Boyce Blog

Dan DeWitt, Dean of Boyce College, delivers a message at Dorm Meeting on 1 Corinthians 13.  Dorm Meeting is held each Monday night from 9:30-10:30pm in Heritage Hall on the campus of Boyce College.

The Means of the Kingdom: The Preaching of the Gospel of the Kingdom

The primary means by which God advances the kingdom of Christ is Spirit-empowered preaching. The Puritan preacher, Cotton Mather, said that the great purpose of preaching is to “restore the throne and dominion of God in the souls of men.”

The New Testament makes it clear that the preacher heralds the gospel of the kingdom (e.g., Mt 3:2; 4:7; 9:35; Lk 8:1; 9:2).

The gospel of the kingdom is this: there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for sinners (1 Tim 2:5-6). This is the message for which Paul says he was appointed a preacher (1 Tim 2:7). Paul, elsewhere, summarizes the message this way: that the Savior Christ Jesus abolished death and brought life and immortality to light through the gospel (2 Tim 1:10). Again, Paul adds that it is for this proclaimed message he was appointed a preacher (2 Tim 1:11).

Unlike many sermons today that are preached in the “imperative mode” (commands), the message of the kingdom is primarily in the “indicative mode.” And that great declaration can be summarized by the announcement that the kingdom has arrived because Christ Jesus, who conquered sin, death and the devil through his cross and resurrection now reigns and rules.

Preaching must focus on the announcement of God’s victory in Jesus Christ through his cross and resurrection (the indicative). This is nothing less than the gospel of the kingdom. Yet, at the same time, preaching must demand a response. Sinners do not enter this kingdom without coming on God’s terms – and those terms are repentance and faith. This is seen with the apostle Paul, who went about “proclaiming the kingdom” (Acts 20:25). Yet, preaching of the kingdom requires a human response. Hence, Paul’s “testifying … of repentance toward God and of faith in our Lord Jesus Christ” (20:21).

Paul’s model of preaching the kingdom and the terms of the kingdom leads us to the final section of this chapter. In this section, we look at some of the final words we ever hear from the apostle – and, not surprisingly, it’s a call to his preacher protégé, Timothy, to preach. What we see is that the message is consistent elsewhere in the New Testament. Indeed, the passage ties our entire discussion together.

2 Timothy 4:1-2 

In 2 Timothy, the apostle gives to Timothy some last words before the apostle’s subsequent martyrdom. In chapter 3, Paul warns Timothy that in the “last days” times will be “difficult.”

He proceeds to list 18 items that characterize these times. The list begins and ends with words expressing misdirected love, suggesting that misdirected love is the fundamental problem with lost people. That is, people will be “lovers of self” and “lovers of pleasure rather than God.” All the vices that fall between these two characteristics are the fruit of this misdirected love. In 3:5, the apostle implies that he hasn’t been primarily referring to those outside the church, but those who have “the appearance of godliness, but denying its power” (3:5); that is, professing believers within the church.

Paul then applies that description to the particular case of false teachers in Timothy’s situation. He then reminds Timothy that gospel ministry in this context is costly and will lead to persecution (2 Tim 3:10-12). In fact, it will only get worse (2 Tim 3:13).

It is at this point, many church consultants in our culture would say, that Paul needs to be innovative with Timothy. Timothy needs to do something novel and relevant, or employ effective business and marketing practices in order to reach a culture that is increasingly secular.

But Paul understands that the situation is hopeless without God’s Word. It’s only this authority that can change lovers of self and pleasure to those who are lovers of God. Consequently, Paul lays out the strongest defense in all of Scripture for the sufficiency of Scripture in ministry. Because it is the very “God-breathed” Word from God, it is sufficient for salvation and sanctification. Hence, the Word is sufficient for preaching (2 Tim 4:1-2).

Paul’s encouragement to Timothy in 2 Timothy 4 is given in the presence of God and Christ, with distinct reference to Jesus’ return, kingdom and judgeship.

It is in the context of this hope that Paul exhorts Timothy to “preach the Word.” In light of the pending consummation of the kingdom, the minister is to “preach.” Furthermore, by placing this command first in verse 2, Paul makes it clear that this is the central mark of Christian ministry. This is seen also in the fact that this command to preach is amplified by the second imperative, “be ready in season and out of season,” and by the prepositional phrase, “with complete patience and teaching,” at the end of the verse.

This command is followed by four transformational objectives: reprove, rebuke, exhort and teach. In other words, the gospel of the kingdom demands a response. In light of Christ’s appearing, kingdom and impending judgment, sinners must come to him on his terms, and the preacher’s central responsibility is to set forth those terms.

Teaching concerns itself with “sound doctrine in accordance with the glorious gospel of the blessed God” (1 Tim 1:10-11). Accordingly, it is by the “teaching” of the realities of the triumph of the kingdom of Christ that the preacher is able to reprove, rebuke and exhort.

This brings us to the theme of our chapter: preaching that propagates. The American Heritage Dictionary defines “propagate” as “to cause to extend to a broader area or larger number, spread to make widely known; publicize.”

What do we extend and spread? It’s simple: the saving reign of Jesus Christ. As sinners are converted to Christ, his saving reign spreads, accomplishing the divine purpose to spread his reign “from sea to sea … to the ends of the earth” (Ps 72:8). Furthermore, as Jesus’ dominion is extended to the ends of the earth, the divine purpose of having the whole earth filled with God’s glory is achieved. This is God’s kingdom plan: to glorify himself by establishing his reign over all of creation through his Messiah.

This occurs in the present age as sinners are converted to Jesus and his rule. In so doing, God “qualifies” these converts (Col 1:12) to “share in the inheritance” of the LORD’s anointed, who through his victory is given the “ends of the earth” as his possession (Ps 2:1-8). Indeed, God delivers these converts “from the domain of darkness and transfers” them “to the kingdom of his beloved Son in whom” they “have redemption, the forgiveness of sins” (Col 1:13-14).

Conclusion

Earthly kings and kingdoms do not require, nor can they require, their subjects to love them. In my case, coach Wingo found it inconsequential whether we loved him or not. He merely demanded outward allegiance. But Christ’s kingdom is not of this world (John 18:36). This kingdom requires heartfelt fidelity, faithfulness and loyalty because Christ is our king by virtue of creation and his sufferings, death and resurrection on behalf of sinners. Indeed, Jesus “gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father” (Gal 1:4). Hence, he is worthy of all glory, honor, praise, thanksgiving and love.

The only message that will provoke that kind of heartfelt response is the message of the kingdom. As the preacher proclaims the gospel of the kingdom and the terms of that kingdom – repentance and faith – the saving reign of Christ is propagated.

________

I  had the privilege of playing football at the University of Alabama. It was an opportunity that I wouldn’t trade for anything. However, if anyone thinks that college football is all about the excitement that takes place on autumn afternoons, they are highly naïve. Most of a college football player’s time is spent in the drudgery of offseason workouts.

The Kingdom of Wingo

While at Alabama, my strength and conditioning coach was Rich Wingo, a former linebacker for Alabama and the Green Bay Packers. He is the toughest human being I have ever encountered, and I’m convinced that he must have played without a helmet. If you survived a Wingo offseason conditioning workout, it was a point of great satisfaction.

But Wingo also knew that, no matter how great a motivator he was, he needed incentives to encourage the players to push the limits of their endurance. So, in the spring of 1989, he told us that, at the end of winter workouts, he would hand out “Bama Pride” workout shirts to those who excelled in the offseason conditioning program.

To my delight, I was one of five players who earned the “Bama Pride” shirt. Possessing this shirt set you apart as a devoted and disciplined disciple of the Wingo kingdom.

But then came a day of reckoning. We were in a spring training scrimmage in our indoor practice facility. Then the fullback came out to block me and went for my knee. My knee hyperextended, putting me in extreme pain, so the trainers pulled me to the side and placed ice on my knee.

Five minutes into my injury, Wingo saw me. He said, “BP, get on the stationary bike and peddle at 1500 RPM’s.” I knew this was a good time to reason with him, so I said, “Coach Wingo, I just injured my knee and what you’re asking would be a challenge for two healthy legs.”

He looked at me and said, “BP, get off the bike.” “Ah,” I thought, “he does have a heart.” But at that moment, he started pushing the bike and told me to follow. He pushed it outside, where it was sleeting. He then looked at me and said, “Now maybe you can get it to 1500 RPM’s.” I decided that he needed to be reasoned with again. So I said, “Coach Wingo, if I can’t peddle this hard in 72 degrees, I will probably have a harder time peddling in 35 degrees.” He looked at me and said, “BP, lift up your arms.” As I did, he pulled that “Bama Pride” shirt off my back and said, “you don’t deserve this anymore.” At that point, I started peddling, because I didn’t know what else he might pull off.

Wingo’s method was effective. He knew how to motivate and push you beyond your perceived limits. We knew the terms of his kingdom, and we knew the consequences of not meeting those terms. But, in his kingdom, our inner attitude toward him was irrelevant. As long as we showed outward respect to him and met his terms and demands, love or hate toward him was utterly inconsequential.

That is, in a nutshell, the difference between human kingdoms and the kingdom of God. In the former, outward conformity, apparent submission and external allegiance and obedience are all that matters. But in God’s kingdom, why we do what we do is as important as what we do. This is what Paul means when he writes that, all that we do is to be done with “sincerity of heart, fearing the Lord,” and “heartily, as for the Lord” (Col 3:22-23).

It’s important, when we think about the kingdom, that we know what it is and how it erupts into the present age.

The Kingdom of God: God’s Reign over All of Creation Through the Messiah

Scripture begins with the announcement that God, as creator, is the sovereign king of the universe. In this sense, the entire universe is God’s kingdom, and he alone is to be worshipped and obeyed. Indeed, “The Lord has established his throne in the heavens, and his kingdom rules over all” (Ps 103:19). It is undeniable that the Lord reigns (Ps 93:1; 97:1; 99:1).

But if God’s kingdom is already universal and comprehensive, how do we make sense of Jesus’ prayer that God’s kingdom come (Lk 11:2)? Jesus is referring to something new – a need brought on by human sin, rebellion and death.

Before the fall, God created a world that he described as “very good.” Yet now, in light of a human revolt, God’s rule over creation is rejected by humankind. Consequently, we now stand under God’s sentence of condemnation, guilt and death (Gen 2:16-17; Rom 3:23; 6:23).

It’s at this juncture that the Old Testament makes a critical distinction between the sovereign reign of God over the entire creation and the coming of his saving reign, by which he makes all things right. This salvation plan becomes the theme of the Bible and of redemptive history. Israel’s hope becomes a messianic redeemer who will set creation right – to usher in the saving reign of God. This is the kingdom that Jesus tells us to pray for – a kingdom that will dispel all sin and rebellion and include a redeemed people who serve as his vice-regents over a new heaven and new earth.

In the Old Testament, this hope for a messianic redeemer is announced by the prophets. This redeemer, who is mysteriously both “Mighty God” and a descendent of David (Isa 9:6-7), will have “dominion from sea to sea and from the River to the ends of the earth” (Ps 72:8). To say it another way, God’s plan was to glorify himself by establishing his saving reign over all of creation through the agency of the Davidic Messiah.

The New Testament proclaims that, in Jesus Christ, the long-awaited kingdom has come and, with him, the deathblow to the rule of sin, death and the devil. In the cross, resurrection and ascension of Jesus Christ, this divine plan has been actualized and God’s saving reign has moved into the world to reconstitute, reconcile and renew a people and the cosmos. Because of Christ’s victory, the kingdom goal is accomplished. There is nothing that can or need be added. God in Christ has overcome the alienation that characterized fallen creation.

Yet not everyone recognizes or submits to the reign of Christ. This brings us to the means of the kingdom. The kingdom is brought about by God through Christ by the Holy Spirit. Yet, as the Bible makes clear, God employs human means.

“What man of you, having a hundred sheep, if he has lost one of them does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it?” Luke 15:4

A cross-cultural business researcher and professor will lead the new business management program at Boyce College, the undergraduate school of The Southern Baptist Theological Seminary.

Wisconsin native Scott Moodie will assume duties as the assistant professor of business management at Boyce in July 2014. Moodie is currently completing his PhD in management science at Spain’s ESADE School of Business, consistently listed as one of the best business schools in the world.

Moodie will be responsible for Boyce’s new degree offering in business administration, which is currently pending approval from The Southern Association of Colleges and Schools Commission on Colleges. The degree is designed to integrate business and missions, and will prepare students for three avenues: intercultural business, non-profit organization efforts and local church administration.

Owen Strachan will lead the Carl F.H. Henry Institute for Evangelical Engagement at The Southern Baptist Theological Seminary, President R. Albert Mohler Jr. announced last month.

“Owen Strachan is one of the finest young scholars and leaders serving the church today,” Mohler said. “He is also a veteran observer of the culture and a faithful theologian of the church. That is a powerful combination, and that explains why Owen Strachan is now the right leader for the Henry Institute. I look forward to seeing what Owen will do with this strategic platform and research center. Carl Henry would be very proud of this appointment.”

The Henry Institute, established in 1998, takes its name in honor of the life and work of Carl F. H. Henry, who is widely regarded as the most important 20th century evangelical theologian.

Christianity offers hope and adds intrinsic value to life, while atheism offers despair, according to Dan DeWitt in his new book, Jesus or Nothing. So Christians have a choice: either Jesus, or the belief that nothing matters. DeWitt explores these two premises in the book.

Popular hip-hop artist Flame created a new album, which released with the book earlier this year.

DeWitt, dean of Boyce College, the undergraduate school of The Southern Baptist Theological Seminary, wrote Jesus or Nothing as an explanation of the rationality of the theistic worldview. DeWitt discusses two premises in his book: “The first proposition is if atheism is true, there’s a loss of objective meaning and intrinsic worth,” he said in a recent interview.

Dr. Jim Orrick, Professor of Literature and Culture, delivers a message at Boyce  Chapel on Romans 6:1-4. Boyce Chapel is held three times each semester on the campus of Boyce College.

Dr. Denny Burk, Associate Professor of Biblical Studies and Ethics, delivers a message at Boyce  Chapel on 1 Thessalonians 4:3-8. Boyce Chapel  is held three times each semester on the campus of Boyce College.