How the Apostle of Grace and the Apostle of Power Shows Us the Way Forward
1. Introduction: The Tension We Feel Today
The modern church often splits: Reformed (truth, doctrine, Word) vs. Charismatic (experience, gifts, Spirit).
The modern church often finds itself divided: Reformed (truth, doctrine, Word) versus Charismatic (experience, gifts, Spirit). Yet Scripture calls the body of Christ to something greater—nothing less than the full maturity of the Word of God:
Ephesians 4:11–13 (ESV) “And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ.”
Paul reminds us that the church’s maturity is inseparable from the equipping of the saints through the fivefold ministry—apostles, prophets, evangelists, shepherds, and teachers. The goal of this equipping is unmistakable: that the church might attain the unity of the faith and the knowledge of the Son of God. Only in this unity can the body grow into maturity and reflect the fullness of Christ.
This vision has profound implications. Unity in faith and knowledge must be expressed not merely in shared doctrine but also in the lived practice of the church. Theological truth and spiritual gifts are not competing forces but complementary realities by which Christ builds His body. Reformed theology provides the foundation of truth rooted in Scripture, while the exercise of spiritual gifts demonstrates the Spirit’s active presence and power. Both are essential if we are to reach maturity in Christ.
Yet such unity is often absent between two major streams of Christendom: the Reformed and the Charismatic. Both are vibrant, both are biblical, and yet deep divisions and misunderstandings remain. This book argues that the Reformed tradition, without abandoning its theological depth, must recover an openness to the gifts and empowerment of the Spirit. Too often, Reformed churches become rigid and restrained—even to the point where Sunday morning prayers are fully scripted by the pastor. Written prayers have value, but they often lack the immediacy and conviction of prayers birthed in the moment under the Spirit’s leading. Heartfelt, Spirit-led prayer carries a weight and vitality that scripted words simply cannot capture. This is precisely how prophecy functions in the gathered church: men and women moved by the Spirit speaking forth the Word of God in season.
Such Spirit-filled passion is not foreign to Scripture. The Psalms are saturated with David’s raw emotion and Spirit-driven intensity; they model worship infused with both Word and Spirit. What the Reformed tradition needs is not less doctrine, but more Spirit—prayer, preaching, and worship marked by conviction, passion, and prophetic vitality.
Of course, the opposite extreme is also perilous. Spontaneity without grounding can become shallow, repetitive, or dependent merely on emotion. Here, the Word of God provides balance. To personalize prayer and worship through Scripture—especially the Psalms—is to bring Word and Spirit together in power. This is the congruence the church desperately needs: truth anchored in Scripture, yet alive through the Spirit’s present work.
By the early 18th century, the American colonies were marked by spiritual lethargy, formalism in the churches, and moral decline. Into this dry and dusty religious landscape, the Holy Spirit moved with power. The First Great Awakening (1730s–1740s) was not merely an emotional uprising but a sovereign work of God marked by deep repentance, biblical preaching, and spiritual renewal. It stands as an exemplar of revival—one that maintained theological fidelity while opening wide the doors to the supernatural work of the Spirit.
The churches of Edwards’s day were stuck in routine. Spiritual lethargy meant the absence of the convicting power of the Holy Spirit, both personally and corporately. Worship was dry, mechanical, and formalistic. It was precisely in this barren setting that God poured out His Spirit with fresh vigor, igniting revival.
The Marks of True Awakening
The First Great Awakening was not merely emotional, though emotions certainly played a role. Revival touches the whole person—mind, will, and affections. But emotion alone is not revival. True awakening is a sovereign work of God marked by repentance, biblical preaching, and spiritual renewal.
The defining feature of Edwards’s revival was not simply stirring sermons or outward excitement but lasting transformation. Preaching without renewal would have amounted to little more than intellectual “hot air.” But spiritual renewal followed biblical preaching. That is the essence of authentic awakening: repentance undergirded by truth.
The real test of revival is whether new believers persevere in faith and grow in Christ. Are they discipled with grace-filled, God-centered instruction, or left with shallow teaching? A Spirit-born revival must be sustained not only by experience but also by sound doctrine. The First Great Awakening remains astounding for its depth: repentance, tears of remorse, cries to God, and powerful biblical preaching.
This reflects the pattern in Acts 2:
“And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common.” (Acts 2:42–44, ESV)
The Need for Awakening Today
By comparison, today’s churches fall short. In 21st-century America, do we not also feel spiritual lethargy and moral decline? Perhaps it is less about rigid formalism and more about a pervasive dryness: a lack of passion for God, a weak desire for His gifts, signs, and wonders, and congregations running in “maintenance mode.”
What we desperately need is a fresh spiritual reawakening both inside and outside the church. The First Great Awakening gives us both a model and a warning. It shows us what God can do in a time of deep spiritual drought, and it reminds us not to settle for a faith that is shallow, passionless, or powerless.
Edwards and the Gifts of the Spirit
This Awakening also offers a crucial historical case study for modern Reformed believers wrestling with the legitimacy of charismatic gifts. It demonstrates that the Spirit’s power need not contradict the confessional Reformed tradition but can in fact enrich it.
Jonathan Edwards did not believe the supernatural manifestations of the Spirit were limited to Pentecost or confined to the apostolic age. In A Faithful Narrative of the Surprising Work of God (1737) and other writings, Edwards argued that the dramatic phenomena observed during the Awakening—deep conviction of sin, visions, emotional outpourings—were consistent with the Spirit’s ongoing work in revival, though distinct from the once-for-all, foundational events of Pentecost (Acts 2).
Here Edwards directly challenged a common Reformed cessationist claim: that visions, prophecy, and tongues were confined to the apostolic era for the laying of the church’s foundation, and that once Scripture was complete, such gifts ceased. Edwards disagreed. He personally witnessed and affirmed the Spirit’s extraordinary manifestations and did not believe they were restricted to the first century.
This distinction has massive implications. It clarifies the difference between the revelatory gift of Scripture, which indeed closed with the apostolic age, and the prophetic or supernatural operations of the Spirit, which continue throughout church history.
While Edwards affirmed both the sufficiency and the finality of Scripture, he did not equate every prophetic or supernatural activity with the writing of new Scripture. In doing so, he upheld the authority of the Bible while leaving room for the Spirit’s ongoing, life-giving work—something we too must embrace today.
Conclusion: A Pattern for Reformed Charismatics
The First Great Awakening reminds us that authentic revival is not a contest between doctrine and experience, or between Reformed theology and charismatic gifts. In fact, it shows us that these two realities are meant to converge. The Word of God provides the foundation, guarding us from error and excess; the Spirit of God supplies the fire, preventing our faith from devolving into lifeless formalism.
Edwards’s legacy is a call to hold both together. He upheld the sufficiency of Scripture, yet he welcomed the surprising works of the Spirit. He preached deep, God-centered theology, yet he did not quench the supernatural gifts that brought conviction, repentance, and renewal. This is precisely the pattern modern believers need: a revival that is both theologically rooted and Spirit-empowered.
For Reformed charismatics today, the First Great Awakening is not merely history—it is a prophetic model. It demonstrates that the sovereign God who moved in 18th-century New England is the same God who longs to awaken His church now. The Spirit has not grown weary, nor has He ceased to give His gifts. What is needed is a church hungry for God, grounded in His Word, and open to His power.
The assassination of Charlie Kirk, the visionary behind Turning Point USA, has sent shockwaves through the nation, stirring a prophetic awakening. Evangelist Daniel Kolenda, in a powerful response, discerns a profound spiritual reality: the bullet that severed Kirk’s vocal cord was not a random act but a deliberate strike by the powers of darkness to silence the voice of God’s Word, particularly to Gen Z on university campuses. As Psalm 94:16 (ESV) declares, “Who rises up for me against the wicked? Who stands up for me against evildoers?” Kirk stood as a voice crying out in the academic wilderness, and his death signals an urgent call for the church to rise in this hour of spiritual warfare.
Campuses: The Battleground for Souls
University campuses are not mere institutions; they are spiritual battlegrounds where the seeds of truth or deception are sown. For decades, these campuses have been fertile soil for teachings that stray far from the Holy Scriptures—ideologies of secular humanism, relativism, and what Kolenda rightly calls dark influences. These seeds, as Jesus warned in the Parable of the Sower (Matthew 13:24-25), are like weeds sown by the enemy while the world sleeps, choking out the good seed of God’s Word. The harvest is evident in the moral and spiritual decay permeating our cities, politics, and culture. Proverbs 22:6 (ESV) reminds us, “Train up a child in the way he should go; even when he is old he will not depart from it.” Tragically, campuses have trained generations in paths leading away from God, shaping leaders who propagate godless worldviews.
Yet, God’s redemptive plan is at work. Charlie Kirk, through Turning Point USA, sowed gospel seeds in this same soil, wielding philosophical rigor and biblical apologetics to proclaim Christ as the Savior of the world. His efforts, unparalleled among modern preachers, turned campuses into fields ripe for revival. As Jesus said in John 4:35 (ESV), “Look, I tell you, lift up your eyes, and see that the fields are white for harvest.” Kolenda’s prophetic word declares Kirk’s death a turning point—a divine moment for the church to reclaim campuses for Christ. Videos of students turning to Scripture in the wake of this tragedy testify to a spiritual hunger among Gen Z, a generation awakening to the truth of 2 Chronicles 7:14 (ESV): “If my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.”
Pivoting to Spiritual Warfare
This is no mere cultural clash; it is spiritual warfare of cosmic proportions. Ephesians 6:12 (ESV) reveals the true nature of the battle:
“For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.”
The enemy’s assault on Kirk—a symbolic silencing of a prophetic voice—exposes Satan’s desperation to maintain control over campuses, where future leaders are shaped. As 1 Peter 5:8 (ESV) warns, “Your adversary the devil prowls around like a roaring lion, seeking someone to devour.” The severed vocal cord is a chilling metaphor for the enemy’s attempt to mute the gospel’s proclamation. Yet, God’s Word assures us that no weapon formed against His purposes will prosper (Isaiah 54:17). To fight this battle with human strategies—cultural arguments or political solutions—is to wield straw against a furnace. We must put on the full armor of God (Ephesians 6:11), wielding the sword of the Spirit, which is the Word of God (Ephesians 6:17), to counter the principalities seeking to dominate these sacred grounds.
Campuses are strategic in this spiritual war. They are where worldviews are forged, where the seeds of revival or ruin take root. The enemy knows this, targeting young minds to perpetuate darkness. But God is raising up laborers, as Jesus instructed in Matthew 9:38 (ESV): “Pray earnestly to the Lord of the harvest to send out laborers into his harvest.” Kirk’s martyrdom has ignited a fire, with students turning to Christ in unprecedented ways. His death, though tragic, has become a catalyst, fulfilling Romans 8:28 (ESV): “And we know that for those who love God all things work together for good, for those who are called according to his purpose.”
What’s Next for Christendom?
The question remains: what’s next for the church in this battle for souls? We cannot abandon the campuses, for to do so is to surrender the harvest field to the enemy. Kirk’s legacy calls us to equip a new generation of believers—apologists, evangelists, and disciples—who will carry the gospel into the heart of academia. As Isaiah responded to God’s call, “Here am I! Send me” (Isaiah 6:8), so must we answer with urgency. This is our moment to sow gospel seeds with boldness, to water them with prayer, and to trust God for a mighty harvest. Let us proclaim, as Habakkuk 2:14 (ESV) envisions, “For the earth will be filled with the knowledge of the glory of the Lord as the waters cover the sea.”
The church must act swiftly, training young warriors to stand firm in the truth, as 2 Timothy 2:15 (ESV) urges: “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.” Let us reclaim campuses as places where God’s voice resounds, where revival takes root, and where Gen Z encounters the transformative power of Christ. For the glory of God, let us seize this turning point to take our campuses—and the world—for the Kingdom. Amen.
Picture a lively dinner in a first-century Jewish home. Jesus reclines at the table, surrounded not by the religious elite but by tax collectors and sinners—outcasts shunned by society. Laughter and conversation fill the air as Jesus offers hope to the broken. Outside, the Pharisees peer in, their faces twisted in disapproval. “Why does your teacher eat with tax collectors and sinners?” they demand of His disciples (Matthew 9:11, ESV). Their question betrays a heart hardened by legalism, more concerned with ritual purity than compassion. Jesus overhears and responds with piercing clarity: “Those who are well have no need of a physician, but those who are sick. Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners” (Matthew 9:12–13).
This moment, recorded in Matthew 9:10–13, is a theological earthquake. By quoting Hosea 6:6, Jesus reveals the heart of God: mercy triumphs over ritual. The Pharisees’ obsession with external piety blinded them to the transformative power of compassion. Their error challenges the church today: Are we embodying God’s mercy, or are we, like the Pharisees, clinging to comfort, tradition, or legalistic routines? Jesus’ call to mercy is a wake-up call for believers to prioritize compassion, evangelism, and prayer for the sick over empty religious forms.
Exegesis of Matthew 9:10–13
To grasp the weight of Jesus’ words, we must unpack the context of Matthew 9:10–13. The setting is the home of Matthew, a tax collector who had just left his booth to follow Jesus (Matthew 9:9). Tax collectors were despised in Jewish society, seen as traitors who collaborated with Roman oppressors and extorted their own people. “Sinners” likely included those who violated the Torah’s ritual laws or lived immoral lives. For Jesus to dine with them was scandalous—it signaled intimacy and acceptance, defying cultural norms.
The Pharisees’ question—“Why does your teacher eat with tax collectors and sinners?”—reveals their legalistic mindset. In their view, associating with such people risked ceremonial defilement. Their focus was on “sacrifice,” a term drawn from Hosea 6:6, which in this context refers to strict adherence to the Torah’s ritual laws, such as avoiding “unclean” people. Jesus’ response, “Those who are well have no need of a physician, but those who are sick,” uses a medical metaphor to underscore His mission. The “sick” are sinners in need of spiritual healing, not rejection. His quotation of Hosea 6:6—“I desire mercy, and not sacrifice”—is a direct rebuke of the Pharisees’ priorities. In Hosea, God criticized Israel for offering sacrifices while neglecting justice and compassion (Hosea 6:4–6). Jesus applies this to the Pharisees, urging them to prioritize merciful love over ritualistic observance.
The final statement, “I came not to call the righteous, but sinners,” clarifies Jesus’ mission. The “righteous” here likely refers to the self-righteous—those like the Pharisees who believed their law-keeping earned God’s favor. Jesus came for those who recognize their spiritual brokenness, like Matthew, who left everything to follow Him. This passage reveals God’s heart: mercy is not just an attribute but a call to action, inviting sinners into relationship with Him.
The Beauty of God’s Mercy
Mercy is the heartbeat of the gospel. At the cross, we see its ultimate expression: the blood of Jesus, the Son of God, poured out for a broken world. Without mercy, we would all stand condemned. As Lamentations 3:22–23 declares, “The steadfast love of the Lord never ceases; his mercies never come to an end; they are new every morning.” This mercy isn’t passive—it’s dynamic, compelling us to act. Jesus dined with sinners because He saw their spiritual sickness and longed to heal them. His mercy propelled Him to the marginalized, the hurting, and the lost.
Yet, I confess, like many Christians, I often feel numbed by the world’s brokenness. Poverty, addiction, and spiritual despair surround us, and it’s tempting to retreat into apathy or routine. We may feel helpless, fearing rejection if we evangelize or doubting God’s power if we pray for miracles. But Jesus’ words in Matthew 9 challenge us to overcome these barriers. Mercy, rooted in God’s love, should stir our hearts and move us to reach the spiritually and physically sick.
Mercy Over Legalism
The Pharisees’ error wasn’t their devotion to the Torah but their elevation of ritual over relationship. On a Sabbath, when Jesus healed a man with a withered hand, they grumbled, accusing Him of violating the law (Matthew 12:9–14). Jesus challenged them: “If your sheep falls into a pit on the Sabbath, won’t you rescue it? How much more valuable is a person?” (cf. Luke 14:1–6). This echoes the mercy of God—prioritizing people over rules, compassion over convention.
The modern church can fall into a similar trap. We excel at mercy ministries—feeding the poor, mentoring youth, advocating for justice. These are vital expressions of God’s love, reflecting Micah 6:8’s call to “do justice, love mercy, and walk humbly with your God.” But what about the physically and spiritually sick? How often do we follow James 5:14–15: “Is anyone among you sick? Let them call the elders of the church to pray over them and anoint them with oil in the name of the Lord”? Too often, we pray for doctors’ wisdom but hesitate to lay hands on the sick, fearing failure or doubting God’s power. Jesus, Paul, and Peter made healing a hallmark of their ministries (e.g., Acts 3:1–10; Acts 19:11–12). Why don’t we?
Overcoming Numbness and Fear
Why do we struggle to show mercy? First, the world’s brokenness can overwhelm us, leading to a sense of helplessness. It’s easier to “move on” than to engage with the spiritually or physically sick. Second, fear of rejection hinders evangelism. Sharing the gospel feels risky—what if we’re mocked? Praying for healing feels even riskier—what if nothing happens? Yet Jesus faced similar criticism from the Pharisees, who accused Him of being “defiled” by sinners. His response was unwavering: mercy comes first.
This numbness and fear often stem from a lack of spiritual renewal. Romans 12:2 urges us, “Be transformed by the renewing of your mind.” When we seek the Holy Spirit’s refreshment, God’s mercy stirs compassion within us, propelling us to act. Seeing the broken—those in tears, sickness, or spiritual despair—ignites a desire to pray, share the gospel, and offer hope.
A Call to Action
Jesus’ call in Matthew 9 is clear: God desires mercy, not sacrifice. To embody this, the church must:
1. **Pray Boldly for Healing**: Every Sunday, stretch out hands in faith, trusting God’s power as James 5:14–15 instructs. Healing may not always come instantly, but our obedience honors Him.
2. **Reach the Lost**: Evangelism flows from mercy. Share the gospel with the broken, trusting God to work despite our fears (Mark 16:15).
3. **Seek Spiritual Renewal**: Ask the Holy Spirit to break our apathy and fill us with compassion, renewing our minds to see the hurting as God does (Ephesians 3:16).
Living God’s Mercy
God’s mercy is powerful and beautiful. It moved Jesus to the cross and compels us to act. Let’s reject the Pharisees’ legalism and embrace the compassion that transforms lives. When we see the spiritually sick, let’s offer the gospel. When we encounter the physically hurting, let’s pray with faith. As Jesus said, “I came not to call the righteous, but sinners.” Let’s go and do likewise.
Matthew 9:10–13 (ESV) 10 And as Jesus reclined at table in the house, behold, many tax collectors and sinners came and were reclining with Jesus and his disciples. 11 And when the Pharisees saw this, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 12 But when he heard it, he said, “Those who are well have no need of a physician, but those who are sick. 13 Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners.”
Jesus at the Table of Sinners
Matthew places this scene right after his own calling (Matt. 9:9). A despised tax collector turned disciple, Matthew celebrates his new life by hosting a meal. Jesus reclines at the table with him, surrounded by tax collectors and “sinners.”
In Jewish culture, table fellowship was never casual—it was a declaration of welcome and belonging. To eat with someone was to accept them. By sharing a meal with outcasts, Jesus made a radical theological statement: God’s kingdom welcomes those considered unclean, those on the margins, those desperate for grace.
The Pharisees’ Question
The Pharisees are scandalized. They ask Jesus’ disciples: “Why does your teacher eat with tax collectors and sinners?” (v. 11).
Their question is more accusation than inquiry. To them, holiness meant separation from impurity. Fellowship with sinners was unthinkable—it risked contamination. In their eyes, Jesus was not preserving holiness but destroying it.
This reveals the Pharisees’ blindness. They were more concerned about outward conformity than inward compassion, about cultural boundaries more than God’s heart. Mercy had no place in their system.
The Physician for the Sick
Jesus answers with an image everyone understands: “Those who are well have no need of a physician, but those who are sick” (v. 12).
Doctors do not avoid the diseased—they run toward them. By implication, Jesus is the Great Physician, whose calling is to heal the spiritually sick. His mission is not about avoiding contamination but bringing restoration.
The irony is sharp. The Pharisees see themselves as “well,” but in reality, their hardness of heart reveals their own sickness. Those who think they are righteous blind themselves to their need for healing.
“I Desire Mercy, Not Sacrifice”
Jesus presses further: “Go and learn what this means: ‘I desire mercy, and not sacrifice’” (v. 13).
This quotation from Hosea 6:6 is a stinging rebuke. In Hosea’s day, Israel’s worship was filled with sacrifices, yet devoid of covenant love. God rejected their empty rituals because their hearts lacked mercy and faithfulness.
By invoking Hosea, Jesus declares that the Pharisees are repeating Israel’s failure. They cling to ritual sacrifice but neglect mercy—the very thing God desires. Outward performance without inward compassion is worthless.
Jesus concludes with a mission statement: “For I came not to call the righteous, but sinners.” He did not come to reward the self-assured but to redeem the broken. His table is open to the desperate, the weary, the guilty. Mercy is the entry ticket, not merit.
Mercy: The Heart of God
What is mercy? In Scripture, mercy is not passive pity but active compassion. The Hebrew word (hesed) in Hosea 6:6 points to covenant love—faithful kindness toward the undeserving. The Greek word (eleos) emphasizes compassion that moves into action.
Sacrifice without mercy is hollow religion. Mercy, however, reflects the heart of God. The cross itself is the ultimate demonstration: as Christ’s blood poured out, we saw divine compassion toward sinners who deserved judgment.
Mercy Moves Us to Evangelism
Why do many Christians struggle with evangelism or missions? Could it be that we lack the mercy of God burning in our hearts?
Mercy compels. When Jesus saw the crowds, He was “moved with compassion” (Matt. 9:36). He did not merely feel pity; He acted, teaching, healing, and shepherding the lost.
Without mercy, evangelism becomes duty. With mercy, it becomes delight. The more we experience God’s mercy personally, the more we long for others to know it.
But too often, like the Pharisees, we become numb. The constant flood of suffering in the world—spiritual and physical—can make us withdraw in helplessness. We stop feeling. We stop acting. That’s why we need continual renewal in the Spirit. Only God’s mercy can soften our hearts again.
Mercy Heals the Sick
Mercy also shapes how we respond to physical suffering. Jesus repeatedly healed on the Sabbath, provoking the Pharisees. He exposed their hypocrisy: they would rescue an ox that fell into a pit on the Sabbath, yet refuse to heal a suffering human being (Luke 14:5).
Mercy moves toward the sick, even when inconvenient.
Today, many churches practice mercy through social justice—feeding the hungry, serving the poor, mentoring youth. These are good and necessary works. But mercy must also extend to the sick and brokenhearted. James commands the church: “Is anyone among you sick? Let them call the elders of the church to pray over them and anoint them with oil in the name of the Lord” (James 5:14).
Sadly, prayer for healing is often neglected. Instead, churches default to asking for doctors to succeed. While medical care is a gift, biblical mercy calls us to pray boldly for God’s healing power. Healing prayer is not easy—it requires faith, persistence, and courage. But mercy presses us to act anyway.
Mercy Over Sacrifice in the Church
What would it look like for the church today to embody Jesus’ words?
People over programs: valuing relationships more than routines.
Compassion over comfort: moving toward the messy and broken instead of retreating into safe spaces.
Prayer over passivity: laying hands on the sick, even when uncertain, rather than avoiding the risk of disappointment.
Evangelism through empathy: sharing Christ not out of guilt, but out of deep compassion for the lost.
Sacrifice without mercy is lifeless religion. Mercy breathes life into the church.
The Cross: Mercy in Full
At the cross, we see mercy in its fullest expression. Jesus bore our sin, not because we deserved it, but because His compassion compelled Him. His sacrifice was filled with mercy, unlike the empty sacrifices of the Pharisees.
From the cross, Jesus calls His followers to extend that same mercy outward. To sinners. To the sick. To the weary. To the forgotten.
Conclusion
Jesus’ words in Matthew 9 are as relevant today as they were then: “I desire mercy, not sacrifice. For I came not to call the righteous, but sinners.”
The Pharisees missed it. They chose performance over compassion, ritual over relationship. But Jesus reveals the heart of God: mercy for the undeserving, compassion for the broken, grace for sinners.
In a world drowning in suffering, we cannot afford to grow numb. We need the mercy of God to awaken us, to propel us, to move us outward. Mercy evangelizes. Mercy heals. Mercy acts.
Jesus still desires mercy—not sacrifice. And when His mercy fills us, it will overflow to those around us.
10 And as Jesus reclined at table in the house, behold, many tax collectors and sinners came and were reclining with Jesus and his disciples. 11 And when the Pharisees saw this, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 12 But when he heard it, he said, “Those who are well have no need of a physician, but those who are sick. 13 Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners.”
Jesus said, “I desire mercy and not sacrifice, for I came not to call the righteous, but sinners.” The Pharisees showed no emotion, empathy for sinners, but they were more concerned about legalistic outside show, cultural requirements. Look at their question, “Why does your teacher eat with tax collectors and sinners?” They have absolutely no mercy for the spiritually sick. Jesus profoundly said I desire mercy, not sacrifice. You know how big a statement is that?
Mercy is such an appealing attractive attribute of God, and I thank God every day for his mercy and compassion.
If he didn’t have that we’ll all be condemned. Jesus is essentially saying he wants the church to have mercy, and not sacrifice. What is sacrifice? In the context of what happened in that passage, sacrifice refers to not to eat with tax collectors and sinners trying to adhere mechanically to the Torah or the mosaic laws. But there is one overriding factor that overrides all the legalistic laws and legalism, and that is the mercy of God. When you look at the cross you see the mercy of God. You see the blood dripping down from the body of the son of God on the cross, you see the mercy of God for us.
That’s why when Jesus said I desire mercy, and not sacrifice, obviously that is such a phenomenal statement! Part of the reason that Christians are not evangelizing, reaching out to the lost, and missions is they lack of the mercy of God in their lives. They’re not seeing that as important, they do not seem to care after a while. They are kind of numbed by the brokenness in the world that they see daily including myself. I am guilty to that and part of the reason I struggle with is that, we lack the refreshing renewal of the knowledge of God and the impartation of the Spirit. When Jesus said to the Pharisees that he came to meet with Matthew, because he is broken like we all are, and by his grace, He chose Matthew. Pharisees said that he is made ‘dirty’ because he sits with the tax collectors. You see there are so many times the Pharisees are problematic.
On one Sabbath day Jesus healed a cripple, the Pharisees challenged Jesus and want to watch upon him see if he will heal a man on the Sabbath day. Jesus famously challenged them when you have your donkey or your horse dropped into a pit on the Sabbath day, would you not rescue your animal? And here it is the son of Abraham in sickness, and you won’t heal him? That’s the mercy of God!
We are so numbed by the things of the world that we are so incapacitated in some way to reach out to the sick, the spiritual sick
We are so numbed by the things of the world that we are so incapacitated in some way to reach out to the sick, the spiritual sick and physical sick because we feel a sense of helplessness. And the comfortable thing to do, therefore, as you feel so helpless is just to give up and move on in life.
And may I argue from the fact that we lack the mercy of God. That mercy of God’s will propel us to actions. I would also say that the reason we are showing a lack of mercy is because we feel we have a lack of ability to really help. That’s precisely the reason why so many Christians do not evangelize or share the gospel and outreach, that’s because of the fear of rejection, and our lack of success, and because realistically, the harvest is really not there, we may argue. But the reality is it is hard, the soul market so to speak.
That’s why we need all the more the mercy of God as a propellant inside our lives.
There’s something powerful and beautiful about the mercy of God. Because when you see the sick, the spiritual sick, needy brokenness and people in trouble and hardship, in tears, you feel compassion for them. You feel your heart is swelling up with mercy and that is from God. And that mercy will turn you into action. I would argue that one of the reasons churches are not praying enough for the sick, is because they are showing a lack of mercy of God. They rather do sacrifice, but no mercy. Not because there are not kind, but because their internal mindset has been numbed and also felt discouraged with unbelief. Let’s face it, healing doesn’t come easy, by any means. If you see somebody who is sick physically, do the churches pray for the sick today? They hardly do. I would certainly choose to pray for the sick every single Sunday, stretch your hands and believe by faith.
A lot of churches today are big on mercy ministry, in what is called the social justice
That is feeding the poor, helping the underprivileged youths etcetera. They are all good things to do but I’m arguing that that mercy is not extended enough towards those with physical sickness, which is the main pattern of Jesus ministry, and Paul’s. Those people who are physically sick coming to church, no one from the church is reaching out to them by praying for the sick. Or emotionally sick, depresssed, etc. They rather praying for the doctor to have wisdom to cure them. This is very alien to Jesus ministry or even Paul or Peter for that matter. And that’s why I will advocate strongly that churches today should administer healing and praying for the sick. In fact in James he says bringing the sick and lay hands on them put oil upon them. Laying hands on them to bring healing is a very biblical thing to do.
My wife and I recently returned from a journey to Beijing, China. For one week we walked the ancient streets, entered palaces of emperors, and observed a city both modern and deeply rooted in 5,000 years of culture. What I carried home with me were not only photos and souvenirs, but deep impressions of the people, their history, and the surprising ways in which God’s truth shines through their culture.
As I reflected on our experiences, I realized that Beijing was more than a tourist destination for me. It became a place where I saw God’s fingerprints—in kindness, in order, in safety, in history, and in the very longings of the human heart. Scripture teaches us that God has “set eternity in the human heart” (Ecclesiastes 3:11). What I saw in Beijing was a culture that, knowingly or not, has been reaching for the eternal.
1. The Courtesy of a Gentle People
The very first thing that struck me about the Chinese people was their courtesy. Coming from New York City, where the streets are often filled with rushing, shoving, and impatience, I was stunned at how different the atmosphere felt in Beijing.
On Beijing’s busy sidewalks, crowded with people and electric motorbikes, there was a striking gentleness. Motorbike riders, instead of startling pedestrians, would simply honk politely and pass by. Pedestrians themselves, when needing to move past us, would say a soft “sorry,” their cultural equivalent of “excuse me.”
I remember one moment in particular: while shopping in a mall, I asked a sales clerk where I could find a shoe repair shop. She kindly pointed the way. A few minutes later, after realizing we had gone in the wrong direction, she ran after us, out of breath, just to make sure we didn’t get lost. Her determination to serve was humbling.
Another time, while at the airport, something fell from our basket. Before I could bend down, a nearby staff member quickly reached to pick it up. When I thanked her warmly, she simply smiled and replied, “No problem.”
These small gestures might seem ordinary, but together they revealed something profound: the image of God written into every human being. Even in a nation where many do not know Christ, kindness and gentleness shine through. As Paul reminds us in Romans 2:14, “When Gentiles, who do not have the law, do by nature things required by the law… they show that the requirements of the law are written on their hearts.”
In the courtesy of the Chinese people, I caught a glimpse of God’s common grace. It reminded me that wherever we go in the world, His image-bearers cannot help but reflect something of His nature—even if dimly, even if unknowingly.
2. Safety and the Illusion of Security
Another impression was the sense of safety. In New York City, there are neighborhoods I would not walk through after sunset. Yet in Beijing, I walked freely at night with no sense of fear. There were no signs of homelessness on the streets, no groups loitering with malice, no undercurrent of danger in people’s eyes.
Our tour guide explained that this safety was due, in large part, to the government’s surveillance system. Cameras monitor nearly every corner of the city. The guide even told us that if someone left a suitcase unattended outside the airport, it might still be there thirty minutes later, untouched.
From a human perspective, this level of safety is impressive. Yet as I reflected, I was reminded that true security does not come from cameras or human systems of control. Scripture teaches, “Unless the Lord watches over the city, the watchman stays awake in vain” (Psalm 127:1).
Beijing’s peace reminded me of a deeper peace—the peace that only God can give. Surveillance may restrain crime, but it cannot restrain sin. Only the transforming power of Christ can bring true safety, true wholeness, true shalom. One day, in the New Jerusalem, there will be no need for cameras, locks, or guards. God Himself will dwell with His people, and nothing impure will ever enter (Revelation 21:27).
3. Ancient Longings for Eternity
Perhaps the most fascinating part of our journey was visiting the Forbidden City. There, within the walls of the emperor’s palace, I saw in architecture and symbolism a culture’s deep longing for immortality, harmony, and peace.
The colors of the buildings, the placement of gates, the arrangement of courtyards—all carried spiritual meaning. Dragons adorned the pillars, symbolizing imperial power. Incense smoke rose in the morning, filling the air as the emperor looked out from his throne, giving him the illusion of sitting in heaven. Even the animals sculpted into the architecture—turtles, phoenixes, lions—were chosen because they were believed to belong in paradise.
Our guide explained that twice a year, the emperor would fast and lead the nation in sacrifice to the God of heaven. Hundreds of animals were slaughtered. Prayers were offered, not in worship of God for who He is, but as requests for good harvests and national prosperity.
The parallels to the Old Testament struck me immediately. Like Israel, China’s ancient emperors knew there was a higher power who controlled the rains and the harvest. Like Israel, they brought sacrifices, hoping to secure favor. Yet unlike Israel, who were pointed by their sacrifices to the coming Messiah, China’s sacrifices stopped at the symbol. They revealed the longing of the human heart for eternity, but they lacked the fulfillment only Christ provides.
This reminded me of Paul’s words to the Athenians: “Men of Athens, I perceive that in every way you are very religious… What you worship as unknown, this I proclaim to you” (Acts 17:22–23). The Chinese emperors longed for eternal life, but Christ alone offers it. Their sacrifices sought blessings, but Christ became the ultimate sacrifice once for all.
4. Echoes of the Bible in Chinese Language and Culture
What amazed me further were the echoes of biblical truth embedded in the Chinese written language and traditions.
Take, for example, the character for “boat” is (船). It is composed of three parts: the radical for “boat,” plus “eight” and “mouths” (meaning people). In other words: a boat with eight people—precisely the number who entered Noah’s ark.
Or consider the character for “Satan”, (魔). It is formed from two trees above, with a ghost or demon beneath. Could this be a reflection of the serpent tempting Adam and Eve under the trees in Eden?
Even cultural traditions mirror biblical events. For instance, Chinese families have long hung red cloth above their doorways to ward off evil spirits. How similar this is to Israel’s Passover, when lamb’s blood was placed on doorposts so that the angel of death would pass by.
Are these coincidences? I believe not. They are whispers of a greater story—echoes of the truth that all humanity once shared before God scattered the nations at Babel (Genesis 11). From that moment, tribes spread across the earth, carrying fragments of memory, traces of the true God, embedded in their languages, traditions, and rituals.
In Beijing, I saw these traces in full color. And they point to a remarkable truth: the God of the Bible is not the tribal god of Israel only. He is the Creator of all nations, and His story has touched every people from the beginning.
5. The Dragon and the Enemy
Yet alongside these echoes of truth lies evidence of distortion. The dragon, for example, permeates Chinese culture. Carved into palaces, emblazoned on robes, the dragon symbolized the emperor’s divine power. The emperor was even called “the Son of Heaven,” a title dangerously close to divine worship.
But Scripture is clear: the dragon is none other than Satan himself (Revelation 12:9). What Beijing’s culture revered as a symbol of strength, Scripture unmasks as the enemy of God’s people. Here we see the tragedy of fallen humanity—longings for eternity mingled with lies, fragments of truth corrupted by the adversary.
Romans 1 describes this dynamic well: “They exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things” (Romans 1:23). Humanity longs for God, but without revelation, we turn to symbols and idols. We worship the creature instead of the Creator.
6. The Gospel in China Today
And yet, the story does not end there. In our own time, China has witnessed one of the fastest church growth movements in history. Despite persecution, despite restrictions, the gospel has taken root and spread with power. Millions of Chinese believers now worship Christ as Lord, rejecting the dragon and embracing the Lamb.
This is nothing short of miraculous. The same culture that once sacrificed to heaven without knowing the true God is now offering spiritual sacrifices through Jesus Christ. The same language that once carried echoes of Noah and Eden now carries songs of praise to the Savior.
It is a living testimony of Revelation 7:9—that one day a great multitude from “every nation, tribe, people, and language” will stand before the throne and before the Lamb, clothed in white, proclaiming His salvation.
7. Conclusion: The Greater Story
As I walked through Beijing, I realized I was not just looking at palaces and monuments. I was glimpsing a culture’s heart cry—a longing for eternity, for peace, for life beyond death.
And that longing, I am convinced, is the same one God has planted in every nation. The Chinese emperor’s sacrifices, the dragon imagery, the architectural pursuit of harmony—all of it is humanity’s restless search for what only Christ can provide.
In Christ, the search ends. The emperor longed for longevity, but Christ offers eternal life. The people sacrificed for blessings, but Christ gave Himself once for all. The dragon deceives, but Christ has conquered.
So as I left Beijing, I carried with me not just memories of a great city, but a renewed conviction: the gospel is for all peoples. God’s fingerprints are everywhere, pointing us to Jesus. And one day, from east and west, from north and south, the redeemed will gather at His table (Luke 13:29).
Until that day, we proclaim Christ—not only in New York City, but to the ends of the earth.
The root cause of sin is the failure to fear and honor God
Romans 3 says people are spewing out venom. The speech, the wickedness, thoughts and everything, there is no Fear of God. NIV study commentary brilliantly says that the root cause of sin and evils in this world is there’s “No Fear of God.” That’s it. No Fear. 3:18 This citation from Ps. 36:1 identifies the root cause of sin as the failure to fear and honor God. Any society that commonly assumes that God will not discipline sin in this life or judge it in the next will have no fear of God and will therefore give itself increasingly to evil. I’ll call this as the holy fear and holy honor of God. This is not fear as in terms of being frightful or being punished, although it is also part of it, but this includes having the reverence and awe of who God is. It is that sense of the awesomeness of God so captured the imagination of us that we look to him, we depend on him, we adore him, we worship him and all these are becoming very intrinsic part of us. So that matter of fearing God is very much in the positive and the negative sense. In the negative sense its the fear of being disciplined and punished for committing sin in this life, which is a good thing in itself, because it refines our character and shapes us according to the holiness of God. There is nothing better to be molded and shaped by the creator of the universe and indeed its an honor.
If God doesn’t mold you and shape you while you commit sin, that means he doesn’t care for you.
So when he does that that, it means that he cares for you and just like an earthly father will always discipline his children especially in the young age when they are over the board or breaking family or moral laws and regulations.
Romans 3:10–18 (ESV) 10 as it is written: “None is righteous, no, not one; 11 no one understands; no one seeks for God. 12 All have turned aside; together they have become worthless; no one does good, not even one.” 13 “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.” 14 “Their mouth is full of curses and bitterness.” 15 “Their feet are swift to shed blood; 16 in their paths are ruin and misery, 17 and the way of peace they have not known.” 18 “There is no fear of God before their eyes.”
And the reason for no fear of God is really that there is an assumption that God will not discipline our sin or judging us in the next life.
And that is the lie of the devil. Just because we don’t see God tangibly, physically in this world, a lot of people choose not to be bothered about the holiness of God and who he is. And in that why there’s a diminishing sense of the fear of God in people’s lives because of that. And the consequences of No Fear of God in any one’s life is facing the judgment of God which means eventually we’ll be Hellfire bound. 10 as it is written: “None is righteous, no, not one; 11 no one understands; no one seeks for God. 12 All have turned aside; together they have become worthless; no one does good, not even one.” And anyone being naive thinking that there is some goodness in themselves and being presumptuous that “I’m good enough for God” is completely ignorant and even obnoxious. The scripture is very clear on this that in verse 10, it says none is righteous, no, not one period not a single one, and not even any perceived goodness of any person who even may be doing good deeds and helping the poor, feeding the hungry, being a responsible husband and wife.
The underlying reason is no one understands, verse 11, and no one seeks for God
We must remember that there is a huge difference between doing good but not acknowledging God, not seeking God, and doing good because of seeking and knowing and understanding God.
The former is doing for yourself, or even because of yourself, because of your perception of your inborn image of God, but failing to acknowledge and to worship the God who puts that DNA or image of God inside you. The world will spin around and go around thinking what is next unless we come to grip with the reality of who we are on earth and therefore seeking God. John Calvin famously said unless we know who God is, we would never know who we are. That’s a huge statement and there has to be reckoned with. In fact there’s a lot of guys who changed the world like Augustine, Martin Luther etcetera are the people who are pounding the floor and with huge effort and tears and anguish seeking who God is, because they’re so confused, so lost in their own lives, and by coming to God and coming to connection and the revelation of God, they were completely liberated and in fact empowered to embark on the journey to change the world.
And for that to happen, we need the revelation from God
nd for that to happen we need the revelation of God.
In fact Martin Luther was transformed and saved because Romans chapter 3 verse seven that says the righteousness manifested by God apart from the law, As opposed to the self achieved righteousness which exhausted him and which devastated him. Romans 1:17 17 For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last,[e] just as it is written: “The righteous will live by faith.”
So folks there’s no way we can live a life that will bring us to eternal bliss with God until we receive the revelation and for that to happen, we must seek God we must therefore understand the word of God.
Spiritual gift is a decisively important subject among churches today because it is an endowment from the Lord for us. The topic is definitively needed in our church ministry personal ministry, evangelism etcetera and a lot of it has to deal with edification, building up one another. And to miss that it’s such a shame. And that’s why today we want to make it very clear so that we can all be encouraged to pursue spiritual gift that God has given to us for the tasks of the ministry of the gospel.
1 Corinthians 14:1 (ESV)
14 Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy.
Paul wrote to eagerly desire the spiritual gifts first Cor 14 especially the gift of prophecy. As I wrote earlier in my podcast, the absolute majority of churches today remain very silent about spiritual gift, tacitly in essence do not endorse spiritual gifts. Which is a sad news. That’s right and the reason is most pastors do not believe in the continuation of spiritual gifts as in a lot of the reformed churches, they are neutral about it but they don’t know what to do with them because it is controversial especially prophecy and tongues. And the other reason of course, they themselves do not possess those gifts. In the Pentecostal charismatic churches however they do exercise healing and prophecy to some extent, but a lot more should be taught with good grounding theology.
Jack Deere wrote, “Some fear that because the Holy Spirit gives gifts just as he wills, it is useless to pray for gifts. But this is both a misunderstanding of God’s sovereignty as well as a misunderstanding of the scriptures. God is sovereign. He does everything just as he wills [see Ephesians 1:11]. But this does not mean that our actions have no effect on God. We can grieve God (Eph 4: 30 ) and we can delight God (Psalm147: 11).” [1]
11 In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will
Psalm 147:10–11 (ESV)
10 His delight is not in the strength of the horse,
nor his pleasure in the legs of a man,
11 but the Lord takes pleasure in those who fear him,
in those who hope in his steadfast love.
The Lord takes pleasure in those who fear him and those who hope in his steadfast love. You see God responds to those who put they have faith and hope in him and fear him. If you are passive and do nothing about reaching out to God, he is not going to respond. He responds and he likes, did you see that, he delights or takes pleasure in those who actively seek him, fear him and hope in his unfailing love.
James also wrote, you do not have because you do not ask God, James 4:2. Jack Deere writes, “Ultimately, the reconciliation of divine sovereignty and effective human prayers is a mystery. The scripture teaches both. So, pray for the gifts you want, because your prayers may affect the Holy Spirit’s desire to give you gifts.” [2]
Jack Deere is absolutely right as he writes, “The Holy Spirit give gifts “just as he determines” also encourages readers to pray for new spiritual gifts for themselves. If someone speaks in tongues, he or she should pray for interpretation first Corinthians 14:13, which is also a spiritual gift, see 1 Cor 12:10. God is answering prayers today for spiritual gifts. If you want to give the prophecy, pray for it.”
That’s why the sovereignty of God and our prayers is a mysterious combo that we should leave his sovereignty to God, and what we need to do now is to ask and use them and not being passive about it.
[1] Jack Deere, The Beginner’s Guide to the gift of Prophecy, (Grand Rapids, MN: Chosen Books, 2002), p 33
The promises of getting wisdom, instruction, understanding and insight and to receive instruction, in righteousness, justice, and equity, and to give prudence to the simple, and to receive knowledge and discretion as promised in the book of proverbs chapter one verse one to v6, depends totally on v 7 the fear of the Lord.
Proverbs 1:1–7 (ESV) 1 The proverbs of Solomon, son of David, king of Israel: 2 To know wisdom and instruction, to understand words of insight, 3 to receive instruction in wise dealing, in righteousness, justice, and equity; 4 to give prudence to the simple, knowledge and discretion to the youth— 5 Let the wise hear and increase in learning, and the one who understands obtain guidance, 6 to understand a proverb and a saying, the words of the wise and their riddles. 7 The fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction.
What’s the Fear of the Lord? And how to get it?
It’s a disposition cultivated in relationship with God
It is a disposition cultivated in relationship with God. It entails the humility to accept the book’s teaching out of the conviction that God upholds it, rewarding the faithful with life and punishing the unfaithful with death. [1]
Disposition : the predominant or prevailing tendency of one’s spirits; natural mental and emotional outlook or mood; characteristic attitude.
Dictionry.com: a natural tendency to do something, or to have or develop something:
It’s a natural disposition or tendency y of a person through cultivation of relationship with the Lord. That natural disposition or tendency with God doesn’t come easy call my definitely is not an intellectual assent or understanding but it really is an experiential personal walk with God in this relationship based on the understanding of the word of God. It is being refined by tough experiences of down and cry to God for help and how he is lifted up by God in the process. It is through this thick thin and thick experience with God that one becomes stronger in faith with God and emerging and cultivating that sense of fear of God. This should really develop like God centered presence in his life and thinking and philosophy.
2 To know wisdom and instruction, to understand words of insight, 3 to receive instruction in wise dealing, in righteousness, justice, and equity; 4 to give prudence to the simple, knowledge and discretion to the youth— 5 Let the wise hear and increase in learning,
Looking at all these wonderful human attributes and abilities like wisdom, instruction, wise dealing, insight, righteousness, justice, equity, prudence discretion: we definitely need the fear of the Lord as foundation premise that must be there before we can get any of this. So what is the correlation between the fear of the Lord and all these wonderful virtuous attributes and abilities for us? This is precisely the difference between Christianity and all other religions, because all religions centered on the ethics or morality morals that need to be followed and complied with, while Christianity focuses on the God man Jesus Christ. Jesus said, “I am the way the truth and the life”, Jesus never told us to follow the commands he gives you; they are the way to God the Father and me. Jesus said I am the way the truth and the life.
So it is the same thing here we need to cultivate the relationship with God and to gain that fear of the Lord there’s ultimately so vital for us to even develop wisdom call my discretion, wise dealings, prudence, righteousness, justice and equity. It’s because it is impossible to gain any of this without the fear of God our Lord.
That cultivating requires time and submission, and a strong desire and thirst for the Lord. Remember David writes:
Psalm 42:1–3 (ESV) 1 As a deer pants for flowing streams, so pants my soul for you, O God. 2 My soul thirsts for God,for the living God. When shall I come and appear before God? 3 My tears have been my food day and night, while they say to me all the day long “Where is your God?”
How did David cultivate such thirst and pants for God? Because he was so destitute going thru some real hard times, he was driven to the Lord. As a deer pants for water, so my soul pants for the Lord. What a beautiful intimate and fantastic language right here! This is a man who longs for the Lord, and not just wanting to be blessed by the Lord. He wants God’s deliverance, but above all, he wants the Lord himself. The Lord is the source of all blessings and love.
That’s how you develop your fear of the Lord.
Fear of the Lord is the conviction that God rewards the faithful with life and punishes the unfaithful with death
It entails the humility to accept the book’s teaching out of the conviction thatGod upholds it, rewarding the faithful with life and punishing the unfaithful with death. It also is an attitude that shapes one’s worldview and serves as the seedbed in which wisdom might be cultivated.[2]
The conviction that God rewards the faithful with life and punishes the unfaithful with death it’s a tremendously important conviction that comes from the Bible and that is the premise for the fear of the Lord. God rewards the faithful with life, that life there is the life on earth now and the eternal life to come. So that is the promise of God that if we are faithful to him and his word, living in obedience to the commandments of the word of God in Christ Jesus like Jesus said in Matthew 28:18-20, we will be rewarded with the life of abundance.
Jesus said in Matthew 28: 20 “To teach them to obey everything I’ve taught you” is tremendously important and that is coming from the fear of the Lord in the positive sense because you are so awed by him. Jesus also said I’ve come to give you life, life of abundance. I think the biggest problem is in the process of journey in this world many times we still struggle as being faithful with Jesus’ commands and the word of God, many feel like being lost and that’s when the cultural forces and the satanic forces of temptations and insinuations all coming to attack us spiritually. Many Christians are therefore shaken up and that’s why Hebrews 11 says our life journey is a journey of faith. In a sense our Christian walk with God is so multifaceted that it is hard to pin it down, but it all has to be anchored on the Lord Jesus Christ our God.
The second part of the conviction is punishing the unfaithful with death, that death is not only the physical spiritual death on earth now, but also the eternal death coming up and that is going to be very ugly and devastatingly frightful because it will be hell eternal fire. It is something most Christians do not even want to talk about because it’s almost like too discouraging, and also non-Christians definitely do not want to hear that. But the fear of the Lord must also be balanced by the conviction that the unfaithful will be punished with death the eternal death. Facing the eternal judgment of God is not something to be glance over but it’s something to be wrestled with and to birth that eternal conviction in Christ because he’s the only one who can deliver us from such peril.
Therefore we must have this two in balance in producing the conviction of this two that will give us the healthy balanced fear of the Lord.
[1] D. A. Carson, Ed., NIV Biblical Theology Study Bible, (Grand Rapids, MI: Zondervan, 2018), 1060.
[2] D. A. Carson, Ed., NIV Biblical Theology Study Bible, (Grand Rapids, MI: Zondervan, 2018), 1060.
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