The church is founded on the person and work of Jesus Christ (Matt. 16:18). Following Peter’s proclamation of Jesus as Christ, Jesus announces his promise to build his church. In Acts 2, the Holy Spirit empowers the preaching of the gospel through Peter that results in the forming of a gospel community. We see in Acts 2:42-47 certain characteristics of this new community: devotion to teaching, fellowship, and worship. Verse 46 notes that they had “glad and generous hearts.” This raises the question: did their glad and generous hearts cause gospel community, or did gospel community cause their hearts to be glad and generous?

Salvation Forms a Gospel Community

By definition, “fellowship/community” (koinonia) is one of participation. The essence of gospel community is one of investment and investing: both having a share and giving a share in (New Dictionary of Biblical Theology). Their hearts are not glad and generous because of the work they do themselves, nor necessarily the work that’s been done to them by others, but rather the common salvation experience of having been gospeled by Christ Jesus himself. Having a share in the gospel, this community then gives a share in the gospel.

Gospel as a Verb

Using gospel as a verb, we see the essence of Christian mission (Total Church). Having been “gospeled” by Jesus Christ, the church is to “gospel” one another. This reflects the image and nature of God and displays the work of Christ.

The New Testament is full of practical instructions of how to gospel one another: love one another (John 13:34,1 John 3:11), fellowship with one another (1 John 1:7), forgive one another (Eph. 4:32 ), accept one another (Rom. 15:7), serve one another (1 Peter 4:10), teach one another (Col. 3:16), be patient with one another (Eph. 4:2), bear one another's burdens (Gal. 6:2), pray for one another (James 5:16), submit to one another (Eph. 5:21), encourage one another, and build one another up (1 Thess. 5:11).

We Gospel Because We’ve Been Gospeled

What if we do not see these instructions merely as commands to follow, but rather reflections of how we as a gospel community display the work of Christ? We gospel because we’ve been gospeled:

• We love one another (John 13:34, 1 John 3:11) because God is love (1 John 4:8).
• We fellowship with one another (1 John 1:7) because of the Trinitarian fellowship of our God (2 Cor. 13:14)
• We forgive one another (Eph. 4:32) as God in Christ forgave us (Eph. 4:32).
• We accept one another (Rom. 15:7) because we’re accepted by God in Christ (1 Peter 2:5).
• We serve one another (1 Peter 4:10) as Jesus came to serve and give his life as our ransom (Mark 10:45).
• We teach one another (Col. 3:16) because Jesus is the true word of God incarnate (John 1:14).
• We are patient with one another (Eph. 4:2) because God’s kindness and patience leads to repentance (Rom. 2:4).
• We bear one another's burdens (Gal. 6:2) as Christ Jesus bore our griefs and transgressions (Is. 53:4).
• We pray for one another (James 5:16) as Christ did for us (John 17) and continues to do (Rom. 8:34).
• We submit to one another (Eph. 5:21) as Jesus submitted to the will of the Father (Phil. 2).
• We encourage one another and build one another up (1 Thess. 5:11) just as Jesus builds his church (Matt. 16:18).

Do we see the gospel as something we do or as something we expect others to do for us? Do we understand that to gospel we must first be gospeled? May we be obedient to gospel one another as a display of Christ Jesus’ gospeling of us.

Religion Saves

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Grace vs. Sin Series [Part 5 of 5]: Click | View Series

Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness (Romans 6:12-13).

The Anti-Gospel

In this series, we’ve explored the anti-gospel and it’s effects: sin that leads to death, religion that leads to bondage, mechanical salvation and zombie culture that result in utter hopelessness. The gospel is that the person and work of Jesus Christ makes us alive. We are dead to sin, united with Christ, living under grace.

The Life of the Living

A member of our church recently tattooed “alive” on her wrist to remind herself of the new life she has in Christ. She wanted a physical, visible reminder of who she is in Christ. Life is active. Our living is a proclamation of the grace given through Christ Jesus. We are obedient because of our freedom from sin and death and our enslavement and union to Christ (vv. 17-18).

Obedience from Promise

Our obedience is a result of the promise: For sin will have no dominion over you, since you are not under law but under grace (Romans 6:14). Because of v. 14 we are able to obey vv.12-13. Resting on the work of grace, we are empowered to not let sin reign and to present ourselves to God as instruments for righteousness.

In conclusion, it’s either obedience to grace or sin, life or death, freedom or bondage, a promise or hopelessness. Praise be to God, who empowers obedience which stems from our identity as recipients of his grace. It’s not who we were or what we’ve done, but who he is and what he’s done that gives us life under grace. And that’s a promise from our gracious God.

Vintage Church

In this book, Mark Driscoll and Gerry Breshears discuss the essentials of what it means to be a biblical church. Find out more.

Grace vs. Sin Series [Part 4 of 5]: Click | View Series

Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? (Romans 6:16)

“Go on, or die”

The American South has a dark history in regards to human slavery. However, there are some inspiring pre-abolition stories. Harriet Tubman, an escaped Maryland slave, had a major role in the secretive movement known as the Underground Railroad. Through this network, Tubman and others were able to liberate numerous captive slaves.

It is reported that on one occasion, as a freed group was heading north to secure their freedom, a man began to lose heart and wanted to return to the plantation in re-submission to his captors. Tubman responded by pointing her rifle at the man and stating, “you go on, or die.” She did so both to prevent the man from losing his one shot at freedom and to protect the integrity of the continued mission of liberation. Choosing to return to bondage would essentially be his death and would cause the death of others. Tubman’s identity as a free woman motivated her mission to bring others to this freedom at any cost.

Freedom Is the New Slavery

Paul addresses spiritual slavery and freedom in Romans 6. He makes clear that all are enslaved either to sin or Christ—there is no middle option. Freedom from Christ is enslavement to sin. Freedom from sin is enslavement to Christ. Slaves obey the one they serve, and in turn become more like their master. The ironic twist for Christians is that our freedom is a different form of slavery: union with the Christ who has set us free.

Obedience in Identity

Our obedience stems from our identity. As slaves to sin, we obey sin, which results in impurity and lawlessness (v. 19), unrighteousness (v. 20), shame (v. 21), and death (v. 23). However, our new identity as slaves to God (v. 22) and slaves to righteousness (v. 18) results in obedience, sanctification (v. 19), and eternal life (vv. 22-23).

This is life in the gospel: not that we obey and thus become slaves to Christ, but that we are slaves to Christ and thus we obey. The command to “present yourselves” is obedience empowered by the liberating grace which binds us to Christ.

To be continued.

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Grace vs. Sin Series [Part 3 of 5]: Click | View Series

For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his (Romans 6:5).

Marionette Salvation & Mechanical Faith

When you’re dead, you cannot make yourself alive. However, many buy into Pinocchio-like religion, hoping that something they do on their own can make them alive. The nature of death, however, is the utter absence of life—a hopeless state apart from outside action. Similarly, the late-80’s film Short Circuit featured a robot named “Johnny 5” who pursued knowledge in hopes that the “input” would make him alive. Both view self as the imparter of life, rather than trusting the gracious character of God.

Sadly, this practice is rampant in both secular and Christian circles. Whether it be education, humanitarian causes, or the mechanical “do better, try harder” faith our religious hearts default to, our good deeds and religion replace a humble child-like reliance on a gracious Father. The gospel, however, is that life is given apart from the hopelessness of self-salvation. Christ Jesus imparts life on our behalf.

United with Christ

Although the post-Reformation church focuses on the believer’s status before God as salvation, the pre-Reformation church understood salvation in terms of union with Christ, as Paul addresses in Romans 6:

• We are united in his life, death, burial, and resurrection (vv. 3, 5, 8).
• Since we are united with him, we participate in his triumph over sin and death (vv. 6, 9-11).
• Our present life is a proclamation of the future hope promised to those united with him (v. 4-5).

Life is not imparted by the acquisition of knowledge, whether theological or otherwise. Nor is life imparted by the self-efforts of desire or good works. May we not affirm the hopelessness of self-saving religion. Rather, may we cling to the promise of living under grace.

To be continued.

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Grace vs. Sin Series [Part 2 of 5]: Click | View Series

What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? (Romans 6:1-2)

Zombie Culture

Elementary school would have been drastically different for me had it not been for Michael Jackson’s Thriller. Not only was it the most groundbreaking music videos of its time, it was also what introduced me to the concept of zombies. Although numerous books and movies have incorporated zombie culture, my first understanding was that zombies were to dance. In essence, they’re the walking (or dancing) dead. Of course, this is fictitious, for the nature of being dead is that there is absolutely no life at all.

Functional Death

Paul uses the language of “functional” death in Rom. 6:1-2: “What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it?” The nature of death is its finality and hopelessness of life again. Those who are living under grace are not to return to the dead state of hopelessness. Playing on this “functional death” imagery, Paul asserts the idea of the living acting like the dead as well as the dead acting like the living.

Dead to sin vs. Dead in sin

Elsewhere, Paul addresses being dead in sin: “You were dead in the trespasses and sins” (Eph. 2:1). But in Rom. 6:1-2 he addresses being dead to sin. Formerly, apart from Christ, we were dead in our sin. But the gospel is that the dead are made alive by grace through the person and work of Christ. It is common to think that the gospel gives license to sin. The Pharisees in Paul’s day actually thought the gospel led people to sin. Paul speaks differently: not that believers are “functionally dead”—dead acting like the living—but we are truly alive in Christ (v. 8). This means we are no longer dead in sin, but dead to sin (v. 11).

Paul teaches in Romans that life in Christ is deadness to sin. Just as the dead cannot act like the living, the living should not act like the dead. As Christians, we live amongst the walking dead. May we not reinforce the hopelessness of death by affirming zombie-like deadness but rather proclaim the gospel through our lives.

To be continued.

Advance 09 Media

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Grace vs. Sin Series [Part 1 of 5]: Click | View Series

For sin will have no dominion over you, since you are not under law but under grace (Romans 6:14).

Grace vs. Sin

Grace is one of the most defining words of the Christian faith. It is at the core of the gospel. Grace is “God’s generous initiative and sustaining faithfulness culminating in the powerful, restorative activity of God on behalf of humanity” (New Dictionary of Biblical Theology). Grace, therefore is a character trait of God that is independent of human influence, yet sufficient and effective in transforming those to whom it is displayed. Scripture uses words such as “lovingkindness” and “favor” to describe grace, and the result is the recipient’s ongoing delight in God.

Conversely, sin is characterized by ongoing delight in godlessness or other-godness: delighting in self or various other idolatries. While the Old Testament concept of sin implies “missing God’s standard,” “iniquity,” “guilt,” “wickedness,” “distortion,” “rebellion,” and “emptiness,” the New Testament furthers the idea by using “debt,” “trespass,” “transgression,” and “injustice” (New Dictionary of Biblical Theology). The core of sin is the ongoing state of corruption, brokenness, bondage, and emptiness.

Hopelessness State vs. Empowering Promise

Sin is in essence an ongoing state of corruption and lack of conformity to God’s standard. Sin manifests itself in various ways, both in wicked acts, idolatry, heart attitudes, and ill-motivated “good” deeds, all of which affects the sinner and others, but most of all defying a holy, gracious God. Sin is enslaving. Sin empties sinners of true humanness and their created purpose.

Foretaste of a Future Reality

In Romans, the Apostle Paul addresses the sinful state of mankind and God’s redemption of them by his grace (Rom. 3:24). His grace restores the empty and hopeless sinner in both action and essence. Understanding that Christ’s mission was to deal with sin once for all, Paul gives believers an empowering promise to live under grace: For sin will have no dominion over you, since you are not under law but under grace (Rom. 6:14). This is a proclamation of the person and work of Christ and a declaration for those identified in him. The result is participation in the mission of a new life that displays the promise of grace: a present outworking as a foretaste of a future reality.

The person and work of Jesus Christ informs our identity as Christians, the mission of the church, and the future hope of the kingdom. This series will further explore Romans 6 and the concept that living under grace is not a command, but a promise.

To be continued.

Porn Again Christian

Pastor Mark Driscoll's frank discussion on pornography and masturbation is now available from Amazon. Find out more.

It's a common trend today for young Christian men in the over-churched South to "go rogue" and bypass the church in the name of gospel mission. The results include failed and feeble ministries, doctrinally weak study groups, and free agent ministers who go to the highest bidder or the trend of the week. I even know a guy who serves at multiple churches in hopes to "bridge the gap," not realizing that his actions are fostering disunity as he robs the church's army of strength.

Everyone Is a Soldier

Everyone fights for something: a cause, an ideology, or vain, idolatrous pursuits. Where we spend our time, energy, and money is a good indicator of what we fight for, as is what dominates our conversation. Likewise, the soldier assumes the identity of the army for which he fights. Our mission and identity as soldiers, however, is clearly informed by scripture.

In 2 Timothy 2:1-4, the apostle Paul writes specifically to young pastor Timothy calling him "a good soldier." There is application here for all pastors and Christians as Paul answers four questions.

What Are We Fighting For?

Paul instructs Timothy to fight "for what you have heard" (2 Tim. 2:2), to "remember Jesus Christ, raised from the dead, the offspring of David, as preached in my gospel" (2 Tim. 2:8). As stewards of the gospel and ambassadors of grace, good soldiers fight for the truth that we have heard: the perfect life, substitutionary atoning death, and victorious resurrection of Jesus Christ.

What Are We Fighting Against?

Unfortunately, too many "soldiers" forget their identity and lose sight of the mission. In breaking rank, they go on rogue missions and often begin to fight their own. Ministry is a cutthroat, competitive industry. Far too many sheep and shepherds have been hurt in the name of out-performing our allies. This is not the battle. Paul reveals the battle is "against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places" (Eph. 6:12). Against those forces the army must stand unified.

Who Are We Fighting Alongside?

The warrior imagery of the first-century world is not one of rogue ninjas and one-man wrecking crews. Rather, it's imagery of ranks of men with shields interlocked to form an advancing wall of power. Paul's instruction to Timothy is a call is to be a good soldier in an army, not a mercenary missionary. Paul instructs pastor/soldier Timothy "in the presence of many witnesses" to "entrust to other men to teach also" (2 Tim. 2:2). Marching orders are both given and received in the context of an army—others called in identity and mission as soldiers. In this context, the mission is advanced as other soldiers are called and equipped.

How Are We to Fight?

As a unified army with the boldness rooted in the grace of Jesus Christ (2 Tim. 2:1), Paul warns to avoid "civilian pursuits." This is not a neglect of the non-Christian world and culture, but rather an urging to maintain focus on the gospel task at hand. It's a reminder to not be distracted by secular or religious pursuits that malign the gospel mission. The identity and mission of a good soldier is manifested in the context of the local church.

The Bottom Line

We are soldiers in the army of the warrior King who has already secured the victory, and our aim is to please him who, by his grace, enlisted us.

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The gospel mission through the local church is often discussed in terms of planting new churches in under-churched areas or revitalizing churches in over-churched areas. But what about planting a new church in the over-churched south? Moreover, what about doing so in one's hometown? Such is the case with the WELL, the church I pastor.

Hometown Church Planting

With numerous stories of men moving across the globe to large cities to plant churches, I am somewhat in the minority. After traveling to various countries and pursuing a seminary education, I boldly proclaimed to God, "I am willing to go anywhere for you!" To which he replied, "Yes, but are you willing to stay where I've placed you?" In an ironic and somewhat comedic twist, it was clear that I was to plant a church in my hometown of Augusta, GA.

Does the South Need More Churches?

With the large number of already-existing churches in the South, I've often asked myself (as others have as well) "Does the over-churched South need another church?" Granted, several Christ-centered, gospel-preaching churches exist in our area, as well as unhealthy churches that are declining. While most people have some church experience, many are disenfranchised or disillusioned. Nominal Christianity is widespread, as is the converse rejection of it. In short--yes, there is plenty of need for Christ-centered, gospel-driven churches in the South. Planting and pastoring in the over-churched South is a unique calling.

An Undeniable Calling: People First, Location Later

Missional calling is first directed toward people. The location comes later. Rather than focus on a city or location, God clearly revealed the need for gospel ministry in the over-churched South. During seminary, and in preparation to plant the church, I was working at a local pizza restaurant in which the mission of the WELL began to take shape and vision became clear. Personalizing the mission involved putting names and faces to the general population I was called to. For me, it involved making a list of people I knew personally who to my knowledge did not know Christ nor were being pursued with the gospel.

As the list grew to the hundreds, I was affirmed in my calling, both in identity and mission. Acts 17:26 came to mind as I understood God had determined this time and place for me to live. Memories of my sixth-grade Sunday school teacher (who was a missionary in China) came to mind. She once said, "God called me first to the Chinese people. I ministered to them locally long before I ever went to Mainland China." These wise words resonated with my desire to bloom where God had planted me and to see a grassroots church flourish in my hometown.

Where Do We Go From Here?

It is a great joy to join with other pastors and churches that are faithfully serving in gospel ministry in the south. It is my hope and prayer that God will continue to raise up grassroots churches in over-churched, under-gospeled areas as well as send church planters to un-churched regions. It is true that God determines the times and places in which men live as well as the direction and opportunity for them to pursue his gospel mission.

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Defending Your Title: Click | View Series

So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God (Eph. 2:19).

At the Border

In the summer 2002, I was traveling on a bus from Budapest, Hungary into Romania. As we stopped at the border, security checked our passports. Although I'd traveled this route a dozen times before, this time was different.

Apparently, my current appearance did not match that of my passport photo. I was ushered off the bus into an office with a few Hungarian officials. The room was filled with broken English, Romanian, and Hungarian phrases. After a few phone calls and 20 minutes of sweating, my American citizenship was confirmed, and I was graciously allowed to pass through the border.

As a stranger in another land, I experienced several cultural and linguistic differences. I realized, however, that my citizenship carries certain expectations that are assumed in my identity.

Citizens of the Kingdom

Although the church and the kingdom are distinct from each other, they are interrelated. Believers in the church are a part of the kingdom. George Ladd writes, "We may say that the kingdom of God creates the church. The redemptive rule of God brings into being a new people who receive the blessings of the divine reign." (Evangelical Dictionary of Theology, 2nd Ed.)

The bottom line is that the kingdom came to the world in Christ. The kingdom works through the church, and Christ will return to fully establish his kingdom. In the meantime, believers live in the already/not-yet tension as citizens of this kingdom. With this identity comes a great responsibility to conduct ourselves as citizens of this kingdom.

Defending Your Title

A biblical understanding of core gospel identities will drastically reshape the corporate church. These identities include:

• God calls us both in designation and direction.
• God is our Father; we are his sons and daughters.
• Christ is the bridegroom; we are his bride.
• Christ is the head; we are the body.
• Christ is our king; we are citizens of his kingdom.

These identities are a declaration of the person and work of Christ. Living in these gospel identities is both a present and future reality.

In the film The Dark Knight, Batman stated, "It's not who I am, but what I do that defines me." As believers, however, we are not defined by who we are and what we do. We are defined by who Christ is and what He's done. The significance of operating within these identities will shape the corporate understanding of who we are as a community of believers—the Church.

Death By Love:

Mark Driscoll and Gerry Breshears tackle some of the most serious redemptive aspects of Jesus' work in these twelve letters of counsel to individuals. Find out more.

Defending Your Title: Click | View Series

For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another (Rom. 12:4-5).

Backpack Ministry

I once had a discussion with a friend who works for a parachurch ministry. My friend loves Christ and the church, and was struggling with the relationship of his ministry to the larger church body. He stated, "It functions less like an arm and more like a backpack. It may be on the body, but doesn't always work well with the body." We went on to discuss the benefits of this utility, how it can serve the body, as well as the potential injury it may cause to the body.

Body Language

If all were a single member, where would the body be?…But God has so composed the body, giving greater honor to the part that lacked it, that there may be no division in the body, but that the members may have the same care for one another. If one member suffers, all suffer together; if one member is honored, all rejoice together (1 Cor. 12:19, 24-26).

The word "corporate" comes from the Latin corporare, meaning "a united body." Understanding the corporate nature of God's people has strong implications for the church. Paul, affirming the Old Testament understanding of corporate identity, uses his "body language" in reference to both various members of one congregation (1 Cor. 12:27) as well as believers of other local congregations (Rom. 12:4-5, 16:3-15). (Dictionary of Paul and His Letters)

Relational Significance

First, we understand Christ to be the head (Eph. 1:22-23). He is the source of life for the body and the authority over the body. Second, we see our relationship with other members of the body. There is both unity and diversity (Eph. 2:16-18). Yet there is an interdependence of each part to the others—there are no "rogue members," and they are "joined and knit together" (Eph. 4:16, Rom. 12:5). This applies to both various members of one local church as well as various local churches to each other.

Functional significance

Functionally, there is a Christward orientation with all activities of the members of the body. There are no competing agendas amongst the various parts and certainly no self-inflicted injury. There is an "other-member" focus between the various members. They are to build up each other in service, love, and growth (Eph. 4:16). Imagine the affect the unified body can have as each member functions as a part of the body, rather than as a backpack.

To be continued.

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