); cp. 1 Cor. 16:10; 1 Tim. 5:23; 2 Tim. 1:7-8.

Related Posts: Silas/Silvanus, Comparing Timothy and Titus

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A Heterosexual, a Homosexual, and a Pedophile walk into a Church …

     Tom, Jake, and Raymond have been friends since childhood. While they share much in common, they’re also very different.

     Tom has a strong sexual attraction to women. He married his high school sweetheart after graduation, but divorced her a couple of years later because he just didn’t want to be married anymore. Now he’s lonely. His hormones are raging, and he’s always on the lookout for female companionship. He’s hoping for intimacy and affection in the future with the person of his dreams.

     Jake doesn’t share Tom’s sexual inclination. He has a strong attraction to other men. He didn’t choose to be this way, yet his raging hormones are constantly directing his attention toward those of the same gender. He wonders if there might ever be a future of intimacy and affection with the person of his dreams.

     Raymond’s sexual proclivity is different than both his friends. As long as he can remember, he’s felt sensually drawn to young children. He didn’t choose to be this way, yet his raging hormones are constantly directing his attention toward little kids. He’s doubtful there’s a future of intimacy and affection with the person of his dreams.

The Spiritual Journey

     In their younger years the three friends committed their lives to the Lord but later strayed from the path of righteousness. Now they’re trying to get back on track and have agreed to help one another on this spiritual journey. Through careful and honest Bible study, they understand that sexual purity is expected of all who profess allegiance to Christ.¹

     Tom, having divorced for reasons other than infidelity, has learned that in his current situation, intercourse with another woman, even in remarriage, is adultery.² Jake realizes that sexual activity between two men is contrary to God’s revealed will,³ and Raymond understands intimate relations with a child is wrong.⁴ Neither Tom, nor Jake, nor Raymond necessarily wants to be celibate for the rest of his life, and each one has sought advice from others to make sure his interpretation of scripture is correct.

Adultery is Not Adultery?

     Tom has met some friendly people who insist that the traditional understanding of the biblical teaching on divorce and remarriage is incorrect. Surely the Lord wouldn’t deny someone loving companionship and expect one to remain celibate. After all, Tom is a red-blooded male with innate needs and a healthy sexual appetite. The word “adultery,” they contend, doesn’t actually refer to sexual sin but is metaphoric for breaking the marriage covenant. All he needs to do is to be sorry for having divorced, promise not to do it again, and then he’s free to remarry another person with impunity.

     All this sounds good to Tom, and he really wants to believe it. But every time he reads Matthew 19:9, it keeps saying the same thing: “whoever divorces his wife, except for sexual immorality, and marries another, commits adultery.” And then he reads further: “Do not be deceived: neither … adulterers … will inherit the kingdom of God” (1 Cor. 6:9-10). He feels like his confidants are playing Russian roulette with his soul.

Homosexuality is Not Sinful?

     Jake has been befriended by some nice folks who assure him that it’s okay to be openly gay. After all, this is his sexual orientation; it’s how God made him. Yet he wonders about his friend Raymond. Is God responsible for Raymond’s attraction to young children? Is that Raymond’s sexual orientation? Jake is being told that the Bible passages that seem to condemn homosexual behavior have been misinterpreted; they only forbid sexual exploitation and excess, not monogamous, same-sex relationships. Surely God wouldn’t withhold loving companionship from Jake and expect him to remain celibate.

     All this sounds good to Jake, and he really wants to believe it. But every time he reads Romans 1:24-28, it keeps saying the same thing: “God gave them up to dishonorable passions …. and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error.” And then he reads further: “Do not be deceived: neither … men who practice homosexuality … will inherit the kingdom of God” (1 Cor. 6:9-10). He feels like his confidants are playing Russian roulette with his soul.

Pedophilia is Not Condemned?

     Raymond found a group of individuals who are saying it’s perfectly natural and normal to be sexually attracted to kids. Although in the antiquated past it was considered a psychological disorder, now pedophilia is being accepted as a sexual orientation. There is no proof, they claim, that children are harmed by having sex with adults, and nowhere does the Bible explicitly condemn it. Surely the Lord wouldn’t withhold loving companionship from Raymond and expect him to remain celibate. After all, God made him the way he is, and God doesn’t make mistakes!

     All this sounds good to Raymond, and he really wants to believe it. But every time he reads 1 Thessalonians 4:3-5, it keeps saying the same thing: “For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust …” And then he reads further: “Do not be deceived: neither the sexually immoral … will inherit the kingdom of God” (1 Cor. 6:9-10). He feels like his confidants are playing Russian roulette with his soul.

Seeking First God’s Kingdom and His Righteousness

     Tom, Jake, and Raymond have found a lot of folks who are eager to tell them what they want to hear. “Accept who you are,” the well-meaning advisors are saying, “God wants you to be happy, and who knows better than you what it takes to make you happy?” Beyond a self-centered, worldly perspective, all this sounds a little too good to be true – “the best of both worlds” mentality. But the Bible still says: “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever” (1 John 2:15-17).

     The three friends have enough sense to know that godly love is not simply telling or giving someone what he wants. It involves saying and doing what’s in the person’s best interest.⁵ “Let love be genuine. Abhor what is evil; hold fast to what is good” (Rom. 12:9). Biblical Christianity does not and cannot condone the practice of sin, whether sexual or otherwise, ultimately leading to severance from God.⁶ “For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries” (Heb. 10:26-27).

Bear One Another’s Burdens

     Tom, Jake, and Raymond would rather surround themselves with devoted Christians who love them enough to speak the truth, hold them accountable, and encourage them to obey God without compromise. They realize that following Christ isn’t easy for anyone and has always demanded self-denial, actions demonstrating repentance, faithfulness, and mutual support.⁷ They are searching for balance, neither grace at the expense of truth nor truth at the expense of grace (John 1:14, 17), appreciating that God’s love does not cancel out his holiness and vice versa (1 Pet. 1:16; 1 John 4:8).

     Tom, Jake, and Raymond believe in the transformative power of the gospel and the divine promise that no desire or enticement is inescapable (1 Cor. 10:13).⁸ Sanctification does not mean eliminating temptation; it is the pursuit of holiness in spite of it (1 Thess. 4:3; Heb. 4:15-16; 12:14). The apostle Paul, who chose the single life devoted to God like Jesus did, confidently affirms, “for I have learned in whatever situation I am to be content …. I can do all things through him who strengthens me” (Phil. 4:11, 13).

Conclusion

     A heterosexual, a homosexual, and a pedophile walk into a church, not to seek unconditional acceptance but to receive loving support to help them become what God intends them to be. The shallowness of the world says a person’s identity is defined by his sexuality, but these three friends know that their true identity is in Christ and the purity of life that’s worthy of him (Col. 1:10).

--Kevin L. Moore

Endnotes:

     ¹ See Matt. 5:8, 28; Rom. 6:11-14, 19; 13:14; 1 Cor. 6:13-20; Gal. 5:16-21; Eph. 4:17-20; 5:3, 5; Col. 3:5; 1 Thess. 4:3-5; 1 Tim. 4:12; 5:22; 2 Tim. 2:19-22; Tit. 2:12; Heb. 12:14; 13:4; Jas. 1:14-15; 1 Pet. 4:1-4; 2 Pet. 2:18-19; 1 John 2:12-17. Unless otherwise noted, all scripture quotations are from the ESV.

     ² Matt. 5:32; 19:3-9; Mark 6:17-18; 10:11-12; Rom. 7:2-3; 1 Cor. 7:10-11. For a brief exegetical analysis of all the biblical passages on this topic, see Divorce & Remarriage Part 1, Part 2, Part 3; see also Jesus on Divorce & Remarriage.

     ³ Rom. 1:26-27; 1 Cor. 6:9-11; 7:1-3; 1 Tim. 1:8-10; Jude 7; cf. Gen. 13:13; 19:4-7; Lev. 18:22; 20:13. For a brief exegetical analysis of these passages, see The Queen James Bible; and Postmodernism and the Homosexual Christian Part 2.

     ⁴ Mark 9:36-37, 42; 1 Cor. 6:9, 18; Col. 3:5; 1 Thess. 4:3-5; cf. 1 Cor. 7:1-3; Heb. 13:4.

     ⁵ Matt. 5:29-30; Luke 3:8; 13:3; John 3:16; 14:15; 15:12-14; Rom. 5:8; 12:9; 13:8-10; 1 Cor. 5:1-5; 13:1-7; 2 Cor. 5:11-15; Gal. 5:13-15; Phil. 2:1-4; 1 John 3:16, 18; et al.

     ⁶ Mark 9:43-48; Luke 13:3, 5; Acts 17:30-31; 1 Cor. 6:15-20; 2 Cor. 5:10-11; Gal. 5:16-21; 6:7-8; Col. 3:5-9; Heb. 10:26-30; Rev. 21:8.

     ⁷ Matt. 5:11; 7:21; 10:38; 16:24; Luke 5:32; 14:27; Acts 14:22; 26:20; Gal. 6:1-2; Heb. 3:13-14; 4:11; 5:8-9. The circumstances depicted above are not new. Commenting on the issues that sparked the Corinthian correspondence, Lyle D. Vander Broek observes: “Each of the community problems Paul needed to address grew out of the Corinthians’ inability to let the gospel message fully reshape their gentile, Greco-Roman lives, whether because they misunderstood that message or because they rejected it outright …. The Corinthians were simply trying to be Christians with a minimal amount of social and theological disturbance” (Breaking Barriers: 1 Corinthians and Christian Community [Eugene, OR: Wipf & Stock, 2002]: 27-28).

     ⁸ Rom. 1:16-17; 1 Cor. 1:2; 6:9-11; 9:24-27; 15:1-2, 9-10; Phil. 1:27; Eph. 4:1.

*While the above parable is fictitious, the three main characters are based on real people I know or know of, who have taken up their respective crosses and are wholeheartedly dedicated to pleasing and serving God according to his righteous expectations. My personal experiences as a single Christian have also provided perspective.

Related Posts: The Single Christian, Christ's Inner Circle, The Tough Love of Jesus, Born Gay? A Scientific, Commonsense, Biblical Perspective

Related articles: Matt Walsh's Dear Christians, Ben Giselbach's What Does the Bible Say?, & Stop Trading Holiness for Authenticity; Rosaria Butterfield's Love Your Neighbor Enough to Speak Truth; Matt Moore's Affirming Sin; Ken Williams' Gay Pride; Pete Baklinski's Ex-gay man; Guy Hammond, Accepting LGBTQ+ Lifestyles 

Related videos: Anchored North, Lance Mosher's Can I Be a Christian and Be Gay?

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