When Paul said that he determined to know nothing but Christ and Christ crucified, he did not say he intentionally forgot everything else. Instead, he was saying that of everything he said and did, his goal was to get to Christ. Little showcased this better than Paul’s sermon on Mars Hill, where he started with the religions of the Athenians and then used the “Altar to the Unknown God” to showcase the ignorance of Athenian philosophers and then point to Jesus Christ.
Charles Spurgeon once spoke of a young preacher who had his mentor in the audience. After the sermon, the young preacher asked about how it went. The old mentor said that despite the proper exegesis, despite the great tone and voice, and despite the images and illustrations, it was a poor sermon. Why? Because there was no Christ. The young preacher said Christ was not in the text. The mentor replied that as there is a road from every village to London, there is also a road from every text to Christ and the job of the preacher is to find that road and even make one if he has not seen one yet.
Preaching should have one key thrust: to showcase and reveal Christ and to proclaim the Gospel. That is one thing I greatly appreciate about Answers in Genesis as a ministry: they purpose to make the Gospel the goal of what they do and what they share. While they emphasize dealing with origins, their stated goal and purpose is to help people believe that Genesis can be believed and therefore so can the Gospel. It is also a problem I have with other “ministries” where the goal and purpose is to promote self. And don’t get me wrong: the big creation organizations are very capable of stepping off that goal and starting to view every other creationist and organization as competition.
In March, I went to the Grand Canyon with the Engage Truth Ministry and many of their Worldview Academy students. The morning sessions were about getting the Biblical worldview side of the canyon, and the afternoon was about evangelism on the South Rim. The science was awesome, but the evangelism was the most amazing part. In our small groups, we asked some basic questions about how the canyon was formed, but then we went straight to the Bible and the Flood. We began explaining how the Flood and the aftermath are the only things that make sense of it. In my particular group, the bulk of those we spoke with were already Christians but none of them had made the connection between the Bible and the canyon before. They were very grateful to us for sharing our faith and helping them make that connection.
The best part of it was when we went to the geology museum. We got there just in time for an older lady to do her scheduled talk about the canyon and how it formed. It was so full of lies and bad science that it was very difficult for me to not interrupt. But I did not want to embarrass this poor old woman who was speaking from a script. So after the presentation, I took our group outside to debrief them and we just got a fire under our bellies. We went back and then presented what we had learned from the morning and then presented the Gospel in their own museum. Many from the audience there thanked us. Some were Christians, some were not, but they said it made absolute sense. We did have some scoffers who didn’t have the courage to engage with us. But it was incredible. Again, the goal was to present Christ and to present the Gospel. That day, a pastor from Phoenix came up to us and specifically thanked us for what we did.
If Paul could tie an altar to an unknown god to the Gospel, and we can tie a location like the Grand Canyon to the Gospel, we can connect just about anything to the Gospel. We can use any starting point and carve away a message to showcase the Gospel. Now there are limitations to this. I remember in my schooling days I thought we could showcase the connection between Star Wars and the Gospel, and the reality is yes and no. Many people have made a connection between Harry Potter and the Gospel (I have not read the books, only seen movies 1-5). Even the very popular TV Show “The Chosen” can be used to showcase the Gospels, even though it is a fictional supposition of what some of the backstories could have been. Now I am careful about justifying making a connection with a pragmatic basis, so one does need to be careful here.
The point here though is whatever tool you are using, get to the Gospel. Don’t let the tool replace the Gospel or supplement the Gospel; just use it as a connection point to pave and carve your way to Jesus. Even though we have some great tools, when a preacher or evangelist is doing his job correctly, and the person is intently listening, that person should be thinking more about Jesus than any other topic. In the Gospels, when people talked about Jesus, they did talk about their problems, but they talked more about Jesus than they did themselves. We need to do the same. When we get to Heaven, the focal point will be Jesus, so let’s start practicing now and making Jesus the center of every discussion and the target of every topic.
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There is no need for me to write to you about this service to the Lord’s people. For I know your eagerness to help, and I have been boasting about it to the Macedonians, telling them that since last year you in Achaia were ready to give; and your enthusiasm has stirred most of them to action. But I am sending the brothers in order that our boasting about you in this matter should not prove hollow, but that you may be ready, as I said you would be. For if any Macedonians come with me and find you unprepared, we—not to say anything about you—would be ashamed of having been so confident. So I thought it necessary to urge the brothers to visit you in advance and finish the arrangements for the generous gift you had promised. Then it will be ready as a generous gift, not as one grudgingly given.
- 2 Corinthians 9:1-5
While this section begins a new chapter in our English Bibles, we need to remember that it was not originally written with chapters and verse numbers, so this section is a continuation of Paul’s thoughts on the topic of generosity, which he has been discussing since the beginning of chapter 8.
Here, he begins in verse 1 by expressing confidence in the Corinthians' awareness and commitment to the service of the Lord's people. His phrase “There is no need for me to write to you” suggests that the Corinthians are already well-informed and enthusiastic about their charitable activities. This statement sets a positive tone, recognizing their past efforts and existing willingness to give. Paul acknowledges the readiness of the Corinthians to express generosity, which can serve as an encouragement for us to reflect on our own readiness and willingness to serve others. Are we proactive in our generosity, or do we need reminders and prompts to act?
In verse 2, Paul praises the Corinthians' eagerness and uses their example to motivate others. He mentions that he has been boasting about their willingness to help to the Macedonians, creating a sense of healthy competition and mutual encouragement among the churches. The phrase "your enthusiasm has stirred most of them to action" highlights the contagious nature of genuine zeal and generosity. This verse reminds us of the powerful impact our actions can have on others. When we are enthusiastic and proactive in our service and giving, it can inspire and encourage those around us to do the same. Our generosity can create a ripple effect, motivating others to join in the effort.
Paul's mention of sending "the brothers" in verse 3 is a strategic move to ensure that his boasting does not turn out to be empty words. He wants to ensure that the Corinthians' readiness is maintained and that they follow through on their commitments. This verse highlights the importance of accountability and follow-through in our commitments. “The brothers” Paul is talking about were brought up in the previous section, where Paul explains how he is sending Titus and two other men to collect their offering and take it to where it’s needed in Jerusalem.
Accountability and integrity are crucial in our walk of faith. It is easy to make commitments and express intentions, but without follow-through, these promises remain hollow. Having accountability partners or systems in place can help us stay true to our commitments and maintain our readiness to serve.
In verse 4, Paul expresses concern about the potential embarrassment that could arise if the Corinthians are found unprepared when the Macedonians visit. This concern underscores the importance of living up to the expectations set by one's commitments and the reputational impact of failing to do so. This verse challenges us to consider the implications of our actions on our reputation and the perception of others. It reminds us that our commitments are not just personal but have communal and relational dimensions. We must strive to be reliable and trustworthy, ensuring that our actions align with our words.
Paul emphasizes the importance of preparing in advance and ensuring that the gift is given generously and willingly, not reluctantly or under compulsion (verse 5). He wants the Corinthians' financial gift to be a reflection of their true generosity and not something given out of obligation or pressure. The manner in which we give is just as important as the act of giving itself. True generosity comes from a willing and cheerful heart. Preparation and intentionality in our giving can help ensure that our contributions are meaningful and reflect our genuine desire to serve and support others.
This passage gives us some practical advice for our own generosity in the Church. Our enthusiasm for giving can inspire and encourage those around us to also give enthusiastically. We should have systems or people in place around us to help maintain our accountability and integrity in these matters, following through on what we say we are going to do. Being reliable and trustworthy in our commitments has a positive impact on both our reputation and our relationships with others. Giving with a willing heart and not begrudgingly shows that we demonstrate true generosity, not just giving out of mere obligation.
If we follow Paul’s words of wisdom here, we can cultivate a culture of generosity and readiness, making a positive impact on our communities and reflecting the love and grace of Christ in our actions.
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Another issue that comes up when one mistakes the Gospel for “getting saved” is the notion of “moving on beyond the Gospel.” Moving on to what? The Gospel is all there is. The Gospel is the message that God gave to mankind for salvation and for everything. The Gospel is the solution to all of man’s problems. The Gospel is the answer to all questions. The Gospel is sufficient for life and godliness. It will sanctify and purify us in this life and then finally bring us into full redemption in the next.
This is a continual process, and therefore, the Gospel has to be repeated over and over again to believers. It never hurts to go over the basics again. In my experience in academia, I have seen many people so focused on the high-level studies that they forget the basics and foundations upon which those high-level studies are built upon, even denying them because they went off trail. Christians do this all the time. They seek such high-level theologies that they forget the basic premises. I am not the only one who loves the simple faith of someone who had no academic inclinations but knows his God, over these highly “educated” people who know all doctrines but it’s pure academic and ultimately worthless. That is one of the things I love about my dad. He is not academically inclined whatsoever and could not handle himself in a “debate” with anyone, however, he knows the Bible and he knows his God. It is that simple child-like faith that carried onto me, even though I am intellectually driven. Despite my inclination towards the academic side of things, that child-like faith surpasses my intellect and that is why people can see my faith to a greater level than they can see my intelligence. They see both, and are amazed at the insights I get, but my insights come from that faith, not from my intellect. And I have a long way to go, too. There are people out there with half the “brain” I have, but far greater faith because they keep the Gospel close to their heart and not just in the head.
It does not matter how many years we have been walking with Christ. We need the Gospel regularly and continually, and we must remind ourselves regularly of the Gospel. One thing I do not like about having grown up in the church and on the mission field is that it is so easy for me to get complacent with being a Christian. One reason I keep bringing up the Gospel is because I, Charlie Wolcott, need the Gospel continually and regularly. It is music to my ears, honey to my tongue, and a constant reminded that Jesus is first and foremost.
I love how Voddie Baucham reported how he was asked if his message would be a Gospel-message or a message for believers. His answer was, “Yes.” It would be both - a message that believers need to hear and a Gospel message. Do not think the Gospel is just for unbelievers. A few weeks ago, I wrote about how the Gospel is for the believer as well as everyone else. The Gospel needs to be preached again and again and again because there will always be an area of life that needs to hear the Gospel and have it be applied.
Don’t stop preaching the Gospel and don’t stop listening to the Gospel. Do not think you can advance or graduate from the Gospel and look for “deeper things.” While there is milk and meat, the Gospel is BOTH milk and meat. The Gospel is so simple that a child can understand it, but so deep and rich than the entirely of theologians could not combine their resources to exhaust it. Never depart from the Gospel. In all you say, let the Gospel be your starting point and your destination. Let Christ be your domineering thought so that anything else seems mere superfluous next to Him.
I am a science teacher, and I love the science that keeps showing the Bible to be true. But as great and cool as those studies are, they still pale in comparison to Christ and to the Gospel. The Gospel does not need any academic support from science, history, archaeology, or any other field because it can stand on its own. Fortunately, God did leave all these fields of study, so man truly has no excuse; all the evidence showcases that the Gospel is indeed the standard for reality. Yes, it seems I am using the Gospel and Scripture interchangeably here, but I do believe for this purpose, it counts.
That said, don’t let people twist this and use this as a cover to insert and believe things contrary to Scripture. Many false teachers will use the primacy of the Gospel to discount “secondary doctrines” to insert opinions and man’s authority into Scripture and once they do that, they have won the battle. Because once it happens in one area, it will happen in others and before long, the Gospel itself will have been compromised. Don’t fall for it.
Do not think you can graduate from the Gospel. Keep preaching it. Keep reminding yourself of it. Worship the Lord by proclaiming how the Gospel has done its work on you. Plead with others that they may hear it. Don’t get complacent with the Gospel (I know that is a weakness in me). Keep it fresh in your mind. If it gets “old,” you absolutely need to hear it and listen to it again, or maybe you may never have had it do its work in you. Keep preaching it and do not let the Gospel depart from your mind, your lips, and especially, your heart.
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Thanks be to God, who put into the heart of Titus the same concern I have for you. For Titus not only welcomed our appeal, but he is coming to you with much enthusiasm and on his own initiative. And we are sending along with him the brother who is praised by all the churches for his service to the gospel. What is more, he was chosen by the churches to accompany us as we carry the offering, which we administer in order to honor the Lord himself and to show our eagerness to help. We want to avoid any criticism of the way we administer this liberal gift. For we are taking pains to do what is right, not only in the eyes of the Lord but also in the eyes of man.
In addition, we are sending with them our brother who has often proved to us in many ways that he is zealous, and now even more so because of his great confidence in you. As for Titus, he is my partner and co-worker among you; as for our brothers, they are representatives of the churches and an honor to Christ. Therefore show these men the proof of your love and the reason for our pride in you, so that the churches can see it.
- 2 Corinthians 8:16-24
In the previous section of this letter, Paul gave some thoughts on practicing generosity and trusting in God to meet our needs. Here, he discusses the attributes of the three people he was sending to them – Titus and two others who remain unnamed. This section is essentially a letter of introduction and recommendation for these three men who would come to receive the collection for the believers in Jerusalem.
Paul begins in verse 16 by expressing gratitude to God for instilling in Titus the same earnest care he himself has for the Corinthians. This verse highlights the importance of shared concern and alignment in ministry. It is God who places this deep care and concern within the hearts of His servants, ensuring that they are unified in their purpose and mission.
Titus not only accepts Paul's request but does so with enthusiasm and self-motivation (verse 17). This verse underscores the value of willingly and eagerly participating in ministry. Titus’ initiative shows a proactive and passionate approach to serving others, which is a key attribute for anyone in a position of spiritual leadership.
In verses 18-19, Paul mentions another Christian brother, well-regarded by the churches, who will accompany Titus. Though he remains unnamed here, this brother’s reputation for his service to the gospel speaks volumes about his character and dedication. The brother accompanying Titus was chosen by the churches, highlighting a communal decision-making process. The selection of trustworthy individuals in handling church matters is crucial, as it maintains integrity and trust within the community. Collective responsibility and transparency are essential for handling financial matters, ensuring that the process honors the Lord and reflects the eagerness to assist those in need.
In verses 20-21, Paul and his team are proactive in maintaining integrity and preventing any potential criticism regarding the administration of the offering. This demonstrates a commitment to transparency and accountability in handling church funds. By addressing potential concerns beforehand, Paul ensures that the integrity of the ministry remains intact, not just before God but also before other people. This dual accountability is crucial in ministry, as it ensures that actions are above reproach and can withstand scrutiny from both divine and human perspectives.
Another man is brought up in verse 22 as being sent with Titus and the other brother, and this man remains unnamed here as well. We know that he has demonstrated zeal and proven his worth in various ways. This highlights the importance of proven character and zeal in ministry. Confidence in the Corinthians' response further motivates this brother’s involvement, reflecting mutual trust and respect.
While these other two brothers are helping the cause, in verse 23 Paul affirms Titus as his partner and coworker. The other brothers are representatives of the churches and also serve to honor Christ in their duties. This recognition of their roles underscores the collaborative nature of ministry and the honor associated with serving Christ faithfully.
This section concludes in verse 24 with Paul encouraging the Corinthians to demonstrate their love and validate the pride Paul has in them. This public display of support and affection serves as a testament to the church’s genuine commitment and love, fostering a sense of unity and encouragement among the believers.
The most curious part of this passage is that the two men accompanying Titus are not named. This may be because Titus would introduce them personally when they arrived in Corinth, as the church there may not have known of them previously. Or perhaps both of them were already well-known and they need not be identified at this time. The names may also have been left out of the letter to keep these men more neutral. The Scriptures do not give us a clear answer to this question.
Another question that may be raised is why was it necessary to have three people do this task. Wouldn’t it be sufficient for one person to pick up and deliver the collection? One person could have opened up the church to accusations of mishandling the collection. Two independent parties would be necessary to promote full integrity in the matter, and since Paul was close with Titus, he chose two others as well.
Paul’s meticulous approach in these verses provides a guide for both church leaders and members, emphasizing the importance of integrity, accountability, and mutual respect in the body of Christ. Ministry should be driven by a genuine and God-given concern for others, and participants should be willing and enthusiastic. Those chosen to handle ministry responsibilities should be well-regarded and trustworthy, as these brothers were. Integrity is essential in all matters, and Paul encourages this by acknowledging and valuing the contribution of each person involved. Just as Paul operated with integrity in his ministry, especially regarding finances, the Church today should do the same.
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Because of changing of the Gospel to make things palatable for our culture’s lost sinners, we have lost the definitions of our most critical terms because we have let unbelieves take over the “industry.” Faith is one of those terms that we have to explain over and over and over again because like with repentance, Biblical love, and everything else, we are allergic and aversive to the actual message God has given us.
All God asks of us in response to the Gospel is to turn from our sins, to leave them behind and not look back, and to simply trust Him and believe Him. Many will say, “I believe in God” and I say, “That’s nice. So do demons. The real question is do you believe Him?” Anyone can claim a weak generic “belief” in “a god” or some “higher power.” But it means absolutely nothing until there is weight put on that claim. I don’t look for anyone’s claim or profession of faith in God or in certain doctrines. I look for the reality of those doctrines flowing out of someone’s mind, mouth, and actions.
We have this very disturbing notion of syncretism where people can proclaim whatever doctrines they want but they can incorporate anything else they want as well. That’s not faith. Covering your bases and being “open-minded” to “other ideas” is not faith. It’s actually unbelief. If you are praying for Plan A and believe that God wants you to do Plan A, but you set up a contingency Plan B, you don’t believe Plan A is ever going to work out. There are people who will believe God for X but if it does not come in the form or shape or timing they prefer, they quite praying and blame God for not answering prayers. In these cases, they cannot say God did not pull thorough because God never promised he would do X. That was a presumption made by the person.
Faith is not the blind hope that you will get what you want. Faith is the trust in what has been promised will be fulfilled. Faith and trust are synonyms. It is the noun for active belief. We all have faith; it is a matter of in what or in whom. We have faith in our technology. How can I say that? Easy. We use it. We sit in our chairs without examining them. We turn on our computers and often get mad when they don’t operate the way they should or at the speed we are used to. Why do we get mad at a computer for being slow? The answer is simple: because we had faith that the computer would operate at the speed we are used to using. It’s really that simple. The hope we had was not met.
But what about people? We trust them, too. Those of us who have jobs have a LOT of faith in a company department called payroll, that they will indeed pay us the amount we are due to receive. We have faith in the airline industry that the pilot will take us to the city we expect to go in reasonable timing. We have expectations that our restaurants serve quality and edible food. We have faith they will do that. We ALSO have faith in people who don’t keep their promises, that they won’t keep their promises.
Yet when it comes to God, the one person who has a perfect record for fulfilling His promises, we have the hardest time actually believing Him. We will trust our mechanics and plumbers and electricians to keep our technology and utilities working, but we do not trust God with some basic things. Or worse, we selectively trust in what we want from Him. I remember one mission team that was comprised of a number of well-to-do people. They trusted God to cover them and their families over in Mexico, but when in the US, they wanted to control things. So what did God do? He broke down the bus on a US highway, forcing it onto a bridge during 100+ degree weather and afternoon rush hour. It was a near riot, but God had a plan for the whole thing. People from my church at the time recognized our bus and my dad (this was before cell phones were things) and they began the rescue process. This group wanted God to cover all the big things, but they still want control over what they think are small things. It’s the “buffet line” problem. They want certain parts of God, and they want to keep other parts to themselves. That’s not how it works. Trust in Christ is complete and total trust, as a child trusts his parents. It’s a whole package thing. God doesn’t want half our heart. He wants all our heart.
Trust in the Lord requires denial of self. It means you do not trust yourself; it means you trust Him. God makes it so simple. Do we actually believe Him or not? My previous pastor struggled when his daughter and family moved from El Paso to Florida, and he had to wrestle with God whether God could protect them more than he could. God basically told him that He loved the pastor’s grandkids more than he did. God makes it so simple. Trust Him. Believe Him. God has it covered. Again, this is not being presumptuous and putting words in God’s mouth to do what He did not say He would do. Believe on what God said He would do. Do we believe Him or not?
When we evangelize, the last thing we should ever do is try to explain God away to a skeptic’s silly questions. God doesn’t need our defense. He wants us to trust Him, and instead we should share how God has been faithful. The skeptic today despises the word “faith,” and we need to stop saying, “Just trust in God” in a blind faith matter. Instead, showcase how trusting in God has gotten you answers and put you in a better place than you would be if you didn’t. Show them how God has answered prayers. Our faith is not blind, and it is not without evidence. Our faith is based on evidence. We trust what is not yet reality because we have evidence that what God has said will be done. The skeptic has this faith too; they just refuse to let God be the object of their faith. We need to preach faith once again, what it truly is.
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And here is my judgment about what is best for you in this matter. Last year you were the first not only to give but also to have the desire to do so. Now finish the work, so that your eager willingness to do it may be matched by your completion of it, according to your means. For if the willingness is there, the gift is acceptable according to what one has, not according to what one does not have.
Our desire is not that others might be relieved while you are hard pressed, but that there might be equality. At the present time your plenty will supply what they need, so that in turn their plenty will supply what you need. The goal is equality, as it is written: “The one who gathered much did not have too much, and the one who gathered little did not have too little.”
- 2 Corinthians 8:10-15
In the preceding verses of this letter, Paul discussed the idea of Christian generosity. Here, he continues to address that theme, looking into the Corinthian church’s commitment to support the believers in Jerusalem who were experiencing hardship.
Paul starts out here in verse 10 by again emphasizing that he is not giving orders but offering advice. He commends the Corinthians for their previous eagerness to contribute, and he acknowledges their initial desire and their pioneering spirit in giving, which was an example to other churches. Paul’s reference to "my judgment" suggests that he is offering wise counsel based on his apostolic authority and pastoral care for the Corinthians. This commendation serves as an encouragement and a gentle reminder of their commitment.
Then, Paul urges the Corinthians to follow through on their good intentions in verse 11. He emphasizes the importance of completing the work they started. The phrase "according to your means" highlights the principle of proportional giving. Paul is not asking them to give beyond their capacity but to give in a manner that reflects their individual resources. This approach ensures that the act of giving is sustainable and heartfelt. Back in verse 3, Paul pointed out that the Macedonians gave “even beyond their ability,” but Paul doesn’t want this to become a competition. He is asking for the Corinthians to give eagerly and willingly whatever fits with their means.
Paul continues to stress the value of willingness over the amount given in verse 12. He assures the Corinthians that God values the heart behind the gift more than the gift itself. This teaching aligns with Jesus' commendation of the widow’s offering in Mark 12:41-44. The sincerity and intent of the giver matter more than the size of the contribution. This principle encourages believers to give generously within their capacity without feeling pressured to give beyond their means.
In verse 13, Paul clarifies that his intention is not to burden the Corinthians but to promote a sense of equality among believers. He seeks a balance where those with abundance can assist those in need, ensuring that no one is left in distress. This principle of mutual support reflects the early Christian community described in Acts 2:42-47, where believers shared their possessions to meet each other’s needs. Paul’s vision is for a reciprocal relationship where generosity flows both ways as circumstances change.
Paul reinforces the idea of mutual support and reciprocity in verse 14. He envisions a dynamic community where resources are shared according to current needs and surpluses. This cyclical giving fosters a sense of unity and interconnectedness within the body of Christ. By ensuring that everyone’s needs are met, Paul promotes a practical expression of love and care among believers. This principle challenges the modern church to consider how it can embody such mutual generosity.
Paul concludes this section in verse 15 by quoting Exodus 16:18, referring to the gathering of manna in the wilderness. This Old Testament reference underscores the principle of divine provision and equitable distribution. Just as God ensured that everyone had enough in the wilderness, Paul envisions a community where resources are shared so that all have enough. This model of provision challenges the church to trust in God's ability to meet needs through collective generosity.
This passage provides modern-day believers with helpful insights into how we are to practice generosity. It is important to follow through and complete what we start; good intentions are not enough, but we need to accompany those intentions with action. It is a person’s heart attitude and willingness to give that are more important than the amount given, and it is important to keep the amount given in perspective with the giver’s means. There should be reciprocal generosity – some may have more today but be in need in the future, so resources should go where the need exists.
Finally, the most important piece is that we should trust in God’s ability to meet our needs. That does not mean we should just sit back and wait for money to come in, but rather that we should listen to the Holy Spirit and His guidance in our lives to do what God is calling us to do. If God calls us to give to others even when we feel like we aren’t going to be able to pay our own bills, then we should do that. We often don’t know or understand God’s plans for our lives, but we are called to trust Him in all things, including our finances. Just as He will meet our needs, sometimes in His miraculous ways, He may desire to use us and our obedience to meet another’s need in a miraculous way.
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Repentance is the second part of brokenness. One will not repent unless he has first been broken over his sin. And if he does not repent, he has not been broken over it. Brokenness leads to a disgust of sin because that is where we taste the death it produces, or we see what it does in someone else and we decide we don’t want to go that way.
What is repentance? The short answer is that repentance is the turning away from doing one thing and going to do something else. It is the changing of both mind and will regarding a particular topic. To be more specific, repentance is not the mere ceasing of engaging in a sinful action or behavior but developing a loathing for that sin and a desire to have nothing to do with it. When David repented of his sin with Bathsheba, he never committed adultery again. He never slept with anyone else besides Bathsheba (she was Solomon’s mother). When he was dying, a young virgin was given to him and David refused to sleep with her. David’s famous prayer of repentance and penitence in Psalm 51 was backed by a total disdain for that sin.
David is one of the few pictures we get of true repentance in the Old Testament; throughout the Old Testament, we continually see the people going right back to their old sins. We see more repentance in the New Testament. Zacchaeus, Peter, and Paul are very clear examples of repentance. Zacchaeus met Christ and completely changed his way about his job as a tax collector. Peter denied Christ three times and he never would do that again, even taking a crueler death to not die like Jesus did. Paul was a persecutor and murderer of Christians and then became a Christian himself. There is no one in history who illustrates what the Christian life is and is about better than Paul.
People often ask if repentance is a work or a fruit. Is repentance something we do to earn salvation? No. Though it is something we do and we are responsible for doing, God does not save us IF we repent, as though repenting makes God owe us salvation. A murderer can murder once, instantly and forever regret ever doing it, but it doesn’t make him any less a murderer. He is still guilty and still in need of a Savior. But at the same time, why should God save anyone who wants to continue in sin? John Bevere shares his testimony in being delivered free from pornography, and the turning point was when he finally gained a total disgust for it instead of a thrill from it.
So does that make repentance a fruit, a result of God’s work on us? Actually yes. But at the same time, it is also a work. It is both. When God works in our heart and that process changes our heart of stone into a heart of flesh, we begin loving the things of God more and hating the things of sin more. While repentance was a command given by John the Baptist and Jesus to do prior to receiving the Gospel, it also is a work of God in a person.
But repentance is something more than that. It is a work that we do that doesn’t earn us salvation but rather prepares us for salvation. It is a fruit that results in the work that God has done in us. It also a third thing: it is a gift. Repentance is something that God offers. God pleads with us to repent, and He gives us the opportunity to do so. Keep in mind, repentance does not happen without brokenness. Brokenness only happens through the conviction of the Holy Spirit that we have grieved Him. Without that, we would not care about our sin, and we’d ride it straight to Hell, fighting God the whole way there. Yet God cares about us so much that He draws us to Him and uses the pain and sting of sin to bring us back to Him. Repentance is a gift in which we have a responsibility to use and follow the directions, which also produces fruit in our lives.
But here is something else repentance is not: a momentary thing. Repentance starts in a moment, but it is a continual practice. One thing that most unbiblical these days is the “altar call.” I am not talking about responding to a sermon due to the conviction of the Holy Spirit. I am talking about the preacher summoning people to come up to respond to emotion. I am talking about “Who would like to ask Jesus into their heart? I see that hand.” While there are some who do genuinely begin the process of repentance at such events, the going up the aisle, getting prayer from someone, saying a prayer, and being declared saved is not repentance. That’s just emotional hype. Statistics have shown that 95% of those who do such things walk away unchanged. I can tell you right now and many will agree: if you walk away from that altar unchanged and you go right back to what you used to do and be like, you never encountered God nor were you convicted of any sin.
We need preachers preaching repentance again. We need them preaching what it is, what it looks like, how it behaves, and how it continues. We need to not merely preach that sinful things are sinful, but that there is so much more than what sin offers. We need to preach that there is a way out from those sins and that life in Christ, while it will be difficult, is far more satisfying than anything this world has to offer. Christ is the only One who DOES satisfy.
There is one more thing that preaching a correct response to the Gospel deals with: faith. Throughout Jesus and the Apostles’ ministries, they taught two responses: repentance and faith, or repent and believe. Let’s look at that next week.
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And now, brothers and sisters, we want you to know about the grace that God has given the Macedonian churches. In the midst of a very severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, they urgently pleaded with us for the privilege of sharing in this service to the Lord’s people. And they exceeded our expectations: They gave themselves first of all to the Lord, and then by the will of God also to us. So we urged Titus, just as he had earlier made a beginning, to bring also to completion this act of grace on your part. But since you excel in everything —in faith, in speech, in knowledge, in complete earnestness and in the love we have kindled in you—see that you also excel in this grace of giving.
I am not commanding you, but I want to test the sincerity of your love by comparing it with the earnestness of others. For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich.
- 2 Corinthians 8:1-9
The transition into chapter 8 of 2 Corinthians provides a change in Paul’s topic. It is important to back to some historical context before digging into this section. At the start of 1 Corinthians 16, Paul abruptly switched to this same topic: “Now about the collection for the Lord’s people…” (1 Corinthians 16:1). It is likely that the people of the Corinthian church had already expressed a desire to contribute financially before Paul wrote that letter, so Paul was simply giving them guidance on how to do that. It is likely that when Titus delivered the “severe letter” referenced earlier in this one, he encouraged the church to continue their financial generosity, which Paul is further commenting on here.
Paul begins in verse 1 by addressing the Corinthians with a term of endearment, "brothers and sisters," emphasizing the familial bond among believers. He introduces the topic by highlighting the "grace that God has given the Macedonian churches." This grace is not merely a general favor but specifically refers to their remarkable generosity. Despite their hardships, the Macedonians were endowed with a divine grace that enabled them to give beyond their means. Paul shares them as an example rather than simply issuing a plea for the Corinthians to give toward his ministry.
In verse 2, Paul continues the example of the Macedonian church, showing the contrast between their severe trial and overflowing joy, their extreme poverty and rich generosity. The Macedonian churches faced significant afflictions and financial hardships. However, their joy in Christ and their willingness to give were not hindered by their circumstances. Instead, their difficult situation amplified their generosity, demonstrating that true generosity springs from a heart touched by grace, not from material abundance.
Paul bears witness to the Macedonians' sacrificial giving in verse 3. They did not give merely from their surplus but gave beyond their ability. This act of giving was voluntary, driven by a heartfelt commitment to support their fellow believers. Their actions exemplify the principle that true generosity involves sacrifice and selflessness.
Remarkably, the Macedonians did not view their giving as an obligation but as a privilege (verse 4). They "urgently pleaded" to participate, which showed their deep desire to serve and support others. This eagerness to give underscores the spiritual maturity of the Macedonians and their understanding of giving as a ministry and a form of worship.
In verse 5, Paul acknowledges that the Macedonians surpassed all expectations. Their giving was not just about material resources but was an outpouring of their commitment to God. By first giving themselves to the Lord, they aligned their actions with His will, enabling them to support Paul's ministry effectively. This order of giving—first to the Lord, then to others—is a model for Christian generosity.
Paul transitions to addressing the Corinthians directly in verse 6. He reminds them of Titus, who had already initiated the collection among them. Paul encourages them to complete this "act of grace," linking their giving to the divine grace evident in the Macedonians. This continuity between initial enthusiasm and follow-through is crucial for genuine Christian practice.
Next, in verse 7, Paul acknowledges the strengths of the Corinthian church. They excel in various spiritual gifts and virtues: faith, speech, knowledge, earnestness, and love. Paul urges them to add generosity to their list of excellences. This encouragement emphasizes that giving is not an optional extra but a vital expression of a well-rounded Christian life.
Paul clarifies that his appeal is not a command but a test of the Corinthians' sincerity and love (verse 8). By comparing their actions to the earnestness of the Macedonians, Paul challenges the Corinthians to demonstrate their love through tangible actions. This comparison is intended to inspire and motivate rather than coerce.
Paul concludes this section in verse 9 with a powerful theological statement. He reminds the Corinthians of the ultimate example of sacrificial giving: Jesus Christ. Though Christ was rich, He became poor for their sake, exemplifying the highest form of generosity. This act of divine selflessness enabled believers to receive spiritual riches. By highlighting Christ's example, Paul grounds the call to generosity in the foundational Christian narrative of redemption.
How does this apply to believers today? Generosity is not dependent on how much money we have but how willing we are to give joyfully and sacrificially, like the Macedonians. Giving financially to God’s Kingdom should be sacrificial, voluntary, done with joy, and a priority in our Christian faith. We give to God because He first gave to us; everything we have is His, and He continually blesses us with His abundance. By giving to God’s Kingdom, we not only support others materially but also participate in a deeper spiritual act that reflects our commitment to God and His people.
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The reason why so many evangelicals today have turned to “seeking the sinner,” to “watering down the Gospel,” and even to “lowering the bar” to enter the faith as low as possible is because they find the actual message that must be preached is too offensive. Most people would say we need to preach repentance and yes, we absolutely must preach repentance, but people will not repent Biblically until they are broken. Brokenness and repentance are attached at the hip. You need one before you can get the other, and often by hitting the topic of one, if done correctly, you will get the other.
Growing up, I was extremely averse to the notion of being broken over my sin. I decided that I would rather be moldable and let God work my sin out gradually and more gently. The heart of seeking to be Christ-like and to follow Christ is still there, but I am coming more and more to the realization that we will not break through unless God breaks us. The two most powerful sermons on this topic I have heard are Voddie Baucham’s “Brokenness” and David Wilkerson’s “A Call to Anguish.”
Brokenness over our sin and brokenness over the sins of others and this world are what drives us to action. Look at any good movie or book. There is always a point where the protagonist is faced with a choice to go on the journey or not. The protagonist will nearly always refuse it until something triggers him and drives him to action. Usually, it is a personal tragedy or loss that strips the protagonist of his ties to the common lifestyle and drives him to the journey. And the reason why this works so well in stories is because this is the Gospel. The Gospel calls us to be broken over our sin, to have our ties to that sin to be broken, and then to be driven by that separation onto the journey with the Lord.
So, what is brokenness? Brokenness is the coming to the end of your rope. Brokenness is the coming to the realization that you truly have nothing left. It is the moment of complete, total, and utter defeat that has no visual or realistic chance of making a comeback. Brokenness is coming to understand and realize one’s fate and to come to the point of acceptance. Brokenness is the full realization that any hope you have must come from an outside source and that you are truly dead without that hope.
Brokenness has a sister description: conviction. Here I am not talking about a such strongly held belief that nothing can sway you but rather that deep guilt and realization of how evil and wicked one is and the weight of what that means hits them full force. When Nathan confronted David regarding Bathsheba and Uriah, David was convicted, and he was broken. He understood the total severity of his sin. So did the woman caught in adultery who was thrown to Jesus’ feet to be condemned. So was the crowd during Peter’s sermon at Pentecost. So was the Philippian jailer. In each of these cases, and there are many others, the weight of the sin pressed so heavily on them that their only option was to turn to the Lord and plead for His mercy.
We need to preach brokenness again. We need to preach sin again. We need to preach the holiness, righteousness, and justice of God again. I heard someone say that we can’t do “standard preaching” anymore because 70% of the youth are leaving the church. I replied that hardly anyone is even preaching at all anymore. Because of watering things down to be sinner/seeker friendly and to get as many in the door as possible, there is no preaching going on. There are TED talks. There are motivational speeches. There are feel-good messages. I’ve sat in some churches where this takes place, and I’ve sat in secular motivational speaker audiences before as well. The ONLY difference between the two is that one slaps God’s name on it and promises that God will deal with the problem. What did I get out of them? Absolutely nothing because there is no power in any of them.
The Gospel is the power of God unto salvation. Preaching is the God-chosen method by which that message is proclaimed. And yes, the world does reject it. So what? They are chasing after the motivational talks and are not getting anything from them either. But when a preacher gives a sermon that has the power to convict, that has the power to pierce that heart of stone so that it may shatter that hardness and reveal the beating heart of flesh on the inside, that is when the world gets turned upside down. But too many people don’t want to preach the Gospel correctly because chances are very high that they have their own sins that they don’t want to let go of. People do not want to hear messages that preach brokenness because they know they would be the one broken. They love their sin and want to stay in it, but they also want the free gift of eternity at no cost to self. They don’t want to rock the boat; they know that when the Gospel hits full force, nothing is the same and it’s like a bomb blew up. But every time the Gospel has done this, the aftermath has always been good.
But brokenness is not the end. As Baucham put it, repentance is the exit off a highway towards sin and Hell and brokenness is the off-ramp. Brokenness is just a short, small step in a much bigger process. It is brokenness that brings us to the feet of Christ; once we are broken, then we can get back up and live as Christ would have us live. Brokenness is the first step in the proper response to the Gospel, and repentance (a lifestyle of turning from sin) is the next. Repentance is not a one-time thing, nor is it something you do when you go forward down the aisle at church, say a prayer, and you are saved. Repentance is a fruit of God, a word needing to be done by man, and a gift from God. We’ll talk about that next week.
This forum is meant to foster discussion and allow for differing viewpoints to be explored with equal and respectful consideration. All comments are moderated and any foul language or threatening/abusive comments will not be approved. Users who engage in threatening or abusive comments which are physically harmful in nature will be reported to the authorities.
