preaching the gospel

Almost persuaded

Paul’s passionate testimony before Festus, King Agrippa, and his sister Bernice was probably the clearest presentation of the gospel he had ever made. Paul clearly outlined the steps he had taken to become the man that was considered an outlaw among the Jews and a hero among the many thousands of Gentiles that he had converted to Christianity. The central point of Paul’s argument was that he had encountered Jesus on the road to Damascus, not only proof that he was indeed Israel’s Messiah but convincing evidence that he had actually been resurrected from the dead. Paul described his experience this way:

At midday, O king, along the road I saw a light from heaven, brighter than the sun, shining around me and those who journeyed with me. And when we all had fallen to the ground, I heard a voice speaking to me and saying in the Hebrew language, “Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.” So I said, “Who are You, Lord?” And He said, “I am Jesus, whom you are persecuting. But rise and stand on your feet; for I have appeared to you for this purpose, to make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you. I will deliver you from the Jewish people, as well as from the Gentiles, to whom I now send you, to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.” (Acts 26:13-18, NKJV)

Paul’s description of his heavenly vision was likely what made King Agrippa believe he was telling the truth about being converted to Christianity after he had a personal encounter with Jesus Christ on the road to Damascus. Paul told Agrippa that he had been arrested for doing that which he had been commanded by God. King Agrippa probably realized that Paul was upsetting the Jews because they didn’t want to admit that they had killed their own Messiah. Paul questioned Agrippa about his faith when he asked him, “King Agrippa, do you believe the prophets? I know that you do believe. Then Agrippa said to Paul, ‘You almost persuade me to become a Christian’” (Acts 26:27-28, NKJV).

In spite of his convincing arguments, Festus’ response to Paul’s testimony showed that he didn’t believe what he was saying. It says in Acts 26:24, “Now as he thus made his defense, Festus said with a loud voice, ‘Paul, you are beside yourself! Much learning is driving you mad!'” (NKJV). Even though Festus was skeptical about what Paul was saying, he agreed with King Agrippa that Paul hadn’t committed a crime. It says in Act 26:31-32, “and when they had gone aside, they talked among themselves, saying, ‘This man is doing nothing deserving of death or chains.’ Then Agrippa said to Festus, ‘This man might have been set free if he had not appealed to Caesar.'”

Self defense

Paul’s attempt to fit in with the Jews in Jerusalem resulted in him being arrested in the temple where he was trying to fulfill a purification vow. It says in Acts 21:27-28, “And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him, crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.” The false accusations that were made against Paul were probably meant to deter him from speaking publicly in Jerusalem. Instead, Paul was given the opportunity to defend himself and capitalized on the opportunity to share his testimony in front of a large crowd of people.

Paul began his defense by stating, “I am verily a man which am a Jew, born in Tarsus, a city of Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous towards God, as ye all are this day” (Acts 22:3). Paul identified himself with the Jews and let them know that he had always been a faithful supporter of the Mosaic Law. He went on to say, “And I persecuted this way unto the death, binding and delivering into prisons both men and women” (Acts 22:4). The way Paul was talking about was Christianity and his mention of his role in persecuting the early church was probably intended to gain the confidence of the Jews who thought he was involved in Jesus’ ministry from the beginning. Paul’s reputation as a persecutor of Christians had most likely been forgotten since he had been involved in preaching the gospel for almost 20 years.

Paul’s detailed account of his encounter with Jesus on the road to Damascus was the centerpiece of his self-defense. Paul wanted the Jews in Jerusalem to understand that he had been appointed to preach the gospel by Jesus of Nazareth, a man that he had been fervently persecuting up to that point. Paul told them:

“Now it happened, as I journeyed and came near Damascus at about noon, suddenly a great light from heaven shone around me. And I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting Me?’ So I answered, ‘Who are You, Lord?’ And He said to me, ‘I am Jesus of Nazareth, whom you are persecuting.’ “And those who were with me indeed saw the light and were afraid, but they did not hear the voice of Him who spoke to me. So I said, ‘What shall I do, Lord?’ And the Lord said to me, ‘Arise and go into Damascus, and there you will be told all things which are appointed for you to do.’” (Acts 22:6-10, NKJV)

Paul argued that he had been ordained by God to do a specific work and he could not avoid his responsibilities. Paul added that he had even tried to relinquish his commission because of his previous involvement in persecuting Christians (Acts 22:19-20), but the Lord told him, “Depart, for I will send you far from here to the Gentiles” (Acts 22:21, NKJV). In spite of his fervent explanation of how he had been involuntary recruited into Jesus’ ministry, Paul’s audience was enraged by his admission that Jesus expected him to preach to the Gentiles and so they condemned him to death (Acts 22:22).

Saying goodbye

Paul’s third missionary journey concluded with a series of sad goodbyes that escalated into a gut wrenching, heart breaking standoff between Paul and a prophet named Agubus who foretold of his arrest in Jerusalem. It says in Acts 21:13, “Then Paul answered, ‘What do you mean by weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus'” (NKJV). Paul’s determination to fulfill his ministry’s objective of taking the gospel of Jesus Christ to the whole world caused him to ignore the counsel of his own elders and to separate himself from the people he dearly loved. The only explanation for his irrational behavior was that Paul was convinced that God expected him to eventually end up in Rome.

The final weeks, days, and even hours of Paul’s last missionary journey were choreographed around the collection and delivery of an offering to the Christians in Jerusalem that were suffering financial hardship as a result of their faith in Christ. After a riot in Ephesus, Paul went to Macedonia and Greece, then to Philippi and Troas. “Although Paul was in a hurry to arrive at Jerusalem by Pentecost, he remained seven days at Troas. This might have been because of a ship schedule, but more than likely the delay was in order to meet with the believers on the first day of the week to break bread” (Note on Acts 20:6).

And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. And there were many lights in the upper chamber, where they were gathered together. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. (Acts 21:7-11)

The miracle Paul performed of raising Eutychus from the dead, not only confirmed his apostleship, but also seemed to testify to the fact that Paul was at the height of his ministerial career when he was arrested in Jerusalem. Like Jesus, who suffered the greatest persecution during the final days of his ministry, Paul was considered an extreme threat and hated by the Jews in Jerusalem. It was his staunch commitment to preaching the gospel that put Paul in danger of losing his life when he returned to the city where Jesus was crucified.

Paul told the Ephesians, “And now behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of grace of God. And now behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more” (Acts 21:22-24).

A network of believers

Paul’s ministry of preaching the gospel resulted in a vast network of believers that supported one another in an effort to go into all the world and preach the gospel to everyone (Mark 16:15). Paul took time at the end of his letter to the Romans to acknowledge some of the faithful saints that had been by his side throughout his work in Asia. Paul started by mentioning a woman that lived in Cenchrea, a port located about six miles east of Corinth on the Saronic Gulf. Paul said, “I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, 2 that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also. ” (Romans 16:1-2, NKJV).

Phoebe’s prominent role in the church in Cenchrea and Paul’s mention of her first in his acknowledgment of people that had helped him suggests that Phoebe was a key member of Paul’s ministry team. It seems likely that men and women served side by side in their positions of serving Christ. The Greek word Paul used that is translated servant in Romans 16:1, diakonos (dee-ak’-on-os) specifically refers to a Christian teacher or pastor (G1249). Diakonos is also translated as minister. Phoebe was most likely a deaconness in the church at Cenchrea and held the highest position a woman could be appointed to in the first century churches.

Next on Paul’s list of acknowledgments was a couple, Priscilla and Aquila. It was likely an intentional effort on Paul’s part to mention the wife first in order to display his respect and admiration for her work and to show that she was at least an equal if not superior contributor in his ministry. Paul obviously wanted people to know that women were just as important to his ministry’s success as were their male counterparts. One of the things that Paul said about Priscilla and Aquila was that they risked their lives for him (Romans 16:4). This may have been why Paul gave Priscilla first place in his mention of the couple. She may have taken the lead role in getting Paul safely out of Corinth (Acts 18:6). Priscilla and Aquila traveled with Paul at the end of his second missionary journey and most likely played an important role in continuing his work after he was imprisoned in Rome.

Paul concluded his salutation to his fellow believers with a benediction that may have been the inspiration that kept his network of believers going long after his death. Paul declared, “Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets, according to the commandments of the everlasting God, made known to all nations for the obedience of faith: to God only wise, be glory through Jesus Christ for ever. Amen” (Romans 16:25-27). Paul made it clear that it was God’s power and his intentional effort to spread the gospel that made it possible for his network of believers to accomplish their work. That is why Paul’s death didn’t put an end to his ministry.

Confession of faith

Paul identified the two-step process by which salvation can be obtained. He said, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9, ESV). The Greek word translated confess, homologeo means “to confess by way of admitting oneself guilty of what one is accused of, the result of inward conviction” (G3670). Another way of looking at a confession of faith is to see it as a means of identifying oneself with the death of Jesus on the cross. You are confessing that Christ died for or because of your sins. He is your personal savior by way of accepting his death as punishment for your sins.

Placing ones faith in Jesus Christ is a transaction that takes place in the heart, but Paul emphasized that a confession of faith was necessary for the transaction to be complete. He stated, “For with the heart one believes and is justified, and with the mouth one confesses and is saved” (Romans 10:10, ESV). Verbal acknowledgement of having placed one’s faith in Christ can be as simple as telling someone, I believe in Jesus. Paul didn’t stipulate that any kind of formal confession had to occur. It was merely the outward confession of the inward faith that needed to take place.

Paul acknowledged the simplicity of receiving salvation by stating that “whosoever shall call upon the name of the Lord shall be saved” (Romans 10:13). The intent behind calling on the name of the Lord is to express interest in being saved. Basically, what Paul was saying was that anyone that wants to be saved can be. There is not a limit to God’s grace. It’s not as if God could say, I’m sorry, heaven is full and I’m not going to let anyone else in. Paul said that God is “rich unto all that call upon him” meaning he can make more room if necessary. The only limit to God’s grace is our willingness to receive it.

Paul emphasized the importance of preaching the gospel in his explanation of how people get saved. He said, “So faith comes from hearing, and hearing through the word of Christ” (Romans 10:17). The kind of hearing Paul was talking about was not just listening to a message. The Greek word he used, akoe (ak-o-ay’) means a decision is made in the sense of a courtroom hearing where a verdict is given by a judge or jury after hearing testimony. In essence, what Paul was saying was that you have to decide if what you’ve heard is true or false. I believe this or I don’t believe it. The key to salvation being that your faith is activated when you hear the gospel and you are able to discern the truth because your spirit has been quickened or reanimated by God (Ephesians 2:5).

Foolishness

In his second letter to the Corinthians, the Apostle Paul took the opportunity to boast a little about the things he had experienced while preaching the gospel. Paul started out by saying that it was foolish of him to try and impress the Corinthians with a bold display of his spiritual credentials (2 Corinthians 11:16) and then, added a disclaimer that the Lord had not given him permission to share his personal story (2 Corinthians 11:17). Among the many dangers Paul credited himself with were imprisonments, beatings, shipwrecks, and starvation (2 Corinthians 11:23-27). Paul concluded with a special revelation he had of the Lord Jesus Christ. He said:

I have to talk about myself, even if it does no good. But I will keep on telling about some things I saw in a special dream and that which the Lord has shown me. I know a man who belongs to Christ. Fourteen years ago he was taken up to the highest heaven. (I do not know if his body was taken up or just his spirit. Only God knows.) I say it again, I know this man was taken up. But I do not know if his body or just his spirit was taken up. Only God knows. When he was in the highest heaven, he heard things that cannot be told with words. No man is allowed to tell them. (2 Corinthians 12:1-4, NLV)

After sharing this fantastic experience, Paul stated, “And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure” (2 Corinthians 12:7). Paul seemed to be saying that he was physically disabled as a result of his heavenly excursion. What isn’t perfectly clear is how Satan’s messenger came into play in inflicting Paul with this disability. The Greek phrase Paul used hina (hin’-ah) kolaphizo (kol-af-id’-zo) me (meh) which is translated “to buffet me” is also translated as “to harass me” (ESV) and “to hurt me” (NLV), but a better translation might be “to beat me up” because Paul was talking about being kept in a position of humility.

Paul’s objective in sharing his personal experience was to show that he was equal with the apostles that were present during Jesus’ earthly ministry. Paul recognized that it was foolish of him to boast about his accomplishments and admitted to the Corinthians, “I have been a fool! You forced me to it, for I ought to have been commended by you. For I was not at all inferior to these super-apostles, even though I am nothing. The signs of a true apostle were performed among you with utmost patience, with signs and wonders and mighty works” (2 Corinthians 12:11-12, ESV). Paul’s position as a super-apostle didn’t seem to gain him any favor with regard to suffering for the ministry of Jesus Christ. In fact, Paul indicated that he was expected to suffer more because of the authority that had been given to him. Paul asked the Lord three times to take away his thorn in the flesh, but his request was denied. Paul explained, “And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I glory in my infirmities, that the power of Christ may rest upon me” (2 Corinthians 12:9).

Good news!

Paul’s first letter to the Corinthians included many topics that are relevant to Christians today. In 1 Corinthians, Paul outlined the basics of what every believer needs to know in order to be successful at following Christ. One of the important things Paul talked about was the content of the gospel message that he had been preaching throughout Asia. Paul started with the statement, “I declare unto you the gospel” (1 Corinthians 15:1). What this meant was that Paul was certifying the content of his gospel. In other words, Paul was saying his gospel message was the real deal, it was guaranteed to produce results in converting people to Christ. The Greek word translated gospel, euaggelizo (yoo-ang-ghel-id’-zo) means “to announce good news” or evangelize (G2097).

Paul believed the gospel of Jesus Christ was not only good news, it was the best news anyone could receive: “You are saved from the punishment of sin” (1 Corinthians 15:2, NLV). Paul conveyed his gospel message in four relatively short sentences. He stated:

For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me. (1 Corinthians 15:3-8, ESV)

The three central points of Paul’s gospel message were that Jesus died, he was buried, and he was raised on the third day. Jesus’ appearance to numerous witnesses was a means of not only verifying, but also validating his resurrection. One of Jesus’ skeptical disciples said, “Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe” (John 20:25). Thomas had either seen or heard about the wounds Jesus received during his crucifixion and was convinced that Jesus had actually died on the cross. Thomas’ request for validation of Jesus’ resurrection seems reasonable under the circumstances. After Thomas request was met, Jesus told him, “Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed” (John 20:29).

Paul understood that the only way a person could be saved was by the grace of God. In his letter to the Ephesians, Paul stated, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God” (Ephesians 2:8, NKJV). Paul told the Corinthians that he had been saved by God specifically for the purpose of preaching the gospel (1 Corinthians 15:10), and then he added, “It makes no difference how you heard the Good News. It could have been through the other missionaries or through me. The important thing is this: We preached the Good News to you and you believed it” (1 Corinthians 15:11, NLV).

Winning the race

Paul’s ministry of preaching the gospel began to wind down after his second missionary journey (A.D. 49-52). During the transition of him being in a teaching/training role rather than preaching the gospel himself, Paul started writing more about the truth he had learned directly from Jesus. Paul’s first letter to the Corinthians contained many examples of what he considered to be appropriate Christian behavior. One of the topics that Paul covered was Christian workers being paid for their labors. Paul began his argument by pointing out that he and Barnabas had not taken anything they were entitled to from the Corinthians. Paul worked as a tent maker (Acts 18:3) and traveled at his own expense. And yet, he argued, “Or is it only Barnabas and I who have no right to refrain from working for a living? Who serves as a soldier at his own expense? Who plants a vineyard without eating any of its fruit? Or who tends a flock without getting some of the milk?” (1 Corinthians 9:6-7, ESV).

The case Paul made for receiving wages from the churches he ministered to was founded upon the Old Testament example of God’s temple. He said, “Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings? In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel” (1 Corinthians 9:13-14, ESV). After he made it clear that he was entitled to be paid for the work he had done at the church in Corinth, Paul went on to say that he had intentionally refused to take any payment because he didn’t want anyone to be able to claim responsibility for his success (1 Corinthians 9:15). Paul’s motivation for preaching the gospel was not to gain notoriety or to become rich. Paul explained that he was only interested in spiritual rewards. He stated, “What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel. For though I be free from all men, yet have I made myself servant to all, that I might gain the more” (1 Corinthians 9:18-19).

Paul apparently believed there was a connection between the payment he received and the results of his work; the less payment he received, the better the outcome of his preaching. Paul wanted to retain all the spiritual power of the gospel in order to win more souls for Christ. Paul went on to explain that his behavior had to be controlled in order for others to be receptive to his message. He stated, “To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some” (1 Corinthians 9:22). In his concluding argument, Paul openly declared his intent of becoming the best preacher he could possibly be and used the analogy of winning a race to describe the kind of outcome he was hoping for. Paul stated:

Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. So I do not run aimlessly; I do not box as one beating the air. But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified. (1 Corinthians 9:24-27, ESV)

Fools for Christ

Paul’s identification of himself as an apostle of Jesus Christ in his salutation to the Corinthians (1 Corinthians 1:1) was probably meant to clarify his role in preaching the gospel. Paul referred to himself as a masterbuilder (1 Corinthians 3:10), someone in a position of authority who was responsible for the success of a building project. The Greek word Paul used that is translated masterbuilder, architekton (ar-khee-tek’-tone) refers to the architect or designer of a building. Architekton is derived from the Greek words arche (ar-khay’) and tekton (tek’-tone) which together suggest that Paul was referring to himself as the initiator of a building project that would eventually be held accountable for the quality of his design. Paul said that he had “laid the foundation” (1 Corinthians 3:10) upon which others were expected to build. From a building project perspective, that meant that Paul’s work would determine the strength and longevity of the building that was erected.

As an apostle of Christ, Paul claimed to have special abilities that enabled him to do the work that God had given him, but Paul didn’t think of himself as someone special. He said, “For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honorable, but we are despised” (1 Corinthians 4:9-10). The Greek word translated fools is moros. The English word moron comes from the word moros and is used to describe a person with a mental age in adulthood of between 8 and 12 years old. Paul may have been using a play on words to signify the unworthiness he felt to have been chosen as Christ’s representative. The Greek word moros could be a derivative of the word muo which means to shut the mouth (G3466). One way to describe muo would be to say, no comment or I’m not allowed to talk about that. Paul may have felt that he had been entrusted with delivering a message that was so far above his pay grade that he was not even allowed to interpret the content, just repeat word for word what he had been told.

So that there wouldn’t be any misunderstanding about the prestige associated with his position, Paul described to the Corinthians his experience of preaching the gospel. He said, “Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day” (1 Corinthians 4:11-13). The harsh picture Paul painted of his life as an apostle, was probably meant to discourage anyone that might be thinking about taking his ministry away from him. It’s likely that as Paul neared the end of his life and his strength began to wane, other leaders in the church were thinking about picking up where he left off when he was gone. Paul may have been concerned about the gap that would need to be filled and intentionally identified Timothy as his successor. He stated, “For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.

A building project

Paul’s analogy of spiritual growth focused on the progressive steps that were necessary to reach spiritual maturity. Paul began by pointing out that God’s gift of salvation did not guarantee spiritual growth. He stated, “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able” (1 Corinthians 3:1-2). The two Christian characteristics Paul compared in this passage, spiritual versus carnal, represented the difference between being supernaturally regenerated or born again and unregenerated, living an animal-like existence. Paul wanted the Corinthians to understand that they were not only acting like babies, but also were in danger of missing the whole point of their salvation. His statement, “I have fed you with milk” (1 Corinthians 3:2) eluded to the Corinthians’ immaturity and lack of awareness of their own bad behavior. Most likely, Paul was trying to make the point that his advice needed to be taken seriously and not treated as meaningless babble.

Paul explained to the Corinthians that spiritual maturity required a process of growth similar to a building project or planting a garden. The process of growth involved stages that might be compared to things like laying a foundation, erecting a structure, etc. Paul started by making it clear that he and others might be involved in the process, but God alone produced the results. He stated, “I have planted, Apollos watered; but God gave the increase” (1 Corinthians 3:6). Paul differentiated himself from other teachers by indicating he was a masterbuilder, a chief constructor or architect (G753). He said, “According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ” (1 Corinthians 3:10-11).

Paul seemed to be concerned that his work of preaching the gospel was being undermined by teaching that was inconsistent with God’s plan of salvation. Paul didn’t give any examples of the errant messages that were being circulated, but implied that Jesus Christ’s role was not being emphasized enough. It could be that the process of salvation was being miscommunicated and Paul needed to remind the Corinthians that their supernatural regeneration was a result of what Jesus did for them through his substitutionary death on the cross. Paul explained that when it comes to the process of salvation our work and Christ’s work are two separate things. Although we cannot save ourselves, our service to God contributes to our spiritual growth and development and we will one day be judged for the results we’ve produced. Paul stated, “Every man’s  work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is” (1 Corinthian’s 3:13).