III. Jesus Explains Through the Apostles

In the chapter one of this book we covered what Jesus taught in the Gospels about the kingdom of God, repentance, belief or faith, being born again, discipleship, etc. Let us now look at what the rest of the New Testament teaches on these subjects. Jesus used His twelve Apostles to record His word (John 17), so we can have confidence in their writings.

Earlier we wrote about John's statement that Christ brought "grace and truth" (John 1:14, 17) and about our receiving "grace for grace" (v. 16). Let us take a closer look at grace.

Grace is defined as "the divine influence upon the heart, and its reflections in the life" (Strong's Exhaustive Concordance of the Bible). The dictionary definition reflects the biblical concept of grace: "unmerited divine assistance given man for his regeneration or sanctification" (Webster's Ninth New Collegiate Dictionary). It is "unmerited favor," yet it is more. Grace regenerates the sinner into a saint.

Salvation is made available to us through the grace of God, which is appropriated through faith. Paul wrote that we are "justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood" (Rom. 3:24; cf. 3:26; 4:16, 24-25; 5:2; Eph. 2:8). The Mosaic Law did not justify, "Therefore it is of faith, that it might be by grace" that we are justified (Rom. 4:16).

After Paul discussed justification by faith and grace in the book of Romans, he emphasized the effect grace has on believers. He did this when he answered the question, "Shall we continue in sin, that grace may abound? (Rom. 6:1)" His answer was "God forbid. How shall we, that are dead to sin, live any longer therein? (v. 2)" He explained that "we are buried with him [Christ] by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life" (v. 4). He then went on to explain that "our old man [self] is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin" (v. 6). Because of this, sin is not to reign in the Christian, "for sin shall not have dominion over you: for ye are not under the law, but under grace" (v. 14). Chapter 6 of Romans clearly shows that grace is powerful enough to produce new life in Christians so that instead of living in sin they will want to walk in newness of life.

Grace will produce change in a person, and if there has been no change, the grace of God has not come upon him. As Paul wrote, "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not because of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them" (Eph. 2:8-10). The evidence of grace is a changed heart that brings forth good works. We see this aspect of grace stressed in Paul's letter to Titus: "For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works" (Titus 2:11-14; see also 3:4-8).

Several Scriptures exemplify how grace produces changes in believers. Let us review some of these here.

Paul's life is an impressive example of grace at work. He persecuted the disciples but was turned to a new way by grace (Acts 9). Years later he wrote about this grace. It was Jesus Christ our Lord from "whom we have received grace and apostleship, for obedience to the faith among all nations" (Rom. 1:5). He wrote to the Corinthians that he came to them "in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God" (II Cor. 1:12). It was "according to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation" to he built up this church (I Cor. 3:10). He had persecuted the church, "but by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I labored more abundantly than they all" (15:10). To the Ephesians Paul explained that he was made a minister of the gospel "according to the gift of the grace of God given unto me by the effectual working of his power" (Eph. 3:7). Grace was the force that made persecutor Saul into Paul an apostle and a servant of the Lord. It was God's grace that produced the holiness in his life that they observed.

There are many examples of the operation of grace upon large groups of people. At Antioch the gospel was preached to the Gentiles, and "a great number believed, and turned unto the Lord" (Acts 15:9). When the church at Jerusalem heard this, they sent Barnabas to investigate what had happened. And "when he came, and had seen the grace of God," he knew that God was at work among them (v. 23).

At the Jerusalem conference, which was called to decide how Gentile Christians relate to the law, Peter stated how the Holy Spirit was "purifying their [the Gentile's] hearts by faith" (Acts 15:9). Following this statement, Peter said, "We believe that through the grace of the Lord Jesus we shall be saved, even as they" (v. 11). Thus we see that cleansing and grace are closely connected.

At Ephesus, Paul closed his speech to a group of elders by commending them "to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified" (Acts 20:32). These leaders were not to remain stagnant. Grace is able to build men up and sanctify them. The term sanctify means "to be made holy," and this is accomplished by the influence of the Holy Spirit upon the person (Rom. 15:16; II Thess. 2:13; I Pet. 1:2). Sanctification is the goal of the redemption brought by Jesus Christ (John 17:17, 19; I Cor. 1:2, 30; 6:11; Eph. 5:26-27; cf. 4:23-24; I Thess. 4:3; 5:23; Heb. 2:11; 10:10; Jude 1). Redemption frees us from sin and brings about a life of holiness (Rom. 6:19, 22; II Cor. 7:1; Eph. 1:4; I Thess. 3:11, 4:7; Heb. 12:10; 12:14; I Pet. 1:15, 16).

To the Corinthian Christians, Paul wrote that he was thankful for "the grace of God which is given you by Christ Jesus," so that they would be enriched. (I Cor. 1:4). These Gentiles came from a heathen background, and by grace they had new enriched lives as saints. Yes, the Corinthian Church had its problems, but the Corinthian believers were to solve them and continue to grow. They were to "be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you . . . The grace of the Lord Jesus Christ, and the love of God, and communion of the Holy Ghost, be with you all" (II Cor. 13:11-14).

After the Fall, man was not left in a hopeless and sinful condition. Through the love of God, Jesus gave His life and was raised to bring justification by grace to all. Jesus told Paul that he would be sent to the Gentiles "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me" (Acts 26:18). Paul was given grace to accomplish his mission. Today we can receive the same grace in our lives, and also receive forgiveness and be sanctified so that we can walk in newness of life as disciples of Jesus Christ.

Earlier we showed that Jesus taught repentance (Matt. 4:17) and that "repentance and remission of sins should be preached in his name among all nations" (Luke 24:47). We will now show that repentance was a part of the apostles' teaching, and what it involves.

The Greek word translated "repent" involves a change of mind and turning away from sin. It involves a change of mind about Jesus Christ and about obeying His and God's commandments. It involves a renunciation of sin and turning away from it, and turning toward God and living a life in obedience to His will.

Emphasis on repentance is found throughout the New Testament; it was preached by the apostles and other church leaders. After Peter preached his first sermon, his hearers "were pricked in their heart" and asked, "What shall we do?" (Acts 2:37). He answered "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins" (v. 38). In his second sermon he preached, "Repent ye therefore, and be converted, that your sins may be blotted out" (3:19). Some Bibles translate this as "Repent therefore, and turn again." Later, when he described what Jesus' death meant, Peter said, "Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins" (5:31). When Simon offered money to Peter to buy the gifts of God that marked the Apostolic Age, Peter told him, "Thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I preceive that thou art in the gall of bitterness, and in the bond of iniquity" (8:21-23). Peter saw in Simon bitterness and iniquity, and therefore he needed a changed of heart and actions, that is, to repent.

Repentance was not meant only for Israel: "God also to the Gentiles granted repentance unto life" (Acts 11:18). Paul told the men at Athens that God "now commandeth all men every where to repent" (17:30). Paul testified to the Ephesian church leaders about "repentance toward God, and faith toward our Lord Jesus Christ" (20:21). Repentance and faith were important parts of the Gospel message. Later when he told King Agrippa about the Gentiles, Paul said, "They should repent and turn to God, and do works meet for repentance" (26:20). Here Paul emphasized that repentance involves turning to God and changing behavior, that is, to do the works that spring from it.

In Romans Paul wrote that man should not count on God's kindness, forbearance, and patience alone to escape the consequence of sin. Sinners will not escape the judgement of God unless they repent. Men should realize that, as Paul wrote, "the goodness of God leadeth thee to repentance" (Rom. 2:4). No one needs to fear judgment because God through His goodness is willing to grant repentance; only failure to repent will lead to condemnation.

When one sees what the holiness of God demands, and His kindness, and recognizes his own sinfulness, he should be grieved. This grief should produce the results that occurred in the Corinthian Church. They "sorrowed to repentance. . . . For godly sorrow worketh repentance to salvation" (II Cor. 7:10-11).

Peter wrote about the judgment we all face, stating, "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering [patient] to us-ward, not willing that any should perish, but that all should come to repentance" (II Pet. 3:9). The Lord's desire is that none should perish; therefore He is patient and gracious so that we can repent.

Repentance involves, as noted, a radical change of mind and heart. God's grace works repentance and will bring about a "new birth." We have seen earlier that Jesus said, "Except a man be born again, he cannot see the kingdom of God" (John 3:3). Explaining how one could be born again, Jesus stated, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit" (vv. 5-6).

John wrote twice in his first epistle about being "born of God." He wrote, "Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God" (I John 3:9-10). Then near the end of the book he wrote, "We know that whosoever is born of God sinneth not: but he that is begotten of God keepeth himself, and that wicked one toucheth him not" (I John 5:18). If one is "born of God," he does not make a practice of disobeying his God. This does not mean that Christians cannot occasionally stumble, but when this happens, "if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1:9). God is always merciful and gracious toward His children, and when we sin He will forgive and cleanse us if we confess our sins.

Paul's writings help us to understand the new birth. He wrote that those "after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace" (Rom. 8:5-6). Things of the flesh come from our inherited sinful nature. Later Paul stated, "Ye are not in the flesh, but in the Spirit, if be that the Spirit of God dwells in you" and "if ye through the Spirit do mortify the deeds of the body, ye shall live" (Rom. 8:9, 13). To "mortify" causes life to cease, to put a stop to something, to exterminate. The Christian does not walk as he once did. The Spirit brings a new life that is expressed in mind and deeds.

We can see how Paul expressed these same things to others. To the Corinthians he wrote, "If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new" (II Cor. 5:17). To the Ephesians he wrote that the Christian is a "new man, which after God is created in righteousness and true holiness" (Eph. 4:24). Thus the new man is restored to the position he had before the Fall, and is righteous and holy.

In Paul's letter to Titus, he emphasizes grace and the new birth. He wrote that God's grace "bringeth salvation . . . Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; . . . our Saviour Jesus Christ; Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works" (2:11, 12, 14). Grace teaches us to put aside ungodliness and worldly lust. Grace is a central part of Christ's redeeming mission. His very purpose was to redeem man from sin and purify a people zealous for good words. Paul then admonished "to be ready to every good work, To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another" (3:1-3). The new life in Christ through His reforming grace stands in sharp contrast to the old life in sin.

Why the change? Paul wrote, "After that the kindness and love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed [poured out]on us abundantly through Jesus Christ our Savior, That being justified by his grace, we should be made heirs according to the hope of eternal life" (Titus 3:4-7). The change was due to God's kindness, love, and mercy being active as the Father, Son, and Holy Spirit brought them about. This involved regeneration, a translation of the Greek term paliggenesias. This term is a compound of words of palin, meaning again, and genesis, meaning birth. Thus it means again-birth, or new birth. This is the spiritual and moral renewal of the person. It comes about by the Holy Spirit being "shed" (poured out) on us through Jesus Christ. The Holy Spirit is the agent that regenerates and renews the old ungodly life to a godly life.

Peter wrote, "ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever" (I Pet. 1:22, 23). He then wrote about a change: "laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, As newborn babes, desire the sincere milk of the word, that ye may grow thereby" (2:1, 2). Although Christians undergoes a radical new birth, as newborn babes they still need to grow in Christ.

Repentance and the new birth results in discipleship. As mentioned earlier, a disciple is a learner, pupil, follower, apprentice, adherent, etc. Disciples are to be totally surrendered to Jesus teachings, and to follow the way of life He wants them to live. As we have seen, Jesus often taught His disciples and followers throughout the Gospels. In the Gospels the word disciple(s) is used over 220 times and in Acts the term is used some thirty times, showing this term was used frequently throughout the Church.

It is interesting that disciple, or any form of the Greek word mathetes, is not used in the rest of the New Testament. We are not sure why. In ordinary Greek usage mathetes is used for pupils who are in direct contact with their teacher. It has direct reference therefore to the status of Christ's followers while He was on earth. In another sense, we who have not known Christ in the flesh are His pupils too, but in Greek usage it would be strange to call us "disciples" unless we widen its usage somewhat. Nevertheless, Acts does widen the usage of the term in accordance with the Hebrew talmid, which is pupil, follower, one faithful to a tradition. A talmid chachamim is a pupil of the wise, i.e., someone faithful to the tradition handed to him.

Our concept of discipleship is derived from Scripture but not based exclusively on the Bible's use of the word; if it is, it is based on a limited number of texts in Acts. But it sums up beautifully what a Christian is, and in that sense we can use it as part of our modern terminology.

It need not be a surprise that disciple is not used in the letters because they are addressed to Christians as those "called to be saints" (Rom. 1:7; I Cor. 1:2; cf. Eph. 1:1; 2:19; 4:12). This term is used over 60 times in the epistles. It is used once in the Gospels to speak of those Old Covenant "saints" that came forth from the grave when Christ died (Matt. 27:52). Along with saints, the terms believer and church are also used. In these words, the abstract meaning of disciple, pupil, is filled in with terms that refer to our status before God and our mission in this world. Discipleship is the word that comprises all of these into one (theological, not biblical) term. It also refers more directly to how people outside the Church might call us: followers of Christ, His disciples. That is the basis for the usage in Acts. An ordinary word in first century religious language is used to describe many particular elements of Jesus Christ, who is the Teacher (suffering with Him, etc.). We have the right to use it in a non-biblical sense as a key word to express what being faithful is all about.

Perhaps too there is another reason the term was not used. The churches the Epistles were written to probably knew the four Gospel's teachings, and from them they knew of Jesus' extensive teachings concerning discipleship. Therefore, it appears the writers did not use the term because they did not go over the same material again.

Although the word "disciple" is not used in the Epistles, the concept is firmly present. The term "follow" and its variations, as well as walk, are used frequently in the Epistles. Paul writes indirectly of following Christ: "Be ye followers of me, even as I also am of Christ" (I Cor. 11:1); "my ways which be in Christ, as I teach every where in every church" (I Cor 4:17); "Be ye therefore followers of God . . . walk in love, as Christ also hath loved us"(Eph. 5:1, 2); "ye have therefore received Christ Jesus the Lord, so walk ye in him" (Col. 2:6); "exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God" (I Thess. 4:1).

Peter writes more directly: "Christ also suffered for us, leaving us an example, that ye should follow his steps" (I Pet. 2:21). John writes, "he [that] abideth in him ought himself also so to walk, even as he [Christ] walked" (I John 2:6).

Paul writes, "Let this mind be in you, which was also in Christ Jesus" (Phil. 2:5); "Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness" (I Thess. 5:5). The concept of following is also expressed by walking: "Now are ye light in the Lord: walk as children of light" (Eph. 5:8).

The teaching aspect of discipleship is emphasized. Paul writes about "teaching every man in all wisdom; that we may present every man perfect in Christ Jesus" (Col. 1:28); "the grace of God . . . appeared to all men, Teaching us" (Titus 2:11, 12). He also exhorts to let the "word of Christ dwell in you richly in all wisdom" (Col. 3:18), which would make them disciples.

Paul wrote, "Put ye on the Lord Jesus Christ" (Rom. 13:14). He also wrote about pleasing your neighbor and being likeminded "according to Christ Jesus: That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ" (Rom 15:5, 6). Paul drew from his own experience: "I am crucified with Christ . . . Christ liveth in me" (Gal. 2:20).

There are many allusions to discipleship in the Epistles. There are also many Scriptures that make reference to the lordship of Jesus Christ and about our lives being in Christ; these involve the concept of discipleship.

Discipleship means coming under the lordship of Jesus Christ. Today the use of the term "Lord" is common and popular, but Jesus points out some aspects of it in the Sermon on the Mount that are little understood. "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my father which is in heaven." He will tell some who claimed to do many things in His name, "I never knew you: depart from me, ye that work iniquity" (Matt. 7:21-23).

Jesus asked a question that needs to be answered by many today. "Why call me, Lord, Lord, and do not the things which I say?" (Luke 6:46). Following this question, He told a parable concerning the importance of keeping God's Word. Jesus stated, "Whosoever cometh to me, and heareth my sayings, and doeth them . . . is like a man which built an house, and digged deep, and laid the foundation on a rock." When the floods came, his house stood. But "he that heareth, and doeth them not, is like a man that without a foundation built an house upon the earth." When the stream broke against it, it immediately fell (Luke 6:47-49; cf. Matt. 7:24-27). There is no way to answer Jesus' question about not following His teachings. Those who follow what Jesus taught have a firm foundation and assurance of eternal life.

John the Baptist preached, "Prepare ye the way of the Lord, make his paths straight" (John 3:3). Jesus applied the term to Himself: "It is written again, Thou shalt not tempt the Lord thy God" (Matt. 4:7; cf. 12:8; 21:3). The disciples used the term as another name for Jesus (Matt. 8:25; 14:28, 30; 16:22; 17:4; 18:21; et. al.).

Repentance, faith, the new birth, and discipleship are all necessary conditions for salvation. It would be wrong to believe that only one of these conditions was necessary for eternal life. All these are necessary conditions, and they are interrelated. The fact that these are interrelated is obvious. The sinner must repent in order to believe. Yet he must have some faith in order to repent; otherwise he could not. Repentance means he has changed from his rebellion against God. This change in mind and spirit involves being born again. Being born again, the Christian will become a disciple of Jesus Christ. Although repentance, faith, the new birth and discipleship are distinctive concepts, they work together to bring about salvation. They cannot be separated into a series of steps. They are not four steps to be taken one at a time; in various degrees, they all occur simultaneously.

But today many believe the only necessary condition for salvation is an intellectual assent of faith in Jesus. They misinterpret Paul's statement, "For by grace are ye saved through faith" (Eph. 2:8; cf. Rom. 3:28). They elevate this statement above all others and believe there is no need of repentance, the rebirth, or discipleship. Salvation is by faith alone, they say. But salvation is by grace alone. It is by God's grace that we repent, believe Christ, are born again, and become disciples of Christ.

Those who misunderstand Paul's writings on "justification by faith" fail to consider the struggle the early church had over keeping the Mosaic Law. Jesus explained that "the law and the prophets were until John: since that time the kingdom of God is preached" (Luke 16:16). The Law has served its purpose and was fulfilled, as He taught in the Sermon on the Mount (Matt. 5:17-18). The good news of the kingdom of God replaces it. John also notes this change and makes a sharp distinction between the two: "For the law was given through Moses; grace and truth were realized through Jesus Christ" (John 1:17 NASV).

Paul explained the purpose of the law and grace in Romans. The law established a standard of holiness no man could keep so that "all the world may become guilty before God. Therefore by deeds of the law there shall no flesh be justified" (Rom. 3:19, 20). The law brought knowledge of sin and not justification. But man can now be "justified freely by his grace through the redemption that is in Christ Jesus" (v. 24; see 3:9-31).

Many of the New Testament epistles were written to show that it was not necessary for Christians to keep the Mosaic Law to be saved. We must keep this in mind today when studying these books. The emphasis in Romans, Galatians, and Hebrews on justification by faith is concerned with the relation of the Old Covenant to the New Covenant (Rom. 3:21; 9:30-32; Gal. 3:10-14, 23-24; Heb. 8:13; 9:15; 10:1; Acts 13:38-39). This emphases on faith does not mean that repentance, the new birth, and discipleship are not required. Often when these books speak of faith, these other teachings are considered an aspect of faith or necessary results of faith.

If the reader has any doubt that the Christian is not to sin, he should study Romans 6. This book written about "justification by faith" has some of the strongest teachings that the Christian is to "walk in newness of life" and not have any part of sin. And he should also study Paul's epistle to the Ephesians and see that there is a place for good works because Christians "are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them" (Eph. 2:10).

The redemption brought by Jesus Christ is available to all who will believe, repent, obey, and follow Him as disciples. These are all important and necessary for eternal life. No person should think that faith alone will suffice. Faith alone will not nullify Jesus' teachings on repentance, the new birth, and discipleship.

Jesus said, "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light" (Matt. 11:28-30). This promise still stands today. Searchers will find that repentance, the new birth, and discipleship are all made possible because of God's grace. All should remember too that "many are called, but few are chosen" (Matt. 22:14). Many fail to "enter . . . in at the straight gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat. Because straight is the gate and narrow is the way, which leadeth unto life, and few there be that find it" (Matt. 7:13-14, cf. Luke 13:23-24). God is ready to justify (to declare the sinner righteous before God) all who will come to Jesus by His grace.

This booklet has attempted to show how God's grace has made redemption possible through His Son Jesus Christ. The reader is encouraged to turn to the Bible and search its passages to understand its message on redemption and God's will for your life.

The reader may wish to start a Bible study program by reading first the Gospels, especially Matthew and John. We should constantly read and study the Bible. To learn about God and His plan for us, we need to read, read, and read the Scriptures. Only then can we see for ourselves what Scripture teaches.

One who studies the Word sincerely and prayerfully in humility will find truth there. And we will find God's call to holy living.

This booklet is by Leland M. Haines, Northville, Michigan. Copyright by Biblical Viewpoints Publications, 1999.

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 For more on this subject, read Redemption Realized Through Christ by Leland M. Haines, available from Biblical Viewpoints.

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